due reward of our deeds q. d. Thou art greatly deceiued to thinke that because wee three do suffer punishment alike that therefore our deserts are all alike no This man hath done nothing amisse or worthy of this death for he suffereth as an innocent But we for our parts suffer righteously and by reason of our euill deeds that we haue done receiue but our deserts Behold we here againe another admirable fruit of his repentance and conuersion vnto God that he can and doth so readily and willingly subscribe vnto his deserued punishment without any manner of grudging or repining And herein also will teach all men vnto the end of the world That Gods children Doct. when once they come truly and thorowly to bee conuinced of sinne Godly submit themselues â—o Gods seuerest corrections without repining submit themselues to Gods seuerest corrections without grudging or repining This Penitent Thiefe herein may be a liuely patterne and example of the true disposition that is in euery true conuert That when they shall once come truly to see sinne they can with all readinesse submit themselues vnto Gods seuerest corrections without repining acknowledging that therein the Lord is most iust and righteous thus this Penitent here howsoeuer saith he our punishment be sharpe and shamefull bitter and cruell yet our mouthes are stopped and we haue nothing to plead for our selues For we receiue the due reward of our deeds He acknowledgeth the Lord to be iust and righteous in laying of that punishment vpon them This disposition we finde to haue been in Iob who being laid in the dust and brought full low by reason of Gods hand This is recorded to his euerlasting praise Iob 1.22 In all this did not Iob sinne nor charge God foolishly That is he did not any way question Gods iustice in dealing so seuerely with him I do not deny but that some weaknes did breake out from him that way as it doth many times in the best of Gods seruants but this was at that time when the burthen of his sorrowes did oppresse him but hee afterwards corrects his errour Iob 39.37 Once haue I spoken saith he but I will answer no more This we may see in Hezekiah who when the Prophet Isaiah had denounced the Lords iudgement against him Isa 39.8 namely that all those goodly treasures that he in the pride of his heart had shewed vnto the Embassadours of the King of Babylon should be carried away into Babylon doth hee repine and murmure against the Prophet for this tidings Doth he any way go about to excuse his fact that it was but that Courtlike entertainment fit for an Embassadour of so great a Prince or the like Surely no but hee buckels handsomely to the iudgement threatned being conscious vnto his owne sinne and saith The word of the Lord is good that thou hast spoken Excellent to this purpose is that of the Prophet Dauid when Nathan the Lords Prophet had denounced those seuerall iudgements against him and his house that the Infant conceined in adultery should die that his owne wiues should be defiled that the sword should neuer depart from his house How doth Dauid behaue himselfe in the middest of all these iudgements threatened doth hee complaine that the Lord dealt hardly with him No. But falls to the confession of his fault taking all vpon himselfe accusing himselfe and excusing the Lord Psal 51.4 Against thee onely haue I sinned and done this euill in thy sight And the reason hereof is added That thou mightest be iust when thou speakest and true when thou iudgest q. d. I dare not say that thou hast in the least respect dealt hardly with mee insomuch as I haue deserued that all these iudgements should light vpon mee Euen so at other times when hee tasted of Gods rod. Neuer childe was more submissiue to the corrections of a Father then Dauid was Memorable is that speech of his Psal 119.75 I know O Lord that thy iudgements are good and that thou of very faithfulnesse hast caused mee to be troubled To this accordeth the example of old Eli when Samuel told him 1 Sam. 3.18 That the Lord would do a thing in Israel that whosoeuer should heare thereof his eares should tingle Meaning indeed the iudgement the Lord would bring vpon him and his house how doth he behaue himselfe vnder this heauie denunciation threatned It is the Lord saith hee let him do as it pleaseth him By which answer of his we may collect how sensible he was of his own sin in his indulgent behauiour towards his sons takes the same as a iust punishment from heauen vpon the same Of this spirit no doubt sauours that of the Prodigal Luk. 15. I will go to my Father and I will say vnto him Father I haue sinned against heauen and before thee I am no more worthy to be called thy sonne Reade wee ouer the prayers of Gods Church and people at such times as Gods wrath hath broken out vpon them and his iudgements haue layne heauie vpon them Haue they not still acknowledged the Lord to bee most iust Thus Ezra in the behalfe of the people Ezra 9.10 Now our God what shall we say for wee haue forsakeâ— thy commandements Neh. 9.33 Thus Nehemiah Surely thou art iust in all that is come vpoÌ„ vs. Dan. 9.7 Thus Daniel O Lord righteousnes belongs vnto thee but vnto vs shame Yea Micah personating the whole Church and people of God in times of great affliction and sore aduersity Mich. 7.9 I wil beare with patience the wrath of the Lord because I haue sinned against him By which examples and diuers more of that kinde recorded in Gods Booke we may see the propertie of a true conuert and of an heart truly humbled forsinne it can willingly and readily take all vpon it selfe and still acquite the Lord of iniustice or hard dealing when his iudgements lie most heauie vpon them Whereas on the contrary if wee looke vpon the behauiour of wicked men when the Lord most iustly hath ouertaken them in their wickednesse wee shall heare them grudging repining and complaining as if the Lord were not iust in punishing them so seuerely Gen. 4.13 My punishment saith Cain is greater then I can beare Saul can plead for himselfe 1. Sam. 15.20 as if his punishment were not iust And so the Prophet Malachy brings in the wicked pleading against God Mal. 1.6 Wherein haue we despised thy Name or wherein haue we beene stout against him As if the Prophet had taken his ayme amisse and done them great wrong to charge them on that wise O the wickednesse that is in an impenitent heart The point is cleare and plaine the reasons briefely are First Reas 1 his word and spirit hath informed the iudgements of his seruants teaching them how to conceiue of the Lords distribution of his iudgements that are executed vpon them that the Lord therein cannot but
wretched creature as this to be brought at last to see his sinnes and to repentance for the same and to seek so earnestly for mercy for his soule this must needs declare the almightie power of God Secondly if we consider withall the condition of Christ himselfe at this time to whom he directeth his sute euen crucified Christ Betrayed by Iudas condemned by Pilate mocked of Priest and people denied by Peter forsaken at this time of all his Disciples for the Text saith They all forsooke him and fled At this time I say to acknowledge Christs Deitie to performe diuine honour vnto him by praying vnto him was wonderfull indeed Had hee in times past heard Christ preach and beene familiar with Christ or his disciples had h heard his heauenly word or seene those glorious miracles that hee had wrought Haply there might haue beene wrought some grace in the heart which howsoeuer it might be kept in for a time as fire raked vp in the ashes yet now at last at the time of his death might reuiue As it was the case of Peter who had forgot Christs words Mat. 26. which said Before the Cocke crow thou shalt deny mee thrice Yet afterwards the Text saith He remembred the words of Christ then had not this beene so much to bee wondred at But this being the first meeting and greeting the first sight he got of Christ who suffered now the same cursed shamefull and ignominious death together with him this could not but make greatly for the commendations of his admirable faith Before wee come to the particular handling of the words wee haue a two-fold instruction to bee handled in generall First then wee may note what a happy progresse this Penitent maketh in the wayes of godlinesse and in the worke of repentance He groweth vp still in Christ and goeth on from vertue to vertue and from one measure and degree of grace vnto another as it were by steps and stayers ascending vp into Gods kingdome first hee rebuketh is fellow secondly confesseth their sinnes thirdly cleareth Christs innocency And now againe maketh earnest supplication vnto him and herein will teach vs Doct. 1 That a daily growth and increase in grace is necessary vnto saluation True grace is known by the growth in grace True grace will shew it selfe by the daily growth in the measure and degrees thereof Where grace is well vsed it will increase It is not with grace as it is with the materiall things of this life the more they are vsed the more they decay but grace is of a generatiue nature one grace well vsed and rightly improued brings forth another We glory in tribulation saith the Apostle knowing that tribulation worketh patience Rom. 5.3.4 and patience experience and experience hope and hope maketh not ashamed This duty of daily growth and increafe in grace is often vrged and pressed in the Scriptures We beseech you brethren 1 Thes 4.4 and exhort you in the Lord Iesus that ye increase more and more 2 Pet. 3.18 So Peter grow in grace and againe Heb. 6.1 Pro. 1.5 Let vs be led forward towards perfection A wise man will heare and increase in learning saith Salomon Gods Church in the Scripture is compared to an Orchard or a Garden the Ministers of the Word are Planters and Waterers and all the faithfull are trees of righteousnesse and such as are thus planted in the Courts of the Lords house Psal 92.14 they bring forth much fruit in their age and are fat and well liking The blessing vpon the Creatures was increase and multiply Gen. 1.22 Euen so the blessing on the new Creatures is Grow in grace 2 Pet. 3.18 and in the knowledge of our Lord and Sauiour Iesus Christ This is excellently shadowed out vnto vs by Ezechiels vision of waters Eze. 47.12 which increased more and more which shadoweth out vnto vs the power of the Word in the hearts of beleeuers in the time of the Gospell And wheresoeuer these waters should come they should cause admirable fruitfulnesse And this is that which our Sauiour noteth that his Father is the Husband-man himselfe the Vine euery true beleeuer a branch of this Vine And such saith he my Father purgeth Ioh. 15.1 that they may bring forth more fruit Salomon cōpareth the righteous to the Sun that shineth more and more vnto the perfect day Pro. 4 18. The poynt is clear neither is there any duty whereunto a Christian is more vrged and pressed in the Scripture then this And the reasons are First Reas 1 in regard that the greatest measure of grace that the faithfull in this life can possibly attaine vnto is not more then needfull to saluation As the least measure of sanctifying grace truely wrought shall be auaileable vnto saluation so the greatest measure that any haue will but serue the turne It is with grace as with the Manna the Israelites gathered none had to spare of that they gathered So the time will come when he that hath the greatest measure of knowledge faith repentance c. shall finde the same little enough to keepe the head aboue the water when a man shall come to combate with death The king of feares and to wrestle with Sathans temptations Secondly such as improue their graces receiued the Lord is pleased daily to adde to the stocke of grace making them more and more to abound therein as saith our Sauiour Luk. 8.18 To him that hath shall be giuen whereas wicked and vngodly men which haue but the out-side of religion onely the Lord will take from such that they seemed to haue Thirdly the great cost the Lord is daily at with vs may prouoke vnto this duty First hee bought vs at a deare rate from our sinfull vile and vaine conuersations to the end we might serue him in righteousnesse and holinesse all our dayes Againe hee hath planted vs by the riuers of waters euen his sacred Word with the dayly dewes and spirituall moysture flowing from the same he daily watereth our soules Besides all this hee hath come vnto vs with the pruning knise of his iudgements and corrections of all sorts both nationall and personall to shred off sinne and corruption and so many superfluous and luxurious branches that hinder fruitfulnesse so as the Lord may plead with vs as with his people of old Esay 5. What should I haue done more that I haue not done All which may prouoke vnto this duty And last of all the Scripture compareth a Christian to new borne Babes As new borne Babes 1 Pet. 2.2 desire yee the sincere milke of the Word that ye may grow thereby Now infancy and childhood of all other ages is an age of growing It were a wonder in nature to haue an infant liue and not grow the Word truely heard and receiued breeds no such staruelings Againe the Scripture compares a Christian to a building Now what is it to lay a foundation of a
saluation is meere presumption and no true assurance Thou shalt be with me Text. The next thing wee are to obserue To whom is the person to whom the promise is mad and that is the Penitent that had confessed a good confession and had giuen so good testimony of his faith in Christ acknowledging his deitie at this time when all the world despised him and resting on him alone for life and saluation to him is the promise made Thou shalt be with me Whence we may note first of all Doct. 1 The prayers of the godly very effectuall with God The wonderfull force of the prayers of the godly how powerfull and effectuall the same are with God Such as lay a good foundation in humiliation for sin and haue laboured by true repentance their reconciliation with the Almightie these are they that preuaile most of all with God in prayer See we this in the example of this poore Penitent who hauing giuen good testimonie of his true repentance and conuersion vnto God how powerfull is he in prayer what a gratious answer doth the Lord giue vnto him Verily thou shalt bee with me The best way to haue our wills satisfied and our requests granted is to be godly for to such is the promise made God is neare to all that call vpon him Psal 145.18.19 yea to all that call vpon him in truth Hee will fulfill the desires of those that feare him he also will heare their cry and will helpe them We may see this in the Lords mercifull dealing with the people of Israel who being sore oppressed by the Canaanites who tooke of them prisoners they humbled themselues and besought the Lord and the Text saith Num. 21.3 The Lord heard the voyce of Israel Yea the Lord to testifie that his readie disposition to heare and to grant the prayers of his seruants declareth by his Prophet saying Before they call I will answer Isa 65.24 and whilest they speake I will heare Thus Dauid Psal 120.1 I called vpon the Lord in trouble and he heard me The faithfull being suters vnto God are alwayes sure of good successe yea many times aboue that they aske or thinke as wee shall see hereafter in this Penitent that the Angell telleth Cornelius a godly man Act. 10.4 that his praiers were heard Yea the more Gods people can get their hearts to be broken and humbled in the sence of their sinnes the more powerfull and effectuall are their prayers with God A broken and contrite heart Psal 51.17 O God thou wilt not despise This Dauid found by comfortable experience in himselfe that when in the pride of his heart hee had numbred the people for whose sinne the Lord sent that grieuous plague vpon them When hee humbled himselfe before the Lord confessed his sinne 1. Chron. 21.17.27 It is I that haue sinned But what haue these sheepe done How suddenly vpon this did the Lord command the Angell to put vp his sword When Israel was in great affliction and distresse still They cried vnto the Lord in their troubles and the Text saith Psal 107.10 He deliuered them out of their distresse How powerfull were the prayers of Moses against the Amalekites Exod. 17. that Israel preuailed all the while the hands of Moses were held vp and he besought the Lord in the behalfe of the people Yea Ioash doth acknowledge that the prayers of Elisha 2. King 13.14 an holy Prophet of God stood his kingdome in more stead then all the chariots and horsemen of Israel could do Neither is this to be wondred at that the prayers of the faithfull are of this force with God to preuaile with him For First Reas 1 God giueth vnto his chosen ones the Spirit of supplication and prayer Zach. 12. Which doth so enable the faithfull vnto this duty that they will haue no nay or receiue no repulse at Gods hand according to that of the Apostle 1. Ioh. 5.14.15 This is the assurance we haue in God that if we aske any thing according to his will he heareth vs. And if we know that he heareth vs whatsoeuer we aske we know that we shall haue the petitions we desire of him Secondly to comfort the hearts of his seruants and to minister vnto them a comfortable expectation to be heard in praier he is pleased to passe his promise out of his owne mouth and to assure vs by his owne word that we shall obtaine our desires saying Aske and ye shall haue seeke Mat. 7.7 and ye shall finde knocke and it shall be opened vnto you For euery one that asketh receiueth c. This is indeed the very ground-worke and foundation of the Christian prayer namely Gods promise which is as true and vnchangeable as himselfe is without which wee could neuer so confidently come vnto him But many of the godly haue praied much and often vnto God Obiect and yet the Lord seemeth not to heare nor to answer God doth not forget his seruants answ though for a time he defer to answer God made Abraham a promise of a sonne by Sarah this Abraham expected ten twentie yea almost thirtie yeares who would haue thought all this while that God had forgot his promise but yet we know at last in a seasonable time God remembred the couenant and promise that he made with Abraham and Sarah had a sonne The Lord promised the posteritie of Abraham the Land of Canaan yet in what a miserable bondage were they in in Egypt vnder Pharaoh and that for the space of foure hundred and thirtie yeares who would not haue thought that surely God had not remembred his promise to Abraham yet at last the Lord brought them out with a mightie hand and stretched out arme But what might be the reason of the Lords dealing with his people after this manner Quest Doubtlesse God delayeth to answer the requests of his seruants till a more seasonable time Ans like a skilfull Physitian whom when his Patient being sicke of a burning Feauer shall aske wine will not giue it him knowing indeed that that is no time to drink wine The Lord in whose hands are times and seasons chuseth euer a fit time to answer the requests of his seruants Secondly the Lord will haue many times the case of his seruants desperate and they themselues past all hope of deliuerie in respect of any humane helpe to the end his owne power loue goodnesse and mercy should bee acknowledged in sending vnto them vnexpected deliuerance How could the Iews but acknowledge Gods goodnesse towards them in the time of Hester when they were all appointed vnto death when besides all hope the Lord sent them deliuerance How could Israel but acknowledge his mightie power and stretched out arme when they came out of the land of Egypt when the Sea was before them the Egyptians behinde them the mountaines on each hand of them and they left voide of all humane helpe and meanes
to escape Exod. 15. Now was it a seasonable time for the Lord to steppe in that his owne power and stretched-out arme might be seene At what a low ebbe did the Lord bring Daniel Dan. 3. and those three worthies when one in the Lyons den the other in the fieric fornace when all hope of deliuerance was past and humane help failed then was his power most seene and then was deliuerance most seasonable Thirdly in Gods delayes then is there a seasonable time for the exercise of all those graces that hee hath betrusted his seruants withall such as are patience faith hope c. For it is the storme that proues the Mariner and the battell the Souldier whose experience and valour till then cannot be knowne If the prayers of Gods seruants be thus powerfull and effectuall with him Vse 1 This may be a notable incouragement for all Gods people to be frequent in this dutie and to be incessant in their prayers and not to giue him ouer though wee be not answered at first No doubt Hanna and Zachary had often prayed for children yet obtained not Notwithstanding they prayed still and at last the Lord heard them So Daniel he was in heauinesse three weekes of dayes Dan. 10.12 and to his thinking God heard him not yet the Lord heard him indeed from the first day as hee said to Daniel From the first day that he had set his heart to vnderstand Paul when the pricke of the flesh was giuen vnto him the messenger of Sathan was sent to buffet him hee therefore besought the Lord that it might depart from him But he receiued this answer 2. Cor. 12.7.8.9 My grace is sufficient for thee my power is made perfect in thy weaknesse Paul was heard though not at the first and therefore when wee shall pray for some blessing of the Lord which we stand in need of or when we shall craue power of the Lord ouer some vnruly affection of ours though we haue not answer by and by yet wee are not to leaue off This Christ teacheth vs when he saith Shall not God auenge the elect Luk. 18. that cry day and night vnto him Marke there Christs sweet application of that vnrighteous Iudge to teach vs to continue our suites and to hold out and then we shall not misse in the end Secondly this shewes the happie priuiledge of Gods Church and people that no man should say Maâ— 3.14 It is in vaine to serue the Lord and what profit is it that we haue kept the commandements and haue walked humbly before him It is sure to go well with them they are in great credit esteeme in the Court of heauen they are all Fauourites to the great King of heauen and earth and he hath commanded such at all times to haue free accesse vnto him and to inlarge their desires with a promise of a gracious answer Ioh. 16.24 Aske saith our Sauiour and ye shall receiue that your ioy may bee full What though for a time they lie vnder troubles and sorrowes miseries and afflictions Rom. 8.37 Are they not herein more then conquerours through him that hath loued them The present miseries of the faithfull cannot hinder their happinesse but through the Lords goodnesse they shall make way to their euerlasting felicitie Let all Gods people then walk worthy of this calling and take heed that they no way forfeit his fauour and loue There is no comfort like vnto this in this life at all times to haue free accesse into Gods presence and to haue a comfortable returne of our prayers to obtaine health in sicknesse rest in trouble safetie in danger ioy in sorrow comfort in aduersitie yea hope in death and assurance of future happinesse with this Penitent here when wee depart hence then the which what greater royalties and priuiledges can there belong to any Thirdly seeing all the faithfull are thus sure of audience and a comfortable returne of their praiers at all times This may prouoke all Gods people to be frequent in this dutie The righteous cry and the Lord heareth and deliuereth them out of all their troubles And againe Psal 81.10 The Name of the Lord is a strong Tower the righteous flie vnto it and are helped The Lord doth call vpon vs that we should call vpon him Psal 50.15 Call vpon mee in the time of trouble and I will heare thee and deliuer thee This is the onely refuge of a Christian in time of trouble and distresse Onely care must be had that wee be earnest and constant in our sutes For the prayers of the righteous auailes much Iam. 5.16 if it be feruent God deliuereth the poore when hee crieth Psal 72.12 If wee would haue hearing there must bee crying God poureth forth flouds of grace But vpon whom Isa 44.3 On the thirstie ground Indeed many pray and preuaile not because they do it so drowsily and carelesly the Lord defers to keepe them because they are not fit for helpe they striue and wrestle not with God as Iacob did and this is the reason that the godly many times are not answered in prayer Thou shalt be with me Text. Many were the offences of this man and of long continuance yet mercy in a moment taketh them all away very sweet and comfortable may our lesson be That the sinnes of the Penitent cannot hinder their saluation Doct. 2 The sins of the Penitent cannot hinder saluation but the Lord is mercifull to great sinners when once they come to see their sinnes and truely conuert and turne vnto him wee may see the truth hereof in this present example Here we haue an example of humane frailtie of a man led by the sway and swinge of his owne corruptions one that had runne riot a long time liuing by rapine cruelty cutting of throats shedding of bloud and in all manner of excesse without God in this world led by the god of the world yet now at last receiued into fauour It skils not what our sinnes are or how great they haue beene but how true our sorrow and vnfained our repentance is repentance going before mercy euer followeth after This the Prophet teacheth in the name of the Lord Wash you make you cleane put away the euill of your doings from before my eyes cease from euill c. Come now and let vs reason together saith the Lord Though your sinnes be as scarlet they shall be as white as snow and though they be red like crimson c. The same the Lord declareth by his Prophet Ezechiel Eze. 18 21 22.23 where he saith If the wicked will turne from the sinnes he hath committed and keepe my statutes and doe the thing that is lawfull and right he shall surely liue and not dye This truth is further cleared by that of Iob God saith hee looked vpon men Iob 33.27.28 and if one say I haue sinned and peruerted righteousnesse and it doth not
brand of a wicked man And last of all doe none but wicked men vse it why then let vs not regard it let vs not care how we are iudged by them that speake not out of iudgement but malice as they are masters of their tongues so let vs be masters of our eares by the vse whereof we may learne to contemne contempt it selfe Saue thy selfe and vs. Text. It is not the pardon of his sins that this Impenitent Thiefe desireth at Christs hands but deliuerance from his temporall punishment Sinne affects him not but the punishment of sinne Note hence That wicked men in time of affliction are more troubled with the punishment Doct. 3 Wicked men are more troubled for their misery then their sinne the effect of sin then with sinne it selfe the cause of punishment They cry out not against their sins but against their punishment Gen. 4. My punishment is greater then I can beare saith Cain Exod. 9. Pray ye to the Lord that this plague may be remoued saith Pharaoh to Moses And this we may see by experience daily of many that complaine of their miseries their crosses and afflictions but neuer complaine of their sinne the cause of all And whence is this But from That doting respect which they beare to themselues Reas which drowneth all the respect they ought to haue towards God So that they looke not vpon God offended but themselues punished they looke not vpon their sinnes with an holy compunction but vpon themselues with a foolish confession they looke not vpon the wronging of Gods Iustice but the heauy effects of it in respect whereof the doore of their lips moues like a doore vpon rusty hinges with words of murmuring and complaining It may serue then for the triall of our owne hearts during the presence of any affliction It is a brutish thing to cry onely for want the young rauens the yong Lyons doe as much wee must grieue principally for the withdrawing of Gods fauour and countenance from vs aboue all crosses or losses or any other outward misery that can or doth betide vs. We must say as Mephiboseth to Dauid Let Ziba take all the lands it is enough that I see the Kings face A generous spirit whose ancestors were attainted cares not so much for the restitution of his lands but of his honour of his bloud So must it be with a Christian to be restored againe into Gods fauour when wee haue sinned must bee the principall thing wee labour and seek after Hitherto of the Impenitent Thiefe VERSE 40. But the other rebuked him saying Doest thou not feare God seeing thou art in the same condemnation HItherto wee haue heard the fearefull estate and condition of the Impenitent Thiefe whose life as it was wretched and miserable so was his death fearefull and damnable Wherein we haue seene that an euill life hath commonly attending it an euill death Now followeth in order the be hauiour of the Penitent Thiefe at this time that was crucified on the right hand of Christ who is so farre from rayling on Christ by the example of the high Priest and Elders or with his Fellow the Impenitent Thiefe as that he iustifieth Christ becomes a witnesse of Christs innocencie pleadeth his cause against his malitious enemies reprooueth his fellow and maketh a publicke profession of his owne faith in a publicke auditory that for his part hee looked for life and saluation onely through this crucified Christ whom the world contemned And herein indeed setteth forth the almighty power of Christ both in respect of his Deitie that was able thus to conuert a soule in so miraculous a manner without meanes as also in respect of the power and efficacy of his death and passion which declareth it selfe most powerfully in the conuersion of this man both in the powerfull worke of Mortification and vinification destroying and killing in him the works of the old man and working in him true godlinesse The blessed fruits and effects whereof will appeare in the processe of this History But the other rebuked him Here we haue two malefactors both of them guiltie of one and the same sinne and both of them brought to one and the same shamefull death yet the one left and forsaken of God the other had this mercy shewed him euen at the last to bee conuerted by Christ and so saued Note hence first the generall Instruction and herein first That the Lord many times of his infinite mercy doth call home of the most desperate and wretched offenders Doct. 1 God can make of great sinners great Saints and makes of great sinners great Saints Yea where there is true repentance it is not the greatnesse of sinne the numberlesse number of our sinnes no nor the long continuance in the same that can any whit hinder vs of his mercy Yea the Lord hath of all sorts and conditions of men some that belong vnto the election of grace and appertaine vnto his glorious kingdome Here wee haue an example of Gods mercifull dealing towards a most desperate malefactour one that had spent his life in a most desperate course of sinning yet now at last brought home by repentance What a fearefull estate was Paul in before his conuersion Act. 9. a grieuous persecuter and bloud-succour yet called of God and made an instrument of much good in his Church Heb. 11. Rahab an Harlot that came of cursed Cain a Cananite of a cursed people of a cursed Citie yet had mercie shewed her and is honoured with a blessed memory in the Catalogue of Gods Saints for her admirable faith Ionas the Lords Prophet Ionaâ— 1. how fouly and fearefully fell he 2. Sam. 11. And so Dauid likewise in the matter of Vriah yet vpon their repentance restored againe to fauour Mary Magdalene branded with a brand of notable infamy yet is she one of the witnesses of Christs glorious resurrection And why should this seeme strange vnto any since First Reas 1 Gods gifts depend not vpon any respect to man but are free on Gods part and altogether vndeserued on ours Rom. 9. I will haue mercy on whom I will haue mercy Secondly the Lord herein will shew his owne power wisedome and goodnesse that can when it pleaseth him make his enemies his friends and such as haue been bloudly persecuters blessed Preachers and great and grieuous sinners on earth blessed Saints in heauen Thirdly the Lord doth it that he may magnifie his own mercy by turning the crimosin dye of scarlet sins into the whitenes of snow that where sinne hath abounded grace might superabound This serues first of all to magnifie the wonderfull wise dome and goodnesse of God Vse 1 who knoweth how to vse all things to his owne glory and can when and where it pleaseth him make of great sinners great Saints and bring backe some from their wicked wayes as a Brand plucked out of the fire Secondly we are taught here to esteeme of men as they are and
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
him the other Thiefe reproacheth him yet in the middest of them all here is one that will take his death on it that Christ dyed an Innocent Note we hence That in all ages and from time to time In all ages God hath had some witnesses of his truth God hath had some that haue giuen testimonie vnto his truth At all times hee hath had some to defend him and cleare his innocency in times of the horest persecution some that sticke fast to the truth when others denie him No doubt this could not but be a corrafiue at the very heart of the high Priest and Elders and people that pursued Christ to this death to haue this man thus to acknowledge Christ For it is commonly a matter of great weight whereon one taketh his death So in rebuking exhorting admonishing or any other dutie when one vrgeth it dying it leaues the greater impression behinde it The brethren of Ioseph can pleade this to their brother Gen. 50.16 Thy father say they commanded a little before his death that thou shouldest forgiue the trespasse of thy brethren Here wee haue the last words of a dying man now leauing the world and going to giue vp his last account and behold this is the testimonie he giues of Christ This man hath done nothing amisse When Gods truth hath beene most of all oppugned and resisted God hath had at all times some witnesses of his truth When Antichrist should most of all flourish I will giue power saith the Lord vnto my two witnesses c. Reu. 11.3 Let Ieremy be cast into the dungeoÌ„ Ie. 38.8 the Lord hath a Ebedmelech to plead his cause to the King and to be a meanes of his deliuery If the Scribes and Pharisees go about to condemne Christ Nichodemus will pleade his cause whatsoeuer come of it Let Christ be mocked and derided of all yet this poore Penitent confesseth him to be the Lord of life Luk. 23.50 and will take his death vpon it that Christ dyeth an Innocent Yea when they sat in councell to condemne Christ there is in the company one Ioseph a good man and a iust That consented not vnto his death When Christ was risen againe from the dead he appeares to the two Disciples that went from Ierusalem to Emaus that they might giue testimonie of the truth of the same So are Mary Magdalene Luk. 24. and Mary the mother of Ioses made witnesses likewise of the truth thereof And for the further clearing of this truth the Apostle Paul saith 1. Cor. 15.6 Hee was seene of moe then fiue hundred brethren at once The Reasons are First Reas 1 the Lord will haue wisedome to bee iustified of her children though others regard it not and his truth to flourish and to remaine to posterities 1 Pet. 1.24 All flesh saith the Apostle is grasse and the glory of man as the flowre of the field The grasse withereth the flower fadeth away but the Word of the Lord endureth for euer Secondly he it is that hath the hearts of all men in his hand to turne them at his pleasure and can when it pleaseth him make of a persecuting Saul Acts 9.15 a preaching Paul and appoint him to bee a witnesse of his truth to beare his Name vnto the Gentiles that had beene a persecuter of the same yea as Christ saith Luk. 19.40 If these should hold their peace the stones would crie But why should Christ make choice of such meane witnesses to giue testimonie to him and his truth Quest For two respects Answ First Why Christ chuseth such weake witnesses to giue testimony to him and his truth that he might haue the glory of the worke who commonly chuseth the weake and foolish things of the world to confound the wise and the mightie putting this treasure in earthen vessels that the power might be in God and not in men Secondly that there might appeare a cleare difference betwixt the kingdome of Christ and the kingdome of Antichrist The kingdome of Christ doth not stand in need of humane power of earthly and carnall props to leane vpon but is supported with Gods almighty power which watcheth ouer it continually Whereas the kingdome of Antichrist must haue all the wit and policie of man to support it Equiuocation deuilish plots and practices such as are Gun powder Treasons murthering of kings c. or else it could neuer sland This lets vs see the wonderfull care God hath of his Church and truth Vse 1 that albeit they are both opposed by many and mightle enemies yet hee is euer mindfull of his couenant and oath that he made to a thousand generationâ— Yea when Popery most of all preuailed what Instruments hath God stiried vp in all places in Spaine Germany Grance Bohâ—mia England c. to oppose that Antichristian pride As also to teach vs that when we shall see the Church of God in her wane and the beautie glory thereof eclipsed and ouershadowed to rest vpon this that God can neuer want instruments of the Churches deliuerie he can make their enemies their friends as here hee opened the mouth of this Thiefe to giue testimonie vnto Christ As in the time of the Prophet Elias the Lord had seuen thousand that neuer bowed the knee vnto Baal Hee can neuer want mouthes to confesse him that out of the mouthes of very babes sucklings ordaineth such strength to perfect his owne praise Hitherto of his speech to his Fellow and therein of the three first testimonies of the truth of his Repentance and conuersion vnto God VERSE 42. And he said vnto Iesus Text. Lord remember me when thou comest into thy kingdome FRom his speech to his fellow rebuking him and iustifying the Lord Iesus he comes now to direct his suite to Christ Lord remember me c. It was a temporall deliuerance and corporall life the blasphemous Thiefe desired Saue thy self and vs and because hee iudged Christ to be Man onely and not God and so not able to giue this therefore he blasphemed him But the Penitent Thiefe that liues by faith and not by sence beholds Christs glorious power euen in this low degree of his humiliation and through faith raiseth vp himselfe to the hope of a better life Not regarding so much a temporall life or corporall deliuerance so that it might go well with his soule in death and therefore prayeth Lord remember me c. And herein as before he manifesteth likewise the admirable fruite of his faith and repentance whether wee consider the condition of the person of this Supplicant or petitioner or of Christ himselfe to whom hee sues for mercy First if we consider the Supplicant or petitioner himselfe a man not trained vp in the Schoole of Christ but rather in a denne of Theeues a man giuen vnto all manner of Rapine like a rauenous beast vpon the prey liuing by cutting of throats theft and the bloud of men for such a
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
him therein being first sent of God and therein became obedient vnto his Father in all things Yet this doth no whit derogate from Christs dignitie who still remained a Lord in himselfe and Lord ouer vs his redeemed ones The vses arising hence are these First Vse 1 if Christ be such a Lord in himselfe and such a Lord ouer vs we are taught to esteeme of him accordingly and to yeeld vp all holy obedience vnto him Doth not the Lord require it vpon this very ground Mal. 1.6 If I be a Lord where is my feare Luke 6.46 And againe Why call ye me Lord and doe not the things I command you And because an hypocrite may yeeld Christ this homage in words to cry Lord Lord Mat. 7.21 we must by our deeds yeeld vp our selues as seruants to obey him in all righteousnesse Secondly wee must labour to be acquainted with the will of our Lord for otherwise we can neuer performe any acceptable obedience vnto him Our good meanings will not goe for payment with him such seruice can neuer please him Pro. 19.2 for without knowledge the minde is not good Thirdly the consideration of this that Christ is our Lord should worke our hearts to contentation in all estates and conditions of life whatsoeuer whether weale or woe prosperity or aduersitie It was a godly resolution of old Eli when he heard of that strange iudgement the Lord would bring vpon his house 1 Sam. 2.18 It is the Lord let him doe as it pleaseth him He kisseth the rod like a good natured childe and submitteth himselfe to the Lords sharpest corrections without repining And this was Dauids case when the Lords hand lay heauy vpon him I became dumbe Psal â—9 and opened not my mouth because it was thy doing And so the Church in great affliction and distresse It is the Lords mercy that wee are not consumed Lam. 3.40 Iob 1. vlt. because his compassions faile not And last of all we are taught to depend vpon him for food rayment and all things necessary that is our Lord and hath vndertaken for vs Children can doe this hauing earthly fathers and seruants can doe this that haue earthly Masters and Lords ouer them Why then should not Gods people doe this with hope and boldnesse especially seeing he hath commanded vs to cast all our care vpon him Gen. 17.1 being God alsufficient Text. Thy Kingdome Secondly as he acknowledgeth Christ to be a Lord yea the Soueraigne Lord of all so doth he likewise acknowledge him to be a King yet so as that his kingdome is not of this world Lord remember me when c. This regall and Kingly office of Christ Christ is a King is clearely manifested throughout the whole Scripture I haue set my King vpon my holy mountaine Psal 2.6 Christ taketh this honour vnto himselfe Mat. 28.18 Esay 9 7. All power saith he is giuen me in heauen and earth And againe he hath vpon his garment and vpon his thigh a name written The King of Kings Reu. 19.16 Luk. 1.33 Dan. 2.44 Dan. 7 1â— 1 Cor. 15.24 and Lord of Lords Thus the Euangelist Saint Luke Hee shall raigne ouer the house of Iacob for euer and of his kingdome shall bee no end Againe that this kingdome of Christ is not of this world otherwise then in the hearts of men but it is a spirituall and celestiall kingdome so Christ Ioh. 18.36 Rom. 3. Ioh. 6.15 My kingdome is not of this world though he were Heyre apparent vnto the Crowne and kingdome of Israel being the seed of Dauid Luke 12.13 yet hee withdrew himselfe when the people sought to make him King and refused to determine cases of Inheritances betwixt brethren Now there are many things peculiar vnto Christ The things peculiar vnto Christ and his kingdome wherein hee excels all the Kings of the earth First in regard of the excellency of his person other Kings are the sonnes of mortall men Christ is the Sonne of the euerliuing God Secondly in respect of the extent of his Kingdome hee is that vniuersall Monarch King of Kings Reu. 19.16 Psal 2.8 from the ends of the earth Aske of mee and I will giue thee the heathen for thine inheritance and the vtmost parts of the earth for thy possession Alexander neuer saw many parts of the world much lesse subdued them but Christ is King ouer all Acts 10. Col. 2.9 yea hee raigneth and ruleth ouer Angels principalities and powers Thirdly in respect of those victorious conquests that are made by Christ he hath the preheminence of all Princes he hath conquered sinne death hell Col. 2.15 Sathan and hath spoyled Principalities and powers And last of all in regard of the perpetuitie of Christs Kingdome 1 Tim. 1.17 His Kingdome shall haue no end Other Kings and Kingdomes haue their periods and determination but thus is it not with this King and Kingdome for hee is The King eternall immortall inuisible and onely wise God Now the vses are First of all Vse 1 seeing Christ is our King we are taught with Iob to acquaint our selues with God and with the statute lawes of his kingdome Subiects must not be ignorant of the Princes lawes To plead ignorance will not purchase immunitie from punishment if men offend against the lawes of the kingdome All Gods people must be acquainted with Gods will reuealed in his Word Mat. 28.20 Heb. 12.25 Teaching them to obserue all things whatsoeuer I command you See that ye despise not him that speaketh for if they escaped not which refused him that spake on earth much more shall we not escape if wee turne away from him that speaketh from heauen Secondly seeing Christ is our King and we are his Subiects we we are taught to carry our selues accordingly Christs Subiects must differ in manners from all other Nations and people in the world they are a Royall generation a peculiar people vnto the Lord and therefore are to shew forth the power of him that hath thus called vs out of darkenesse into the maruellous light And herein to approue our selues for his Subiects and People by our holy conuersation in the world He hath chosen vs Eph. 1.4 that we should be holy and without blame before him in loue Thirdly The meanes to inlarge Christs kingdome we are to labour by all meanes possible for the comming of Christs Kingdome that is for the inlargement thereof in the world in the hearts and consciences of men Christs kingdome of power Christs kingdome of grace and his kingdome of glory Now the meanes are either Externall or Internall The Externall meanes for the inlarging of Christs kingdome Externall are 1 The Word 2 The Sacraments 3 Discipline The Word is the Scepter of Christs kingdome The Sacraments are the Churches magnacharta confirming the Couenants betwixt Christ and his people And Discipline is the due execution of Christs lawes for the incouragement
of the good and reclaiming of the euill The Internall meanes for the enlarging of this kingdome of Christ is Internall the effectuall working of Gods Spirit without which no outward meanes whatsoeuer can be effectuall And therefore God is earnestly to be sought vnto by prayer to second his owne ordinances by the effectuall working of his owne Spirit that the same may be effectuall for the building vp of the elect and the gathering together of the body of Christ And this is that which all good Subiects must desire and labour for euery particular man according to his place Princes and Magistrates especially Then Ministers who are the Dispensers of Christs Lawes yea and all people for herein shall wee approue our selues true and loyall Subiects indeed to Christ our King And thus haue we seene how Christ is both Lord and King And now for this poore Penitent thus to behold Christs excellencie and glory at this time when he was at the lowest ebbe of his humiliation I say to behold Christs Godhead when it was most vailed in such a death to behold life and in such ignominie and reproach to behold such glory this makes greatly for the commendations of his faith Had hee in times past beene conuersant with Christ had hee heard his heauenly doctrine or seene those glorious miracles which he wrought as the disciples did there might haply that seed be fallen into his heart that howsoeuer buried for a time as it was the case of Peter yet at last might bring forth this happie fruite But this being the first sight that hee got of Christ for ought we know and that at such a time when Christ is most of all abased and when all his Disciples had forsaken him Surely this must needs declare the almightie power of God in him and commend his faith and conuersion to be admirable indeed But this will faith do the nature whereof is To raise a man aboue this life Doct. Not to liue by sense True faith raiseth vp a man aboue this life or to iudge of things according to the outward appearance but to beleeue Gods Word and things incredible and in some sort impossible against sence and aboue reason Thus was it with this Penitent Thiefe at this time What great things beleeueth and confesseth hee here of Christ against all sence and reason that he was Lord and King of heauen and earth able to giue eternall life and saluation to whom it pleased him when there was no outward appearance of any such power in Christ but rather indeed of the contrary This shewes the wonderfull force of faith yea hee beleeueth aboue hope and contrary to hope hauing no ground at all in naturall reason to persuade him thereunto Faith saith the Apostle is the euidence of things not seene Heb. 11.1 and the ground of things hoped for Where outward sence and naturall reason takes place there faith is not exercised It is the excellencie of faith to beleeue where we see not when we shall come to walke as the Apostle saith by faith 2. Cor. 5.7 and not by sight Yea when outward sence and naturall reason failes then doth faith most of all bestir it selfe Fortifying it selfe daily in all the attributes of God such as are his wisedome power truth iustice c. We may see this in Abraham in the very act of sacrificing his sonne Isaac Gen. 22.2 in whom the promise was made He consulted not with flesh and bloud what should become of the same if Isaac should faile But his faith looked vp higher euen vnto Gods power faithfulnesse and truth and stayeth himselfe thereon Wee haue a Catalogue of examples in this kinde mentioned by the Author of that Epistle to the Hebrewes Heb. 11. who manifested the truth of their faith by beleeuing the promises in the middest of the extremest dangers And the reason is Reas Because the faith of euery true beleeuer resteth it selfe vpon two immoueable props Gods power and Gods truth Gods power was the ground of that admirable faith that was found in Abraham Heb. 11.19 in sacrificing of Isaac He accounted that God was able to raise him vp euen from the dead from whence also he receiued him after And the consideration of Gods truth is excellent to the same end He is a God of truth and cannot lie Mat. 5.18 he cannot denie himselfe Heauen and earth shall passe away yet shall no one iot or tittle of his word passe away Seeing then the nature of faith is such Vse 1 as that it raiseth vp the faithfull soule aboue this life to beleeue contrary vnto hope as we see in this Penitent that albeit Christ at this time was in extreme ignominie and reproach yet acknowledgeth him to be Lord and King How many forts of meÌ„ want true faith this serues to shew then how many thousands in the world deceiue themselues and are farre from true faith First all such whose faith is not grounded vpon Gods word but onely vpon sence such truths as they are able to appreheâ—d in their owne iudgements they will be content to allow of but such truths as they are not able by sence and reason to apprehend they presently reiect whereas true faith hath an eye principally to the word and rests there whilest sence and reason sees nothing Secondly such as by reason of outward prosperitie concludes they must needs bee highly in Gods fauour and loue whereas indeed Eccl. 9.2 No man knoweth either loue or hatred of that that is before him Whereas the childe of God that hath faith indeed rests vpon Gods bare word though for the present he see no performance Thirdly such who because the Lords iudgements are not presently executed haue their hearts set vpon euill and are ready to say with those cursed Atheists Where are the promises of his comming They neuer tremble before the Lord vntill his rod be vpon them Wheras the godly man that hath saith indeed hee knoweth that there is an vnchangeable certaintie in Gods threatnings and seeing the sword comming hideth himselfe Secondly Vse 2 let this serue to admonish vs all in the feare of God to take heed how we consult with flesh and bloud in things appertaining vnto God vnto eternall life and saluation The Impenitent Thiefe from the consideration of Christs wonderfull abasement and that common reproach that he now lay vnder from all sorts concludeth that he could not be God He is led as a beast onely by sence Christ appearing now without forme or beautie Isa 53. So depraued are our iudgements by nature in things appertaining vnto Christs kingdome But this Penitent Thiefe is led by another principle he beholds Christ not with fleshly eyes but with the eyes of faith and so euen in his lowest degree of humiliation beholds him as Lord and King heere is the strength and power of sauing faith indeed Lord remember me when thou commest Text. c. This Penitent being now to
howsoeuer the wicked and the godly desire eternall life alike the childe of God onely is wise to lay hold vpon the opportunity whilest grace is offered seeking that in the first place Mat. 6.33 aboue all earthly and transitory things whereas it is the propertie of wicked and vngodly men to put it off vntill the day of grace be past Luk. 13.25 euen till the Master of the house be risen vp and hath shut to the dore Fiftly there is in the godly and those that shall bee saued in the end a constant seeking of God of eternall life and saluation not by moods and fits but throughout the whole course of their liues All their thoughts words and actions sauor of grace within and tend vnto heauen and the furtherance of their eternall happinesse Whereas with the wicked it is not so with them for if they desire eternall life and saluation it is no constant desire but by fits either when the Word or some affliction or other hath kindled such a good motion for the present within them but by and by like the morning dew it goeth away Hos 6.4 And last of all there is yet this difference betwixt the godly and the wicked in their desires A wicked man desires mercy but not grace the pardon of sinne but not the spirit of corroboration and strength against sinne He rather desireth freedome from misery the effect of sinne then from sinne it selfe the cause of misery wheras the childe of God is as earnest with God for strength against his corruptions for the time to come as the pardon of his sinne past Dauid is as earnest with God to stablish him with his free spirit Psal 51.12 as to wash him from his sinne Well then to conclude this poynt would we haue any comfort in our owne soules that wee are amongst the number of those that hunger and thirst aright after eternall life and saluation that our desires proue not to bee like the vaine wishes of the wicked that shall not profit them in the end O let vs then try our selues and examine our owne hearts by the rule of this doctrine Are we truely sensible of our owne wretchednesse and misery by reason of sin haue we vsed all holy helpes and meanes whereby wee may come to the comfortable assurance therof vnto our ownesoules Haue we learned to prize eternall life and saluation aboue all the world besides haue we made vse of all opportunites that God hath offered vnto vs for the getting of grace into our soules hath this desire of ours beene constant and not by fits onely and haue we as earnestly sought at Gods hand strength against our corruptions as the pardon of our sinnes past These things indeed may minister vnto vs a comfortable assurance that our desire of eternall life and saluation hath beene true hath beene vnfained such as shall not misse of saluation in the end Whereas if on the contrary part we neuer yet truely saw our misery by reason of sinne haue euer sleighted Gods ordinances preferred the world our profit and pleasures before the euerlasting saluation of our soules haue made no account of the season and opportunity of grace offered haue neither constantly desired nor for future times sought strength of God against our corruptions know wee that our desires were neuer true and vnfained but such as may be in wicked men that shall misse of saluation in the end When thou commest into thy kingdome The time when As this Penitent Theefe at this time acknowledgeth Christs Deity that hee was Lord and King and desireth as we haue heard before principally mercy for his soule that it might goe well with it in death or after death So now he comes to the time wherein especially he desired to bee remembred of Christ n. when Christ should come into his kingdome Q.d. O Lord now is the time of thy humiliation wherein thou art pleased to vndergoe the punishment for the sinnes of all the elect and to beare the burthen of thy Fathers wrath and all to free thine from the wrath to come I know this price will be payd and this misery thou now sufferest for sinne will be ouer and thou thy selfe againe restored into thy glorious kingdome there to liue and raigne for euer I beseech thee now heare mee against that time Doct. 1 and remember mee in mercy The happinesse of a Christian not to be looked for here but hereafter when thou commest thither Note we hence That the happinesse of a Christian is not to be looked for here but hereafter The fruit of repentance of righteousnesse and of holinesse is not to bee looked for here but hereafter The Christian hath not his happinesse in present possession but in reuersion In hope and expectation are they kept here liuing by faith as the Heyre being not of ripe yeares is not possest of the inheritance but after death they come then to bee possest of that glorious inheritance layd vp for the Saints This doth this Penitent Theefe acknowledge here in this his request to Christ as if he should say O Lord it is not life for a time which cannot be long that I so much stand vpon since death I haue deserued I am willing to dye but it is this I specially desire aboue al the world besides that when this life shall haue an end I may haue a resting place in thy kingdome If in this life onely wee haue hope in Christ 1 Cor. 15.19 wee are of all men most miserable And this the holy Ghost obserueth as an admirable fruit of the admirable faith of the Primitiue Fathers Heb. 11.13 14. who albeit they receiued not the promises but saw them a farre off were perswaded of them and imbraced them and confessed that they were strangers and Pilgrims on earth declaring plainely that they seeke a Country 1 Ioh. 3.2 Now we are the Sonnes of God saith the Apostle But it doth not appeare what we shall be It is true the Lord giues vs now the first fruits of the spirit the earnest of our inheritance which is peace with God and peace in our owne consciences and ioy in the holy Ghost to comfort the hearts of his seruants and to cheare them vp in their pilgrimage But the full fruition of their happinesse is not to be expected here but in heauen This made the Apostle Paul to say Phil. 3.3.13.14 I forgat that which was behinde and reaching forth vnto those things which are before I presse toâ—ard the marke for the price of the high calling of God in Christ Iesus as knowing that the happy recompence of reward was not to bee looked for here but hereafter And the reason is First Reas 1 we know but in part and therefore can beleeue but in part can be sanctified but in part and so cannot be capable of the perfection of our happinesse 1 Cor. 13.9 till all our imperfections be done away and our sanctification
day they shall likewise bee freed from sinne from corruption and from all the miseries and infirmities that cleaue vnto them here And bee made like vnto his glorious body Phil. 3.21 O how may this affect our hearts with a longing desire of that time Vse 2 when we shall thus see the face of God in glory it should moue vs to long for that time Rom. 8. when this glory shall be reuealed Surely if wee looke for a part in this kingdome of heauen wherin is all perfection of happinesse wee cannot but desire the comming of the same and to cry and say with the Church Come Lord Iesus Reu. 22.20 come quickly This day Text. Here wee haue the fift and last circumstance in this Text at first propounded Time when and that is the time when this promise shall bee fulfilled This day Verily this day thou c. q.d. what though thy misery be great and torment grieuous that thou sufferest yet thy time is but short thy deliuerance is at hand verily this day c. Where wee may note first of all the Lords bountifull liberality towards his seruants that seeke vnto him in time of misery This Penitent desireth onely to be remembred of Christ when hee should come into his kingdome but Christ promiseth more This day shalt thou be with me God giues more many times vnto his children Doct. 1 God many times giues more then his seruants aske then they either aske or thinke hee is many times larger in giuing then they in desiring It was but to be remembred when Christ came into his kingdome that the Penitent requireth Christ promiseth him not onely to be remembred but also to bee with him to bee with him this day to bee with him this day in Paradice God is vsually more liberall in giuing Gen. 33.9.10 then his seruants in desiring Iacob desires onely food and rayment at Gods hands but God giues him more as Iacob himself confesseth God gaue him two bands and abundance of goods and cattell besides 1 Reg. 3.9.13 Salomon desires onely an vnderstanding heart at Gods hand to gouerne his people God giues him not onely wisedome according to his desire but abundance of wealth besides 1 Sam. 2.8 Hannah intreates the Lord to take from her the curse of barrennesse and to giue her a sonne the Lord granted her more then she desired he gaue her many sonnes afterwards How many came to our Sauiour in the dayes of his flesh some sicke of one disease and some of another desiring help whom our Sauiour did not only make whole of their infirmities but also pronounced that their sinnes were forgiuen them Luke 19. Zacheus came onely but to see Christ and hee obtaines not onely the thing hee desired in getting a full sight of Christ but he hath this honour to talke with Christ to inuite him to his house yea more then all this to haue his soule euerlastingly saued by Christ Neither is this a thing to bee wondred at Reas for such is the Lords bounty and goodnesse towards his seruants taking pleasure in their prosperity And hence it is that the Apostle writing to the Ephesians Eph. 1.7 Psal 23. saith that he is rich in grace a most bountifull master making the cup of his seruants to ouerflow and is therefore called the Father of mercy 2 Cor. 1. and God of all consolation Seeing then that God is so liberal a master Vse 1 giuing many times vnto his seruants more then they aske or seeke this may be an excellent motiue with vs to bring christianitie into request inasmuch as we serue such a bountifull master Seruants commonly inquire after such masters and will desire to liue in such places where they shall bee bountifully rewarded This we are sure of that the Lords seruants shall bee bountifully rewarded with him he is euer better then his word vnto his people Why are we then so backward in our suits vnto him Are we in misery and distresse As a father pittieth his children so hath the Lord compassion on them that feare him O but I am vnworthy of mercy God giues mercy not for our merit but it is his free gift O but I am a great sinner and prouoke him daily Hee remembreth whereof wee are made hee considereth that wee are but dust He hath said it and he will doe it He will fulfill the desires of them that feare him Psal 145.18 hee also will heare their cry and will helpe them Secondly seeing we are to deale with so liberall a Lord that giues vnto his seruants more then they desire hence ariseth our comfort and incouragement in prayer to flye vnto him in al times of misery and distresse for so hath the Lord said Psal 50.15 Call vpon me in the time of thy trouble and I will heare thee and deliuer thee Doe wicked men persecute vs doth Sathan continually solicite vs doe our corruptions preuaile with vs doe the thoughts of death and of the graue affright vs yet still we haue the bosome of a louing Father to flye vnto Behold this Penitent now at this time astonished no doubt at the sight of death and thoughts of his account hee is to make before the great tribunall O happy he that could now flye into the bosome of his Sauiour as the Doue to the Arke that elsewhere could finde no rest Now may hee sing that sweet Requiens vnto his soule Returne vnto thy rest O my soule for the Lord hath rewarded thee We shall not need to feare any excesse in faith as if wee could beleeue more then the Lord would or could do vnto vs for his grace is euer more plentifull then our petitions hee giueth more then we aske hauing his hand ready to giue before we can get our mouthes open to desire This day As Christ is pleased to answer his seruant and to grant him the thing hee prayeth for So it is a thing remarkable to consider in the circumstance of time the speedie performance of the Lords promise This day q.d. thou shalt not onely be remembred of mee which is the thing thou desirest but thou shalt euen this present day haue an end put vnto thy miserie and thy soule receiued into glory Note hence That a man may be in miserie and ioy in an houre Doct. 2 A man may be in miserie ioy in an houre Though the afflictions of Gods seruants are many times sharpe and grieuous yet the Lord makes them many times but short and of small continuance Psal 94. Heauinesse may endure for a night but ioy commeth in the morning The miseries of the righteous are neither durable nor incurable In the multitude of the sorrows of my heart saith Dauid Thy comforts haue refreshed my soule The Lord doth aswell foresee their arriuall as their launcing forth and the end of their troubles as the beginning of the same Many are the troubles of the righteous Psal 34.19 but