profit me he will deliuer his soule from going into the pit and his life shall see the light Yea this is the thing that Salomon prayeth for in that excellent prayer of his at the dedication of the Temple If they turne vnto thee with all their hearts 1 Reg. 8 47 in the land to the which they be carried captiues and returne and prey vnto thee saying We haue sinned wee haue transgressed and done wickedly then heare thou their prayer in heauen c. Consider the example of Manasses 2 Chro. 33.12.13 how desperately wretched and sinfull soeuer hee had beene yet in his captiuity returning vnto the Lord with all his heart found mercy with him Luk. 17 48 Act. 16.26 Of Peter that denyed his Master of Paul that persecuted the Church of Dauid that committed Adultery and Murther of Salomon that fell to idolatry of Mary Magdalene out of whom were cast seuen deuils of the Iewes that crucified the Lord of life Act. 2.37 of the Iaylour c. All which repenting of their sinnes and returning from their iniquities had their sinnes pardoned and were themselues receiued into fauour neither is this a thing to be wondred at for First Reas 1 consider that it is a thing agreeable to Gods iustice that he should be gratious and mercifull to those that truely repent for so saith the Apostle If wee confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse Vpon this ground the holy Apostle tearmes that which God will bestow at the day of account vpon the elect a Crowne of righteousnesse and that which shall be conferred vpon them by that righteous Iudge not because the workes of the faithfull are meritorious as the glosse of the Papists is vpon that place but because of the Lords mercifull promise made vnto euery true beleeuer in Christ and hauing made himself a debtor by promise saith an Antient it is agreeable to iustice that he should performe the same Secondly to haue sinne pardoned is a speciall priuiledge of the Church and the members of it onely Esa 33.24 Thy people that dwell there shall haue their iniquities forgiuen Yea it is part of that promise God hath made to those that are within the couenant The dayes come saith the Lord that I will make a new couenant for I will forgiue their iniquitie and remember their sinnes no more A third reason may bee taken from the nature of true repentance which doth as fully blot out sinne out of Gods account as if the same had neuer beene committed for whereas sinne is a debt forigue vs our debts Repentance is a cancelling of that band and a discharging of that debt Seing then that the sinnes of the penitent cannot hinder their saluation Vse 1 this Doctrine may bee a Noahs Doue a messenger of glad tydings vnto the godly and that which may yeeld singular comfort to euery penitent sinner Is thy heart truely humbled in the sence of thy sinnes is it thy chiefest griefe and sorrow that thou hast offended so good and so gratious a God and Father in Iesus Christ doth thy spirit droope and groane vnder the burthen of thy transgressions so as thou abhorrest thy selfe with Iob Iob 42.6 and repentest in dust and ashes Thou canst passe the sentence of condemnation against thy selfe acknowledging that if the Lord should doe thee iustice he might iustly condemne thee for euer Consider then for thy comfort this being thy case God cannot with-hold from thee comfort it cannot stand with the rule of iustice to deny thee mercy Nay more thou mayst in a holy boldnesse challenge God of his word and promise which it cannot stand with his honour and iustice not to performe God should not be iust in his promises if he should not pardon the sinnes of the penitent O how may this comfort the hearts of such as mourne in Sion that hang downe their heads as being ashamed to lift vp the same to heauen that goe mourning all the day long let such comfortably apply this doctrine vnto themselues Thou desirest nothing more in all the world then Gods fauour his countenance grace and it is thy greatest griefe that thou inioyest it not Remember to thy comfort Christ will not quench the smoaking flaxe Mat 12.20 nor breake asunder the bruised reede he can as well deny himselfe and cease to be God as to deny mercy to those that truely see their sins are humbled for them and sue vnto him for the pardon of the same And for thy further comfort herein consider that thy sins whatsoeuer they haue beene haue beene but the sinnes of a poore weake and fraile man and the mercy thou shalt haue in the pardon of them is the mercy of a God euen of a God of mercy betwixt which there is no comparison But doth not God without repentance grant remission of sins Quest how then is remission of sinnes saluation and eternall life his free gift I answer that remission of sins Answ and eternall life is his free gift First because howsoeuer they are not giuen without repentance and faith yet they are not giuen for these things sake Secondly euen these gifts and graces truely to repent and to beleeuc are not of our selues neither are they common to all but they come from God prouing saith the Apostle if at any time God will giue them repentance vnto life 1 Tim. Thirdly repentance and faith are requisite not to shew for what but rather to shew to whom remission of sinnes and eternall life doth belong and appertaine and serue to qualifie Gods people for the promises of life and saluation Secondly Vse 2 seeing that repentance for sinne doth thus qualifie a man for remission of sinnes and so for life and saluation it shall then bee our wisedome to labour for repentance aboue all things in the world to lay hold vpon the opportunitie of grace offered and speedily to returne not to deferre the same from day to day lest our hearts come to bee hardened through the deceitfulnesse of sin take wee heed that wee doe not abuse his patience and forbearance or take occasion of libertie to turne this grace of his into wantonnesse Rom. 2.4 Rom. 6.1.2 Shall we sinne saith the Apostle because grace should abound God forbid Nay rather let vs know that they that wait vpon lying vanities Ion. 2.8 forsake their owne mercy The longer that any remaine in the mire of sinne the faster they sticke therein Reu. 3. God will not at all times offer the like mercy neither will he euer stand and knocke at the dore of our hearts let vs then lay hold vpon the opportunitie offered lest our repentance at last come too late Thirdly Vse 3 seeing wee haue such a mercifull God louing Father that is so ready to shew mercy and to receiue vt into fauour vpon our true repentance Let vs labour to bee like vnto God
brand of a wicked man And last of all doe none but wicked men vse it why then let vs not regard it let vs not care how we are iudged by them that speake not out of iudgement but malice as they are masters of their tongues so let vs be masters of our eares by the vse whereof we may learne to contemne contempt it selfe Saue thy selfe and vs. Text. It is not the pardon of his sins that this Impenitent Thiefe desireth at Christs hands but deliuerance from his temporall punishment Sinne affects him not but the punishment of sinne Note hence That wicked men in time of affliction are more troubled with the punishment Doct. 3 Wicked men are more troubled for their misery then their sinne the effect of sin then with sinne it selfe the cause of punishment They cry out not against their sins but against their punishment Gen. 4. My punishment is greater then I can beare saith Cain Exod. 9. Pray ye to the Lord that this plague may be remoued saith Pharaoh to Moses And this we may see by experience daily of many that complaine of their miseries their crosses and afflictions but neuer complaine of their sinne the cause of all And whence is this But from That doting respect which they beare to themselues Reas which drowneth all the respect they ought to haue towards God So that they looke not vpon God offended but themselues punished they looke not vpon their sinnes with an holy compunction but vpon themselues with a foolish confession they looke not vpon the wronging of Gods Iustice but the heauy effects of it in respect whereof the doore of their lips moues like a doore vpon rusty hinges with words of murmuring and complaining It may serue then for the triall of our owne hearts during the presence of any affliction It is a brutish thing to cry onely for want the young rauens the yong Lyons doe as much wee must grieue principally for the withdrawing of Gods fauour and countenance from vs aboue all crosses or losses or any other outward misery that can or doth betide vs. We must say as Mephiboseth to Dauid Let Ziba take all the lands it is enough that I see the Kings face A generous spirit whose ancestors were attainted cares not so much for the restitution of his lands but of his honour of his bloud So must it be with a Christian to be restored againe into Gods fauour when wee haue sinned must bee the principall thing wee labour and seek after Hitherto of the Impenitent Thiefe VERSE 40. But the other rebuked him saying Doest thou not feare God seeing thou art in the same condemnation HItherto wee haue heard the fearefull estate and condition of the Impenitent Thiefe whose life as it was wretched and miserable so was his death fearefull and damnable Wherein we haue seene that an euill life hath commonly attending it an euill death Now followeth in order the be hauiour of the Penitent Thiefe at this time that was crucified on the right hand of Christ who is so farre from rayling on Christ by the example of the high Priest and Elders or with his Fellow the Impenitent Thiefe as that he iustifieth Christ becomes a witnesse of Christs innocencie pleadeth his cause against his malitious enemies reprooueth his fellow and maketh a publicke profession of his owne faith in a publicke auditory that for his part hee looked for life and saluation onely through this crucified Christ whom the world contemned And herein indeed setteth forth the almighty power of Christ both in respect of his Deitie that was able thus to conuert a soule in so miraculous a manner without meanes as also in respect of the power and efficacy of his death and passion which declareth it selfe most powerfully in the conuersion of this man both in the powerfull worke of Mortification and vinification destroying and killing in him the works of the old man and working in him true godlinesse The blessed fruits and effects whereof will appeare in the processe of this History But the other rebuked him Here we haue two malefactors both of them guiltie of one and the same sinne and both of them brought to one and the same shamefull death yet the one left and forsaken of God the other had this mercy shewed him euen at the last to bee conuerted by Christ and so saued Note hence first the generall Instruction and herein first That the Lord many times of his infinite mercy doth call home of the most desperate and wretched offenders Doct. 1 God can make of great sinners great Saints and makes of great sinners great Saints Yea where there is true repentance it is not the greatnesse of sinne the numberlesse number of our sinnes no nor the long continuance in the same that can any whit hinder vs of his mercy Yea the Lord hath of all sorts and conditions of men some that belong vnto the election of grace and appertaine vnto his glorious kingdome Here wee haue an example of Gods mercifull dealing towards a most desperate malefactour one that had spent his life in a most desperate course of sinning yet now at last brought home by repentance What a fearefull estate was Paul in before his conuersion Act. 9. a grieuous persecuter and bloud-succour yet called of God and made an instrument of much good in his Church Heb. 11. Rahab an Harlot that came of cursed Cain a Cananite of a cursed people of a cursed Citie yet had mercie shewed her and is honoured with a blessed memory in the Catalogue of Gods Saints for her admirable faith Ionas the Lords Prophet Ionaâ— 1. how fouly and fearefully fell he 2. Sam. 11. And so Dauid likewise in the matter of Vriah yet vpon their repentance restored againe to fauour Mary Magdalene branded with a brand of notable infamy yet is she one of the witnesses of Christs glorious resurrection And why should this seeme strange vnto any since First Reas 1 Gods gifts depend not vpon any respect to man but are free on Gods part and altogether vndeserued on ours Rom. 9. I will haue mercy on whom I will haue mercy Secondly the Lord herein will shew his owne power wisedome and goodnesse that can when it pleaseth him make his enemies his friends and such as haue been bloudly persecuters blessed Preachers and great and grieuous sinners on earth blessed Saints in heauen Thirdly the Lord doth it that he may magnifie his own mercy by turning the crimosin dye of scarlet sins into the whitenes of snow that where sinne hath abounded grace might superabound This serues first of all to magnifie the wonderfull wise dome and goodnesse of God Vse 1 who knoweth how to vse all things to his owne glory and can when and where it pleaseth him make of great sinners great Saints and bring backe some from their wicked wayes as a Brand plucked out of the fire Secondly we are taught here to esteeme of men as they are and
fruit He must be a good man that maketh a good prayer a bad man cannot make a good prayer For such as the root is such is the fruit Secondly Gods fauour and countenance is onely and alwaies manifested there where his Image appeareth Now it is onely in his children who haue dedicated themselues onely to him and his seruice Thirdly it is the godly man that can speake the language of heauen hee hath the spirit of adoption giuen vnto him enabling him to cry Abba Father Now they must bee the breathings of Gods Spirit Rom. 8.15 which God will acknowledge That is the language the which God doth vnderstand Now wicked men wanting this spirit what reckoning account can God make of the prayers of such a one Fourthly Whatsoeuer is not of faith is sinne And againe Heb. 11.6 Without faith it is impossible to please God Faith is the salt of the Sanctuarie that must season all our sacrifices and giues vs a comfortable assurance that they shall finde acceptation with God That ye may beleene in the name of the Sonne of God 1. Ioh. 5.13.14 And this is the assurance that if we aske any thing according to his will he heareth vs. Faith is all in all to make our prayers accepted How many came to our Sauiour in the dayes of his flesh to bee cured some of one disease and some of another And what is Christs answer but this According to thy faith 2 Thes 3.2 so be it vnto thee Now All men haue not faith saith the Apostle It is called the Faith of the elect because none are betrusted therewith but the elect of God and so it must needs bee they and they alone that can pray effectually And last of all they cannot be the prayers of wicked men that God can heare and accept of because they haue refused to heare God God will therefore refuse to heare them Pro. 1.24 Because I haue called saith the Lord and ye haue refused ye shall cry and call and I will not answer And this stands with the distributiue Iustice of Almightie God that God should deale with them as they haue dealt with him This serues then to set out vnto vs the misery of euery wicked and vngodly man Vse 1 of euery impenitent sinner that liues and lyes in finne without repentance God is prouoked by him daily his verie prayers themselues are turned into sinne Pro. 28.9 He that turneth away his eare from hearing the law euen his very prayers are abhominable The Lord doth ranke this mans prayers amongst the bed roll of his sinnes Thou that art a drunkard a swearer a beastly liuer thou that liuest and lyest in thy sinne without repentance thou diddest neuer all the dayes of thy life make an effectuall prayer vnto God the Lord neuer heard thee in mercy in any petition thou diddest euer put vp vnto him But thy very praiers were euer turned into sin and became abominable vnto him thou wantest the Spirit of God to enable thee to this duty For it is the breathing of that Spirit that God will acknowledge O the misery of an impenitent sinner that whether hee do those things that are forbidden or those things that are commanded is still posting to hell and hastening his owne destruction If an impenitent sinner sinne thus euen in praying vnto God Obiect it seemes then that it were better for a wicked man not to pray at all I say not so Answ albeit a wicked man sinne praying because his person is not accepted with God in Christ hath not repentance for sinne nor faith in Christ which must make his prayers auailable Yet he must pray The Lord declared by his Prophet how detestable the sacrifices of the people were vnto him Isa 1.14 My soule hateth your new Moones and your appointed feasts c. What then must they obserue these solemne feasts no more because the Lord hated them No. What then Take away the euill of your doings from before my eyes Vers 16. Repentance will remoue the cloud and that partition wall that is betwixt God and vs and giue our prayers accesse before him Secondly this shewes the misery of those who trust onely to their prayers and other good deeds as they say to pacifie Gods wrath to escape the vengeance to corne and to make amends for all their euill wayes Though in the meane time their consciences are defiled their conuersations are sinfull and which is worst of all their hearts are no way humbled for the same Poore soules doe they thinke the Lord will be beguiled thus Thinke they that the Lord is driuen to such a necessitie that either he must take their feruice or not to bee serued at all No no the Lord hath Angels and Saints to doe him seruice though thou serue but for his iustice vpon whom he may glorifie himselfe in thy euerlasting confusion and so will the Lord be glorified by the wicked at last Thirdly this may serue to admonish vs all in the feare of God that as we desire to bee heard in prayer and to auoid this fearefull curse to haue our prayers turned into sinne that wee lay a good foundation with this Penitent here By confessing our sinnes vnto God by giuing good testimonie of our vnfained sorrow and repentance for them with a godly resolution of newnesse of life That wee first wash our hands and so come to his Altar For if wee regard wickednesse in our hearts the Lord will not heare vs. Sinne stoppeth Gods eares that he cannot heare and is that cloud that hindereth the accesse of them into his presence Now what can be more vncomfortable vnto the soule of man then this Not to be heard in misery when Sathan shall tempt vs sinne disquiet vs troubles oppresse vs death affright vs what is now the last refuge of a poore soule but to flie vnto God by prayer Now alas when our prayers shall become abhominable and turned into sinne who is then able to put to silence the voice of desperation And on the contrary part what can bee more comfortable then when troubles and miseries shall corne sicknesse and death it selfe shall approach that we may haue free accesse vnto the throne of grace there to powre out our soules into his bosome The very thoughts hereof comforted Dauid ouer all his sorrowes I shall saith he finde trouble and heauinesse but I will call vpon the Name of the Lord O Lord I beseech thee deliuer my soule And last of all this may teach vs how to esteeme of godly and righteous men howsoeuer the world esteemeth of such doubtlesse they are in high esteeme with God they are the Lords Fauourites they are seldome or neuer denyed in their suites vnto God they haue euer accesse into the presence chamber of the Almightie they preuaile for themselues and others being in grace and fauour Surely howsoeuer the world doth iudge and esteeme of Gods people there is not a wicked man liuing
ayre hindering and restraining them but the nearer they come to their place the earth the swifter they moue So sinne moues slowly at the first by reason it is restrained by feare or shame but the nearer it brings the sinner to the graue or to hell the swifter it moues and the more hardly restrained it comes with such a violent swinge it is hardly staid as heere in this man who was most wicked when hee was nearest his end This truth may further be cleared by diuers examples in the booke of God not only in the wicked but also in the godly themselues who haue made a fearefull progresse in sin when once they began to fall from God thus was it with Eua when Sathan had once preuailed with her Gen. 3. to lend an care vnto his charmes First she saw the fruite and set open her eyes the casements of her soule by the which the deuill wound himselfe into her heart Secondly she desired Thirdly tooke of it Fourthly she eate thereof Still the further the worse Thus was it with Cain Pharaoh Saul Iudas c. If we examine their sinnes and fallings away from God wee shall sinde that all was not vpon a suddaine neither did Sathan set vpon them with his noysom temptations all at the first But brought them on by degrees according to that of the Prophet Ier. 9.3 they bend their tongs like their bow to lyes but they are not valiant for the truth vpon the earth for they proceed from euill to euill and they know not me saith the Lord. Againe the Lord complaining of his people that they made not the right vse of their afflictions saith Why should ye bee stricken any more Esay 1.5 ye will revolt more and more Yea this is true not only in the wicked but euen in the godly themselues as wee may see in Ionas the Lords Prophet Ionas 1. In Dauid who fell from one sin to another and the last the worst Mot. 26.70 Of Peter that from a bare deniall of Christ fell to curse and to sweare that hee knew not Christ Besides I dare say that he is but a titular Christian that finds not this truth in some degree or other by wofull experience in himselfe And this thing so comes to passe First Reas 1 in regard of Sathan who doth commonly so fortifie what hold soeuer hee winneth to himselfe that whensoeuer he findeth the heart of a sinner swept and garnished Luk 11. by euill thoughts and sinfull imaginations fit to entertaine Sathan Sathan will then bring with him seauen spirits worse then himselfe and these will enter in and dwell there and so the later end of that man will be worse then the first Secondly in regard of sin it selfe the which will fret daily moâ—e and more as the Apostle saith as doth a Canker 2 Pet. 2.17 which we see infecteth one member after another vntill at last it hath won the whole body our Sauiour compareth it to a peece of leven which is of a diffusing nature that will sower the whole lump so is it with sin when it shall once be entertained it is like a shamelesse Guest it will grow impudent and will not easily be shaken off Thirdly in regard of the sinner himselfe who hauing often made shipwrack of faith and of a good conscience the mouth of conscience at last comes to bee stopped that the sinner runs on in sin without controlement It is the mercy of God vnto his people that whensoeuer they sin against him they may haue a monitor within them that will giue them no peace in sin That sin becomes not sweete in their mouths as Iob speaketh of the wicked But when a man shall relish sin and goe on in a licencious course without check of conscience or any controlement such a one is not far from distruction And last of all in regard of God himselfe who being often and still and againe prouoked through the contempt of grace offered and through obstinacy willfulnesse in sinning is prouoked at last to cast off the sinner and to striue no more with him This was the iudgment the Lord threatned against the sinful world in the days of Noah My spirit shal no more strine with mans spirit Gen 6. Of all the iudgmeÌ„ts the most fearfulest wheÌ„ the Lord shal cast of a sinner his care lay the raines in the neck like a father whose son hath run riot loÌ„g by no means wil be reclaimed This is a sure fore-runner of distruction O then happy and thrice happy is he that sinneth least next he that returneth home soonest but most wofull is the â—state of him that comes once to be hardned in sinne that with Ieroboam hath sold himselfe to worke wickednesse in the sight of the Lord. Seeing then that wee see thus the cursed nature of sinne Vse 1 and the miserable condition of the wicked that when they begin once to fall away from God they haue no stay of themselues but proceed from euill to worse and from one degree of sinne vnto another vntill at last there be no remedie Oh how may this awaken euery wicked and vngodly man and woman to consider that when a man beginneth once to leaue God God leaueth him and when God once forsaketh a man the deuill takes possession of the heart of such a one This appeares in Cain Pharaoh Saul Iudas c. if we should trace these mens fallings off from God step by steppe wee shall see from what small beginnings sinne tooke root in them and being so entertained increased in them daily more and more God more and more forsaking them their corruptions daily more and more increasing and at last breaking out into open rebellion against God and open desperation against their owne souls Oh the misery of a sinner thus forsaken of God! Oh the misery of that soule that once comes to bee remorslesse in sinne Poore soules these are in misery and see it not are vnder Gods wrath and regard it not Lay before these their misery in regard of sinne beseech them with teares exhort them by the tender mercies of God threaten against them the iudgements of the Law offer vnto them the promises of the Gospell intreat them by the death of Christ and the warmest bloud that issued from his blessed side All these things wil no way affect them nor any whit moue them but as Iob speaketh of the Leuinthaâ— His heart is harder then the neather milstone that is the state of those whom God hath once left to hardnesse of heart and giuen vp to reprobatc sense whose heart doth not quake and tremble to consider these things Secondly the consideration hereof should admonish euery man and euery woman and euery mothers childe amongst vs to take heed of sinne and to dread it as we would dread a Serpent or a Cockatrice and that in regard of the deceitfulnesse of sinne which if it haue any entertainment it will waite on
men were wise to lay the same to heart But we see many times the wicked Obiect 1 whose liues haue beene vile and sinfull haue prospered all their dayes yea and their death it selfe hath not seemed to bee so miserable vnto them It is true Resp God many times suffereth the wicked to prosper in the world Their-houses as Iob saith are peaceable and without feare and the rodde of God doth not alwayes fall vpon them What then Is their case any whit the more happie Doth not prosperitie slay the foole And what are all the pompes and pleasures of the wicked but as a blazing Starre presaging ruine and destruction And what though the wicked passe their time in pleasures and feare no euill doth securitie prosit any will a man enuy him that goeth to execution in a Satten suit Is not their destruction the nearer at hand and so much the more fearefull when it commeth Secondly the best furniture against Death is Faith hope and a good conscience Iob 27.8 But What hope the wicked saith Iob when God shall take away his soule meaning indeed he hath no hope O but these men dye peaceably Obiect 2 euen like lambes in their beds So may a wicked man do and yet go to hell Answ and be in no better case as Dauid obserueth then the very beast in death Man saith he shall not continue in honour but is like the beasts that dye And indeed there is many times little difference betwixt the death of a beast and that of a wicked man saue the one hath many times a pillow vnder his head and the other dyeth in a ditch Pro. 11.7 When the wicked dye all his hope perisheth But we see that a wicked life doth not alwayes bring a cursed death Obiect 3 the other Thiefe that liued loosly and wickedly yet at last repented and was saued and God hath made a promise that at what time soeuer a sinner doth repent c. I answer Resp t is true the other Thiefe repenting and beleeuing in Christ was saued at the very last But what was not this miraculous Did not Christ now vpon a speciall occasion to shew the effect of his bloud the power of his passion and to demonstrate vnto the world his Deitie euen now at his lowest ebbe of humiliation shew his power in the conuersion of the Thiefe Must this extraordinarie example now be propounded as a president for euer that was but once miraculous and wrought vpon speciall occasion So mayest thou looke againe for the renting of the stones the opening of the graues and the raising of the dead and to see againe those other miracles of Christ that did accompanie that conuersion of his And for further satisfaction consider First that it is not impossible but that this was the first time of the call of this Thiese that he had neuer heard Christs Sermons before or had any outward call before this time that now he came to suffer with Christ and so his sinnes being of ignorance might excuse in part as Paul speaketh of his The Lord shewed mercy 1 Tim. 1.13 because I did them ignorantly But now thou canst not pleade this ignorance inasmuch as thou hast liued vnder the Gospell and hast had an outward call by the preaching of the same Secondly this example of the penitent Thiefe as it was extraordinary so we see it singular the Scriptures not leauing vs one example more of the like Now particular examples are not to bee vrged for a generall practise especially in so weightie a thing as the saluation of the soule is The other Thiefe that liued as he did died not as he did but our Text sheweth his miserable end that hee died impenitently blasphemously and desperately and so haue we like wise seene euen now proued vnto vs the miserable end of many moe whose liues as they haue beene sinfull so their ends haue beene fearefull If Sathan then or thy owne sinfull corrupt heare shall go about to perswade thee at any time that though thou takest thy sway and swing in sinne now thou mayest hereafter when thou wilt thy selfe repent with the good Thief◠and so be saued Answer Sathan thus and tell thy heart from me that it is a thousand fold more probable that thou shalt dye as thou hast liued impenitently wickedly desperately with the Impenitent Thiefe and so be damned rather then to haue such a singular grace giuen thee and mercy shewed at the last houre to repent with the penitent Thiefe and so be saued But God hath said Obiect 4 That at what time soeuer c. It is most true that at what time soeuer c. Resp And it is the mercy of God that we haue that and the like places of Scripture left vnto vs to comfort vs as a hand reached out vnto vs to keepe vs that we sinke not in the pit of desparation being so conscious vnto our selues of so many impieties through the which wee haue forfaited Gods fauour and loue in Iesus Christ and made our selues liable vnto his wrath and vengeance for euer But though the Lord say at what time soeuer a sinner doth repent he will blot out he doth not say at what time soeuer a sinner doth sinne he will giue repentance Repentance is Gods gift prouing saith the Apostle if at any times God will giue thē repentance Qui promisit poenitenti veniam Non promi sit peccanti poenitentiā Aug. And though God giue forgiuenesse euer to the penitent hee doth not euer giue repentance to the sinner And if the Lord giue not this gist and grace of repentance it is impossible for a sinner euer to repent Nay when the Lord hath once in the Gospel made tender of grace saluation conuincing our iudgements and bringing sin to sight with the wages of sin which is the wrath of God and destruction of soule and body for euer And with all tendering vs a gratious pardon in the blood of his Son that vpon our true repentance hee will bee againe reconciled vnto vs which tender of grace mercy offered when it shall bee on our part reiected and men shall perfer their owne sinfull lusts before their peace and by their obstinacy and willfull rebellion in sin trample vnder foote the blood of the Lord Iesus the time may come nay the time will come when thou wouldest faine repent thee of thy sins and canst not the Lord then may giue thee vp to hardnesse of heart and finall impenitency And therefore dally not with sin presume not to repent at thy pleasure But breake off thy sins be time by repentance remember that God will not be mocked Whatsoeuer a man soweth saith the Apostle that shall hee reape The whole life of a Christian should bee but a preparation for death for in dying well doth consist the well fare of a Christian for euer Now it is in grace in some sort as it is in nature the seede cast into the
ground must haue some time to roote to battle to spring and to bring forth fruite and according as the seede is so is the crop we must sow in teares if we wil reape in ioy And largly in the one Modica sementi detractio est magnum messis detrimentum Bern. if we will reape abundantly in the other Againe men doe not sowe tares and looke to reape wheate Besides neuer was there seene a Seed-time Spring Sommer and Haruest come together O then why should Sathan and our owne sinfull hearts thus delude vs to thinke that wee may reape the crop of glory in heauen neuer sowed the seede of grace on earth Whereas God hath ioyned these two together grace glory Without holinesse no man shall see the Lord. To returne now to the vses Vse 1 Seeing this is so then that an euill life hath commonly an euill death then the madnesse of those men is to bee mourned for as Samuel mourned for Saul that flatter themselues in their sinfull courses that they shall at last dye happily when they haue had no care nor conscience in their liues to liue holily Indeed I confesse that heauen hath many well willers who would not goe to heaven auoid the torments of hell Cursed Balam himselfe can wish that his soule might dye the death of the righteous Numb 23. though he had no regard at all to liue the life of the righteous But these are but bare wishes in the wicked they cannot properly be called desires because they come but from some sudaine passion in the heart when the thoughts of death Iudgement or Hell possesse them Whereas the desires of the godly are euer ioyned with the meanes conducing thereunto such as are the daily hatred of sinne grouth in mortification daily increase of heauenly knowledge faith repentance and the like But these men separate those whom God hath ioyned together grace and glory And though their liues be neuer so vile wretched and sinfull presume that it shall go well with them in death No question this Impenitent Thief could not but see that his sinfull course of life and his heart must needs smite him somtimes for the same And what might be the answer he gaue his heart euery man may iudge that though he ran a sinfull course for a time yet he would repent at last and become a new man Thus is it now with the drunkard swearer vsurer yea the prophanest liuing for none can be so desperately sinfull but sometimes their hearts smite them and they answer them still with a late repentance as if repentance were in their power But at last comes death and ouertakes the sinner and now is he taken as a Bird in the snare Now he sees when it is too late how Sathan and his owne cursed heart haue kept him hudwinkt and now in stead of confession of sinne and sorrow of heart for their former abhominations and calling on God by earnest and hearty prayer all which they promised vnto themselues at this time Behold here in this Impenitent Thiefe hardnesse of heart and finall impenitency yea he falls to mocking and blaspheming the Lord of life from whom saluation commeth Canst thou heare these things thou that art a drunkard swearer vncleane person that lyest and liuest in thy sinnes and not haue thy heart tremble within thee I will conclude with that of Moses O that men were wise Deut. 29. then would they consider their latter end Secondly seeing then that the late and last houres repentance the common refuge of wicked men as it falls short of holinesse in life so it seldome reacheth to happinesse in death It shall bee our wisedome then betimes to lay for this worke of repentance and to liue an holy life that hath the promise of an happie death Get we grace in life we shall not misse of glory in death Psal 73. Marke the vpright man and behold the iust the latter end saith Dauid of that man is peace They shall enter vpon peace Isa 57.2 and shall rest in their beds Who Euery one walking before the Lord in righteousnesse So Paul I haue kept the faith 2. Tim. 4. henceforth there is laid vp for me a crowne of righteousnesse Thus runne then the promises of blessednesse in death to such and such onely who walke with God in a holy life Obiect 5 But we see sometimes euen of those holy Brethren that haue liued so purely and so godly in death they haue raged and blasphemed yea and behaued themselues as men in desperation T is true Resp this hath beene the case and so may bee of the most holy and sanctified seruants of Christ and yet this concludeth not that their deaths must needs therefore be miserable For such may be the nature of the disease as the Strangury Colique burning Feauer and the like that may cause this distemper in the best Now they are but the words of distemper and not spoken out of reason or iudgement neither will the Lord impute them vnto his seruants Rom. 11.1 For will God cast away his people God forbid Neither can mans changeable tongue alter Gods vnchangeable decree Or at the most such distempered words vttered by the godly at last are but forced through some violent temptation of Sathan which the diuell shall answer for and not the godly neither conclude the want of loue to God or deliberate purpose to sinne but rather humane frailty which shall not hinder true happinesse On him That is on Christ On whom hee rayled not on his fellow that was a Malefactour with himselfe no they were as Simeon and Leui brethren in iniquitie But vpon the most innocent the Lord Iesus Christ himselfe Herein teaching vs That none are more obnoxious and liable vnto disgrace and reproach then the godly are Doct. 1 None more liable to disgrace then the Godly are yea the better the Christian the more subiect to the reproach of wicked men Let no man then that is religious and godly indeed thinke that he can escape the mockeries and derisions of the wicked it is the portion of the Lord Iesus Christ himselfe he vndergoeth this at the hands of sinners yet doth patiently beare it This was Dauids case Psal 21.7 All they that see me laugh me to scorne They shoot out the lip they shake the head saying he trusted in God Psal 69.12 c. And againe They that sate in the gate spake against me and the drunkards made songs of me This was Iobs case Iob 30.1 They that are younger then I mocke me This was the case of the Prophet Esay Behold I and the children whom the Lord hath giuen me Isa 8.18 are for signes and for wonders in Israel Thus complaineth the Prophet Ieremy Ier. 20.7 I am a derision daily euery one mocketh me And this was the complaint of the Apostles of Christ We are made a spectacle vnto the world 1. Cor. 4.9.13 to
not as sometimes they were according to their present condition and not as in times past The Apostle reckoning vp many horrible sinnes that were committed amongst the Corinthians saith Such were some of you 1 Cor. 6.11 but now ye are washed now ye are sanctified It is indeed a common fault in the world the fals and infirmities of Gods seruants are still laid in their dish albeit they haue giuen good testimony of their hearty sorrow and true repentance for the same It is not seuen yeares that can weare out of minde such a sinne in such a one the world keepes Registers of such mens faults and as occasion serueth still they shall heare of it This is not the Lords manner of dealing with vs. Thirdly this may warne vs to take heed how we censure others that yet wander and goe astray thou dost not know what is to come a man that should haue seene this penitent Theefe how vile and sinfull hee liued euen to the end that now a shamefull and miserable death doth ouertake him could not but haue thought him in a wretched and miserable case So likewise Paul hee that should haue seene him trotting and trudging vp and down from Office to Office to get his Commissions sealed to commit vnto prison all that made profession of Christ could not but haue thought him with Simon Magus to be in the gall of bitternesse O but stay a while this is one of Gods secrets that belongeth vnto him he in whose hands are times and seasons hath his time to call home those that belong vnto the election of grace in the meane time wee may not passe a finall doome vpon any Indeed when I see a man liue a dissolute life liuing in drunkennesse swearing vsury c. and in all manner of prophane courses I may say this man is in the way to destruction but yet there may bee a time wherein the Lord may call home such a one I may come to a tree and say here is little fruit or no fruit or bad fruit but I cannot say with Christ Neuer fruit grow on thee any more Luke 11. for God may shew mercy at last vpon their vnfained repentance And last of all this may bee a forcible motiue vnto vs to moue vs vnto repentance and to bee a spur in mens sides to make them speedily to returne and to seeke God art thou a Drunkard a Swearer a prophane and beastly liuer that hast spent thy time in vaine prophane and licentious courses O behold here Gods mercifull dealing now at last with this poore penitent vpon his repentance the Lord doth freely receiue him againe to fauour Be not then out of heart albeit thou art compassed about with many infirmities wrong not the Lord neither wrong thy owne soule as to thinke it will bee too late for thee at last to returne vnto him It was a curfed speech of a cursed wretch Gen. 4. My sinne is greater then God can forgiue no no labour for a broken and a contrite heart and the Lord in mercy will couer all thy sins And indeed this is the true vse we are to make of all the fals and infirmities of Gods children aâ— they are recorded in Gods book not to incourage vs in a course of sinning by their examples The true vse of other mens fals but First to put vs in minde of our weakenesse for if Dauid Peter Ionas and the like worthy stars in the Church haue fallen whither shall we fall if the Lord shall but a little leaue vs vnto our selues Secondly to keepe vs from despaire and therefore we can as ill spare the examples of their infirmities for our consolation as the examples of their vertues for our imitation What would become of vs had not the Lord left vs the examples of great land grieuous offenders whom he hath againe receiued into fauour surely wee should euen sinke vnder the burthen of those sins whereof our own hearts cannot but condemne vs. But the other rebuked him Wonderfull are the fruits of this Penitents repentance and faith beleeuing confessing giuing testimony of Christs innocency rebuking his fellow accusing himselfe and hoping aboue hope in this crucified Sauiour whom all the world contemned and despised to finde life the particulars whereof now follow in order But whence was this that he is become such a worthy confessor excusing Christ and pleading his cause who so lately before by his sinfull and wretched life had so dishonoured him No question this proceeded from the Lords free grace and mercy shewed vnto him giuing him to see his sins to be humbled for the same and by a liuely faith to lay hold on Christ It was Christ that had first looked on him with the eye of mercy that had in him no merit before he could behold his godhead now at this time vailed and he himselfe so much abased He was by nature in the same estate and condition with the other malefactor guiltie of the same sinne ouertaken with the same punishment and so had perished euerlastingly had not the Lord Iesus of this stone made a sonne of Abraham and framed his heart anew making a difference through grace where there was none by nature for so was it his good pleasure The instruction we may learne hence then is this Doct. 2 All men are alike by nature vntill God make a difference by grace that by nature there is no difference betwixt Gods children and wicked men vntill the Lord make the difference by grace we are all hewed out of the same rocke that the vildest wretch and cursedst Canihal was that euer breathed vntill the Lord doe frame the heart anew wee are all folded vp in the state of nature and are the children of wrath as well as others Doe but consider what the Scripture speaketh of this particular that we are all by nature the children of wrath Eph. 2.3 Eze. 16. that our father was an Aramite and our mother a Hittite such as wee are indeed without the couenant without God in this world Corrupted with iniquity from the womb Psal 51.7 Iob 14.4 conceiued of vneleane seed yea all the faculties of our-soules how are they depraued through this originall corruption The vnderstanding is blinde Eph. 4.18 Hauing their vnderstandings darkened being alienated from the life of God through the ignorance that is in them The will is froward and rebellious Rom. 7.15 what I would that doe I not but what I hate that I doe hauing not so much power to thinke that is good And the same is true of our affections 2. Cor. 3.5 which are likewise disordered being set vpon transitorie things which profit not and altogether auerse from heauenly things inasmuch as the Apostle saith Rom. 3.23 We are depriued of the glory of God Hauing in vs no inclination at all to any thing which is good but rather indeed an inclination to all things that are euill Gen. 6.3 And in
this miserable estate and condition doth the Lord finde vs when he is pleased to call vs as we may see in Saul Zacheus Acts 9. Luke 19. Ioh. 7. Mary Magdalene this penitent Thiefe and of all the faithfull it is God Who worketh both the will and the deed Phil. 2 13. and that of his owne good pleasure 1. Cor. 47. Who separateth thee saith the Apostle or who causeth thee to differ It is the Lord that makes this difference betwixt vs and wicked men Yea wee shall finde the whole worke of grace of Conuersion and saluation to be wholly attributed vnto him he is the Alpha and Omega the first and the last the beginning and the end that is all in all in the worke of our saluation First Election which is the ground foundation of al grace Election this comes from him Epees 1.5 Hee hath predestinated vs to bee adopted through Iesus Christ in himselfe according to the good pleasure of his will Secondly vocation and a Christian mans effectuall calling Vocation outwardly by the word and inwardly by the Spirit this proceeds likewise from him and his free and vndeserued grace and fauour alone 2. Tim. 1.9 He hath saued vs and called vs with an holy calling Gal. 1.6 Not according to our workes but according to his owne purpose and grace Thirdly Faith is the instrument or the hand Faith by the which we come to lay hold vpon and apply Christ and his righteousnesse vnto our ownesoules in particular Heb. 11.6 and without which we cannot please God Now from whence haue we this grace truly to beleeue Ephes 2.8 for By grace ye are saued through faith and that not of your selues it is the gift of God Fourthly from him alone proceedeth what will what power Obedience or abilitie soeuer we haue for any holy duty Ezek. 36.27 28. A new heart saith the Lord will I giue you and a new spirit will I put into you I will take away the stony heart out of your body and I will giue you a heart of flesh I will put my spirit within you and cause you to walke in my statutes Fifthly to haue the Word and Sacrament effectuall vnto vs this comes from him otherwise Paul may plant 1. Cor. 3.6 and Apollo water but all in vaine I haue planted and Apollo watered but God gaue the increase Finally the gift and grace of perseuerance to hold out in our Christian race vnto the end Perseuerance this is likewise from him I will giue them one heart and one way Ie. 32.4.41 that they may feare me for euer I will put my feare in their hearts and they shal not depart from me And That God who hath begun that good worke Phil. 1.6.29 will performe it vntill the day of Iesus Christ So that it is he that is the Alpha and Omega the first and the last that is all in all in the matter of grace and saluation So as we must say with the Church Isa 26.12 O Lord thou hast wrought all our works for vs. And it must needs be thus For First Reas 1 God will haue the whole glory of this worke of our conuersion and saluation and none other That all matter of glorying in our selues might bee taken away and that we might say with the Psalmist Not vnto vs Lord not vnto vs but vnto thy Name giue the praise He will haue the glory of his owne worke and the praise of his owne mercy and will teach vs to go out of our selues and to say with Paul By the grace of God I am that I am Secondly we haue nothing of our owne or within vs that should moue the Lord to elect vs vnto life or to adopt vs as sonnes wee are miserable orphans and haue naught else to plead vnto God to commiserate our misery we are beggers and destitute of all good things Our penury is such as that we are faine to begge at his hands Our daily bread he oweth vs naught and they are but his owne gifts and graces giuen vnto vs that he crowneth with glory This serues first of all to humble vs in the sense of our owne spirituall pouerty and misery Vse 1 that we are by nature so poore and blinde and naked No one thing can bee more effectuall to abate our pride and to pricke that windie bladder of our selfe-love and selfe-conceitednesse wherewith too many in the world are growne bigge withall puffed vp with a vaine conceit of their own worth and merits then the which what higher degree of sacriledge can there be then to ascribe the least particular in this worke of conuersion to our deserts No no let vs come vnto God and say O Lord righteousnesse belongeth vnto thee but vnto vs shame Let Popery stand aloft and presume to diuide with God in regard of their owne Free will works Merits and disposition that is in their owne hearts to receiue grace Far be it from vs so to doe who are not able of our selues to thinke a good thought Secondly this consideration that God is all in all in the matter of grace and saluation and that there is no difference by nature in any vntill God make a difference by grace This teacheth vs what to thinke and how to carry our selues towards those that are yet vncalled and are yet in their sins Surely we ought to waite with patience 2. Tim. 2.25 Prouing if at any time God will giue such repentance vnto life For seeing that our calling and conuersion yea euery good gift is from God what are wee that haue receiued grace our selues truly to repent and to beleeue that we should iudge out Brethren As they are such are we God hath shewed vs mercy why may not he that is rich in mercy shew the like mercy vnto them Let vs not then despaire of any but pitie them in their spirituall miseries And if they bee fallen downe let vs put vnder our hands and helpe to raise them vp againe The Lord would haue this mercy shewed vnto the very Oxe and Asse in the time of the Law being fallen vnder it burthen how much more to our Brother And we must pray for the conuersion of such a one Prouing if at any time God will giue them repentance vnto life Thirdly seeing that God is all in all in the matter of grace and saluation It shall be our wisedome to attend vpon the meanes whereby grace comes to bee wrought such as is the preaching of the Word especially by the which ordinarily the Lord worketh repentance for sinne faith in Gods promises and all other graces And last of all that wee giue vnto God the praise of his owne grace since that whatsoeuer good thing wee haue it comes from him But the other rebuked him We haue here in this Penitent a patterne of a man that maketh the right vse of his afflictions and troubles they bring
conformitie doth best become the Minister of Christ namely Vse when puritie of doctrine and vnblameablenesse of conuersation go together This was taught the Priests in the time of the Law by that Vrim and Thummim which must euer go together The Apostle Peter requireth these two things of an Elder 1. Pet. 5.2.3 To feed the flocke of Christ and to be an ensample to the flocke For then the Lords building goeth on well when these two go hand in hand together For alas we see that practice preuailes aboue precepts and examples are more powerfull then rules either to the imitation of that is good or detestation of that is euill Now when those that should shine as starres in the Church shall walke inordinately though they preach the word as Indas did are neither so profitable in the Church nor shall they themselues escape damnation And therefore let this admonish vs all of what calling or condition soeuer to looke well to our selues and first to plucke out the beame out of our owne eye Mat. 7.5 that such reprehensions and admonitions we shall vse towards others may neither bee retorted with shame vpon our owne heads 1. Cor. 11.1 Phil. 3.17 1. The. 1.6 nor proue vnprofitable vnto our brethren For how shall the people follow their Pastors when they make no conscience to walke before them in the wayes of godlinesse Hitherto of the generall Instructions Robuked him Text. We come now to his reprehension The manifestation of his conuersion as the same is a fruit of his conuersion and that appeares in that great care hee had ouer his sellow to keepe him from sinne In rebuking his fellow and to bring him if it were possible to the participation of the same grace and mercy that hee himselfe had receiued Note wee hence first of all That it is a true note of a true conuert to stop others in a course of sinne Doct. 1 True note of a true conuert to stop others in a course of sinne Gen. 4. euery man stands bound asmuch as in him lyeth to keepe others from sinne It was a cursed speech of cursed Cain Am I my brothers keeper Euery man is in some sort his brothers keeper It is the Lords own chargegiuen vnto his people Leuit. 19.17 Thou shalt not hate thy brother in thy heart but thou shalt reproue him How frequent haue the Prophets and the faithfull seruants of God of old beene in this duty Esay for this cause was accounted so contentious a man that nothing in the land could please him Ier. 15.10 So Ieremy woe is mee that my mother hath borne mee a man of strife This was likewise Ezechiels case an argument of his faithfulnesse in reprouing of sinne that he met with so much enuy and hatred from the world This care the Lord Iesus Christ himselfe the chiefe Shepheard and Bishop of our soules manifested towards his Apostle Peter Luk. 22.31.22 Simon Simon Sathan hath desired to winnow thee but I haue prayed for thee that thy faith faile not And doth likewise inioyne him that had receiued so great a mercy from Christ that he should shew the like mercy to his brethren saying Heb. 3.12.13 When thou art conuerted strengthen thy brethren To this purpose serueth that of the Apostle Take heed brethren lest there bee in any of you an euill heart of vnbeliefe in departing from the liuing God but exhort one another daily whilest it is called to day lest any of you bee hardned through the deceitfulnesse of sinne And this is taught by our blessed Sauiour when hee teacheth vs to pray thus Mat. 6. Leade vs not into temptation wherein our Sauiour will teach vs that it ought to be the care of euery Christian to desire to pray for and by all meanes possible to labour that our brethren be kept from sinne and this was Christs owne practice in that prayer of his hee made for his Disciples Ioh. 17.11 Verse 15. That God would keepe them from euill I pray not that thou shouldest take them out of the world but that thou wouldest keepe them from euill and indeed the ingemination and doubling of the petition shewes the wonderfull care he had of his people And to this purpose excellent is that of the Apostle Saint Iames Brethren saith he If any of you doe erre from the truth Iam. 5.19.20 and one conuert him let him know that hee which conuerteth a sinner from the error of his way shall saue a soule from death and shall hide a multitude of sinnes There can bee no greater testimony of a gratious heart and that the worke of regeneration and sound conuersion is wrought in a man then by testifying his care ouer his brother to keepe him from sinne And on the contrary part it is a note of a false Prophet and of a gracelesse heart to winke at the sinnes of others Thy Prophets haue looked out vain Lam 2.14 and foolish things for thee they haue not discouered thine iniquities to turne away thy captiuity But the reasons will make it more cleare Reas 1 First they are our brethren this may be one forcible reason to perswade vs to the practise of this duty to stop them in their course of sinning They are our brethren and they are in some sort committed to our keeping and if wee shall suffer them to sinne without rebuke or reprehension insomuch that they perish the Lord will say to vs as sometimes he said to Cain where is thy brother Gen. 4.10 when it will be in vaine for vs to post off the matter with am I my brothers keeper for the Lord for this sinne will proceed against vs as hee did against Cain What hast thou done The voyce of thy Brothers bloud cryeth vnto mee from the earth When it shall be in vaine for any man to pleade they neuer offered violence to the liues of their brethren since they neuer sought to stop and restraine them in their sinfull courses but suffered them to goe on in all manner of sinnes without reprehension Accessories by the law are as deepe wee say in the sinne as the principall yea and many times suffer with the malefactor thus is it with sinne so dangerous a thing it is to be silent at the committing thereof Secondly Saint Iames addeth two other most excellent motiues or reasons to perswade vnto this duty Iam. 5.20 Hereby we shall saue a soule and coner a multitude of sinnes Then the which what more noble or honourable seruice can a Christian perform either towards God or man First to saue a soule Luke 15. the very Angels reioyce at the conuersion of a sinner the promise is that such a one shall shine as the starres in the firmament Dan. 12.3 and indeed this is such a worke whereunto all the faithfull must addict themselues according to that measure of grace giuen them and that petition we put vp daily Thy kingdome
Apple of gold and picture of siluer Christ chose the fittest time to teach the people and to do good and that in the Synagogue vpon the Sabbath Act 9.31 So the Church hauing peace did then edisie themselues And indeed the children of this world are wiser in their generation then the children of light Potiphars wise chose the sittest time to prouoke Ioseph to lust Gen. 39.11 Ioseph was alone in the house Esau chused the fittest time to be reuenged on his brother The dayes of mourning for my father will haue an end and then I will kill my brother In the affaires of this life men are wise to take the fittest opportunitie The Crabsish desiring to feede on the Oyster cannot perforce open the shell therefore watcheth opportunitie till the oyster openeth himselfe against the Sunne and then putteth in his claw This wisedome ought to bee in euerie Christian to take the fittest opportunitie to the doing of good But he is my superiour whom I heare sweare Obiect 2 and blaspheme the name of God or otherwise sinne what haue I to doe with such a one Indeed I grant there may be a preposterous zeale and boldnesse in man Resp that is rather to bee condemned then commended therefore inferiours must know that it is their part rather to aduise then reproue to aduertise See Mr. Lapthorne his spirituall Almes then to reprehend their superiours lest they passing the bonds of their calling do iustly exasperate them against them for as Magistrates Ministers parents and masters by Gods ordinance are to rebuke reprehend and punish So Subiects people children and seruants by the same rule are to aduise and aduertise And thus did the seruants of Iob deale with their master Iob 31. and Iob saith that he durst not contemne the aduise of his seruant or maid when they contended with him A reproofe to such must be vsed as a sowre pill couered ouer with sugar that it may the more easily be taken downe Brethren saith the Apostle if any man be ouertaken with a fault Gal. 6.1 ye which are spirituall restore such a one in the spirit of meeknesse considering thy selfe lest thou also be tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A metaphor as the originall signifieth borrowed from Surgeons which with a sleight of hand put a shattered bone into its place before the partie be almost ware of it This serues for the iust reproofe of those that can see men runne a licentious course Vse 1 and neuer seeke to reclaime them that can heare others sweare and blaspheme the name of God raile vpon Ministers and speake euill of the good way of righteousnesse without any zeale for God or compassion to the soules of their brethren Many there be that will neuer rebuke sinne in their brethren vntill God reuenge it from heauen whereas if they had met with due reprehension of their faults they might haply haue been brought to repentance and so haue preuented those plagues Or if men doe speake of the sinnes of others it is behind their backs in the most vildest and disgracefullest manner that may be These rather shew themselues to be of the generation of cursed Cham that vncouered the nakednesse of his father then of Gods people that mourne for the sinnes of others and in brotherly loue seeke by all meanes possible to recouer them into the state of grace No doubt it pierced this Penitent Thiefe to the heart to heare him blaspheme and raile on Christ he can by no meanes beare it But howsoeuer his owne griefe was great and paine grieuous he seemeth to neglect all and falleth to the rebuking of his fellow sinning against God this will a grations heart do And wo to that man that can with patience heare God dishonoured that is not affected with the sinnes of other men such are farre enough from the worke of grace and conuersion and from that Christian compassion that ought to be in vs towards others to saue a soule to couer a multitude of sinnes or to free themselues from the sinnes of other men Secondly this may serue to admonish euery one in the feare of God to make conscience of this duty that we admonish one another and seeke to conuert one another from going astray this is the truest testimonie of loue we can shew to others For indeed no man loueth naturally that doth not loue spiritually for by how much the more excellent the soule is aboue the body by so much the more excellent is the loue to it aboue that of the body And indeed this will be a sound witnesse vnto our hearts of our loue towards others in that wee haue admonished our brethren and sought by all meanes possible to recouer them from their sinfull waies It shall be a pretious balme that shall not breake their heads Neither may these thoughts hinder vs that we haue no hope to preuaile by our admonitions and reprehensions this we are not so much to looke after as the conscionable discharge of our owne duty And thus farre we are sure we shall glorifie God to be witnesses of his word and truth when the wicked in the last day shall be put to silence not being able to plead ignorance or that they had no warning And let vs know that the Spirit of God bloweth where it listeth and the Lord can euen of Lyons Tygers and Cockatrices make at his pleasure to become the sheepe of Christ of Abraham an Idolater he can make the Father of the faithfull of bloudie and barbarous Manasses he can make an humble Conuert and of a persecuting Saul he can make a painfull preaching Paul and of a lewd gracelesse Theefe an holy confessour Let none therefore be discouraged because of the lewdnesse of the person seeing the Lord is able and many times doth call home of the sinfullest of men And last of all this may serue to admonish euery man in the feare of God Heb. 13.22 To suffer the word of exhortation and to labour to keepe vnder all repining thought and euill disposition that is in their hearts which bewray themselues neuer more then when they are admonished or reproued for sinne and doubtlesse Sathan himselfe bloweth the coales knowing that it is an excellent meanes to recouer a sinner out of his power O how hardly is a reproofe digested by a naturall man that hath not the worke of grace in him It is found often true which Solomon saith Reproue a scorner and he will hate thee A sharp reproofe is more hardly digested then the bitterest pill men would not be disturbed in their sinfull courses But if the Lord loue thee he will send thee one faithfull friend or other to reproue thee And surely it is a fearefull thing and a signe that God hath cast off such a soul his care and that hee intends to glorifie himselfe in the destruction of such a one that is suffered to go on in sinne without controllment Let the righteous smite mee friendly
saith Dauid and reproue me And well fare that heart that can so willingly suffer a reproofe The sweetest meats are not alwayes the wholesomest neither are the sharpest reproofes worst for the soule Hee is a miserable man that if his neighbour shall tell him of his enemies purpose to kill him should hate him for his paines much more wretched and miserable is the case of that man that being put in minde of the danger of sinne how his soule is like to be made a prey vnto Sathan will requite this warning with displeasure Let vs not bee such spirituall fooles Pro. 13.24 Hee hateth his sonne that spareth the rod saith Salomon The best kindenesse is to smite while there is hope and to reproue betimes ere it bee too late But the other rebuked him Text. Here wee haue a true patterne of a true penitent and looke what affection and disposition is here wrought in the heart of this Penitent towards his fellow the same affection disposition is wrought in some measure in all those to whom the Lord hath vouchsafed the like grace Now his care is manifested towards his fellow in this to bring him if it were possible to the sight of his sins and to repentance for the same And herein will teach vs That true repentance and conuersion vnto God Doct. 2 A true Conuert desires that others may partake of the same grace begets in the heart of a godly man a desire of the like grace towards others There is no one truth more apparent throughout the whole Scriptures then this How Gods people being themselues conuerted and hauing this grace giuen them to repent and beleeue haue endeuored to bring others to the knowledge of the truth likewise Thus the faithfull in the Primitiue time of the Church hauing tasted themselues and seene how gratious the Lord is they prouoke others to imbrace the same grace together with themselues Come say they let vs goe vp to the mountaines of the Lord. Esay 2.3 A true conuert cannot but proclaim the goodnesse of God vnto others Come saith Dauid and I will shew you what God hath done for my soule Psal 66.16 Gods grace is like fire in the bones as saith the Prophet His Word was in my heart as a burning fire shut vp in my bones Ier. 20.9 and I was weary of forbearing and I could not stay Christ forbade the two blinde men in the Gospell that were cured of their blindenesse straightly that they should tell no man but what saith the Text When they were departed Mat. 9.30.31 they spred abroad his fame in all that country They could not for their liues conceale it so Andrew when hee had found Christ hee had no rest till he had acquainted Peter The like wee may see in Philip towards Nathaniel Ioh. 1.41 Verse 45. wee may see this in Dauid who hauing petitioned the Lord in this wise Psal 51.12.13 Make mee to heare the voyce of ioy and gladnesse c. what followeth Then will I teach thy waies vnto the wicked and sinners shall be conuerted vnto thee The woman of Samaria leaues her pot behinde her Io. 4.28 and runs into the town that as shee had receiued Christ she might bring the tidings of ioy to her neighbours to prouoke them also to see and to heare Christ And what might be the reason wherefore Matthew the Publican inuited so many to his house when Christ was to come thither Luk. 5.29 no question he had this good intent therein that they also that came thither might reape some good by Christ These are those riuers of waters our Sauiour prophecyed of Ioâ— 7.37 that should flow from the bellies of true beleeuers euen to the refreshing of the dry and barren hearts of others to cause them to bring forth also the fruits of righteousnesse This will grace doe Wee may see this likewise in Onesimus whom Paul sent backe vnto his Master Philemon with this testimony that howsoeuer in times past that is before his conuersion he was vnprofitable yet now saith Paul is profitable to thee and me No Vsurer is more forward to put out his money as it commeth into his hand for an increase as is the childe of God to improue the grace receiued for the good of others And it must needs be so First in regard of the nature and propertie of grace it selfe which is of a generatiue nature producing grace this Talent cannot bee hid or kept close in the heart without profit or increase Indeed the common gifts of the spirit such as are giuen many times to the wicked themselues these are not so profitable because they are but common gifts but where the sanctified graces of Gods spirit are They are saith the Apostle giuen to edifie withall and these are neuer idle nor vnprofitable in the heart of a true beleeuer As none are more desirous of wealth then the rich so they that haue grace are euer seeking for a further increase thereof Secondly the godly know right well that the gifts and graces of the spirit are giuen to the same end viz. that the body of Christ might be edified hence is it that the Lord Iesus doth so straightly inioyne Peter When thou art conuerted Luk. 21.32 1 Pet 4.10 strengthen thy brethren and againe Let euery one as he hath receiued a gift minister the same one vnto another as good disposers of the graces of God And indeed God doth neuer giue to any of his seruants any spirituall grace for his owne priuate benefit alone but that hee might be a good Steward and Disposer of the grace of God for the good of others And hence is it that the Apostle concludeth of the grace bestowed vpon him 2 Cor. 1.4 that God had comforted him that hee might comfort others with the same comfort Thirdly there is no seruice that a Christian can doe in the Church that hath the like promise of recompence or reward as that which extendeth to the soules of men Let him know that he that hath conuerted his brother Iam. 5.20 hath saued a soule from death and shall hide a multitude of sins and againe Dan 12.3 They that turne many to righteousnesse shall shine as the starres for euer and euer The mercies that men shall shew here vnto the bodies of the Saints shall bring with them a sure reward He that shall giue but a cup of cold water vnto a Disciple Luke 10. in the name of a Disciple shal not lose his reward How much more shall the feeding and refreshing of hunger-starued soules with the bread of life that are ready to perish be plentifully rewarded with him Seeing then that where there is the worke of grace and true conuersion Vse 1 such labour by all meanes possible to bring others into that happy condition with themselues This may serue for matter of tryall and examination of the work of grace in our selues Would we haue the
comfort of our owne conuersion and repentance doe but question thy owne heart how thou standest affected towards those thousands in Israel that yet are held in miserable bondage vnder Sathan power of darkenesse wallowing in the bloud of their owne soules Canst thou mourne for these as Samuel did for Saul dost thou pittie them in their spirituall miseries and doe thy bowels earne within thee towards such And dost thou labour to the vtmost of thy power and according to thy calling to bring home those that goe astray to the knowledge of the truth dost thou take all opportunities that are offered vnto thee by admonition instruction and reprehension to set forward the Lords worke herein Surely there cannot be a more certaine note of the truth of grace in thy heart and of thy owne conuersion then this When thou art conuerted saith our Sauiour to Peter Strengthen thy brethren No man can truely desire and indeuer the spirituall good of another that hath not tasted of the work first in himselfe But if on the contrary part vpon this examination thou findest that there is in thee no touch at all of griefe for the sins of other men thou layest not their miseries to heart the horrible sinnes of the times such as are whordome pride drunkennesse swearing prophanation of the Sabbath c. These things doe no whit affect thee nor trouble thee surely thou hast cause to mourne in secret and to be humbled for the hardnesse of thy owne heart for as yet the worke of grace is not wrought in thee for if it were it would manifest in this to labour the spirituall good of others Doâ— but consider the truth of this poynt in the example of this Penitent Theefe that had the least time that euer we read of or heard of to manifest the fruits of his repentance in and we shall see that howsoeuer his time was short and he was now to minde the euerlasting welfare of his soule yet hee is not vnmindfull of the spirituall misery of the soule of his Brother by rebuking him for his blasphemy by putting him in minde of his sinne and the equitie of that his deserued punishment that was now inflicted vpon him and all to this end if it were possible that his heart might bee touched with some remorse for sinne and hee be brought to repentance for the same There is no grace in that heart that doth not indeuer this in some measure of life Secondly if their case be miserable that doe not compassionate others in their spirituall miscries what shall wee say of those that with Simeon and Leui are brethren in iniquitie that prouoke one another come let vs cast in our lots together that are Sathans spokesmen and solicitors to draw men into sinne And those againe that are so farre from labouring the spirituall good of others as Ismael-like by reproches and disgraces lay stumbling blocks in the way of others to hinder them in their Christian courses like the Scribes and Pharisies against whom our Sauiour pronounceth a woe because they entred not into the kingdome of God themselues nor suffered those that would And last of all this may prouoke all vnto this duty and to labour to approue the truth of their owne conuersion by labouring to be instruments of the spirituall good of others And this duty rests vpon all Reu. 1.6 for we are all a kingdome of Priests and haue receiued a holy accomptment of the Father So especially the Ministers of the Word whose sacred calling cals for this duty they are in a speciall manner to looke vnto it they are to preach the Word in season and out of season 2 Tim. 4.2 Sow thy seede saith Salomon in the morning and let not thy hand rest in the euening for thou knowest not which shall prosper God calleth not all at the same houre but some at one time and some at another neither doth hee make the Word effectuall at all times at the first hearing for the strong man armed will not quickly leaue his Luke 11. possession But many liue long vnder the ministery of the same before they beleeue and imbrace it yet at the last God toucheth the hearts of many to attend and to be saued What though they doe not finde that comfortable returne of their labours are not some to lay the foundation and others to raise vp the building Is not the Word to be the sauour of death to some as it is to be the sweet sauour of life to other-some Is not their reward with the Lord Esa 49.4.5 and their recompence with their God And vnto this day must Parents and Masters be prouoked to set forward the Lords worke by the conscionable performance of Oeconomicall duties they must bee helpefull vnto the Minister this way it is not enough for them to bring their people to Church and to cast them off so vnto the Minister his burthen is too great if thou helpe not The Apostle cals Philemon Phil. 1. his fellow labourer no doubt it was in regard he so fitted and prepared his family for Pauls ministery And for this many of Gods worthy seruants are highly commended in the Word as Abraham Gen. 18. Iesh 24. Acts 10. Iosuah Cornelius The Parent and Master is as straightly charged with their families as the Minister with the congregation and if any vnder them doe dye for want of instruction the Lord will require the bloud of such a one at their hands VERSE 40. Doest thou not feare God seeing thou art in the same condemnation HItherto wee haue heard the Reprehension of the Penitent Thiefe in generall He rebuked him Now the Euangelist comes to set downe the particulars of his reprehension with those seuerall arguments and reasons to make the same the more effectuall for he that is to deale with rebellious and obstinate sinners had need to bring with him very mouing and effectuall arguments to disswade from sinne Now his arguments are 1. A persona From the nature of the person against whom he rayled God 2. A timore Dei From the feare of God the want whereof was the cause of his blasphemy 3. A praesente miseria From his present miserie Knowing thou art in the same condemnation 4. A iusto iudicio From the equitie of his punishment We are instly punished 5. Ab innocentia Christi From Christs innocencie This man hath done nothing amisse All which being duely consiclered are very powerfull motiues and arguments to set on his reprehension and to make the same the more effectuall And thus doth this Penitent manifest the truth of his conuersion by many blessed fruites and effects thereof The particulars whereof follow Fearest thou not God Text. q. d. O wretched man that now suffering the due reward of thy sinne shouldest thus blaspheme an Innocent euen the Lord Iesus Christ himselfe from whom saluation commeth Euen him before whom thou art shortly to appeare to giue an account of all thy euill deeds
the seruile and slauish feare to feare God onely for his iudgements and this is most vsually seene in the wicked It is that sonne-like feare that we here speake of whereby Gods children feare God as a louing and dutifull childe his father not so much for feare of the rodde and punishmeÌ„t if he offend as of loue as being fearfull to offend so good and so louing a father Whereas that seruile and slauish feare that is in wicked men lookes onely to the punishment as the gally-slaue to the whip and that many times doth terrifie him as for sinne it selfe it doth no whit trouble him nay as Solomon saith It is a pastime to the foole to do wickedly But may not Gods children abstaine from sinne for feare of Gods wrath Quest 2 and for punishment sake I answer Answ the spirit of bondage and of feare hath its worke in the hearts of all the godly especially at the first when they begin to conuert and to turne vnto God And this is compared to a needle that maketh way for the threed to follow And thus haue the godly at first feared God euen for his iudgements sake as Paul testifieth when he saith Rom. 8.15 Ye haue not receiued the spirit of bondage to feare againe Wherein is implyed that there is a time wherein the children of God feare God for his iudgements but now saith he Ye haue receiued the spirit of Adoption whereby ye cry Abba Father and that is the spirit of freedome and of boldnesse So that the child of God is not alwayes held vnder that slauish feare but commeth at last to feare God out of loue to him and abstaineth from sinne not so much for punishment sake as for the detestation hee beareth to it and because it offendeth so good and so gratious a God Yea though there were no hell at all to punish sinne yet would hee not willingly commit sin out of that awfull respect hee beareth to so good a God and louing Father in Iesus Christ Now because this loue is not perfect in the childe of God neither any other grace whilest wee liue here there will be still a remnant of seruile feare remaining euen in the best as Iob saith Punishment was fearefull vnto him Iob 31.23 Neither are they exempted from all feare of Gods iudgements in as much as the remembrance hereof is an excellent preseruatiue against sinne Psal 119.120 So Dauid My flesh trembleth for feare of thee and I am afraid of thy iudgements Dauid had in him a sonne-like feare of God fearing him out of loue yet in the second place he stood in awe of his iudgements This serues then first of al to discouer vnto vs in what a wretched and miserable estate and condition such men are in Vse 1 that haue not the feare of God before their eies behold we the state of such in this impenitent Thiefe such men must needs runne headlong into all manner of abhominations for alas what should restraine them when the feare of God is wanting Rom. 3.12 13 14 15. Marke the Apostle Their throat is an open sepulchre with their tongues they haue vsed deceit the poyson of Aspes is vnder their lips whose mouth is full of cursing and bitternesse their feet are swift to shed bloud destruction and misery is in their wayes and the way of peace they haue not knowne But what might bee the reason of all these vile and filthy abhominations the Apostle subioynes There is no feare of God before their eyes Abraham knew this when hee caused Sarah his wife to dissemble and to say shee was his Sister and therefore wofull and miserable is the estate and condition of such whom the Lord hath thus giuen ouer to themselues and to their owne hearts lust and want this holy feare to preserue them Secondly this may serue to admonish vs euery one that as wee desire to be free from those grosse and grieuous inormities of the times that wee labour to get our hearts seasoned with the feare of God that we may truely say The Lord is our feare Esay 8.13 our dread This will fence vs from sinne and arme vs against euery euill way such are freed from those vile abhominations wherewith the liues of all wicked men for the most part are tainted withall Yea the feare of God is such an excellent thing that all the duties wee owe vnto God Eccl. 12.13 are comprehended therein Let vs heare the end of all saith Salomon feare God and keepe his Commandements for this is the whole duty of man Yea The priuiledges that belong to them that truely fear God to such belong all these excellent priuiledges and prerogatiues First they shall not want any temporall good thing O feare the Lord O yee his Saints Psal 34.9 Psal 112.3 for there is no want to them that feare him Secondly such hath the Lord promised to acquaint with his secrets The secrets of the Lord are with them that feare him Psal 25.14 Thirdly such onely are vnder the Angels protection Psal 34.7 The Angels of the Lord encampe round about them that feare him Fourthly God takes speciall notice of such Mal. 3.16 A booke of remembrance was written before him for them that feared the Lord. And last of all for the life to come no man is able to expresse the excellent priuiledges of such Psal 31.19 O how great is the goodnesse which God hath laid vp for them that feare him All which may be so many motiâ—es to stir vs vp to get this feare of God which hath the promise of this life and the life to come and to whom alone so many excullent priuiledges belong and appertaine Seeing thou art in the same condemnation Text. In these words wee haue his third Argument 3 Argument to disswade his fellow from that his rayling on Christ and this is taken from his owne present misery A presenti miseria Thou art saith he in the same condemnation q.d. Fye vpon thee most desperate wretch Is this the behauiour meete for him that is now going to giue vp his last account before the great Tribunall and that Iudge of all the world before whom thou art shortly to appeare to giue account of all the actions of thy life past especially of this thy blasphemy against the Lord Iesus the innocent And herein as before this penitent Thiefe sheweth an excellent fruit of his owne repentance pressing his fellow with this Argument the consideration of his present misery and punishment that was now vpon him Thou art in the same condemnation Note we hence That punishments and afflictions Doct Afflictions that summon to death should in a speciall manner cause men to looke home especially such as summon to death should in a speciall manner cause vs to looke home humble vs and cause vs to breake off our sinnes by repentance and when they produce not this effect especially when death approaches and we
are to come to appeare before the Lords Tribunall it is a signe indeed that the heart is desperately wretched and sinfull It is the maine end wherefore the Lord doth send afflictions to bring men home by repentance thus confesseth the Church Lam. 3.39.40 Man suffereth for his sinne let vs search and try our wayes and turne vnto the Lord and againe Come let vs returne vnto the Lord Hos 6.1 for he hath wounded vs and he will heale vs he hath smitten vs and hee will binde vs vp The happy fruit thereof Dauid confesseth by that comfortable experience he had in himselfe Psal 119.71 saying It is good for me that I haue beene in trouble that I may learne thy commandements When we are iudged saith the Apostle wee are chastened of the Lord 1 Cor. 11.32 that wee should not be condemned with the world The Rod makes the childe to stand in awe of the Father and the Scholler of the Master and the Blewnesse of the wound Pro. 20.30 saith Salomon serueth to purge the euill 2 Chro. 33.12 When did Manasses repent was it not when he was in tribulation When came the Prodigall sonne to himselfe Luke 15. and got the happy resolution to returne againe to his Father was it not when he was pinched with the famine It was in the time of aduersitie that the Israelites remembred GOD to bee their strength who in times of prosperity rebelled against him Iudg. 6. Ephraim may thanke the Lord for his corrections that hee was reclaimed and brought to see his owne disobedience and rebellion against God Ier. 31.18.10 Esa 38.14 who was as an vntamed Hayfer The like we may see in Hezechiah in Iob and in all Gods people if there be any faith any hope any grace at all in the heart of man now is the time for the exercise thereof when afflictions especially such as summon to death and iudgement are vpon vs. It seemed vnto this godly Penitent a most hainous thing indeed in his fellow yea the height and top of all impietie that now the hand of God was vpon him and hee so shortly to depart this life and to make his last account before the Iudge of all the world that he should in this reprochfull manner blaspheme an innocent euen the Lord Iesus Christ himselfe before whom he was shortly to appeare and to giue account of all the things that he had done in the flesh But what shall I say There are some whom al the torments in the world cannot moue or make them better sicknesse pouertie shame in the world all the buffettings of Sathan or miseries that can bee thought vpon alas moue them not nor any whit affect them to worke remorse of conscience compunction or sorrow for sinne to make them any whit the better But what may be the reason can any affliction presse out of the creature that was neuer in it If a whole mountaine were laid vpon a dry or rotten sticke will it yeeld any sappe no no it will first be ground to powder The impenitent Thiefe for all his misery that he was in or thoughts of death or of iudgement that now were vpon him is not brought to the least remorse of conscience for sin but the Penitent Thiefe he being vnder the same affliction yeelds the sweet sap and liquor of faith and repentance he confesseth his sinnes pleads Christs cause and compassionates the misery of his fellow and shewes most admirable fruits of repentance Yea if there bee any grace at all in the heart of man now is the time for it to shew it selfe otherwise wee perish without hope Seeing then that afflictions should thus make vs to looke home Vse 1 and that then in a speciall manner the graces of the heart will manifestly appeare This shewes the misery of euery wicked man that as he hath been a stranger from the life of grace in life so must needs want the comfort of grace in death as they haue liued so commonly they dye and in them that is verified oftentimes that is said of Nabal their hearts dye like stones within them like vnto a beast Or else as they haue minded the world their lusts and pleasures of these things they speake and their mindes run after them euen to the last Behold here in this impenitent Thiefe a spectacle wherein euery wicked man may behold himselfe as hee was gracelesse and wretched liuing hee speakes nought but the language of hell dying as his life so was his death wretched was hee lining and cursed and miserable is he dying Secondly this may serue to admonish euery one that as wee would haue our last words gratious and comfort in death to learn to speake the language of Canaan betimes for when the euill day comes all the wayte and burthen of iudgements and afflictions will neuer presse out one drop of spirituall moysture from vs no though they should presse vs downe to hell vnlâ—â—â—â— wee haue faith and repentance and other graces wrought in vs before misery comes VERSE 41. Wee indeed are iustly punished Text. for wee receiue the due reward of our deeds IN these words 4 Argument the Penitent comes to his fourth Argument to disswade his fellow from reuiling of Christ and this is drawne from the eâ—â—ity and iustnesse of their punishment and present misery A Iusto Iudicio Wee indeed are iustly punished for we c. Q.d. This present death wee are now to suffer bee it neuer so vile shamefull ignominious or accursed we ought with patience to beare the same for therein wee are but iustly punished Our sins we haue committed and wherein we haue continued haue brought vpon our heads this deserued punishment Micha 7.9 Wee ought therefore to beare with patience the Lords wrath because wee haue sinned against him And herein we haue another admirable fruit of his faith and repentance confessing 1 His sinne 2 Gods iustice We are iustly punished The Penitent Thiefe in rebuking his fellow He confesseth his sinne fals into a hearty confession of their sins and herein likewise manifesteth the truth of his repentance And will herein teach vs and all men vnto the end of the world That vnto true repentance Doct. confession of sinnes is most necessary Vnto true repentance confession of sins is necessary where the heart is truely and throughly touched with compunction and sorrow for sinne it will tune the tongue and set it on worke about the heartie acknowledgement of the same This Penitent herein may be an excellent patterne vnto vs who manifesteth herein the fruit of a wounded spirit and a broken heart in the sence of sinne hee stickes not to shame himselfe that God may haue the glory making a humble and heartie acknowledgement of his sinne and the world therein a witnesse of his vnfained repentance and indeed to such onely belongs the promise of remission of sinnes Pro. 28.13 He that hideth his sinnes shall
not prosper but hee that confesseth them and forsaketh them shall finde mercy And againe 1 Io. 1.9 If we confesse our sinnes hee is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse And hence is it that we shall finde the seruants of God very frequent in this duty in the times of their humiliation and conuersion vnto God Thus Daniel confesseth his owne sinnes and the sinnes of the people Dan. 5.9 Wee haue sinned saith hee and haue committed iniquity and haue done wickedly yea we haue rebelled and haue departed from thy precepts and from thy iudgements Thus Ezra that Noble and religious Scribe Ezra 9.6 O my God I am ashamed and confounded to lift vp my eyes to thee for our iniquities are increased ouer our heads and our trespasse is gone vp to heauen So Esay the Prophet We haue all beene as an vncleane thing Esay 64.6 and all our righteousnesse is as filthy clouts and we doe all fade like a leafe and our iniquities like the winde haue taken vs away An excellent and admirable example whereof wee haue in the Prophet Dauid who when Nathan the Lords Prophet had conuinced him of his sinnes he presently falls to the confession of them 2. Sam. 12.13 I haue sinned against the Lord c. And in that Penitentiall Psalme of his Psal 51.2 penned of purpose to make knowne vnto the world that his vnfained repentance for the same he is very exact that way throughout the whole Psalme This appeares in those Conuerts wonne vnto the Church by the Ministery of the Baptist Mat. 3.6 They were baptized of Iohn in Iordane confessing their sinnes And of those Conuerts of Ephesus Act. 19.18 it is said that Many that beleeued came and confessed c. The like acknowledgement is made by Paul of his mis-led life whilest he liued in the state of a Pharisee 1. Tim. 1.13 18. I was saith he a blasphemer a persecuter and an oppressour c. And excellent to this purpose is that of the Prodigall sonne Luk. 15.18 a liuely patterne of a true Penitent and a liuely picture of a reclaimed sinner hauing runne riot a long time and by affliction at last brought to know himselfe What is his resolution but this by his confession to make satisfaction to his Father whom hee had offended Vers 21 I will go to my Father and say Father I haue sinned against heauen and before thee c. And as his resolution and purpose was so was his practice And indeed true repentance cannot bee silent when the heart is truly pricked it cannot forbeare it is like a vessell full pent with liquor if it haue not some vent it will breake it is one of the most soueraigne salues for sinne Yea Erroris medicina est confessio as an Ancient well obserues The bands of sinne are loosed when they are confessed Nothing doth more bewray a broken heart within then an open acknowledgement of sinne What led that poore Publicane to that remorsefull supplication mixed with confession God be mercifull to me a sinner Luk. 18.13 A liuely representation of the true contrition that was in his heart that he held himselfe but vile and sinfull in Gods sight And indeed as nothing can be more needfull and necessarie to testifie the inward sorrow of heart for sinne then an heartie acknowledgement of the same so there is nothing more contrary to the corrupt nature of man then in this sort to shame himselfe to giue God the praise And therefore it is a good obseruation of an Ancient Mirentur quicunque volent c. Gregor Let men admire what they please in other men I know saith he through the infirmitie of our nature that the godly finde it an harder thing to confesse sinne after it is committed then to represse it before Surely it is no small euidence of grace in the heart when a man is thrust forward readily to confesse his faults to God and vnto man as the case may require by whose aduice and prayers he may receiue comfort The reasons follow First Reas 1 acknowledgement of sin is necessarie vnto God because all sinne is done against God sinne reacheth euer vnto God himselfe whose righteous Law is violated and broken otherwise sinne could not be sinne This is acknowledged by Dauid when he saith Against thee onely haue I sinned Psal 51.4 The sinne of Dauid was the shedding of the innocent bloud of Vriah and the defiling of his wife But yet the violating and breaking of Gods most righteous Law wherein God became to be offended was it that went nearest the heart of Dauid Now if all sinne be against God it is requisite that we should make confession of the same to him Secondly without confession we haue no promise of remission of our sinnes for thus runnes the promise If we confesse our sinnes 1. Ioh. 1.9 he is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse Now as wee expect that the Lord should shew vs mercy in the pardon of our sinnes it is requisite that wee should performe those conditions which are required on our part namely to come vnto him in an humble acknowledgement of the same Thirdly acknowledgement of sinne is necessarie vnto God because it is hee onely that hath power to forgiue sinnes This truth is confessed by the Scribes and Pharisees whose iudgements howsoeuer they were corrupt in many things yet were sound in this Mar. 2.7 Who can forgiue sinnes say they but God onely Now reason would that we make confession of our sinnes onely to him that hath power to forgiue sinnes But this is onely in God therefore to him must we go to make confession of the same Fourthly confession of sinnes is necessarie in regard it is an excellent thing to glorifie God As wee haue dishonoured him by sinne by an heartie confession of the same we honour him againe for herein wee acknowledge his principall attributes namely his omniscience omnipresence power iustice mercy c. And this is the reason that Iosuah vrgeth vnto Acan Ios 7.19 My sonne I pray thee giue glory to God and confesse thy fault Where he ioynes these two together Gods glory and the confession of our faults For sinne indeed doth not serue more to the dishonour of God then doth an heartie confession of the same serue to his honour And this is the reason why Gods seruants hauing sinned haue beene content to shame themselues by confessing the same knowing indeed it would bring so much glorie to God Fifthly the conscionable performance of this duty is an excellent meanes to keepe the heart vpright with God for future times and so a notable preseruatiue against sinne For that man that hath once done his penance before God in that kinde freely penitently and heartily it will be a corasiue vnto his heart all the dayes of his life after and
wretched creature as this to be brought at last to see his sinnes and to repentance for the same and to seek so earnestly for mercy for his soule this must needs declare the almightie power of God Secondly if we consider withall the condition of Christ himselfe at this time to whom he directeth his sute euen crucified Christ Betrayed by Iudas condemned by Pilate mocked of Priest and people denied by Peter forsaken at this time of all his Disciples for the Text saith They all forsooke him and fled At this time I say to acknowledge Christs Deitie to performe diuine honour vnto him by praying vnto him was wonderfull indeed Had hee in times past heard Christ preach and beene familiar with Christ or his disciples had h heard his heauenly word or seene those glorious miracles that hee had wrought Haply there might haue beene wrought some grace in the heart which howsoeuer it might be kept in for a time as fire raked vp in the ashes yet now at last at the time of his death might reuiue As it was the case of Peter who had forgot Christs words Mat. 26. which said Before the Cocke crow thou shalt deny mee thrice Yet afterwards the Text saith He remembred the words of Christ then had not this beene so much to bee wondred at But this being the first meeting and greeting the first sight he got of Christ who suffered now the same cursed shamefull and ignominious death together with him this could not but make greatly for the commendations of his admirable faith Before wee come to the particular handling of the words wee haue a two-fold instruction to bee handled in generall First then wee may note what a happy progresse this Penitent maketh in the wayes of godlinesse and in the worke of repentance He groweth vp still in Christ and goeth on from vertue to vertue and from one measure and degree of grace vnto another as it were by steps and stayers ascending vp into Gods kingdome first hee rebuketh is fellow secondly confesseth their sinnes thirdly cleareth Christs innocency And now againe maketh earnest supplication vnto him and herein will teach vs Doct. 1 That a daily growth and increase in grace is necessary vnto saluation True grace is known by the growth in grace True grace will shew it selfe by the daily growth in the measure and degrees thereof Where grace is well vsed it will increase It is not with grace as it is with the materiall things of this life the more they are vsed the more they decay but grace is of a generatiue nature one grace well vsed and rightly improued brings forth another We glory in tribulation saith the Apostle knowing that tribulation worketh patience Rom. 5.3.4 and patience experience and experience hope and hope maketh not ashamed This duty of daily growth and increafe in grace is often vrged and pressed in the Scriptures We beseech you brethren 1 Thes 4.4 and exhort you in the Lord Iesus that ye increase more and more 2 Pet. 3.18 So Peter grow in grace and againe Heb. 6.1 Pro. 1.5 Let vs be led forward towards perfection A wise man will heare and increase in learning saith Salomon Gods Church in the Scripture is compared to an Orchard or a Garden the Ministers of the Word are Planters and Waterers and all the faithfull are trees of righteousnesse and such as are thus planted in the Courts of the Lords house Psal 92.14 they bring forth much fruit in their age and are fat and well liking The blessing vpon the Creatures was increase and multiply Gen. 1.22 Euen so the blessing on the new Creatures is Grow in grace 2 Pet. 3.18 and in the knowledge of our Lord and Sauiour Iesus Christ This is excellently shadowed out vnto vs by Ezechiels vision of waters Eze. 47.12 which increased more and more which shadoweth out vnto vs the power of the Word in the hearts of beleeuers in the time of the Gospell And wheresoeuer these waters should come they should cause admirable fruitfulnesse And this is that which our Sauiour noteth that his Father is the Husband-man himselfe the Vine euery true beleeuer a branch of this Vine And such saith he my Father purgeth Ioh. 15.1 that they may bring forth more fruit Salomon cōpareth the righteous to the Sun that shineth more and more vnto the perfect day Pro. 4 18. The poynt is clear neither is there any duty whereunto a Christian is more vrged and pressed in the Scripture then this And the reasons are First Reas 1 in regard that the greatest measure of grace that the faithfull in this life can possibly attaine vnto is not more then needfull to saluation As the least measure of sanctifying grace truely wrought shall be auaileable vnto saluation so the greatest measure that any haue will but serue the turne It is with grace as with the Manna the Israelites gathered none had to spare of that they gathered So the time will come when he that hath the greatest measure of knowledge faith repentance c. shall finde the same little enough to keepe the head aboue the water when a man shall come to combate with death The king of feares and to wrestle with Sathans temptations Secondly such as improue their graces receiued the Lord is pleased daily to adde to the stocke of grace making them more and more to abound therein as saith our Sauiour Luk. 8.18 To him that hath shall be giuen whereas wicked and vngodly men which haue but the out-side of religion onely the Lord will take from such that they seemed to haue Thirdly the great cost the Lord is daily at with vs may prouoke vnto this duty First hee bought vs at a deare rate from our sinfull vile and vaine conuersations to the end we might serue him in righteousnesse and holinesse all our dayes Againe hee hath planted vs by the riuers of waters euen his sacred Word with the dayly dewes and spirituall moysture flowing from the same he daily watereth our soules Besides all this hee hath come vnto vs with the pruning knise of his iudgements and corrections of all sorts both nationall and personall to shred off sinne and corruption and so many superfluous and luxurious branches that hinder fruitfulnesse so as the Lord may plead with vs as with his people of old Esay 5. What should I haue done more that I haue not done All which may prouoke vnto this duty And last of all the Scripture compareth a Christian to new borne Babes As new borne Babes 1 Pet. 2.2 desire yee the sincere milke of the Word that ye may grow thereby Now infancy and childhood of all other ages is an age of growing It were a wonder in nature to haue an infant liue and not grow the Word truely heard and receiued breeds no such staruelings Againe the Scripture compares a Christian to a building Now what is it to lay a foundation of a
howsoeuer the wicked and the godly desire eternall life alike the childe of God onely is wise to lay hold vpon the opportunity whilest grace is offered seeking that in the first place Mat. 6.33 aboue all earthly and transitory things whereas it is the propertie of wicked and vngodly men to put it off vntill the day of grace be past Luk. 13.25 euen till the Master of the house be risen vp and hath shut to the dore Fiftly there is in the godly and those that shall bee saued in the end a constant seeking of God of eternall life and saluation not by moods and fits but throughout the whole course of their liues All their thoughts words and actions sauor of grace within and tend vnto heauen and the furtherance of their eternall happinesse Whereas with the wicked it is not so with them for if they desire eternall life and saluation it is no constant desire but by fits either when the Word or some affliction or other hath kindled such a good motion for the present within them but by and by like the morning dew it goeth away Hos 6.4 And last of all there is yet this difference betwixt the godly and the wicked in their desires A wicked man desires mercy but not grace the pardon of sinne but not the spirit of corroboration and strength against sinne He rather desireth freedome from misery the effect of sinne then from sinne it selfe the cause of misery wheras the childe of God is as earnest with God for strength against his corruptions for the time to come as the pardon of his sinne past Dauid is as earnest with God to stablish him with his free spirit Psal 51.12 as to wash him from his sinne Well then to conclude this poynt would we haue any comfort in our owne soules that wee are amongst the number of those that hunger and thirst aright after eternall life and saluation that our desires proue not to bee like the vaine wishes of the wicked that shall not profit them in the end O let vs then try our selues and examine our owne hearts by the rule of this doctrine Are we truely sensible of our owne wretchednesse and misery by reason of sin haue we vsed all holy helpes and meanes whereby wee may come to the comfortable assurance therof vnto our ownesoules Haue we learned to prize eternall life and saluation aboue all the world besides haue we made vse of all opportunites that God hath offered vnto vs for the getting of grace into our soules hath this desire of ours beene constant and not by fits onely and haue we as earnestly sought at Gods hand strength against our corruptions as the pardon of our sinnes past These things indeed may minister vnto vs a comfortable assurance that our desire of eternall life and saluation hath beene true hath beene vnfained such as shall not misse of saluation in the end Whereas if on the contrary part we neuer yet truely saw our misery by reason of sinne haue euer sleighted Gods ordinances preferred the world our profit and pleasures before the euerlasting saluation of our soules haue made no account of the season and opportunity of grace offered haue neither constantly desired nor for future times sought strength of God against our corruptions know wee that our desires were neuer true and vnfained but such as may be in wicked men that shall misse of saluation in the end When thou commest into thy kingdome The time when As this Penitent Theefe at this time acknowledgeth Christs Deity that hee was Lord and King and desireth as we haue heard before principally mercy for his soule that it might goe well with it in death or after death So now he comes to the time wherein especially he desired to bee remembred of Christ n. when Christ should come into his kingdome Q.d. O Lord now is the time of thy humiliation wherein thou art pleased to vndergoe the punishment for the sinnes of all the elect and to beare the burthen of thy Fathers wrath and all to free thine from the wrath to come I know this price will be payd and this misery thou now sufferest for sinne will be ouer and thou thy selfe againe restored into thy glorious kingdome there to liue and raigne for euer I beseech thee now heare mee against that time Doct. 1 and remember mee in mercy The happinesse of a Christian not to be looked for here but hereafter when thou commest thither Note we hence That the happinesse of a Christian is not to be looked for here but hereafter The fruit of repentance of righteousnesse and of holinesse is not to bee looked for here but hereafter The Christian hath not his happinesse in present possession but in reuersion In hope and expectation are they kept here liuing by faith as the Heyre being not of ripe yeares is not possest of the inheritance but after death they come then to bee possest of that glorious inheritance layd vp for the Saints This doth this Penitent Theefe acknowledge here in this his request to Christ as if he should say O Lord it is not life for a time which cannot be long that I so much stand vpon since death I haue deserued I am willing to dye but it is this I specially desire aboue al the world besides that when this life shall haue an end I may haue a resting place in thy kingdome If in this life onely wee haue hope in Christ 1 Cor. 15.19 wee are of all men most miserable And this the holy Ghost obserueth as an admirable fruit of the admirable faith of the Primitiue Fathers Heb. 11.13 14. who albeit they receiued not the promises but saw them a farre off were perswaded of them and imbraced them and confessed that they were strangers and Pilgrims on earth declaring plainely that they seeke a Country 1 Ioh. 3.2 Now we are the Sonnes of God saith the Apostle But it doth not appeare what we shall be It is true the Lord giues vs now the first fruits of the spirit the earnest of our inheritance which is peace with God and peace in our owne consciences and ioy in the holy Ghost to comfort the hearts of his seruants and to cheare them vp in their pilgrimage But the full fruition of their happinesse is not to be expected here but in heauen This made the Apostle Paul to say Phil. 3.3.13.14 I forgat that which was behinde and reaching forth vnto those things which are before I presse toâ—ard the marke for the price of the high calling of God in Christ Iesus as knowing that the happy recompence of reward was not to bee looked for here but hereafter And the reason is First Reas 1 we know but in part and therefore can beleeue but in part can be sanctified but in part and so cannot be capable of the perfection of our happinesse 1 Cor. 13.9 till all our imperfections be done away and our sanctification
the Lord deliuereth them out of all And indeed If the Lord should not deale thus with his seruants Reas 1 they would haue their hearts ouerwhelmed with sorrow and themselues faint and sinke vnder the burthen of their sufferings Now it is his gracious will not to breake the brused reed nor quench the smoaking flaxe Secondly the end of all afflictions and miseries that betide the godly here is but to humble them and bring them nearer vnto God Now when any affliction sent hath wrought this effect God presently remoues the affliction as a wound when it is whole the plaster falls off Thirdly life it selfe is not long but short and of small continuance Now miseries cannot bee long where life is so short This serues then to teach vs in all our miseries still to waite on God Vse with this Penitent here for as Mordecai said to Hester Deliuerance will come There is nothing more sure and certaine then the deliuerance of Gods people out of miserie As God makes prouision for his children of correction as of food and not at sometime to taste of correction is a signe rather of a Bastard then of a Sonne So will the Lord see to them that they shall not want a seasonable deliuerance Let no man then say in time of prosperitie Psal 30.6 I shall neuer be moued Neither let any say in times of aduersitie I shall neuer be restored For God can turne thy night into day thy heauinesse into ioy and thy mourning into gladnesse and all in a moment of time Oh but thou hast laine long among the pots and thou hast often sought the Lord. What then By so much the more precious will deliuerance bee and thou fitted to praise his name when the Lord shall deliuer thee This day The last Instruction we are to obserue hence is Doct. 3 Such as haue shewed mercy in an euill day shall find mercy in the euill day That they that shew mercy in an euill day shall themselues find mercy in the euill day Christ being now to suffer and lying vnder many reproaches This poore Penitent pitieth Christ in his miserie pleades his cause and cleareth his innocency This man saith he hath done nothing amisse And now Christ shewes mercy to him in time of his greatest need The Penitent pitied Christ and commiserates his misery being an innocent Christ pitieth the Penitent in time of his misery and receiueth him to mercy That which our Sauiour had formerly taught his disciples Mat. 3.7 Blessed are the mercifull for they shall obtaine mercy hee maketh good to this poore Penitent His mercy to Christ is recompensed with mercy from Christ Onesiphorus that good man shewed mercy to Paul 2. Tim. 1.16 Hee often refreshed me and was not ashamed of my chaine but when he was in Rome he sought me diligently and found me What then The Lord grant vnto him that he may finde mercy of the Lord in that day Verse 18. An excellent example whereof we haue in Ebedmelech who vnderstanding that Ieremy was in prison Ier. 38.9 and there ready to perish for hunger He pleades his cause vnto the King and procures his deliuerie The Lord remembred this kindnes of Ebedmelech Ier. 39.17 I will deliuer thee in that day saith the Lord. Ios 6.17 Rahab shewed mercy to the Lords seruants when they searched the land of Canaan hid the spies and preserued their liues This kindnesse of hers is requited with the safetie of her owne life The Shunamite that was so kinde vnto Elisha 1 King 17.10 making such prouision for him in his trauaile loseth nothing by it in the end her mercy to him is recompensed with mercy to her and hers And Christ shewes how hee will proceed in iudgement at the last day with wicked men Mat. 25. I was hungry c. And the reason hereof is Reas 1 Because mercy to such as are in miserie is an excellent fruit of faith and such as God hath promised to crowne and to reward at last Secondly it kindleth the affections of those that haue beene relieued to pray vnto God for such as haue beene such instruments of their comfort and to praise God for them by which means the Lord is moued to shew mercy This teacheth all Gods people to lay hold vpon all opportunities that shall bee offered vnto them Vse of doing good vnto others especially to such as are in misery It was Iobs comfort that The bowels of the hungry did blesse him Pitie the distressed in their need and the Lord will pitie thee in thy greatest need Do wee not desire mercy in the houre of death and in the day of iudgement The way to finde mercie then is to shew mercy now otherwise There shall be Iudgement mercilesse to him that will shew no mercy Iam. 2.13 FINIS A Short view of such Doctrines as are enlarged with their Reasons and Vses in this Booke Doctrines THe malice of the wicked great against Christ and his members Page 6 Doctrines Good men many times suffer as malefactours Page 13 Doctrines Christ died an accursed death Page 18 Doctrines Not the punishment but the cause maketh a Martyr Page 32 Doctrines Sinne and shame go together Page 41 Doctrines Afflictions make the wicked worse Page 51. Doctrines When the wicked begin once to fall from God they haue no stay of themselues Pag. 59 Doctrines A sinfull life hath commonly attending it a cursed and miserable death Pag. 71 Doctrines None more subiect vnto disgrace then the godly are Pag. 93 Doctrines It is a great sinne to adde affliction to the afflicted Pag. 103 Doctrines God brings his children often to a low ebbe in this life Pag. 111 Doctrines Infidelitie a dangerous sinne Pag. 115 Doctrines Euill examples dangerous Pag. 124 Doctrines Properties of a wicked man to be giuen to mocking Pag. 132 Doctrines God can make of great sinners great Saints Pag. 143 Doctrines All men are alike by Nature vntill God make a difference by grace Pag. 153 Doctrines Afflictions of excellent vse to bring men to God Pag. 164 Doctrines To cease from euill is not sufficient we must do good Pag. 172 Doctrines He that rebuketh another must not be guilty of the same fault himselfe Pag. 183 Doctrines A true note of a true Conuert to stop others in a course of sin Pag. 191 Doctrines A true Conuert desires that others may partake of the same grace Pag. 216 Doctrines The afflictions of the godly reach vnto Christ Pag. 233 Doctrines The want of the feare of God the cause of all sinne Pag. 237 Doctrines Afflictions that summon to death should cause a man to looke home Pag. 250 Doctrines Vnto true repentance confession of sinne necessary Pag. 257 Doctrines Godly submit themselues to Gods seuerest corrections without repining Pag. 285 Doctrines A true Christian must at all times stand for Christ Pag. 298 Doctrines In all ages God hath had some witnesses of his truth Pag. 310 Doctrines True grace is known by the daily growth in grace Pag. 322 Doctrines None can pray effectually but the Penitent Pag. 334 Doctrines Christ a Lord. Pag. 349 Doctrines Christ a King Pag. 356 Doctrines True faith raiseth vp a man aboue this life Pag. 365 Doctrines In prayer wee must see God all-sufficient in those things wee seeke of him Pag. 372 Doctrines The saluation of the soule is principally to be desired Pag. 381 Doctrines The happinesse of a Christian not to be looked for here but hereafter Pag. 401 Doctrines Release from temporall afflictions doth not alwayes follow true repentance Pag. 407 Doctrines It is a wonderfull hard thing truly to beleeue Pag. 416 Doctrines There is an vnchangeable certainty in all Gods promises Pag. 431 Doctrines Godly must labour to be perswaded of Gods loue Pag. 443 Doctrines Prayers of the godly very effectuall Pag. 457 Doctrines The sinnes of the Penitent cannot hinder their saluation Pag. 471 Doctrines They that in misery waite vpon God shall not misse of comfort in the end Pag. 482 Doctrines The souls of the faithfull in death are gathered vnto Christ Pag. 489 Doctrines In heauen is the perfection of all happinesse Pag. 498 Doctrines God many times giues more then his seruants aske Pag. 506 Doctrines A man may be in miserie and ioy in an houre Pag. 512 Doctrines Such as shew mercy in an euill day shall not misse of mercy in the euill day Pag. 515