count it their master-peece to corrupt all that haue fellowship with them that their owne sinnes may not appeare so exceedingly sinfull vnto others And this our Sauiourobserueth to be that height of wickednesse in the Pharisees that They would compasse sea and land to make one Proselyte Mat. 23.15 and when he was made they would make him twofold more the childe of hell then themselues Thirdly there is a kinde of infectious nature in the words and actions of wicked men which as the Apostle saith Fret like a gangrene And indeed the soules of men are more subiect to the contagion of sinne then their bodies can to any manner of disease This serues then in the first place iustly to blame and condemne such as are carelesse of their company Vse 1 that can be as familiar and merry in the company of Atheists Papists yea be they as prophane as Esau all is one to them as if there were no danger at all to bee corrupted by such and indeed such men need not Sathan to tempt them for they will tempt themselues Which they do whilest without a calling they remaine in the company of wickedmen Such men proclaime to the world that they make no conscience of sinne for did they would they not then make conscience of the occasions of sinne Secondly let this serue to admonish euery man in the feare of God to decline as much as possible they may the company of wicked men Pro. 1.15 My sonne saith Solomon walke not in the way with them refraine thy foot from their path Yea if it lye in our power to remoue them and to banish them our presence Psal 101. So Dauid I will not suffer any euill person to abide in my house He that telleth lyes shall not tarry in my sight Many wise men by such haue beene seduced many strong men by them haue fallen and many who began to walke in the wayes of godlinesse haue by this meanes fallen backe againe when they haue beene daily conuersant with those who haue beene enemies to godlinesse But may we not somtimes Quest and vpon some occasion bee in the company of such Yes Ans these cautions being considered First that we rush not into their company without a calling for it is lawfull to hold commerce with them in the affaires of this life for otherwise wee must out of the world Secondly that we be not silent at sinne but by one meanes or other at the least by a frown in our browes shew our dislike at their wayes Thirdly that we get our hearts to be grieued within vs for their sinnes as Lot was with the Sodomites Whose righteous soule was vexed with their abhominations If thou be Christ Text. saue thy selfe and vs. Secondly we may note further in this Impenitent Thiefe thus scoffingly desiring deliuerance by Christ That it is a note of a wicked and gracelesse man to be giuen to mocking Doct. 2 Propertie of a wicked man to be giuen to mocking and that such a one is come to a wonderfull height of sinne And surely this is such a kinde of sinne that is found for the most part in the most dangerous and desperate wicked men Cain was a mocker Gen. 9.22 Ismael was a mocker notorious wicked men The Athenians mocked Paul Act. 17. What will this babler say The Scribes and Pharisees notorious wicked men these mocked Christ Hayle King of the Iewes Mat. 26.68 The Iewes mocked the Apostle Peter when he had preached the word of life vnto them saying These men are full of new wine Act. â— 12 When the wicked man commeth saith Solomon then commeth reproach Prou. 18.3 Psal 25.15 None scoffed more at Dauid then the Abiects and the Drunkards made songs of him The children of Bethel mocked the Prophet saying 2. King 2.22 Go vp thou bald head This was the complaint of the Prophet Ieremy Ier. 20.7 O Lord saith he I am in derision daily euery one mocketh me And this was the complaint of that holy man Iob Iob 30.1.9.10 speaking of the most notoriously wicked of his time saith that he was their songs their daily talke yea they spared him not to spit him in the face And when the Prophet Dauid comes to speake of that growth in sinne in wicked men as it were the top of all iniquitie and impictie Psal 1.1 hee describeth the wicked thus He sitteth in the seat of the scorner By all which testimonies it may appeare that it is a cleare euidence and demonstration of a notorious wicked man to be giue ouer to this sinne of mocking And it must needs be so For First Reas 1 we see men commonly mocke at Fooles and folly now in what esteeme are the godly with the wicked but as fooles and religion it selfe what is it esteemed but as Foolishnesse 1 Cor. 1.21 to those that are naturall men and therefore it is no maruell though the godly be contemned and reproached and their best performances scorned and derided Secondly this proceeds from the abundance of malice and corruption that is in the hearts of wicked men for so saith Christ O generation of vipers Mat. 12.34 How can ye being euill speake good things for out of the abundance of the heart the mouth speaketh Cursed language euill speaking mocking and reproachfull speeches is the naturall language of wicked men being led by the spirit of darknesse their words and actions must needs be sinfull and wicked that must tend to vtter darknesse This may teach vs then how to iudge and esteeme of such men as are giuen ouer to this sinne Vse 1 namely as notoriously wicked for when Dauid speakes of the degrees of sinne and sinners by a gradation Psal 1.1 the Seat of the scorner he placeth in the last place as worst of all And yet it is lamentable to how many wee haue amongst vs that glory in the dexteritie of their wit and thinke it their praise that they can breake some wittie iest on others that may cause laughter but such do but glory in their shame Let such be admonished in time to breake off this sinne by repentance for seldome or neuer doth it escape the reuengefull hand of God What became of Cain Ismael the two and fortie youngsters that mocked Elizeus the Prophet What became of this desperate malefactour that mocked Christ Yea let it be obserued and wee shall finde it true that such as haue beene guiltie of this sinne that haue beene mockers of the Word of God of Gods Ministers and of the professors of the Gospell whether some token or other of Gods vengeance hath not ouertaken them euen here in this life wherein the Lord doth vsually shew his indignation against this sinne Secondly it may teach vs carefully to heed our selues as to auoid all sinne so especially this sinne of mocking railing and euill speaking which the Lord in so speciall a manner hath made a marke and a
doe good Psal 34.13 but we must doe good In the worke of true repentance these two euer goe together Depart from euill and doe good Dauid there ioyneth these both together Esay 1.17 So Esay the Prophet Cease to doe euill learne to doe well And euen herein doth the Penitent shew the truth and the fruit of his conuersion according to that precept of the Apostle Paul Let him that hath stolne Eph. 4. stealt no more but let him labour with his hands that which is good And this truth is further cleared by the practise and example of all Gods people how vile and wretched soeuer they were in the time of their ignorance and vnregeneracy yet being called and conuerted haue not onely left their former euill wayes but put in practise the contrary vertues See here the mercy and compassion of this poor Penitent hee is now as rich in mercy and compassion towards the poore soule of his brother as euer hee was before full of cruelty yea such was his compassion towards him that hee seemeth to neglect himselfe his present paine and misery that now he suffered and fals to reproue his fellow makes a hearty acknowledgement of their sinfulnesse and the equitie of that their deserued punishment We may see this in Paul Acts 9. whose conuersion kept him not onely from persecuting the Church as in times past but set him on work to build vp the wals of that Sion hee had laboured before to pull downe The Taylor Acts 16.27 of a bloudy cruell and mercilesse tormentor of Paul and Sylas after the earth-quake and soule-quake that hee came to see his sinne and to be truely and throughly humbled for the same how pittifull and compassionate became hee vnto them washing their wounds and intreating them with all kindenesse and louc This was the whole tenor of the Baptists Sermon Mat. 3.10 Now is the Axe put to the root of the tree euery tree that bringeth not forth good fruit is hewen downe and cast into the fire He doth not say euery tree that is barren or that bringeth forth euill fruit but euery tree that bringeth not forth good fruit Merosh is accursed Iudg. 5.23 why not for ioyning with the Midianites against Israel but because the men of that city came not out to helpe the people of God And our Sauiour sheweth what his manner of proceeding shall bee with wicked and vngodly men in the last day he will say vnto them Mat. 25. Come yee blessed c. not because they did not this or that cuill but because of this and that particular good as the feeding of the hungry the cloathing of the naked c. And this is indeed that speciall priuiledge that belongs vnto all the commandements of God that where they are propounded negatiuely they include an affirmatiue duty and where they bee propounded affirmatiuely they include likewise a negatiue part and there is a curse imposed as well for the breach of the one as the other Gods righteous law being violated and broken as wel by the omission of the good commanded as by the committing of the euil condemned And thus was the Fig-tree accursed by our Sauiour not because it brought forth euill fruit but because it brought not forth good fruit And the reason hereof may be taken from the nature of grace Reas 1 and of true conuersion which frameth the heart anew and causeth the same to bee fruitfull in euery good worke Mat. 7. Doe men gather grapes of thornes or figs of thistles saith our Sauiour implying that so long as the heart is sinfull and corrupt all manner of sinfull and corrupt abhominations spring therehence But when it comes once to be renewed and changed A good man saith he out of the good treasure of his heart bringeth forth good fruit Secondly it is the end of a Christian mans election and vocation that we should shew forth the power of him that hath called vs put of darkenesse into a maruellous light Eph. 1. And surely this meetes with the vaine conceit that so many in the world are possest withall Vse 1 that glory so much in their innocent and harmelesse conuersation they doe no man wrong they say and pay euery man their owne and vpon this men rest for saluation but alas this maist thou doe and goe to hell when thou hast done The Pharisie was neither Adulterer nor Drunkard nor Rayler Luke 18. nor Swearer and yet far enough from the kingdome of heauen all this is but a negatiue Christianity which will not proue a man the childe of God This Penitent Thiefe did not rayle on Christ as the other did but that was not sufficient to proue his conuersion but wee see to the vtmost of his power he maintaineth Christs innocency and labours to stop the current of sinne in others few in these dayes proceed to this degree of Christianitie to plead the cause of Christ against all gaine-sayers and to stand out for the truth to rebuke others when they heare them blaspheme or any wayes dishonour God such cold friends hath Christ and his truth now a dayes Men thinke they haue done enough if they ioyne not with the enemies of the truth and runne not with others into the same excesse of riot but the Lord will iudge him an euill man that doth no good and will in the last day proceed against such I was hungry and ye fed mee not naked and yee cloathed mee not c. The very omission of that good men might haue done shall be brought in in euidence the last day to condemne the wicked Oh that our eiuill honest men as the world reputes them would consider this lay this truth to heart that in their outward ciuill conuersation they shew themselues but halfe Christians and if they ioyne not the doing of good to their abstaining from enill they can neuer approue themselues for sound Christians before God nor looke for the reward of the iust at last Secondly if such as abstaine from euill yet for want of doing good shall perish and be damned at the last good Lord in what a misurable case are such men in that are so farre from abstaining from euill as that in their whole life and conuersation they lye wallowing and weltering in all manner of smfull vile and vaine abhominations If These things be done to the greene tree what shall be done to the dry If the not doing of good shall be punished so seuerely where shall the vngodly and sinner appeare Psal 50.22 O consider this ye that forget God lest I teare you in peeces and there bee none to deliuer you And last of all this may serue to admonish euery one in the feare of God to the practice of well-doing as that which will yeeld sound comfort vnto our owne hearts of our conuersion that we are not hypocrites but such as in whom the worke of grace is truly wrought This was it that supported Iob
opposite vnto that pure nature of his the more holy iust and righteous God is the more is he displeased with the sinnes of men and his Iustice calls for vengeance vpon transgressours Though the Lord delighteth not in the punishment of men yet he delighteth in his owne Iustice according to which punishment is due It is not euill in God to punish the wicked for the loue of Iustice but euill in the wicked to deserue punishment for the loue of sin Gen. 18.25 for God forbid but that the Iudge of all the world should do right Secondly it is grounded vpon the prouidence of God he suffereth no disorder to be in the whole vniuerse Now sinne is nothing else but a swaruing from order therefore it is brought into order by punishment The inequalitie and disorder that is in sinne being made equall and orderly thus It is equall and orderly that he that will needs taste of the sweetnesse of sinne against the will of God should be constrained to taste of the bitternesse of punishment against his owne will Aquin. Thirdly in regard of the good of Gods Church it is necessarie that God should thus punish sin for otherwise if God did not cut off and restraine offenders in a course of sinning by his iustice men would liue like Beasts Lyons Wolues and Tygers Yea these ravenous Beasts would not make more hauock then wicked men Exo. 14.25 if God had not met with Pharaoh what had become of Israel if God had not met with Haman Hest 7.6 what had become of the Iewes But wee see that wicked men doe not alwayes come to shame for their sins here in this life Obiect It is their greatest punishment not to be punished Nibil est infoelicius foâ—licitate peccantium c. Aug. Secondly wicked men are punished whilest they are spared for what greater punishment then to bee giuen ouer to their owne hearts lusts Thirdly it is a signe that God reserues such for a more fearefull punishment after death Vse 1 Seeing then that shame doth thus accompany sin as an inseparable companion howfoeuer God many times suffereth long This sheweth in the first place the lamentable estate of all wicked and impenitent sinners who lye in sin and wallow in all manner of vngodlinesse their condemnation doth not sleepe Howsoeuer the wicked now are secure and put from them the thoughts of sin the punishment due for the same yet so long as the sinner slands guiltie of sinne before the Lord there is a most certaine expectation of iudgement Indeed such is that euill disposition in the heart of man that as Solomon saith Because sentence against an euill worke is not presently executed Eccl. 8.11 therefore the heart of the Sons of men is fully set in them to doe euill But what followeth ver 12. though a sinner doe euill an hundred times and his dayes be prolonged c. it shall not be well with the wicked And againe Woe to the wicked Esa 3.11 it shall bee ill with him for the reward of his hands shall bee giuen him There is nothing more certaine then punishment to the sinner Secondly this may bee a loud call vnto vs all vnto repentance for those former sinnes we haue committed Sithence sin is so displeasing vnto God and draws after it such a tayle of iudgments And that wee take notice of his patience and long-suffering towards vs who hath spared vs so long a time Indeed if sinne were an indifferent thing with God that he were neither pleased nor displeased with vs for the same then to repent or not to repent were a thing likewise indifferent But sithence sinne brings with it shame and punishment it is time for vs to looke about vs and let vs take heede of securitie and labour to please God with reuerence and feare Rom. 12.29 For our God is a consuming fire Thirdly as this may terrifie all wicked and vngodly men to consider the most vndoubted certaintie of Gods wrath and vengeance against sin so it may minister matter of comfort vnto the godly for their reward is likewise with the Lord and their recompence with their God For can the Lord be more iâ—alous of his iustice then hee is of his mercy will hee pay tribulation and anguish to euery soul that doth euil and shall the labours of his servants in his seruice be in vaine it is farre from the iudge of all the world to doe vniustly Say ye saith the Lord by his Prophet to the righteous Esay 3.10 it shall be well with him for they shall eate the fruit of their doings The consideration of this comforted Paul ouer all his troubles I haue fought a good fight I haue finished the course henceforth there is layd vp for mee a crowne of righteousnesse 2 Tim. 4.7.8 which Christ the righteous Iudge shall giue mee in that day and not to me onely c. Let vs then rest vpon the gratious promises of our God being assured that couenant he hath made with his is surer then the couenant with day and night of the Sun and of the Moone he is Yea and Amen in all his promises as iealous of his Truth with his seruants as of his iustice with the wicked Rayled on him Text. We haue heard before how the sinne of this Malefactor hath brought vpon him shame His behauiour and God in his iustice hath now ouertaken him in a course of sinning and brought vpon him his deserued punishment his sinfull wretched life hath now a miserable and cursed death We are now to come to his behauiour at the time of his death He railed on Christ. First the Euangelist obserueth how this Impenitent at this time of his death fell to raile vpon Christ He is so farre from being humbled in the sense of his sinne or in any penitent maner to make confession of the same consideting that now he was from a temporall to come before an eternall Iudge and from the condemnation of the one to passe vnder the condemnation of the other as that he groweth worse by his punishment and becomes more desperatly sinful He railed on Christ Note hence That when the Lord shall ouertake the wicked with his iudgements Doct. 1 Afflictions make the wicked worse which might bring them to the sense of their sinne and repentance for the same as we shall see heereafter in the Penitent they doe but make the wicked worse Doth this wretched and miserable man now that the Lords hand is vpon him come to see his sinnes and bewaile his former sinfull course confessing and crying downe his owne abominations intreating for mercy at Gods hand in the pardon of the same surely no But his heart is more obstinate Rom. 1.5 and his conscience more hardned and becoms seared as it were with a hot-yron hee hath now a heart that cannot repent but becomes more desperately Gen. 15.16 wretched and sinfull Mat
because after a sort it puts the lye vpon God his word and promises and so likewise vpon all those excellent attributes of his such as are his power wisedome truth goodnesse and mercy an heart fraught with infidelity credits none of these 1. Ioh. 5.10 He that beleeueth not God hath made him aliar Then the which what greater disgrace can be put vpon any then to giue him the lye Secondly the sinne of Infidelity is a mother sinne and is the cause of many other euils and enormities in the hearts and liues of men And hence is it that the Apostle ioynes these two together an euill heart Heb. 3.12 and an heart of vnbeleefe as the cause and the effect for as Faith is a mother grace and produceth feare loue obedience c. So where insidelitie beares sway there must needs all manner of impietie raigne and abound This serues first of all to let vs see in what a cursed and miserable estate and condition Vse 1 all wicked and vngodly men are in that are void of faith and full of infidelity Such men can neuer please God in any thing they take in hand For Rom. 14.23 Heb. 11.6 Whatsoeuer is not of faith is sinne And without faith it is impossible to please God Their hearing of the Word receiuing of the Sacraments prayer and the like holy duties are all abhomination to the Lord when they are not done by a beleeuer To an vnbeleeuing heart neither the power of Christs merits nor the infinitenesse of Gods mercy Word Sacraments can neuer profit but all tend to the destruction and the increase of the condemnation of an vnbeleeuer Secondly seeing that this sinne of Infidelitie aboue all other sins is such a stumbling blocke in out way strikes at God and all his attributes and seemes to put the lye vpon them all makes the Word Sacraments prayer and all other the ordinances of God vnprofitable vnto a man O how should this prouoke euery man euen as he tendereth the saluation of his owne soule to take heed of this sinne O vnhappie If was this vnto this poore man that shut vp heauen gates against him Take we heed of that thought at any time that shall seeme to question the truth of Gods word But rather let vs labour daily more and more to haue our hearts confirmed against all diffidence and distrust of God Saue thy selfe and vs. Text. These words were spoken in an ironicall and taunting manner Scoffingly desiâ—ing deliueraÌ„ce after the manner of the chiefe Priests and people who mocked our Sauiour likewise at this time saying Mar. 15.29 If thou be the King of Israel come downe from the Crosse And againe He saued others Mat. 17.29 himselfe he cannot saue This impenitent thiefe trades in their steps and followes their example and mocketh Christlikewise Whence we may note First Doct. 1 Euill examples dangerous how powerfull examples are with men either to the imitation of that which is good or euil As men meete together vsually they traffique together by their interchange of words and manners whether they be godly or wicked But especially of great men and men in authoritie their examples being euill hurt many As the Chiefe Priests and Elders here they giuing such an euill example in mocking Christ no maruell though the common people do the same likewise We may see this in Herod in this Chapter when he began to offer indignity to our Sauiour the Men of warre yea all his traine were ready to do the same 1. Kin. 22.24 Let Ahab but declare himselfe no friend to Micha the Lords Prophet and Zidkijah the Kings Chaplaine will dare to sinite him on the face So true is that of Solomon Pro. 29.12 If a Prince hearken to lyes all his seruants are wicked We may see this by daily experience that they that associate themselues with those that are vile and sinfull sauour of their manners and are made worse by them Pro. 13.10 He that walketh with the wise shall be the wiser But he that vseth the company of fools shall be the worse Yea Gods people themselues when they haue liued in sinfull places and haue had to do with wicked persons they haue receiued some blurs and blots of their filthinesse and haue not escaped free from their sinne but haue made good that of Solomon He that toucheth pitch shall be defiled We may see this in Ioseph Eccl. 33. who liuing a while in the Court of Pharaoh how quickly had he learned to sweare By the life of Pharaoh And we know that it was in the high Priests Hall and amongst the high Priests seruants that Peter had learned to curse and to sweare And for this cause the Lord giues that straight charge vnto his seruants concerning Babylon Come out of her my people Reu. 18.4 that ye be not partakers of her sinnes and that ye receiue not of her plagues And so likewise when the people of Israel were to come into the Land of Canaan amongst an idolatrous people the Lord chargeth them after this manner Thou shalt make no couenant with them Exod. 23.32 nor with their gods neither shall they dwell in thy land lest they make thee sinne against me And againe Deut. 7.2 Thou shalt make no marriages with them Thou shalt not giue thy daughter to his sonne nor take his sonne to thy daughter And the reason is giuen For they will cause thy sonne to fall away from mee And how true the word of the Lord herein was the euent made it manifest for they neglecting the Lords commandement the Psalmist saith Psa 406.35 Were mingled amongst the heathen and learned their works And hence is it that when the Prophet Dauid would approue himselfe vnto God faithfully to serue him Psal 11.63 he declareth the same by this that he was A companion of all them that feared him and kept his precepts And againe Psal 119.115 Away from me ye wicked I will keepe the commandements of my God Intimating thereby as it may easily be gathered that Dauid could not set himselfe as he should to the performance of any good duty so long as any wicked men were about him So that it is a most cleare truth that the examples of wicked men are very powerfull to draw men into sinne and by being companions of such to bring them to partake of their euill wayes And the Reasons I take to be these First Reas 1 that naturall disposition that is betwixt this nature of ours and sinne there is no two things in nature wherein there is a more neare coniunction as betwixt fire and gunpowder then this sinfull and corrupt nature of ours and sinne Visa movent maxime it is ready to take fire with the least sparke the least occasion or prouocation especially the examples of others are dangerous excitements vnto euill Secondly there is a disposition in wicked men to make others like themselues yea they
him nearer and nearer vnto God The Impenitent Thiefe as we heard before now falleth to the blaspheming of Christ hauing his heart hardened and his conscience seared within him hee becomes by his afflictions more and more desperately sinfull But in this Penitent behold we the happie fruite of sanctified afflictions they humble him bring him to see the errours of his life past set him on worke to confesse and bewaile his sinnes and to be an earnest suter vnto Christ for mercy Note hence That afflictions Doct. 3 when the Lord doth sanctifie the same vnto any Afflictions of excellēt vse to bring men to God they make them better and bring them nearer vnto God I grant that afflictions in their own nature are euill being the fruits of sinne neither do they of themselues produce such happie effects in any but then onely when the Lord worketh together with affliction by his Spirit Non paena sed remediū delinquentis Ambros altering and changing the nature thereof they become through Gods mercy not a punishment but a remedy against sinne This is confessed by Dauid Psal 119.67 Before I was afflicted I went astray But now haue I kept thy Word Meaning indeed that his afflictions had humbled him and made him walke more awfully towards God We may see this in Hezekiah Isa 38. it was his affliction that humbled him and caused him to recount with himselfe the errours of his life past Manasses in prison and captiuity is brought home that was like an vntamed heyfer in time of prosperitie walked stubbornly and rebelliously against God This truth is confessed by Ephraim Thou hast chastised me Ier. 31.18.19 and I was chastised as a Bullocke vnaccustomed to the yoke c. After I was afflicted I smote vpon my thigh I was ashamed and euen confounded because I did beare the reproach of my youth How often did the Lord cause the Israelites to be afflicted and in the time of their affliction still they sought vnto God Psal 107.10.13 and cried vnto him And this is it the Lord further threatened against his people I will be vnto Ephraim as a Lion Hos 5.15 and as a young Lion vnto the house of Iudah I euen I will teare and go away and none shall rescue I will go and returne to my place till they acknowledge their offences and seeke my face for in their afflictions they will seeke me early I might instance this truth by diuers the like examples as that of the Prodigal Luk. 15. who ranne riot a long time till his patrimony was nigh spent and then happie famine that caused him to looke home Act. 16.27 And that hard-hearted Iayler that neuer thought hee could shew cruelty enough against those innocent Lambs of Christ it was the earth-quake that caused his soule-quake and happy affliction that brought him home Neither is this a thing to bee wondred at that sanctified afflictions should produce such excellent effects in Gods people for First Reas 1 in times of affliction we see how hopelesse and helpelesse all earthly and transitory things are They doe not then profit in the euill day they then proue but as the Reeds of Egypt dangerous props to lean vpon then are we forced to goe out of our selues and to seeke vnto God for such is the vanity of our hearts in times of misery and distresse that wee seldome thinke on God or his helpe vntill all other humane helpe doe faile So Dauid Psal 142.4.5 I looked on my right hand and behold there was none that would know me al refuge failed me and none cared for my soule then cried I vnto the Lord c. Secondly the Lord to this end and purpose doth send affliction vnto his children like a wise and skilfull Physitian knowing what will worke best and effect the soules cure these cause the peaceable fruits of righteousnesse to all them that are exercised thereby Seeing then that afflictions are of such excellent vse to bring men to the sight of their sins Vse 1 and so to repentance for the same what shall wee say then to those that haue beene afflicted but no way bettered by their afflictions this is a signe of a fearefull induration and of a hard heart and surely the case of such a one many times proues desperate for the Lord commonly reserueth affliction and the rod of correction for the last place and if that fayle Ier. 6. the cure many times proues hopelesse and helpelesse as siluer mettall being put into the fire if nothing come out but drosse it is found to be reprobate siluer so men that haue beene fined in the furnace of affliction if they be not humbled and brought home by the same these will bee found reprobate men and the Lord will cast such off as a desperate people Esay 1. Wherefore should ye be smitten any more for yee fall away more and more saith the Lord. Secondly wee haue others againe that whilest the rod of God is vpon them their thoughts are in the stocks they dare not but speake and thinke humbly as a Rogue whilst he is in the stocks speakes faire to the officers but when he is out miscals them againe How many haue wee that in time of affliction will confesse their sinnes cry downe their former euill wayes and make vowes and couenants with God of new obedience like vnto Pharaoh Exod. 10. I and my people are sinfull But when the rod of God is remoued and they deliuered with Pharaoh they returne againe vnto their old sins like the dog vnto the vomit These men vse repentance as many a man vseth an old garment which they put about them in time of a shower but cast it away againe as soone as the weather is faire or as many of our Papists vse our Churches when they feare any trouble they fly thither for shelter Whereas the childe of God being once truely humbled walkes the more holily and obediently before God for euer after Thirdly seeing that it is not affliction of it selfe but affliction sanctified vnto a man that produceth this happy fruit of conuersion vnto God This should teach vs to be earnest with God in prayer especially in times of affliction that hee would be pleased to sanctifie the same vnto vs and to second his corrections with the inward working of his owne spirit whereby we may be moued to lay the same to heart and to bring forth fruits worthy amendment of life But the other rebuked him The Euangelist setting out the conuersion of the penitent Thiefe sheweth his behaviour at this time namely that hee did not onely leaue off his stealing as before but is now exercised in the contrary good rebuking his fellow and seeking by all meanes possible to stop him in a course of sinning and herein will teach vs That vnto true repentance Doct. 4 a cessation from euill is not sufficient To cease from euill is not sufficient we must
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
is there no feare of God at all with thee that thou so malitiously blasphemest Thus he takes him vp roundly and lets him see who it was that he blasphemed and whence it was that he brake out in this wise against Christ The want of Gods feare Fearest thou not God He doth not say Doest thou mocke But Fearest thou not God Because he would giue him to vnderstand against whom his sinne did extend and reach it self namely God himselfe For no doubt the Impenitent Thiefe was of the same opinion with the common people Argument A persona that Christ was a meere man and that his reproachfull speeches reached not so high as God And therefore this was his first argument he taketh vp to make his reprehension so much the more effectuall that in rayling against Christ hee rayled against God his sinne did reach vp to God himselfe Note we hence Doct. 1 That the mockings reproches The afflictions of the godly reach vnto Christ and persecutions done against the godly reach vnto God himselfe Whosoeuer mocketh a seruant of God mocketh God himselfe When Saul being a Pharisee persecuted the Church the voice from heauen was Act. 9. Saul Saul why persecutest thou me Let no man put mee to businesse saith Paul for I beare in my body the markes of the Lord Iesus Euen so all those raylings of Sennacherib Whom hast thou reproached and blasphemed 2. Kin. 19.22 and against whom hast thou exalted thy voyce and lifted vp thine eyes on high euen against the holy one of Israel And our Sauiour shewes that hee takes whatsoeuer is done vnto his members Mat. 25. as done vnto himselfe whether good or euill and accordingly rewardeth the one and punisheth the other So that whosoeuer mocketh or reproacheth a seruant of Christ mocketh Christ himselfe in them Of this before Now the reasons are First Reas 1 in regard of the heare coniunction and spirituall vnion that is betwixt Christ and euery true beleeuer hee is their head they his members Now what member doth not sympathize with the other member in euery naturall body either in weale or woe If one member suffer saith the Apostle all the members suffer with it Thus is it in the mysticall body Secondly God hath vndertaken for his children yea he hath indented sealed and sworne their safetie and protection Zach 2. Hee that toucheth you toucheth the apple of my eye saith God He is therefore called their Father their Rocke their Yower and their strong Refuge Which serues to discouer vnto vs Vse 1 the miserable condition of the wicked whose daily sinnes doe reach vnto God himselfe and therefore must needs bee prouoked at last to bring downe iudgements vpon them Secondly to shew the happie condition of the faithfull though those that trouble and molest them are many and mightie Yet he that dwelleth on high is mightier who partaketh with them in all their sufferings And last of all it may be an excellent motiue to prouoke men to become his children by grace and adoption to whom all these excellent priuiledges belong and appertaine Fearest thou not God Text. As before this Penitent hath reproued the horrible blasphemy of his fellow Argument A timore Dei so in these words he goeth on to shew and to discouer vnto him from what a filthy and stinking fountaine the same proceeded namely from the want of Gods feare in his heart So that he leades him from the streame to the fountaine and from the fruit shewes him the bitter root from whence those blasphemies sprang namely this the want of the feare of God in his heart And herein will teach vs That the want of the feare of God is the cause of all sinne Doct. 2 The want of the fear of God the cause of all sinne 2. Kin. 17.34 From this euill fountaine doth flow all the euill that is in the world They feare not me saith the Lord. Such men must needs runne headlong into all kinde of wickednesse for what should restraine them when the feare of God is wanting By a Prosopopeia the Prophet Dauid bringeth in the transgressions of the wicked speaking thus Psal 36.1 The transgression of the wicked saith within my heart that there is no feare of God before their eyes The open prophanenesse of wicked men seemed to proclaime this openly in the eares of the Prophet that such bade defiance to al godlinesse and wanting the feare of God we may see the further behauiour of such in the latter part of that Psalme So Paul hauing reckoned vp a bedroll of many horrible sinnes he addeth this as the cause of all The feare of God is not before their eyes Rom. 3.18 Abraham knew this full well when he caused Sarah to say she was his sister Gen. 20.11 that the men of Gerar would not care to commit any sinne Why Because the feare of God was not in that place And what may bee the reason that at this day men breake out Hos 4.2 as the Prophet speaketh into lying killing whoring c. The reason is plaine the feare of God is wanting On the contrary where the true feare of God is it will fence a man from sinne Ioseph confirmed the timorous hearts of his brethren that they should feare no euill at his hands why Gen. 42.18 I feare God saith hee this was it that fenced the heart of Ioseph against the allurements of his adulterous Mistresse Gen. 39.10 This kept the Midwines of Egypt from laying hands vpon the Infants of the Hebrewes the Text saith The Midwiues feared God Exod. 1.17 And The feare of God saith Solomon is to depart from euill This maketh a man to liue alwayes in Gods presence to be the same before God that he is before men and to be the same before all men that he is before some to be the same in the darknesse that he is in the light and to be the same in the night that he is in the day And hence is it that the Lord himselfe doth so earnestly wish for this thing in his people O that there were such an heart in them Deut. 5.29 that they would feare mee alwayes c. as the onely thing that keepeth the heart vpright with him and fenceth the same against all sinne Whereas when this feare of God is wanting such a one is fit for any sinne lyes open to euery assault of Sathan and cannot escape cuill And the reason hereof is taken from the nature of Gods feare Reas it is the most excellent Antidote against sinne and causeth Gods children to be loath to offend not so much for feare of punishment as for loue they beare vnto God But what manner of feare is this Quest 1 that is so vsefull in the life of a Christian to keepe the heart vpright with God There is I confesse Ans a twofold feare the filiall and sonne-like feare which is found onely in the godly 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
glory by his stripes that wee should bee healed Isa 53.5 and that the Gospell should bee the word of reconciliation that hath no estimation for wisedome or authority in the world O how hard a thing is this to bring our corrupt hearts to beleeue this Secondly there are many things in the doctrine of saluation that are scandalous to the wicked In which respect the Apostle saith 1 Cor. 1.23 That the preaching of Christ crucified was to the Iewes a stumbling blocke and to the Greekes foolishnesse yea 1 Pet. 2.8 Christ himselfe is to some a very Rocke of offence How then is it possible that such should euer attaine this sauing grace truely to beleeue And last of all this is that treasure that God hath reserued for his children for none but those that are heyres of life Phil. 1. To you it is giuen to beleeue And when the Apostles preached the Word the Text saith Acts 22. As many as were ordained to eternall life beleeued and is therefore called the faith of Gods elect As for wicked and vngodly men the Apostle concludeth of such 1 Thes 3.2 All men haue not faith Seing then it is so hard and difficult a matter Vse 1 truely to beleeue this shewes that the faith of the greatest part of the world is no better then presumption who albeit they neuer sought this grace at wisedomes house nor at the word of faith which is the Gospell Rom. 10 For how can they beleeue on him on whom they haue not heard yet perswade themselues that they haue faith as well as the best as if it were so easie a matter truely to beleeue which indeed no lesse power must effect in vs then the mighty power of God Eph. 1.19 Such men doe wonderfully deceiue themselues How many haue wee amongst vs that liue in grosse and palpable ignorance and turne their backes vpon the ordinance of God hauing no delight therin liuing in all manner of open prophanenesse these men must needs be strangers from the couenant of promise and howsoeuer they may brag of their hope of eternall life yet as the Apostle saith They are without hope Eph 2.2 without God in the world Yea but they beleeue say they all the Articles of the Christian faith and repeate them daily But this may be a dead and vaine faith when it doth not worke by loue of piety towards God and charitie towards men And notwithstanding all this the Lord will professe against such in the last day Mat. 7.22 Depart from me ye workers of iniquity Yea but they come to Church heare the Word receiue the Sacrament pray to God and meane well though they be not so precise and forward as others are O but consider that of the Apostle Without faith it is impossible to please God And againe The word which they heard Heb. 4. profited them not because it was not mixed with faith in them that heard it It is faith that is all in all that giues acceptation to all our seruice wee doe vnto God Heb. 11.6 and without faith it is impossible to please him But how may I know that my faith is true Quest and such a faith as is proper and peculiar onely to the elect and not that common faith which may be in a common Protestant First Answ by those proper fruits that follow a trueiustifying faith not onely a ciuill life iust dealing outward performance of holy duties and the like which may bee in a naturall man and an vnbeleeuer But by those proper fruits of faith which are peculiar onely to the elect Such as are an inward loue of God of his Word and Children a willing subiection of the heart and life to Gods will renealed a constant communion with his Maiestie in prayer c. which are the proper fruits of a true beleeuer and euermore flow from a iustifying faith Secondly by our daily increase in the worke of mortification to the old man and workes of viuification to the new wherein the faith of a true beleeuer is daily exercised purging the heart Acts 15.9 and purifying the conscience daily from dead workes and inclining the same daily to the performance of the duties of holinesse readily and chearefully Secondly Vse 2 this may serue to admonish euery one to labour for the truth of this grace as for saluation it selfe without all which all those excellent and pretious promises profit not at all faith is all in all in the matter of saluation yea saluation it selfe in attributed thereunto Beleeue and thou shalt be saued Acts 16. where that is attributed to the instrument which belongeth indeed to the principall efficient to shew the excellency of this grace in it selfe as also the necessity therof in those that look for life and saluation This is that will stid vs in the euill day this giues vs to participate of the new couenant and will assure our hearts of the full fruition of euerlasting life at last Ioh. 3.16 Verily verily I say vnto you hee that beleeueth on me hath euerlasting life where Christ bindes his promise of euerlasting saluation onely vnto the beleeuer with the like asseueration he doth vnto this Penitent here Verily this day thou shalt bee with me c. And last of all this may serue for ground of comfort vnto all Gods people that they bee not discouraged though they finde infidelity in them wee haue no grace in this life in perfection and they that haue had the greatest measure of faith as wee haue heard yet haue had the same mixed with doubtings and feares And therefore it is recorded of the people of Israel that when they were deliuered out of captiuity they were like men in a dreame Psal 126. Onely wee are to take heed that wee doe not please our selues or rest in any such doubtings for that will bee maruellous vncomfortable but to labour to come out thereof and to get assurance which is done by frequenting the publike ministery of the Word whereby faith is begotten and increased in vs by the reuerent vse of the Sacrament of the Lords Supper Rom. 4.11 for that is the Seale of the righteousnesse of faith by renewing of our repentance daily and by keeping a more strict watch ouer our liues whereby wee shall come daily more and more to bee settled and stablished in our holy and pretious faith Verily I say vnto thee Text. c. The next thing wee are to obserue in Christs asseueration is the certainty of his promise the which to perswade this Penitent vnto Christ is pleased to binde with a kinde of oath verily q. d. Thou shalt not neede to doubt or any way call into question that I now promise vnto thee that thou shalt be this day with me in Paradice for I assure thee thou mayest rest vpon it that I will make good my word therein though thou seest mee now without forme or beauty forsaken of all