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
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
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
shall bee perfected Secondly this is the time in this life of a Christians warfare where wee are to combate with sinne Sathan and the world Now as it was said Let not him that putteth on his Armour reioyce but him that putteth it off for this battell endeth not vntill death come when then we shal be out of the Gun-shot of Sathans temptations and set free from all the enemies of our peace Besides the Lord will haue the graces in the hearts of his seruants first exercised and made manifest to the praise of his owne Name and that in this life before he crowne them with glory hereafter Seeing then that the happinesse of a Christian is not to be looked for here Vse 1 but hereafter in the kingdome of heauen This may teach vs in the first place to vse the world as if we vsed it not and not to pitch our Tabernacle here but rather to resolue that heauen is our portion and our inheritance Heb. 11.13 and therefore as Strangers and Pilgrims we should seek and prouide for an abiding City Secondly seeing our chiefest happinesse and comfort is not to be looked for here nor in any sublunary thing vnder the Sunne but reserued for vs in Gods kingdome This should teach vs to lift vp our hearts thither Col. 3.2 and to set our affections on heauenly things and not on things below nothing can more dishonour a Christian then this to make the world his chiefest study and care whereas the Lord hath reserued vs for a more durable and lasting inheritance When thou commest into thy kingdome Text. This Penitent Thiefe albeit truely humbled for his sinnes and obtayning mercy at Christs hands in the pardon of them as we shall see hereafter yet is not freed from his remporall punishment but suffereth with Christ And herein will teach vs That release from temporall afflictions doth not alwayes follow true repentance Doct. 2 Release from temporall afflictions doth not al wayes follow true repentāce but many are punished temporally that are not condemned eternally Wee may see this in that manner of the Lords dealing with Adam and Eue after they had sinned God made with them a couenant that The Seed of the woman should bruse the Serpents head Gen. 3.15 which was a cleare promise and prophecie of Christ by whom he was againe to bee restored into fauour Yet notwithstanding Cursed bee the earth for thy sake And In sorrow shalt thou bring forth c. This we may see in Moses Deu 34.5.10 an excellent seruant of God and so often stiled in Scripture a man highly in Gods fauour to whom God spake face to face a Ruler and Sauiour vnto his people Israel Yet for his sinne the Lord would not suffer him to go into the land of Canaan I do not doubt of the saluation of Miriam the sister of Moses that repined against Moses because she was no Prophetesse or at least in that authoritie as Moses himselfe was yet God stroke her with the Leprosie Though the Lord pardoned the sinne of Dauid vpon his true repentance 2. Sam. 12.10.11 yet the sword is sent against his house and his owne wiues are defiled We may see this in the Israelites in their iourneying towards the Land of Canaan for whose sinne of murmuring against Moses and Aaron Psal 90. the Lord brought heauie iudgements vpon them vntill they were almost wasted and consumed And thus dealt the Lord with the Church of Corinth for their want of their godly preparation in comming to the Lords Table the Apostle tels them 1 Cor. 11.30 For this cause some are sicke and some are weake and some are fallen asleepe And it must needs be thus First Reas 1 the Lord though he do pardon the sinnes of his children doth oftentimes chastice them afterwards for the same that hereby he may preuent the like sinnes in time to come and by the bitternesse of affliction may moue them to hate those sinnes which otherwise vnto their corrupt nature would haue beene sweet and pleasant And this no doubt was one reason wherefore the Lord layed his corrections so sharply vpon Dauid Hezekiah Manasses c. that they might for future times keepe the better watch ouer their owne hearts and ouer their owne wayes since sinne brings with it more bitternesse at last then sweetnesse at first and herein preuents more heauie iudgements which otherwise they would draw vpon themselues Secondly as in respect of the godly themselues when they sin against God God will visit their iniquities with the rod and their sinnes with scourges so also in respect of others the Lord will make them exemplarie vnto others to terrifie them from sinning against him How many in the world haue receiued incouragement to commit sinne by Dauids example Noah Peter c. and yet the Lord did sharply and seuerely correct them How much more would they bee incouraged by their examples if the Lord had any whit spared them therein The consideration whereof Vse 1 should make vs carefull by all meanes possible to auoid sinne that brings with it such miserie here if not for feare of eternall torments which I confesse all the godly are freed from through the Lord Iesus Christ yet at least for feare of temporall afflictions and chastisements for sinne which the Lord many times doth bring vpon his seruants in this life sinning against him which haue in them more bitternesse at last then pleasure at first Secondly this may teach vs to take heed how we censure others when Gods hand is vpon them for so may Gods Church and the dearest of his seruants seeme manie times to bee most miserable Who euer had such a load of sorrowes and afflictions layed vpon them as Christ himselfe had Doth not Hezekiah complaine that the Lord brused his bones like a Lion Esay 53. And Iob likewise that the Lord set him as a marke to shoot at and that the venome of the arrowes of the Almightie had drunke vp his spirits And so likewise for the Church of God how many patheticall complaints doth it put vp in times of miserie as in the whole booke of the Lamentation and elsewhere of whom it is said Thou feedest them with the bread of teares Psal 80.5 and giuest them teares to drinke in great measure And againe in what a miserable condition was the Church in when the Prophet complaineth of it thus Psal 29.2 The dead bodies of thy servants haue they giuen to bee meat vnto the fowls of the heauen and the flesh of thy Saints vnto the beasts of the earth Their bloud haue they shed like water c. and yet notwithstanding precious in Gods account Hitherto of the Penitent his request vnto Christ Christs answer followeth VERSE 43. And Iesus said vnto him Text. Verily I say vnto thee To day shalt thou be with me in Paradise HItherto of the Penitents Petition Now followeth Christs answer Verily I say vnto thee c.
that day when he will visit her in wrath and render vengeance vpon her for all her spirituall whoredomes she hath committed and innocent bloud of the Saints she hath shed The resurrection of our bodies what though now they moulder to ashes and taste of corruption they shall not perish in corruption but the Lord Iesus shall raise them vp in the last day and make these vile bodies of ours like vnto his glorious body The comming of Christ to iudgement What though the cursed Atheists of the world say Where is the promise of his coming 2. Pet. 3.4 for since the beginning all things continue alike Yet the day of the Lord will come as a Thiefe in the night And hee that hath promised to come will come and will not tarry Yea for whatsoeuer we haue a promise say I know whom I haue beleeued 2. Tim. 1.12 His word is vnchangeable as himselfe is who is truth it selfe and cannot lye And as this yeelds matter of comfort and consolation vnto the godly in the vndoubted expectation of his promises that are yet to come So serues it also to set out vnto vs the miserie of all wicked and vngodly men euery impenitent and hard-hearted sinner for God will not dally with vs but will in time make good all his threatnings hee hath denounced against sinne and sinners for God is vnchangeable true in the one as in the other he tendereth his Iustice as he regardeth his mercy Oh the miserie of euery impenitent and hard-hearted sinner that lieth in sinne and so vnder the curses of the Law hee is as sure one day to partake of the same as if he were vnder them already And indeed if the question were asked what difference there were betwixt the damned in hell and the impenitent on earth I know none other but this the one is a reaping the reward of sinne the other is a heaping vp of wrath against that day the certaintie of iudgement is to them both alike O that all wicked and vngodly men could but see their happinesse that that day is not yet come vpon them but that the Lord doth yet affoord them a season of grace and time to repent in and that they would remember Solomons Prouerbe A prudent man foreseeth the euill Pro. 22.3 and hideth himselfe It is righteousnesse that deliuereth from death Whereas Riches auaile not in the day of wrath Pro. 11.4 nor no outward thing can profit in the euill day Text. Verily I say vnto thee As Christ was pleased to compassionate this man in this time of his miserie pardoning his sinnes and receiuing him into sauour so he would haue him perswaded of his loue herein and no way to doubt or question the truth of his promise Verily I say vnto thee Gods children as they haue Gods Word to assure them of the pardon of their sinnes vpon their repentance Doct. 3 Godly must labor to be perswaded of Gods loue towards them so it is his pleasure that they should beleeue the same his promises vnto life and saluation and no way to doubt of the truth thereof This is the tenure of that couenant of grace God makes with his Church This shall bee my couenant Ier. 31.33.34 I will make with the House of Israel after those dayes saith the Lord I will put my Law in their inward parts and write it in their hearts and I will be their God and they shall be my people c. And they shall all know me from the greatest of them to the least of them It is the speech of the Spouse that speaketh thus Can. 2.16 My beloued is mine and I am his The Church there was throughly perswaded of Christs loue againe Behold saith Saint Iohn what loue the Father hath shewed vnto vs 1 Ioh. 3.1 Ver. 2. Ver. 14. that we should be called the sons of God Now we are the Sonnes of God c. and hereby wee know c. But this Thiese might know this Obiect because Christ did assure him of the certaintie of his saluation but what is that to vs doth it therefore follow that we may Yes verily this comfort is not intayled and appropriated to this Penitent onely Resp but he would haue all his seruants to make their calling and election sure 2 Cor. 13.5 and to work out their saluation in feare and trembling and for the further clearing of this truth consider First Reas 1 that the promises of God howsoeuer they be made in generall tearmes euery one is bound to make a particular application thereof vnto himselfe As in Princes Lawes and Proclamations all the Subiects stand bound to take notice therâ—of and to make a particular application thereof vnto himselfe as if the same law were made for his owne person Euen so the Gospell and the promises therein made vnto the faithfull runne in generall to all beleeuers Now euery soule that would haue the comfort thereof must make the particular application thereof vnto himselfe Hab. 2.5 according to that of the Prophet The iust shal liue by his owne faith Secondly euery one shall bee saued by a particular faith of his owne no man can bee saued by another mans beleeuing no more then one man can bee nourished by another mans feeding The iust shall liue by his owne faith No faith is of that nature that it is euer exercised about applying of Christ his merits his righteousnesse and obedience to the soule of euery true beleeuer Thirdly the Lord to this end hath giuen vs his Sacraments which are called the Seales of the righteousnesse of faith Rom. 4.11 and these we know are deliuered in particular to euery one thereby to assure him of Christ the pardon of his sinnes and the saluation of his soule in particular The vses follow This serues then in the first place to let vs see what an vncomfortable Tenet that is in the Church of Rome Vse 1 that teach and hold that no man in this life can attaine to any assurance of his saluation other then coniecturall vnlesse it bee made knowne vnto him by speciall reuelation nay more by the Councell of Trent he is in danger of an Anathema that is to be accursed that shall affirme that hee is assured of his saluation He that will be a Papist is bound by the rule of that religion to the end and period of his dayes to liue in suspence a most vncomfortable religion and then the which what more vncomfortable Doctrine it being the break-necke of all true comfort vnto a Christian soule We teach and hold that a Christian may doubt which is not his vertue inasmuch as doubting is opposite vnto saith and therefore if the one bee commanded the other must needs bee forbidden They teach hold that we must doubt and let him be assured saith the Councell if hee either thinke or indeuour any certaintie or assurance Miserable comforters are they as Iob saith of his friends and herein what