ground must haue some time to roote to battle to spring and to bring forth fruite and according as the seede is so is the crop we must sow in teares if we wil reape in ioy And largly in the one Modica sementi detractio est magnum messis detrimentum Bern. if we will reape abundantly in the other Againe men doe not sowe tares and looke to reape wheate Besides neuer was there seene a Seed-time Spring Sommer and Haruest come together O then why should Sathan and our owne sinfull hearts thus delude vs to thinke that wee may reape the crop of glory in heauen neuer sowed the seede of grace on earth Whereas God hath ioyned these two together grace glory Without holinesse no man shall see the Lord. To returne now to the vses Vse 1 Seeing this is so then that an euill life hath commonly an euill death then the madnesse of those men is to bee mourned for as Samuel mourned for Saul that flatter themselues in their sinfull courses that they shall at last dye happily when they haue had no care nor conscience in their liues to liue holily Indeed I confesse that heauen hath many well willers who would not goe to heaven auoid the torments of hell Cursed Balam himselfe can wish that his soule might dye the death of the righteous Numb 23. though he had no regard at all to liue the life of the righteous But these are but bare wishes in the wicked they cannot properly be called desires because they come but from some sudaine passion in the heart when the thoughts of death Iudgement or Hell possesse them Whereas the desires of the godly are euer ioyned with the meanes conducing thereunto such as are the daily hatred of sinne grouth in mortification daily increase of heauenly knowledge faith repentance and the like But these men separate those whom God hath ioyned together grace and glory And though their liues be neuer so vile wretched and sinfull presume that it shall go well with them in death No question this Impenitent Thief could not but see that his sinfull course of life and his heart must needs smite him somtimes for the same And what might be the answer he gaue his heart euery man may iudge that though he ran a sinfull course for a time yet he would repent at last and become a new man Thus is it now with the drunkard swearer vsurer yea the prophanest liuing for none can be so desperately sinfull but sometimes their hearts smite them and they answer them still with a late repentance as if repentance were in their power But at last comes death and ouertakes the sinner and now is he taken as a Bird in the snare Now he sees when it is too late how Sathan and his owne cursed heart haue kept him hudwinkt and now in stead of confession of sinne and sorrow of heart for their former abhominations and calling on God by earnest and hearty prayer all which they promised vnto themselues at this time Behold here in this Impenitent Thiefe hardnesse of heart and finall impenitency yea he falls to mocking and blaspheming the Lord of life from whom saluation commeth Canst thou heare these things thou that art a drunkard swearer vncleane person that lyest and liuest in thy sinnes and not haue thy heart tremble within thee I will conclude with that of Moses O that men were wise Deut. 29. then would they consider their latter end Secondly seeing then that the late and last houres repentance the common refuge of wicked men as it falls short of holinesse in life so it seldome reacheth to happinesse in death It shall bee our wisedome then betimes to lay for this worke of repentance and to liue an holy life that hath the promise of an happie death Get we grace in life we shall not misse of glory in death Psal 73. Marke the vpright man and behold the iust the latter end saith Dauid of that man is peace They shall enter vpon peace Isa 57.2 and shall rest in their beds Who Euery one walking before the Lord in righteousnesse So Paul I haue kept the faith 2. Tim. 4. henceforth there is laid vp for me a crowne of righteousnesse Thus runne then the promises of blessednesse in death to such and such onely who walke with God in a holy life Obiect 5 But we see sometimes euen of those holy Brethren that haue liued so purely and so godly in death they haue raged and blasphemed yea and behaued themselues as men in desperation T is true Resp this hath beene the case and so may bee of the most holy and sanctified seruants of Christ and yet this concludeth not that their deaths must needs therefore be miserable For such may be the nature of the disease as the Strangury Colique burning Feauer and the like that may cause this distemper in the best Now they are but the words of distemper and not spoken out of reason or iudgement neither will the Lord impute them vnto his seruants Rom. 11.1 For will God cast away his people God forbid Neither can mans changeable tongue alter Gods vnchangeable decree Or at the most such distempered words vttered by the godly at last are but forced through some violent temptation of Sathan which the diuell shall answer for and not the godly neither conclude the want of loue to God or deliberate purpose to sinne but rather humane frailty which shall not hinder true happinesse On him That is on Christ On whom hee rayled not on his fellow that was a Malefactour with himselfe no they were as Simeon and Leui brethren in iniquitie But vpon the most innocent the Lord Iesus Christ himselfe Herein teaching vs That none are more obnoxious and liable vnto disgrace and reproach then the godly are Doct. 1 None more liable to disgrace then the Godly are yea the better the Christian the more subiect to the reproach of wicked men Let no man then that is religious and godly indeed thinke that he can escape the mockeries and derisions of the wicked it is the portion of the Lord Iesus Christ himselfe he vndergoeth this at the hands of sinners yet doth patiently beare it This was Dauids case Psal 21.7 All they that see me laugh me to scorne They shoot out the lip they shake the head saying he trusted in God Psal 69.12 c. And againe They that sate in the gate spake against me and the drunkards made songs of me This was Iobs case Iob 30.1 They that are younger then I mocke me This was the case of the Prophet Esay Behold I and the children whom the Lord hath giuen me Isa 8.18 are for signes and for wonders in Israel Thus complaineth the Prophet Ieremy Ier. 20.7 I am a derision daily euery one mocketh me And this was the complaint of the Apostles of Christ We are made a spectacle vnto the world 1. Cor. 4.9.13 to
leaue the world and to go to giue vp his last account vnto God for all the things he had done in his bodie 2. Cor. 5.10 whether they were good or euill he commends his soule vnto God in prayer and therein shewes an excellent fruite of his faith And in praier presenteth Christ vnto him vnder such names and titles as may strengthen his faith and minister vnto him a comfortable expectation to be heard and answered in those things he prayeth for Now the onely thing he desireth at this time is that since he must now leaue the world to go to a place of an euerlasting abode where he must heare that hee neuer heard and must euer heare where he must see that he neuer saw which hee must euer see and feele that hee neuer felt which hee must euer seele that Christ whose power he acknowledgeth to be all-sufficient being Lord and King of heauen and earth would now in mercy remember him Note hence That wee must so consider of God in prayer Doct. In prayer wee must see God alsufficient in those things wee aske of him as that we may see him to bee God all-sufficient in those things we desire of him It was mercy for his soule after death that was the thing this Penitent so much desired And so that it might go well with it hee neuer seeks at Christs hands any corporall or temporall deliuerance as his fellow the Impenitent Thiefe doth But this O this is the thing that hee principally doth desire aboue all things in the world that Christ would in mercy remember him when hee came into his kingdome And to the end hee may haue hope in death and that this his request may be gratiously heard and answered by Christ Gen. 17.1 hee beholdeth Christ at this time to be God all-sufficient euery way able to grant his desire he seeth and acknowledgeth him to haue all the power in heauen and earth able to giue saluation at last And thus whatsoeuer our requests are that wee put vp vnto God it is an excellent thing so to conceiue of God and such his glorious attributes as his power wisedome truth loue mercy iustice c. as that we may still behold him as God all-sufficient in those things wee seeke of him An excellent example whereof we haue in the seruant of Abraham Gen. 34.12 who being sent by his Master to prouide a wife for his sonne Isaac goeth first vnto God in prayer to prosper him therein And in prayer presenteth God vnto him according to his couenant and promise hee had made with his Master Abraham O Ichouah thou God of my Master Abraham I pray thee send me good speede this day and shew kindenesse vnto my master Abraham This we may obserue likewise to haue beene in the Apostle Paul in diuers and sundry prayers of his that he made vnto God as when he exhorted the Romans to patience and consolation Hee prayes that the same gifts and graces may be bestowed vpon them and in prayer sets God before his eyes as God al-sufficient in those particular things Rom. 15.4.5 Now the God of patience and consolation grant you to be like minded one towards another Againe the same Apostle in the same Chapter cals him the God of hope Vers 13. The God of hope fill you with all ioy c. We may see this in the Prophet Dauid who when he was to pray against the enemies of the Church beholdeth God to bee al-sufficient to take vengeance vpon them Psal 94.1 O Lord God to whom vengeance belongeth thou God to whom vengeance belongeth shew thy selfe Thus the Church when they heard that Peter was cast into prison goe presently vnto God in prayer and therein strengthen themselues in the consideration of Gods power This being an act wherein the same might be made manifest in Peters deliuery Lord thou art a God who hast made heauen and earth the Sea and all that in them is c. So the Apostle Saint Paul exhorting the Corinthians to mutuall peace liue in peace saith he and the God of peace and loue bee with you We may see this in all the Apostles at such times as they made choyce of one in the rome and place of Iudas They pray that God would direct them therein Acts 1.24 Thou God which knowest the hearts of all men shew which of these two thou hast chosen The reasons are First Reas 1 this is to pray in iudgement which is required of euery one that would make an effectuall prayer vnto God Pro. 15.8 The sacrifices of the wicked are abhomination vnto the Lord but the prayer of the righteous is his delight And this is indeed to glorifie God in his attributes who delighteth in his seruants that can make a right vse of them Secondly this is an excellent prop for the faith of Gods people to leane vpon When men seeke of those that are euery way furnished to supply their wants it is no small incouragement vnto them to bee earnest in their suits vnto them Now all fulnesse and sufficiency is in God What thing doe we stand in need of wherein there is not an al-sufficiency in him How many distinct acts of his wisedome power goodnesse mercy iustice c. hath he left vs examples of in his Word and all to support our weake faith when we pray vnto him Thirdly the due consideration hereof makes a beleeuer more earnest and affectionate in prayer which is a thing wherein the Lord takes much delight This put life in the sute of the poore Cananite Mat. 15. who will not bee sayd nay at Christs hands albeit shee had neuer so many discouragements by Christ himselfe at the first and afterwards by his Disciples Shee saw Christs al-sufficiency that hee was able to helpe Nothing doth better stablish and settle the heart of the childe of God against doubtings and fears and worke feruency integrity and confidence all which are most requisite in prayer then the due consideration of this that God is all in all in the very thing it selfe we seeke vnto him for This serues first of all to condemne that horrible practice of the Church of Rome Vse 1 who nozell vp the people in all manner of ignorance how is it possible that such a one should make an effectuall prayer vnto God Surely where men are ignorant of the nature of God and of his principall attributes such as are his power wisedome truth iustice mercy c. which those must needs bee that are acquainted with his Word such can neuer make an effectuall prayer vnto God Secondly this may also serue for our instruction that as wee desire to pray effectually as wee are to take notice of our owne misery and present necessity so withall to behold in God his alsufficiency and such speciall attributes of his we stand most of all in need of Art thou in misery and distresse conceiue of God in thy prayers as a mercifull
it selfe had its originall from the euill of sinne and are indeed in themselues euidences of Gods wrath conceiued for sinne And therefore if we suffer as sinners our sufferings can bring vs no comfort sith they are tokens not of the affection but of the indignation of God towards vs. And surely this may serue to stop the mouthes of our aduersaries of Rome Vse 1 that brag and boast of the sufferings of many of their Popish crew as if they had dyed Martyrs at least and some of them haue they canonized for Saints who suffered indeed as Traytors against their Prince and countrey and deserued rather to be marked out with the blacke coale of Infamy and shame to posterity then once to haue their names mentioned with the least respect of honour And what shall we say to the order of the Franciscans that is amongst them an order that makes profession of voluntary miserie as if herein they did approue themselues to be the true disciples of Christ Alas herein euen Baals Priests and Mahomets Deruices out-bid them they do something like Disciples but yet they come short He that will be my disciple saith Christ let him take vp his crosse and follow me Cyprian obserues that the first Martyrs of the new Testament were children so the cause of our martyrdome and sufferings should carry in it the innocency of children O but Obiect say some of our Romish Catholickes we haue amongst vs that suffer daily for Religion and their conscience euen to the spoyling of their goods losse of their liberties c. and what will you make of these men but holy men and blessed Martyrs O but stay a while Answ for Religion and for conscience doe they suffer If for pure Religion and good conscience this were praise-worthy indeed and such sufferings shall neuer go vnrewarded with God But we must looke well to our owne consciences that they do not misinforme vs and conspire together with Sathan to worke our ruine for Ier. 18. The heart of man is deceitfull aboue all things who can know it And Sathan himselfe is not more dangerous and deceitfull vnto a mans selfe then his owne heart and therefore we must bring our consciences to the word and see that they bee rightly informed there else wee can haue no comfort in our sufferings But these suffer indeed most iustly and that for their rebellions idolatry disobedience to authoritie c. and so as euill doers to whom no promise of true comfort in such sufferings belongs Secondly Vse 2 this may admonish vs to take heed vnto our selues that whatsoeuer trouble or affliction soeuer wee meete withall here that wee looke still to the cause of our suffering that it bee good and not euill as Saint Peter exhorteth 1. Pet. 4.15 Let none of you suffer as a murtherer or as a thiefe or as an euill doer or as a busie body in other mens matters yet if any man suffer as a Christian let him not be ashamed Many a man is smitten with the tongue and lieth vnder shamefull reproach some for their pride some for their crueltie couctousnesse vncleannesse c. and albeit their owne consciences cannot but pleade guilty to these enormities yet they thinke they haue said enough for themselues when they say that good men haue beene abused and reproached yea Christ himselfe say they This I grant to bee most true in Christ and good men they did indeed suffer disgrace and reproach in the world But did they deserue it Surely no. Had they deserued it they could haue had little comfort in their sufferings And know that thou being guilty of those sinnes the which the world doth iustly brand thee withall it is iust with God thou shouldest beare the shame thereof with men either to bring thee to the sight thereof and repentance for the same or else to thy further obduration and hardening in sinne against the day of vengeance It is then but a foolish speech that is so common in the world that when men suffer any indignitie from the hands of others vndeseruedly to say If I had deserned such things it would neuer haue grieued me Surely haddest thou deserued them thou hadst much cause to grieue But Christians must take vp the contrary note I reioyce in this that I deserued it not And last of all Vse 3 this may iustly reproue those who respecting the present sufferings and afflictions of others say Surely he hath his punishment nay his Purgatory here in this life when as alas they suffering for sinne these present miseries are but an earnest and foretaste of the eternall iudgement which is reserued for them hereafter And one of the euill doers that were hanged Text. This impenitent Thiefe howsoeuer he had escaped long in a course of sinne at last comes to shame and to a miserable end And indeed God hath ioyned these two together Sinne and shame and will in this example teach all men vnto the end of the world That Sinne and shame are companions and go not farre asunder Doct. 2 Sinne and shame go together Howsoeuer a sinner for a time may thriue and prosper in a course of sinning yet this is but for a time the Lord at last will ouertake them with his iudgements Howsoeuer a wicked man may prolong his life in wickednesse Eccl. 7.15 yet destruction at length shall ouertake the sinner Sinne and the punishment of sinne are inseparable companions if the one go before the other will follow after The Lord threatned Adam Gen. 2.17 that if he transgressed the commandement he should dye the death As God had a time to threaten he found a time to execute the punishment Gen. 4.7 We may see this in Cain If thou doest well saith the Lord shalt thou not be rewarded If thou dost euill sinne lyeth at thy doore The old world that lay weltering in all manner of abhominations the Lord at last remembred them with a iudgement from aboue Gen. 19.5 The like of Sodome and Gomorha The people in the wildernesse murmured against Moses and Aaron Numb 21.5.6 the Lord therefore sent fietie Serpents and Scorpions amongst them Yea Gods Church and people themselues when they haue sinned against God the Lord hath visited their iniquities with the rod and their sinnes with scourges Dauid numbred the people in the pride of his heart 1. Sam. 24. God meetes with Dauid in the same in weakening the number of them 2. Sam. 12. So are Dauids sinnes of adultery and murther punished with seuerall punishments from the Almightie But why should I spend time in so cleare a truth God hath sent his Iudgements vpon men Angels kingdomes and commonwealths houses and families persons and places all haue tasted of the Lords rodde when once they haue sinned against him And this proceeds First of all Reas 1 from that holinesse that is in God who is indeed holinesse it selfe and therefore cannot but punish sin that is so
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
come When wee shall labour to bee instruments to inlarge that kingdome of the Lord Iesus and bring others from sinne to God otherwise indeed wee doe but mocke God like as if a husbandman should pray Giue vs this day our daily bread and neuer set his hand to the plough nor cast his seede into the ground Againe what a blessed thing is it to helpe to couer sinne yea a multitude of sinnes which those shall doe that are any wayes a meanes to bring others to the sight of their sinnes and to repentance for the same for alas such is the policy of Sathan and such is the corruption of euery mans heart by nature that they seeke by all meanes possible to couer their sinnes But how euen as Adam his nakednesse with fig-leaues that can neuer shelter them from Gods wrath So euery man seeketh something or other to couer his sinnes but the best way to haue sinne couered is first to vncouer them Ier. 31.18 After I was conuerted I smote vpon my thigh saith Ephraim Psal 51.3 so Dauid My sins are euer before mee and what followed Against thee onely haue I sinned Happy man Nathan that did so vncouer sinne that GOD might couer them Thirdly euery Christian must make conscience of this duty to stop others in a course of sinne in regard of himselfe lest hee bring vpon his owne head the sinnes of other men Now euery man hath enough to answer for of his owne though hee become not guiltie of other mens sinnes But how may a man be charged with the sins of others Quest This is done three wayes in Heart Word Deede First in heart Answ How many wayes a man becomes guilty of the sins of other men and that three wayes First when though hee neither commit the euill himselfe nor approue of the same being committed by others yet if hee mourne not in his heart for the same sinne In heart to see how God is dishonoured and how greatly the soule of the offender is indangered hee becomes guiltie of this sinne This was the fault of the Corinthians for the which Paul reproues them who when they saw the incestuous person who had sinned so fouly they sorrowed not nor grieued as they ought for that sinne Psal 119.136 A contrary example we haue in Dauid My eyes gush out with water because men keepe not thy law and of righteous Lot whose righteous soule was grieued at the abhominations of the filthy Sodomites Secondly when though a man neither doth or saith any euill himselfe yet secretly in his heart approueth of the cuill of another This was Pauls sinne before his conuersion hee cast no stone at Stephen himselfe yet he consented vnto his death as himselfe confessed Acts 7.58 Acts 22.20 and held the cloathes of them that did stone him and in this regard was guiltie of his death Thirdly by conniuence silence or indulgence when a man shall suffer sinne and the sinner to passe without reproofe And thus was Eli faultie in not punishing his sonnes for which sinne the Lord punished him And thus offendeth the Minister in not reprouing the sinnes of those ouer whom the Lord hath set him and so likewise the Magistrate in not punishing offenders vnder him Yea Eze. 3.17 and this is the sinne of all such as can with patience heare the Lord dishonoured his Name blasphemed his Sabbaths prophaned and all manner of impiety committed Act. 18.15 16. without any reproofe at all like vnto Gallio will not trouble themselues about such things whereas the Lord doth require this at the hands of euery Christian that haue themselues obtained mercy by admonition exhortation reprehension and by all other helps and meanes to shew mercy to others to stoppe them in the course of sinne Secondly In word a man may be guiltie of the sinnes of other men in word and that three wayes First 2 Sam. 11.15 Mar. 6.29 by counselling another to euill and thus became Dauid a murtherer by the letter he sent vnto Ioab in the matter of Vrich and thus the mother of the Damsell became guiltie of the Baptists death by councelling her daughter to require his head Secondly by defending of sin or iustifying the euill of another and thus are many Lawyers partakers of the euill of their clients who for lucre sake Luk. 11.40 will speake good of euill and iustifie the wicked for a reward in which regard it were well with them they were as lame of their tongues as Mephibosheth of his legs Esay 5.20 Thirdly by applauding another in euill and soothing them vp in their sinnes against whom there is a curse gone out from God Eze. 13.18 Woe vnto them that sow pillowes vnder mens arme-holes And lastly a man becomes guilty of other mens sinnes In Deed. in Deed and that two wayes First when albeit they be not the immediate instrument in sin yet haue a part and share in the euill done and thus all receiuers of such goods as they know or suspect to be stolne are partakers with theeues in their sinne and so by the law are iudged Secondly Psal 50.21 when a man shall familiarly conuerse with such as are knowne to bee notoriously wicked such receiue no small incouragement to goe on in their sinfull course when notwithstanding all their abhominations they are not reiected of others But the Lord saith vnto the Prophet Obiect 1 Ezek. 3.17 Sonne of man I haue made thee a watchman and thou shalt warne the people from me It seemes there that it is peculiar vnto the office of the Minister to admonish and reproue others And we know it is the exhortation of the Apostle Let euery man abide in the same calling wherein he was called Heb. 13.17 And againe They watch for your soules as they that must giue account vnto God What then haue priuate men to do with reprouing others for sinne To teach and preach publikely in the Church is the peculiar office of the Minister Resp and those whom the Lord hath fitted for that worke but this doth no whit hinder priuate exhortation and admonition of priuate men as God shall offer occasion yea this libertie they haue to speake euen to their Minister himselfe in priuate as Paul speaketh vnto the Golossians Say ye to Archippus take heed to thy Ministery to fulfill it But is euery man to be rebuked at all times that deserueth rebuke Quest No Rebuke not a scorner Answ saith Solomon or a drunkard when the wine is in his head 1. Sam. 25. Abigal would not tell Nabal of his drunkennesse then euery time is not sit a man must obserue the fittest time and watch his opportunity Now this impenitent Thiefe was a dying this was a fit time for his fellow to reproue him and for him to receiue a rebuke or else neuer There is a time for all things Eccl. 2. saith Solomon and a word spoken in due time is like an
the seruile and slauish feare to feare God onely for his iudgements and this is most vsually seene in the wicked It is that sonne-like feare that we here speake of whereby Gods children feare God as a louing and dutifull childe his father not so much for feare of the rodde and punishmeÌ„t if he offend as of loue as being fearfull to offend so good and so louing a father Whereas that seruile and slauish feare that is in wicked men lookes onely to the punishment as the gally-slaue to the whip and that many times doth terrifie him as for sinne it selfe it doth no whit trouble him nay as Solomon saith It is a pastime to the foole to do wickedly But may not Gods children abstaine from sinne for feare of Gods wrath Quest 2 and for punishment sake I answer Answ the spirit of bondage and of feare hath its worke in the hearts of all the godly especially at the first when they begin to conuert and to turne vnto God And this is compared to a needle that maketh way for the threed to follow And thus haue the godly at first feared God euen for his iudgements sake as Paul testifieth when he saith Rom. 8.15 Ye haue not receiued the spirit of bondage to feare againe Wherein is implyed that there is a time wherein the children of God feare God for his iudgements but now saith he Ye haue receiued the spirit of Adoption whereby ye cry Abba Father and that is the spirit of freedome and of boldnesse So that the child of God is not alwayes held vnder that slauish feare but commeth at last to feare God out of loue to him and abstaineth from sinne not so much for punishment sake as for the detestation hee beareth to it and because it offendeth so good and so gratious a God Yea though there were no hell at all to punish sinne yet would hee not willingly commit sin out of that awfull respect hee beareth to so good a God and louing Father in Iesus Christ Now because this loue is not perfect in the childe of God neither any other grace whilest wee liue here there will be still a remnant of seruile feare remaining euen in the best as Iob saith Punishment was fearefull vnto him Iob 31.23 Neither are they exempted from all feare of Gods iudgements in as much as the remembrance hereof is an excellent preseruatiue against sinne Psal 119.120 So Dauid My flesh trembleth for feare of thee and I am afraid of thy iudgements Dauid had in him a sonne-like feare of God fearing him out of loue yet in the second place he stood in awe of his iudgements This serues then first of al to discouer vnto vs in what a wretched and miserable estate and condition such men are in Vse 1 that haue not the feare of God before their eies behold we the state of such in this impenitent Thiefe such men must needs runne headlong into all manner of abhominations for alas what should restraine them when the feare of God is wanting Rom. 3.12 13 14 15. Marke the Apostle Their throat is an open sepulchre with their tongues they haue vsed deceit the poyson of Aspes is vnder their lips whose mouth is full of cursing and bitternesse their feet are swift to shed bloud destruction and misery is in their wayes and the way of peace they haue not knowne But what might bee the reason of all these vile and filthy abhominations the Apostle subioynes There is no feare of God before their eyes Abraham knew this when hee caused Sarah his wife to dissemble and to say shee was his Sister and therefore wofull and miserable is the estate and condition of such whom the Lord hath thus giuen ouer to themselues and to their owne hearts lust and want this holy feare to preserue them Secondly this may serue to admonish vs euery one that as wee desire to be free from those grosse and grieuous inormities of the times that wee labour to get our hearts seasoned with the feare of God that we may truely say The Lord is our feare Esay 8.13 our dread This will fence vs from sinne and arme vs against euery euill way such are freed from those vile abhominations wherewith the liues of all wicked men for the most part are tainted withall Yea the feare of God is such an excellent thing that all the duties wee owe vnto God Eccl. 12.13 are comprehended therein Let vs heare the end of all saith Salomon feare God and keepe his Commandements for this is the whole duty of man Yea The priuiledges that belong to them that truely fear God to such belong all these excellent priuiledges and prerogatiues First they shall not want any temporall good thing O feare the Lord O yee his Saints Psal 34.9 Psal 112.3 for there is no want to them that feare him Secondly such hath the Lord promised to acquaint with his secrets The secrets of the Lord are with them that feare him Psal 25.14 Thirdly such onely are vnder the Angels protection Psal 34.7 The Angels of the Lord encampe round about them that feare him Fourthly God takes speciall notice of such Mal. 3.16 A booke of remembrance was written before him for them that feared the Lord. And last of all for the life to come no man is able to expresse the excellent priuiledges of such Psal 31.19 O how great is the goodnesse which God hath laid vp for them that feare him All which may be so many motiâ—es to stir vs vp to get this feare of God which hath the promise of this life and the life to come and to whom alone so many excullent priuiledges belong and appertaine Seeing thou art in the same condemnation Text. In these words wee haue his third Argument 3 Argument to disswade his fellow from that his rayling on Christ and this is taken from his owne present misery A presenti miseria Thou art saith he in the same condemnation q.d. Fye vpon thee most desperate wretch Is this the behauiour meete for him that is now going to giue vp his last account before the great Tribunall and that Iudge of all the world before whom thou art shortly to appeare to giue account of all the actions of thy life past especially of this thy blasphemy against the Lord Iesus the innocent And herein as before this penitent Thiefe sheweth an excellent fruit of his owne repentance pressing his fellow with this Argument the consideration of his present misery and punishment that was now vpon him Thou art in the same condemnation Note we hence That punishments and afflictions Doct Afflictions that summon to death should in a speciall manner cause men to looke home especially such as summon to death should in a speciall manner cause vs to looke home humble vs and cause vs to breake off our sinnes by repentance and when they produce not this effect especially when death approaches and we
worke and not to build vpon it If it bee not followed wee see it comes to nothing Thus is it with the building vp of the inward man Is this daily increase growth in grace so necessary Vse 1 as that without it we can haue no sound comfort of the truth of grace Miserable then and fearefull is the state and condition of those that haue lost their first loue and haue fallen away from that measure of loue zeale and other graces that appeared in them in times past Surely the estate of such men is lamentable and fearefull If they saith Peter after they haue escaped from the filthinesse of the world 2 Pet. 2.20 21 22. through the acknowledging of the Lord and Sauiour Iesus Christ are yet tangled againe therin and ouercome the latter â—nd is worse with them then the beginning for it had beene better for them not to haue acknowledged the way of righteousnesse then after they haue knowledged it to turne away from the holy Commandement giuen vnto them but it is come vnto them according to the Prouerbe The dog is turned vnto his owne vomit and the Sow that was washed to the wallowing in the mire This was the case of Demas Hymeneus and Philetus 1 Tim. 120 2 Tim. 2. mentioned by Paul to Timothy they were counted famous in their times yet at last fell away But woe bee vnto Sathan for his malice and woe bee vnto such men for their backsliding the estate of such is fearefull Secondly this serues to condemne the common securitie of men in these dayes and times wherein wee liue who are strongly perswaded in themselues that they haue attayned to a sufficiency in religion for knowledge and grace they haue plyed it hitherto and now they may sit still as if they had as much as they needed or God could require at their hands Lamentable is their estate and wofull is their condition Of all the diseases of the Asian Churches this was the most dangerous that the Church of Laodicea was sick withall who thought themselues rich and increased in wealth and needed nothing no more knowledge no more grace whereas indeed they were miserable poore and blinde and naked the very opinion of sufficiency shewes our penury Dost thou put forth thy childe to Nurse thou desirest that it should thriue and prosper and not stand at a stay if it prosper not euery one will say the childe will not continue long Thus is it with vs when the Lord shall feede vs with the wholsome milke of the Word and we daily lugge the breasts of our Mother the Church and yet profit not but stand rather at a stay as ignorant as before as dull heauy and vntoward in holy performances as before O this is a fearefull signe of a spirituall consumption and this wee may feare will follow in the end that God at last will bee prouoked to giue such a one ouer to hardnesse of heart and to reprobate sence that haue made no better a vse of the grace that hath beene offered vnto them And last of all it may serue for matter of comfort and consolation vnto the godly that are on the mending hand though they finde many defects and imperfections in them and be often drawn aside through their owne corruptions yet the increase in knowledge zeale loue and the like graces proues the truth thereof in the heart Bur how shall I know whether I increase in grace yea or no Quest Thou mayest know it by these signes Answ First by thy daily increase in humility for God resisteth the proud but giueth grace to the humble Humility is a Mother-grace as we thriue in it we prosper in all other graces Whereas on the contrary where pride groweth it is like a noysome weede in a garden true grace doth there wither and the best plants can neuer prosper Secondly it is discerned by the conscionable vse of the meanes by the which grace is daily more and more nourished and increased in vs. Such as are the hearing of the Word the conscionable vse of the Sacraments prayer with the conscionable performance of these and the like holy duties both publike and priunte with a delight therein this being thy case thou needest no more question the state of thy soule all this while then the state of that body that hath a good appetite to meate and withall a good digestion Thirdly it may bee discerned in vs by the taste and relish wee haue in heauenly things with the delight in Gods people for the body of Christ increaseth in the edification of it self through loue and as this loue increaseth or decayeth so doth grace VERSE 42. And he said vnto Iesus Text. Lord remember me c. THe penitent Thiefe hauing giuen good testimony of his repentance for sinne is now qualified to pray for now is he humbled made meeke and gentle his heartis fitted and prepared for this duty Note hence that None can pray aright but the Penitent None can make an effectuall prayer but the penitent Iam. 5.18 Psal 32.6 such as are truly and throughly humbled for sinne these are qualified for this dutie The prayer of a righteous man auaileth much saith Saint Iames. Therefore shall euery one that is godly make his prayer vnto thee It was the Church that made prayer vnto God for Peter Act. 12. When the children of Israel had humbled themselues from morning vntill euening and wept before the Lord then were they qualified to aske counsell of the Lord. Iudg. 20.23.26 The Lord had respect to Abel and his offering Gen. 4.4 but vnto Cain and his offering had he not respect Abels person was first accepted in Christ before his sacrifice could be This is that the Lord requireth of his people Isa 1.16 Wash you make you cleane put away your euils out of my sight c. And then what followeth Vers 18. Come let vs now reason together saith the Lord though your sinnes were as scarlet they shal be made as white as snow c. As for the prayers of the wicked Pro. 15.8 The sacrifice of the wicked is an abhomination vnto the Lord. But the prayer of the righteous is his delight Hos 7.14 Though they cry vnto me I will not heare them What might be the reason see it in the verse going before Ier. 11.11 They turned back to the iniquities of their forefathers which refused to heare my words The blinde man acknowledged this truth Ioh. 9.30 God heareth not sinners Whereas on the contrary Psal 51.17 A broken and contrite heart God will not despise Prou. 15.8 The prayers of the righteous are his delight And it must bee the supplication of Iob Iob 42.8 that God will accept of in the behalfe of his friends And there is reason for it First Reas 1 that of our Sauiour A good tree saith he bringeth forth good fruit Mat 7.17 but an euill tree bringeth forth euill
measure of sanctification to bee kept vnder the continuall feare of death Paradice The Scriptures make mention of a twofold Paradice Place Terrestriall and Celestiall The Terrestriall or earthly Paradice is that Paradice in the which Adam was placed by God himselfe a place of excellent felicitie beauty and glory and out of the which both Adam and his posterity after him Gen. 2 8. euen vnto this day were cast by reason of their sins There is besides this the Celestiall Paradice or the kingdome of heauen into the which the Lord Iesus Christ the second Adam was now to enter and doth promise this Penitent here the fruition therof with himselfe whereby is meant indeed the happie and blessed estate of glorified souls in the kingdome of heauen as it appeareth plainly by that of the Apostle Paul 2 Cor. 12. that when hee was caught vp into Paradice he was caught vpindeed into the third heauen But why doth our Sauiour call heauen by the name of Paradice Quest In regard no place on earth could better resemble the kingdome of heauen Answ and being to speake to men and not to Angels Paradice was the most excellent place a place of pleasure solace and of all delight and therefore did most fitly shadow out the variety and excellency of those delights and pleasures in the kingdome of heauen And herein will teach vs That in heauen there is the perfection of all happinesse Doct. In heauen is the perfection of happinesse of pleasure and delight The great pleasures in the garden of Eden where there were trees of all sorts and Riuers for pleasures and delight doth most excellently shadow out vnto vs those pleasures reserued for the Saints in Gods kingdome which happinesse of euery true beleeuer shall in the last day appeare to the whole world to men and Angels when he shall come as the Apostle saith 2 Thes 1.10 To be glorified in his Saints and to be made maruellous in all them that beleeue There is to bee looked for the perfection of their glory especially when the bodies of true beleeuers shall come to be glorified with their soules for so saith the Apostle Phil. 3.21 He shall change our vile body and make it like his glorious body and then their bodies and soules ioyned together and glorified together must needs inioy the perfection of their happinesse and glory and for the hastening of the consummation thereof the Saints vnder the Altar cry How long Lord Reu. 6.10 as indeed expecting and longing for the full fruition of that glory This happinesse glory what it is if we had the tongues of men and Angels wee are not able to expresse it the Apostle tearmes it A most excellent 2 Cor. 4.17 and an eternall weight of glory when hee shall appeare we shall be like vnto him saith Saint Iohn 1 Ioh. 3.2 The Church is compared to a Bride and the Lord Iesus Christ to the Bridegroome Reu. 19.8 now what can be imagined here that can yeeld more ioy and contentment then a marriage day when the marrled couple enioy the sweet content in the fruition of each other Thus are true beleeuers decked and trimmed with the white robes of Christs righteousnesse as a Bride suteable and fit for so pure and glorious a Bridegroome This lets vs see then in the first place Vse 1 the great aduantage that comes vnto euery true beleeuer by death here they sow in teares there they reape in ioy they liue here in this world as in a tempestuous sea there they lye at anchor and rest as in a Hauen Now is their time of seruitude bondage then is their yeere of iubile Here are they exercised continually with sorrowes feares cares buffetings within and fightings without There they shall rest from their labours and enter into the ioy of their Lord there to inioy him in whose presence is the fulnesse of ioy and at whose right hand there is pleasure for euermore such as the Apostle saith The eye hath not seene 1 Cor. 2.9 the eare hath not heard c. We haue in our times seene many glorious sights our eares haue heard of greater but our hearts are so large that they many times conceiue great things indeed and yet the happinesse of the Saints in heauen surpasseth them all And therefore what wonderfull thing thou seest at any time say that this is not it for the eye hath not seene it what wonderfull thing thou hast heard of say this is not it for the eare hath not heard Yea whatsoeuer thou art able to comprehend in thy heart say that it is not it for the heart is not able to conceiue Now what greater happinesse can betide any of Gods seruants then to be raised vp to such a state of glory as neither eye hath seene eare hath heard c. When the Queene of the South beheld the glory of Salomon his attendants the order of his house dyet seruants and the like she concludeth thus 2 Reg. 10.18 Happy are thy men and happy are these thy seruants that stand before thee alwayes c. Did shee pronounce such to be happy that stood continually before Salomon and heard his wisedome O how great then shall be their happinesse that shall come to behold the blessed Trinitie Father Sonne and holy Ghost what ioy will bee there when we shall see those ten thousands praise the Lord day and night And if Peter Iames and Iohn vpon Mount Tabor were so rauished as that they desired to pitch their Tabernacles there O what raptures and ioyes may the godly expect when they shall see and enioy the Lord Iesus Christ their beloued Bridegroom not vpon Mount Tabor but vpon Mount Sion not to be separated suddenly asunder as the Disciples were there but to enioy the full fruition of Christ for euermore 2 Cor. 12.2 Mat. 25. This is called the third heauen the Bridegroomes Chamber an euerlasting habitation lightened with the glory of the Lambe Reu. 19.5 Reu. 21.23 The company there Saints and Angels the time of their abode for euer and euer The happinesse of the soules of the Saints after this life Furthermore these things doe manifest the happinesse of the soules bodies of the St. there First whereas here in this life we cannot but prouoke the Lord daily by our sinnes the very consideration whereof is a dagger to the hearts of Gods people and makes them to cry out with the Apostle and to say O wretched man that I am who shall deliuer me from this body of sinne there they shall cease to sinne and shall bee wholly ioyned to the Lord in truth and righteousnesse neuer to displease him any more Secondly all the imperfections of the soule shall bee done away and our knowledge shall be perfect all ignorance shall bee done away infidelity distrust c. Thirdly wee shall not neede there the Word Sacraments prayer c. And for our bodies at that