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 Vse 3 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 Peniâ—ent Doct. 2 cannot hinder their saluation 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 he 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 profit me he will deliuer his soule from going into the pit and his life shall see the light Yea this is the thing that Salomon prayeth for in that excellent prayer of his at the dedication of the Temple If they turne vnto thee with all their hearts 1 Reg. 8 47 in the land to the which they be carried captiues and returne and pray vnto thee saying We haue sinned wee haue transgressed and done wickedly then heare thou their prayer in heauen c. Consider the example of Manasses 2 Chro. 33 12.13 how desperately wretched and sinfull soeuer hee had beene yet in his captiuity returning vnto the Lord with all his heart found mercy with him Of Peter that denyed his Master Luk. 17 48 Act. 16.26 of Paul that persecuted the Church of Dauid that committed Adultery and Murther of Salomon that fell to idolatry of Mary Magdalene out of whom were cast seuen deuils of the Iewes that crucified the Lord of life Act. 2.37 of the Iaylour c. All which repenting of their sinnes and returning from their iniquities had their sinnes pardoned and were themselues receiued into fauour neither is this a thing to be wondred at for Reas 1 First consider that it is a thing agreeable to Gods iustice that he should be gratious and mercifull to those that truely repent for so saith the Apostle If wee confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse Vpon this ground the holy Apostle tearmes that which God will bestow at the day of account vpon the elect a Crowne of righteousnesse and that which shall be conferred vpon them by that righteous Iudge not because the workes of the faithfull are meritorious as the glosse of the Papists is vpon that place but because of the Lords mercifull promise made vnto euery true beleeuer in Christ and hauing made himself a debtor by promise saith an Antient it is agreeable to iustice that he should performe the same Secondly to haue sinne pardoned Reas 2 is a speciall priuiledge of the Church and the members of it onely Esa 33.24 Thy people that dwell there shall haue their iniquities forgiuen Yea it is part of that promise God hath made to those that are within the couenant The dayes come saith the Lord that I will make a new couenant for I will forgiue their iniquitie and remember their sinnes no more Reas 3 A third reason may bee taken from the nature of true repentance which doth as fully blot out sinne out of Gods account as if the same had neuer beene committed for whereas sinne is a debt forigue vs our debts Repentance is a cancelling of that band and a discharging of that debt Vse 1 Seing then that the sinnes of the penitent cannot hinder their saluation this Doctrine may bee a Noahs Doue a messenger of glad tydings vnto the godly and that which may yeeld singular comfort to euery penitent sinner Is thy heart truely humbled in the sence of thy sinnes is it thy chiefest griefe and sorrow that thou hast offended so good and so gratious a God and Father in Iesus Christ doth thy spirit droope and groane vnder the burthen of thy transgressions so as
not quickly leaue his possession But many liue long vnder the ministery of the same before they beleeue and imbrace it yet at the last God toucheth the hearts of many to attend and to be saued What though they doe not finde that comfortable returne of their labours are not some to lay the foundation and others to raise vp the building Is not the Word to be the sauour of death to some as it is to be the sweet sauour of life to other-some Is not their reward with the Lord Esa 49.4.5 and their recompence with their God And vnto this day must Parents and Masters be prouoked to set forward the Lords worke by the conscionable performance of Oeconomicall duties they must bee helpefull vnto the Minister this way it is not enough for them to bring their people to Church and to cast them off so vnto the Minister his burthen is too great if thou helpe not The Apostle cals Philemon Phil. 1. his fellow labourer no doubt it was in regard he so fitted and prepared his family for Pauls ministery And for this many of Gods worthy seruants are highly commended in the Word as Abraham Gen. 18. Iosh 24. Acts 10. Iosuah Cornelius The Parent and Master is as straightly charged with their families as the Minister with the congregation and if any vnder them doe dye for want of instruction the Lord will require the bloud of such a one at their hands VERSE 40. Doest thou not feare God seeing thou art in the same condemnation HItherto wee haue heard the Reprehension of the Penitent Thiefe in generall He rebuked him Now the Euangelist comes to set downe the particulars of his reprehension with those seuerall arguments and reasons to make the same the more effectuall for he that is to deale with rebellious and obstinate sinners had need to bring with him very mouing and effectuall arguments to disswade from sinne Now his arguments are 1. A persona From the nature of the person against whom he rayled God 2. A timore Dei From the feare of God the want whereof was the cause of his blasphemy 3. A praesente miseria From his present miserie Knowing thou art in the same condemnation 4. A iusto iudicio From the equitie of his punishment We are iustly punished 5. Ab innocentia Christi From Christs innocencie This man hath done nothing amisse All which being duely considered are very powerfull motiues and arguments to set on his reprehension and to make the same the more effectuall And thus doth this Penitent manifest the truth of his conuersion by many blessed fruites and effects thereof The particulars whereof follow Text. Fearest thou not God q. d. O wretched man that now suffering the due reward of thy sinne shouldest thus blaspheme an Innocent euen the Lord Iesus Christ himselfe from whom saluation commeth Euen him before whom thou art shortly to appeare to giue an account of all thy euill deeds is there no feare of God at all with thee that thou so malitiously blasphemest Thus he takes him vp roundly and lets him see who it was that he blasphemed and whence it was that he brake out in this wise against Christ The want of Gods feare Fearest thou not God He doth not say Doest thou mocke But Fearest thou not God Because he would giue him to vnderstand against whom his sinne did extend and reach it self namely God himselfe For no doubt the Impenitent Thiefe was of the same opinion with the common people 1 Argument A persona that Christ was a meere man and that his reproachfull speeches reached not so high as God And therefore this was his first argument he taketh vp to make his reprehension so much the more effectuall that in rayling against Christ hee rayled against God his sinne did reach vp to God himselfe Note we hence That the mockings reproches Doct. 1 The afflictions of the godly reach vnto Christ and persecutions done against the godly reach vnto God himselfe Whosoeuer mocketh a seruant of God mocketh God himselfe When Saul being a Pharisee persecuted the Church the voice from heauen was Act. 9. Saul Saul why persecutest thou me Let no man put mee to businesse saith Paul for I beare in my body the markes of the Lord Iesus Euen so all those raylings of Sennacherib Whom hast thou reproached and blasphemed 2. Kin. 19.22 and against whom hast thou exalted thy voyce and lifted vp thine eyes an high euen against the holy one of Israel And our Sauiour shewes that hee takes whatsoeuer is done vnto his members Mat. 25. as done vnto himselfe whether good or euill and accordingly rewardeth the one and punisheth the other So that whosoeuer mocketh or reproacheth a seruant of Christ mocketh Christ himselfe in them Of this before Now the reasons are Reas 1 First in regard of the neare coniunction and spirituall vnion that is betwixt Christ and euery true beleeuer hee is their head they his members Now what member doth not sympathize with the other member in euery naturall body either in weale or woe If one member suffer saith the Apostle all the members suffer with it Thus is it in the mysticall body Secondly God hath vndertaken Reas 2 for his children yea he hath indented sealed and sworne their safetie and protection Zach. 2. Hee that toucheth you toucheth the apple of my eye saith God He is therefore called their Father their Rocke their Tower and their strong Refuge Which serues to discouer vnto Vse 1 vs the miserable condition of the wicked whose daily sinnes doe reach vnto God himselfe and therefore must needs bee prouoked at last to bring downe iudgements vpon them Vse 2 Secondly to shew the happie condition of the faithfull though those that trouble and molest them are many and mightie Yet he that dwelleth on high is mightier who partaketh with them in all their sufferings Vse 3 And last of all it may be an excellent motiue to prouoke men to become his children by grace and adoption to whom all these excellent priuiledges belong and appertaine Text. Fearest thou not God 2 Argument A timore Dei As before this Penitent hath reproued the horrible blasphemy of his fellow so in these words he goeth on to shew and to discouer vnto him from what a filthy and stinking fountaine the same proceeded namely from the want of Gods feare in his heart So that he leades him from the streame to the fountaine and from the fruit shewes him the bitter root from whence those blasphemies sprang namely this the want of the feare of God in his heart And herein will teach vs That the want of the feare of Doct. 2 God is the cause of all sinne The want of the fear of God the cause of all sinne 2. Kin. 17.34 From this euill fountaine doth flow all the euill that is in the world They feare not me saith the Lord. Such men must needs runne headlong into
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 The priuiledges that belong to them that truely fear God Yea 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 â—4 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 motiues 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 excellent priuiledges belong and appertaine Text. Seeing thou art in the same condemnation 3 Argument In these words wee haue his third Argument to disswade his fellow from that his rayling on Christ and this is taken from his owne present misery A presenti miseria Thou art saith he in the same condemnation q. d. Fye vpon thee most desperate wretch Is this the behauiour meete for him that is now going to giue vp his last account before the great Tribunall and that Iudge of all the world before whom thou art shortly to appeare to giue account of all the actions of thy life past especially of this thy blasphemy against the Lord Iesus the innocent And herein as before this penitent Thiefe sheweth an excellent fruit of his owne repentance pressing his fellow with this Argument the consideration of his present misery and punishment that was now vpon him Thou art in the same condemnation Note we hence That punishments and afflictions Doct. Afflictions that summon to death should in a speciall manner cause men to looke home especially such as summon to death should in a speciall manner cause vs to looke home humble vs and cause vs to breake off our sinnes by repentance and when they produce not this effect especially when death approaches and we are to come to appeare before the Lords Tribunall it is a signe indeed that the heart is desperately wretched and sinfull It is the maine end wherefore the Lord doth send afflictions to bring men home by repentance thus confesseth the Church Lam. 3.39.40 Man suffereth for his sinne let vs search and try our wayes and turne vnto the Lord and againe Come let vs returne vnto the Lord Hos 6.1 for he hath wounded vs and he will heale vs he hath smitten vs and hee will binde vs vp The happy fruit thereof Dauid confesseth by that comfortable experience he had in himselfe Psal 119.71 saying It is good for me that I haue beene in trouble that I may learne thy commandements When we are iudged saith the Apostle wee are chastened of the Lord 1 Cor. 11.32 that wee should not be condemned with the world The Rod makes the childe to stand in awe of the Father and the Scholler of the Master and the Blewnesse of the wound Pro. 20.30 saith Salomon serueth to purge the euill When did Manasses repent 2 Chro. 33 12. wâ—s it not when he was in tribulation When came the Prodigall sonne to himselfe Luke 15. and got the happy resolution to returne againe to his Father was it not when he was pinched with the famine It was in the time of aduersitie that the Israelites remembred GOD to bee their strength who in times of prosperity rebelled against him Iudg. 6. Ephraim may thanke the Lord for his corrections that hee was reclaimed and brought to see his owne disobedience and rebellion against God who was as an vntamed Hayfer Ier. 31.18 â—0 Esa 38.14 The like we may see in Hezechiah in Iob and in all Gods people if there be any faith any hope any grace at all in the heart of man now is the time for the exercise thereof when afflictions especially such as summon to death and iudgement are vpon vs. It seemed vnto this godly Penitent a most hainous thing indeed in his fellow yea the height and top of all impietie that now the hand of God was vpon him and hee so shortly to depart this life and to make his last account before the Iudge of all the world that he should in this reprochfull manner blaspheme an innocent euen the Lord Iesus Christ himselfe before whom he was shortly to appeare and to giue account of all the things that he had done in the flesh But what shall I say There are some whom al the torments in the world cannot moue or make them better sicknesse pouertie shame in the world all the buffettings of Sathan or miseries that can bee thought vpon alas moue them not nor any whit affect them to worke remorse of conscience compunction or sorrow for sinne to make them any whit the better But what may be the reason can any affliction presse out of the creature that was neuer in it If a whole mountaine were laid vpon a dry or rotten sticke will it yeeld any sappe no no it will first be ground to powder The impenitent Thiefe for all his misery that he was in or thoughts of death or of iudgement that now were vpon him is not brought to the least remorse of conscience for sin but the Penitent Thiefe he being vnder the same affliction yeelds the sweet sap and liquor of faith and repentance he confesseth his sinnes pleads Christs cause and compassionates the misery of his fellow and shewes most admirable fruits of repentance Yea if there bee any grace at all in the heart of man now is the time for it to shew it selfe otherwise wee perish without hope Seeing then that afflictions Vse 1 should thus make vs to looke home and that then in a speciall manner the graces of the heart will manifestly appeare This shewes the misery of euery wicked man that as he hath been a stranger from the life of grace in life so must needs want the
go about to reedifie that cursed Citie That he should lay the foundation in the bloud of his eldest sonne and reare vp the gates thereof in the bloud of his youngest sonne What though this Iudgement seemed to be forgotten many hundred yeares did not the Lord make the same good afterwards in Hiel 1. King 16.34 And so likewise concerning the Prince of Samariah that would not beleeue the Prophet touching that plentie the Lord would giue in that City 2. King 7. the iudgement threatned for his incredulitie was afterwards inflicted vpon him Though the Lord bee full of lenitie to keepe off his hand a long time from the wicked yet all his iudgements shall bee accomplished in their season and in the end the Lord will pay them home For whatsoeuer hee hath said in his Word shall surely come to passe Though it go well with the wicked a while and they flourish like a greene Palme-tree though their Cow calue in due season though they haue riches and leaue Inheritances to their babes yet there is a day of reckoning when all things that God hath threatened shall be accomplished Reas 1 And the reason hereof may be drawne from the vnchangeablenesse of Gods nature Mal. 3.6 I am the Lord and change not Cursed Balaam can acknowledge this truth perceiuing in himselfe how hee was led by an ouer-ruling hand to blesse Gods people when hee faine would haue cursed them God is not saith he as man that he should lye Num. 23.19 neither as the sonne of man that he should repent Hath he said and shall he not do it hath he spoken and shall he not accomplish it Hee is saith Iob of one minde and who can turne him Iob 23.13 He doth what his minde desireth Secondly God is a God of Reas 2 power able of himselfe to performe and bring to passe whatsoeuer the purpose of his will is for which cause he is called the God of might able to do whatsoeuer hee will in heauen and earth So saith God of himselfe to Abraham I am God all-sufficient Gen. 17.1 The same saith he to Iacob Gen. 35.11 I am God all-sufficient grow and multiply Our Sauiour Christ saith Mat. 19.26 With God all things are possible Most plentifull be the places that commend vnto vs the power of God and all to shew that nothing can hinder him from executing the purpose of his owne will Vse 1 Seeing then that there is such an vndoubted certaintie in Gods Word both in respect of his promises made vnto the godly as also in respect of his threatnings denounced against the wicked This may serue for ground of singular comfort vnto the godly For hereupon may they stay themselues in a comfortable expectation of all those promises he hath made vnto them in his Word How many prophecies and promises hath the Lord already fulfilled for his Church and people which were neither in the power of Sathan nor in the craftie deuices of wicked men to make frustrate Such as are the manifestation of Christ in the flesh the calling of the Gentiles c. So shal it be touching all those promises that are not yet accomplished Such as are The calling of the Iewes what though now they be cut off for a time through their vnbeleefe Rom. 11. God hath promised to graft them in againe and he will make good his promise The ouerthrow of Antichrist That hath made all Nations drunke with the wine of her fornication What though now she sit as a Queene and saith I shall see no more sorrow God will bring her plagues vpon her in that day when he will visit her in wrath and render vengeance vpon her for all her spirituall whoredomes she hath committed and innocent bloud of the Saints she hath shed The resurrection of our bodies what though now they moulder to ashes and taste of corruption they shall not perish in corruption but the Lord Iesus shall raise them vp in the last day and make these vile bodies of ours like vnto his glorious body The comming of Christ to iudgement What though the cursed Atheists of the world say Where is the promise of his coming for since the beginning all things continue alike 2. Pet. 3.4 Yet the day of the Lord will come as a Thiefe in the night And hee that hath promised to come will come and will not tarry Yea for whatsoeuer we haue a promise say I know whom I haue beleeued 2. Tim. 1.12 His word is vnchangeable as himselfe is who is truth it selfe and cannot lye Vse 2 And as this yeelds matter of comfort and consolation vnto the godly in the vndoubted expectation of his promises that are yet to come So serues it also to set out vnto vs the miserie of all wicked and vngodly men euery impenitent and hard-hearted sinner for God will not dally with vs but will in time make good all his threatnings hee hath denounced against sinne and sinners for God is vnchangeable true in the one as in the other he tendereth his Iustice as he regardeth his mercy Oh the miserie of euery impenitent and hard-hearted sinner that lieth in sinne and so vnder the curses of the Law hee is as sure one day to partake of the same as if he were vnder them already And indeed if the question were asked what difference there were betwixt the damned in hell and the impenitent on earth I know none other but this the one is a reaping the reward of sinne the other is a heaping vp of wrath against that day the certaintie of iudgement is to them both alike O that all wicked and vngodly men could but see their happinesse that that day is not yet come vpon them but that the Lord doth yet affoord them a season of grace and time to repent in and that they would remember Solomons Prouerbe A prudent man foreseeth the euill Pro. 12.3 and hideth himselfe It is righteousnesse that deliuereth from death Whereas Riches auaile not in the day of wrath Pro. 11.4 nor no outward thing can profit in the euill day Text. Verily I say vnto thee As Christ was pleased to compassionate this man in this time of his miserie pardoning his sinnes and receiuing him into fauour so he would haue him perswaded of his loue herein and no way to doubt or question the truth of his promise Verily I say vnto thee Gods children as they haue Doct. 3 Gods Word to assure them of the pardon of their sinnes vpon their repentance Godly must labor to be perswaded of Gods loue towards them so it is his pleasure that they should beleeue the same his promises vnto life and saluation and no way to doubt of the truth thereof This is the tenure of that couenant of grace God makes with his Church This shall bee my couenant Ier. 31.33.34 I will make with the House of Israel after those dayes saith the Lord I will put my
beleeued in him Ioh. 1.12 to them gaue he this power to be made the sonnes of God euen to them that beleeue on his name And againe We are saued by faith No man can haue the spirit of adoption that wants faith to beleeue Now for the obtayning of this grace of sauing faith the ordinary meanes is the preaching of the Word Rom. 10.17 faith commeth by hearing and the Gospell is called the word of faith vpon that then wee are to attend with all care and diligence as we looke to get faith and so consequently the saluation of our owne soules Vse 2 Secondly the Apostle giues this note how to know our adoption and so consequently whether wee be in the state of saluation or not Rom. 8.16 His spirit beareth witnesse to our spirit that we are the sonnes of God Now concerning this testimony of Gods spirit I will not make my selfe so skilfull to define what it is it is better felt then exprest The Prophet cals it The hearing of a voyce behinde vs Esa 38.21 whereby the heart comes to be perswaded of it reconciliation with God But how shall I know that my perswasion is not presumption Quest There be two speciall markes whereby we may distinguish betwixt them Ans First that vndoubtedly is the voyce of Gods spirit when comfort and assurance is felt in the heart after such time as the heart hath first beene humbled and cast downe in the sight and sence of sinne Psal My heart saith Dauid is as waxe it is molten in the middest of my body for in the time of a mans securitie when hee hath little or no apprehension of sinne then for a man to hope well and to conclude of his owne saluation is no strange thing nothing is more vsuall in the world amongst meer naturall men that neuer felt the smart of sinne then to bragge and boast of this assurance of saluation but alas they raise vp this building but vpon a sandy foundation which will neuer stand in the time of tryall for it is Gods manner of dealing vsually in this work of mans saluation to lay full low whom hee intendeth to aduance full high by sorrow to bring them vnto ioy by death to bring them vnto life and by their humiliation for sinne to bring them to glory so that when a man hath once truely felt the smart of sinne when a man hath once combated with Gods wrath and the terrors of hell haue possessed his soule here is a good foundation to build the hope of heauen vpon for humiliation is the ground of exaltation and after this to stay a mans selfe vpon the promise of God in Christ is vndoubtedly the voyce of Gods spirit a token of true comfort and a note of true ioy Secondly when comfort ariseth Vse 2 from the comfortable vse of the meanes God himselfe hath appointed such as are the preaching of the Word the reuerent vse of the Sacrament prayer reading of the Scripture meditation c. for the Lord is euer a maintainer of that course which hee himselfe hath sanctified and set apart to the same end so then try thy assurance thus hath it beene layd in godly sorrow for sinne hast thou attended the poasts of the Lords Sanctuary c. This is vndoubtedly the voyce of Gods spirit and not of presumption But if on the contrary part thou neuer yet feltest such griefe of heart for sinne thy conscience did neuer yet torment thee in the sight and sence of sinne neither hast thou euer had any delight in the Lords Sabbaoths nor the duties of holinesse c. O deceiue not thy own soule thy hope of heauen of eternall life and saluation is meere presumption and no true assurance Text. Thou shalt be with me 2 To whom The next thing wee are to obserue is the person to whom the promise is madâ— and that is the Penitent that had confessed a good confession and hâ—d 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 Doct. 1 all 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 Psal 145.18.19 God is neare to all that call vpon him 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 The Lord heard the voyce of Israel Num. 21.3 Yea the Lord to testifie that his readie disposition to hâ—are 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
for they shall eate the fruit of their doings The consideration of this comforted Paul ouer all his troubles I haue fought a good fight I haue finished the course henceforth there is layd vp for mee a crowne of righteousnesse 2 Tim. 4.7.8 which Christ the righteous Iudge shall giue mee in that day and not to me onely c. Let vs then rest vpon the gratious promises of our God being assured that couenant he hath made with his is surer then the couenant with day and night of the Sun and of the Moone he is Yea and Amen in all his promises as iealous of his Truth with his seruants as of his iustice with the wicked Rayled on him Text. We haue heard before how the sinne of this Malefactor hath brought vpon him shame and God in his iustice hath now ouertaken him in a course of sinning and brought vpon him his deserued punishment his sinfull wretched life hath now a miserable and cursed death We are now to come to his behauiour at the time of his death He railed on Christ. First the Euangelist obserueth how this Impenitent at this time of his death fell to raile vpon Christ He is so farre from being humbled in the sense of his sinne or in any penitent maner to make confession of the same considering that now he was from a temporall to come before an eternall Iudge and from the condemnation of the one to passe vnder the condemnation of the other as that he groweth worse by his punishment and becomes more desperatly sinful He railed on Christ Note hence That when the Lord shall ouertake Doct. 1 the wicked with his iudgements Afflictions make the wicked worse which might bring them to the sense of their sinne and repentance for the same as we shall see heereafter in the Penitent they doe but make the wicked worse Doth this wretched and miserable man now that the Lords hand is vpon him come to see his sinnes and bewaile his former sinfull course confessing and crying downe his owne abominations intreating for mercy at Gods hand in the pardon of the same surely no But his heart is more obstinate Rom. 2.5 and his conscience more hardned and becoms seared as it were with a hot-yron Gen. 15.16 hee hath now a heart that cannot repent but becomes more desperately wretched and sinfull still more and more to his last breath Mat 23.32 And this is vsually seene in the wicked daily notwithstanding the Lords corrections vpon them they proceed from euill to worse vntill they haue at length filled vp the measure of their iniquities vnto their eternall destruction Gen. 4.13 When the Lord conuicted Cain of his cruell and vnnaturall murther of his owne brother how bare he the Lords reprehension did he resolue into teares of repentance did hee confesse his fault and craue pardon at Gods hand Nothing lesse Nay rather did he not complaine of God that his punishment was ouer seuere My punishment is greater then I can beare Exod. 10. We may see this in Pharaoh in those tenne plagues the Lord brought vpon him and his people they were so farre from humbling him as that they made his heart still more obdurate and hard vnto his owne destruction Euen so the people of Israel the more the Lord afflicted them in the wildernesse the more they murmured The more they were smitten the more they fell away insomuch as the Prophet taketh vp this complaint of them O Lord thou hast smitten them Ier 5.3 but they haue not sorrowed Thou hast consumed them but they haue refused to receiue correction They haue made their faces harder then a rocke they haue refused to returne Euen so the holy Ghost brings in those Antichristian Idolaters in the time of their miserie knawing their tongues for sorrow and blaspheming the God of heauen for their paines and for their sores and repented not of their works to giue God the glory Ier. 6. As siluer that is put into the fire if nothing come out but drosse is found Reprobate siluer So the wicked not refined in the fornace of affliction shew themselues but reprobate men Wheras the godly as we shall see hereafter in the Penitent Thiefe the fire of affliction purgeth their drosse and makes them purer euer after like good Hezekiah and Dauid who being once rightly humbled recounted euer after their foregoing sins to the griefe of their hearts and wounding of their soules And it must needs be thus for Reas 1 First the wicked through their custome and continuance in euill haue quite lost the sense and feeling of sinne in their owne consciences Rom. 1.28.29 as a man that is possessed with a Frenzie is insensible of wounds or stripes or blowes be they neuer so mortall but laugheth and sporteth himselfe in the middest of them all So euen so is it with a sinner possessed with a spirituall Frenzie 1. Tim. 4.2 he hath no feeling at all of his sinnes his conscience is dead and benummed And therefore as the estate of that sicke man is most desperate who is not sensible of his disease So is the case of a sinner that perceiueth not the rod of God when he striketh Secondly to profit aright by Reas 2 afflictions to bee humbled by them and to returne vnto God Hos 6.1 is the worke of grace accompanying the crosse and to bee found only in the godly who are quickned thereby in all holy duties So Dauid Psal 119.71 It is good for me that I haue beene afflicted For it is with affliction as it is with the Word when they fall vpon a gracious heart they are by Gods blessing very fruitfull and profitable but but when they light vpon a hard heart they are by accident very hurtfull and harden the same more and more to destruction As the Sunne shining vpon the waxe doth soften it and vpon the clay doth make it more hard and as by one and the same heate a sweete smell is drawne out of a precious ointment Tantum interest non qualia sed qualis quisque patiatur Aug. and a noysome smell out of any putrid matter So doth the word and affliction produce different effects in the hearts of men it skils not what the affliction be so the matter on which it works be good Vse 1 This shewes the misery of all wicked and vngodly men that liue and lie in sinne without repentance They are like vnto a man that hath lost himselfe in the night time he goeth still further and further from his way or like a cold stomacke that turneth the best food into putrefaction Euen so the most excellent things of God such as are the Word Sacraments and those afflictions which the Lord vseth many times as a means to humble the godly these are all of them abused by the wicked to their destruction Rom. 8.28 For as all things worke together for the best of them that loue God so
the wicked the more conformable thou art vnto Christ and that it is a good signe there is some grace within that soule that hath procured thee so much enuie from Sathan and from the wicked world Secondly if as now we become vile and contemptible in the world we should bee so in Gods account how miserable were a Christian aboue all others inasmuch as he is sure to meete with hard entertainment here But here is his happinesse that God seeth not as man seeth but the more contemptible and vile we are in the eyes of the world the more glorious and excellent in Gods account Thirdly if we startle at a mock or reproach for Christ Heb. 12 3. what would wee do when the Chaine were fastened to our loynes and we carried to the stake this is not to resist vnto bloud Fourthly howsoeuer wicked men now reuile and reproach thee this is their day now they haue their time there is a time comming when the Lord will bring forth thy righteousnesse as the day when wicked men shall be put to silence when thy faith patience zeale and sincerity shall be found vnto praise and glory in that day On him Christ now in misery and in great distresse this Impenitent doth adde vnto his sufferings which added greatly vnto his sinne A man saith Iob in affliction should be comforted Thus should hee rather haue pittied Christ and put vnder his shoulder at this time to haue holpen him to haue borne this burthen Certaine women meeting Christ carrying his owne Crosse towards Golgotha Luk. 23.7 pittâ—ed his case and wept Heb. 13.3 and lamented for him It is the Apostâ—es rule Remember them that are in bonds as bound with them He should rather haue bâ—ene another Simon of Cyron by comforting him being afflicted But this man is so farre from ministring vnto Christ any comfort at this time as that he addeth to Doct. 2 his sorows which added likewise greatly vnto his sin It is a great sin to adde afflâ—ctâ—â—â— tâ— the afflâ—ctâ—d Note hence That it is a great and a hainous sinne to adde affl ction to the afflicted That this was the case and condition of the Lord Iesus at this time the Euangelists make it most cleare First by the railings and reproachings of the chiefe Priests and Elders saying vnto Christ at this time Mat. 27.39.40 He saued others himselfe he cannot saue If he be the King of Israel let him come downe and we will beleeue in him He beleeued in God let him deliuer him if he will haue him Secondly of the Passengers Ah thou that destroyedst the Temple and buildst it in three dayes Mar. 15.29 saue thy selfe If thou be the Sonne of God come downe from the Crosse Thirdly of this Impenitent Thiefe now crucified with Christ If thou be the Sonne of God saue thy selfe and vs. All which no doubt added greatly to the sufferings of Christ now at this time of his Passion And indeed amongst all other the sinnes of this Impenitent Thiefe this was not the least that he should thus at this time burthen the Lord Iesus with his reproaches which was sorely pressed downe before And for this let the Moabites bee an example vnto vs whom the Lord grieuously plagued for this sinne Moab shall be in derision Ier. 48.26.27 for didst thou not deride Israel as though he had been found amongst theeues The meaning is The Lords people being in aduersitie and sore distresse Moab was so farre from comforting them as that they derided them in their misery And this the Lord complained of by his Prophet against the Shepheards of Israel Ezek. 34.2.4 that they had not strengthened the weake nor healed the sicke nor bound vp the broken And this no doubt added much to Dauids griefe that at the time of his banishment and exile by Absolom his rebellious and most vnnaturall sonne his enemies concluded against him thus There is no helpe for him in his God Psal 3.2 This was the sinne of cruell Pharaoh and his people Exod. 3. exercising all manner of cursed cruelty against the Lords people Whose afflictions when none else would pitie the Lord layed them to heart and sent them deliuerance And this was the great fault of Eliphaz Bildad and Zophar Iobs three friends that beholding Iob this seruant of God so sorely oppressed with misery instead of supporting him vnder that heauy burthen they charged him for an hypocrite and so added vnto his sorrowes And hence is it that Iob reproues them saying Iob 6.14 A man in affliction ought to be comforted of his neighbours And for this very cause the Lord cursed the men of Meroz for that the Lords people being in misery and distresse they came not in to their succour And our Sauiour sheweth how he will charge the wicked at the last day with this very sinne when he wil say vnto them I was hungry Mat. 25.40 and ye fed me not naked and ye cloathed mee not sicke and in prison and ye visited me not All which testimonies as a cloud of witnesses conclude this truth that to adde to the miseries of the afflicted and not to yeeld them comfort in time of distresse is a grieuous sinne And there is reason for it For Reas 1 First it makes the burthen of a mans sorrows by this meanes the more heauy For indeed there is nothing more grieuous vnto our natures nor can go nearer the heart of man in time of affliction then for a man to perceiue himselfe to be despised and cast off of others And no doubt it was not the least of those sorrowes that wounded the heart of our blessed Sauiour that hee could say as it was prophesied of him before I am a worme and not a man Psa 22.6.7 a shame of men and the contempt of the people All they that see me haue me in derision c. And thus also complaineth the Church in time of misery Our soule is filled with the reproach of the wealthy and with the despitefulnesse of the proud Secondly it is a grieuous sinne Reas 2 to adde affliction to the afflicted because by this meanes we helpe to strengthen Sathans temptations who seeks by all meanes possible to ouerwhelme the righteous in the gulfe of their present sorrowes For Sathan is ready still to take aduantage of these times when the godly are most perplexed and reiected of all to solicite them with dangerous temptations euen to dispaire and no doubt but the Apostle Saint Paul was wel acquainted with Sathans subtilty herein and therefore commands the Corinthians to comfort the incestuous person why so lest he be swallowed vp of too much heauinesse 1 Cor. 2.7 Reas 3 Thirdly wee doe not know what need we ourselues may haue in time to come there is none of Gods seruants cast so low in misery and sorrow but we our selues are liable vnto the same haue deserued the same and why then should we
be prepare flesh for his people Howsoeuer this people were guiltie of many sinnes yet this this sinne of Infidelitie was that sinne that in so speciall a manner prouoked the Lord to wrath against them for so saith the Text Psa 78.21 Therefore the Lord heard and was angry and the fire was kindled in Iacob and also wrath came vpon Israel But what might be the reason thereof Because they beleeued not in God Vers 22. and trusted not in his helpe And albeit the Lord sware vnto their Fathers that he would giue vnto them the Land of Canaan Deut. 1.8 yet of all those that came out of the land of Egypt and had seene his miracles vpon Pharaoh and his people there did not one of them aboue the age of twenty yeares come into that good Land What might be the cause Surely they stood guiltie before the Lord of many sinnes such as were their idolatry whoredome c. but aboue all other that which the Lord was most of all displeased at was their Infidelity for so saith the holy Ghost Heb. 3.19 They could not enter in because of vnbeleefe This appeares likewise in the example of that Prince in Samaria that would not beleeue the Prophet touching the great plentie which he prophesied should be in Samaria 2. Kin. 7.1 that a measure of fine floore should be sold for a shekel in the gate of Samaria His infidelitie did not onely depriue him of the fruition of the plenty but was punished with the losse of his life For the people trode him in the the gate and he dyed 2. King 7.20 Another memorable example hereof we haue recorded by the Euangelist Mark 6.5 That when our Sauiour came to the City of Nazareth there to preach and to shew his power the Text saith Hee could do no great works there Vers 6. and what might be the reason Mat. 13.58 Because of their vnbeleefe The Infidelity and vnbeleefe that was amongst them did after a sort binde the hands of our blessed Sauiour that he could not do the good he desired amongst them This doctrine might bee further insisted vpon by the examples of Gods iudgements vpon his owne children as the Israelites who for this sinne were broken off Of Zachary that doubting of the Lords promise by his Angell Rom. 11.20 that Elizabeth his wife should beare him a Sonne Luk. 1.20 was for this sinne of his smitten dumbe By all which testimonies and examples it is most cleare how hainous this sinne of Infidelity is And it must needs be so Reas 1 First 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 a liar Then the which what greater disgrace can be put vpon any then to giue him the lye Secondly the sinne of Infidelity Reas 2 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 infidelitie beares sway there must needs all manner of impietie raigne and abound This serues first of all to let vs Vse 1 see in what a cursed and miserable estate and condition 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 Vse 2 Secondly seeing that this sinne of Infidelitie aboue all other sins is such a stumbling blocke in our 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 2 Scoffingly desiring deliuerāce after the manner of the chiefe Priests and people who mocked our Sauiour likewise at this time saying Mat. 15.29 If thou be the King of Israel come downe from the Crosse And againe He saued others Mat. 27.39 himselfe he cannot saue This impenitent thiefe trades in their steps and followes their example and mocketh Christ likewise Whence we may note Doct. 1 Euill examples dangerous First 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 smite 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. 13.20 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
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 Doct. 1 his infinite mercy doth call home of the most desperate and wretched offenders 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 Ionas 1. how fouly and fearefully fell he And so Dauid likewise in the matter of Vriah 2. Sam. 11. 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 Gods gifts depend not Reas 1 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 Reas 2 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 Reas 3 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 Vse 1 This serues first of all to magnifie the wonderfull wisedome and goodnesse of God 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 Vse 2 Secondly we are taught here to esteeme of men as they are and not as sometimes they were according to their present condition and not as in times past The Apostle reckoning vp many horrible sinnes that were committed amongst the Corinthians saith Such were some of you 1 Cor. 6.11 but now ye are washed now ye are sanctified It is indeed a common fault in the world the fals and infirmities of Gods seruants are still laid in their dish albeit they haue giuen good testimony of their hearty sorrow and true repentance for the same It is not seuen yeares that can weare out of minde such a sinne in such a one the world keepes Registers of such mens faults and as occasion serueth still they shall heare of it This is not the Lords manner of dealing with vs. Thirdly this may warne vs to Vse 3 take heed how we censure others that yet wander and goe astray thou dost not know what is to come a man that should haue seene this penitent Theefe how vile and sinfull hee liued euen to the end that now a shamefull and miserable death doth ouertake him could not but haue thought him in a wretched and miserable case So likewise Paul hee that should haue seene him trotting and trudging vp and down from Office to Office to get his Commissions sealed to commit vnto prison all that made profession of Christ could not but haue thought him with Simon Magus to be in the gall of bitternesse O but stay a while this is one of Gods secrets that belongeth vnto him he in whose hands are times and seasons hath his time to call home those that belong vnto the election of grace in the meane time wee may not passe a finall doome vpon any Indeed when I see a man liue a dissolute life liuing in drunkennesse swearing vsury c. and in all manner of prophane courses I may say this man is in the way to destruction but yet there may bee a time wherein the Lord may call home such a one I may come to a tree and say here is little fruit or no fruit or bad fruit but I cannot say with Christ Neuer fruit grow on thee any more Luke 11. for God may shew mercy at last vpon their vnfained repentance And last of all this may bee a Vse 4 forcible motiue vnto vs to moue vs vnto repentance and to bee a spur in mens sides to make them speedily to returne and to seeke God art thou a Drunkard a Swearer a prophane and beastly liuer that hast spent thy time in vaine prophane and licentious courses O behold here Gods mercifull dealing now at last with this poore penitent vpon his repentance the Lord doth freely receiue him againe to fauour Be not then out of heart albeit thou art compassed about with many infirmities wrong not the Lord neither wrong thy owne soule as to thinke it will bee too late for thee at last to returne vnto him It was a cursed speech of a cursed wretch Gen. 4. My sinne is greater then God can forgiue no no labour for a broken and a contrite heart and the Lord in mercy will couer all thy sins And indeed this is the true vse we are to make of all the fals and infirmities of Gods children as they are recorded in Gods book not to incourage vs in a course of sinning by their examples The true vse of other mens fals but First to put vs in minde of our weakenesse for if Dauid Peter Ionas and the like worthy stars in the Church haue fallen whither shall we fall if the Lord shall but a little leaue vs vnto our selues Secondly to keepe vs from despaire and therefore we can as ill spare the examples of their infirmities for our consolation as the examples of their vertues for our imitation What would become of vs had not the Lord left vs the examples of great land grieuous offenders whom he hath againe receiued into fauour surely wee should euen sinke vnder the burthen of those sins whereof our own hearts cannot but condemne vs. But the other rebuked him Wonderfull are the fruits of this Penitents repentance and faith beleeuing confessing giuing testimony of Christs innocency rebuking his fellow accusing himselfe and hoping aboue hope in this crucified Sauiour whom all the world
things And as this is the duty of euery man that reproueth another first to looke vnto himselfe that he be not guiltie of the same fault So especially are the Ministers of the Word tied vnto this duty A Bishop saith Paul must be blamelesse Tit. 1.7 as the Steward of God And he exhorteth Titus Tit. 2.7 in all things to shew himselfe a patterne of good works Num. 8.6 Thus the Lord in the time of the Law commanded the Leuites should themselues first be cleansed before they serued in the Temple How much more now in the time of the Gospell doth the Lord require this sanctitie of life in his seruants Now the Reasons do further cleare the necessitie hereof For Reas 1 First a guiltie conscience takes off the edge of a reprehension we giue to others when our owne consciences shall tell vs wee are guiltie of the same our selues we cannot so boldly so zealously and so freely reprehend sinne in others that we our selues are guilty of And therefore when Iethro exhorted Moses his sonne in law to appoint officers in euery City he shewed what manner of persons they should bee namely Men fearing God Exod. 18.21 and hating couetousnesse For indeed how could they either reproue or correct that in others whereof they themselues were guiltie neither can the Minister or any other so freely and faithfully reprehend those faults in others lest the prouerbe bee returned vpon them Physitian heale thy selfe Luk. 4.23 The second reason may bee Reas 2 drawn from the great danger that such men are in of Gods wrath and fearefull vengeance to fall vpon them We may see this in some sort in Moses an holy seruant of God whom the Lord sent to be a guide and deliuerer of his people and going downe into Egypt the Lord met him by the way to haue slaine him and the reason was this he had not circumcised his sonne Eliazar according to the commandement Now the Lord would not haue him to circumcise his Church abroad that made no reckoning of circumcising his familie at home Wo be to them that are offensiue in life that lay stumbling blockes before the people Reas 3 Thirdly such men especially Ministers if they be wicked do seldome any good in their place For albeit I confesse the efficacy of the Word and Sacraments depend not vpon the worthinesse of the person of the Minister that dispenseth the same but vpon Gods owne power and promise who doth make his owne ordinance effectuall whensoeuer and to whomsoeuer it pleaseth him As a messenger may deliuer money though he himselfe haue no part in it so may such conuay the grace of God to others though they themselues haue no part therein Yet it cannot be but the wickednesse of Elies sonnes will make the Lords sacrifices to bee abhorred of the people 1. Sam. 2.17 This shewes then what conformitie doth best become the Minister of Christ Vse namely when puritie of doctrine and vnblameablenesse of conuersation go together This was taught the Priests in the time of the Law by that Vrim and Thummim which must euer go together The Apostle Peter requireth these two things of an Elder 1. Pet. 5.2.3 To feed the flocke of Christ and to be an ensample to the flocke For then the Lords building goeth on well when these two go hand in hand together For alas we see that practice preuailes aboue precepts and examples are more powerfull then rules either to the imitation of that is good or detestation of that is euill Now when those that should shine as starres in the Church shall walke inordinately though they preach the word as Iudas did are neither so profitable in the Church nor shall they themselues escape damnation And therefore let this admonish vs all of what calling or condition soeuer to looke well to our selues and first to plucke out the beame out of our owne eye Mat. 7.5 that such reprehensions and admonitions we shall vse towards others may neither bee retorted with shame vpon our owne heads nor proue vnprofitable vnto our brethren 1 Cor. 11.1 Phil. 3.17 1. The. 1.6 For how shall the people follow their Pastors when they make no conscience to walke before them in the wayes of godlinesse Hitherto of the generall Instructions Rebuked him Text. We come now to his reprehension The manifestation of his conuersion I In rebuking his fellow as the same is a fruit of his conuersion and that appeares in that great care hee had ouer his fellow to keepe him from sinne and to bring him if it were possible to the participation of the same grace and mercy that hee himselfe had receiued Note wee hence first of all That it is a true note of a true Doct. 1 conuert to stop others in a course of sinne True note of a true conuert to stop others in a course of sinne Gen. 4. euery man stands bound asmuch as in him lyeth to keepe others from sinne It was a cursed speech of cursed Cain Am I my brothers keeper Euery man is in some sort his brothers keeper It is the Lords own charge giuen vnto his people Leuit. 19.17 Thou shalt not hate thy brother in thy heart but thou shalt reproue him How frequent haue the Prophets and the faithfull seruants of God of old beene in this duty Esay for this cause was accounted so contentious a man that nothing in the land could please him Ier. 15.10 So Ieremy woe is mee that my mother hath borne mee a man of strife This was likewise Ezechiels case an argument of his faithfulnesse in reprouing of sinne that he met with so much enuy and hatred from the world This care the Lord Iesus Christ himselfe the chiefe Shepheard and Bishop of our soules manifested towards his Apostle Peter Luk. 12.31.22 Simon Simon Sathan hath desired to winnow thee but I haue prayed for thee that thy faith faile not And doth likewise inioyne him that had receiued so great a mercy from Christ that he should shew the like mercy to his brethren saying Heb. 3.12.13 When thou art conuerted strengthen thy brethren To this purpose serueth that of the Apostle Take heed brethren lest there bee in any of you an euill heart of vnbeliefe in departing from the liuing God but exhort one another daily whilest it is called to day lest any of you bee hardned through the deceitfulnesse of sinne And this is taught by our blessed Sauiour when hee teacheth vs to pray thus Leade vs not into temptation Mat. 6. wherein our Sauiour will teach vs that it ought to be the care of euery Christian to desire to pray for and by all meanes possible to labour that our brethren be kept from sinne and this was Christs owne practice in that prayer of his hee made for his Disciples That God would keepe them from euill Ioh 17.11 Verse 15. I pray not that thou shouldest take them out of
of absolute necessitie to confesse vnto men as the Church of Rome doth neither do we tye this duty to the Priests eare but hold that it may bee performed also to a faithfull Christian albeit but a priuate man who is able to minister a word of comfort and to beare anothers burthen in loue Vse 2 Secondly this shewes how farre such men are from true repentance that are strangers vnto this dutie of Confession Faine they would haue God to pardon their sinnes but they yet neuer framed any Inditement against themselues faine they would escape the iudgement of God but they cannot endure to iudge themselues And of these there are foure sorts First such as are ignorant of their owne estates and of their owne miserie by reason of sinne these men rest with this generall acknowledgement of sinne We are all sinners And God forgiue vs there is none without sinne But yet they neuer came truly to see any one sinne how sinne hath made them guilty of Gods wrath and vengeance and without repentance makes them liable vnto euerlasting damnation this knowledge of sinne whilest they are ignorant of there can bee no true ioy nor heartie acknowledgment of sinne and so no hope of pardon It is the knowledge of the Word we know that brings men to the sight of their sinnes to an hearty acknowledgement of the same to God and teacheth them how to pray for the pardon of the same which whilest men remaine ignorant of it is impossible to performe these duties aright Secondly such as hide their sinnes and conceale them yea if they be told of them will outface â—hem like Gehezi who being questioned of his Master 2 Reg. 5.25 Acts 5.3 Thy Seruant went no whither saith he and this was the behauiour of Ananiâ— and Saphira who rather thâ—â— they would glorifie God by confessing their fault sinned yet more and more by lying vnto the holy Ghost We haue too many of such amongst vs that vnlesse you bee able to testifie vpon proofe will hardly be brought to confesse any thing wherein the policy of Sathan doth notably appeare to take away shame where it should be in the committing of sinne and to put it where it should not be in the confession of the same Whereas a true confessor will bee his owne greatest enemie racking his sinne to the vtmost pin that God may haue the glory and the sinner his deserued shame Thirdly those that Pharisaically stand vpon their owne righteousnesse and haue got a whorish forehead to defend their siâ—â— this is that corruption wee haue â—â—â—wâ—ne from our first Parents How did Adam post off the matter to his Wife when the Lord â—â—postulated the matter with him The woman saith he whom thou gâ—â—est me she gaue me of the fruit Gen. 3.12.13 and I did eate And the woman she laid the blame vpon the Serpent and thus striue is poasâ—ed off from one to another Thus is it now no sinne can be so vile but men are ready to plead for it and therein hold a buckler ouer Sathans head for feare he should receiue a blow Drunkennesse say they is but good fellowship whordome and vncleanenesse but a tricke of youth couetousnesse and vsury but good husbandry Thus pay they one debt with another Culpâ— cum defenditur gâ—minatur and by excusing and defending of sinne make themselues more inexcusable and their sinnes vnpardonable And yet we haue a fourth sort of wicked men that out-strip all that went before and they are such who are so farre from confessing their sins as that they brag and boast of their vile abhominations how they layd vp such and such to sleepe at such a time what pranks they plaid elsewhere some for Drunkennesse some for vncleanenesse some for one wickednesse and some for another who glory in their shame and whose damnation doth not sleepe From whence should I fetch the charitie to hope of the conuersion and saluation of such a one Surely if the Lord giue not a great measure of repentance the very blacknesse of darkenesse is reserued for such at the iudgement of the last day Vse 3 And last of all this may serue to exhort vs that wee would euery one in the feare of God seeke to get to our selues this testimony of our vnfained conuersion By making a hearty confession of our sinnes vnto God Not euery one that saith Lord Lord shall enter into the kingdome of heauen saith our Sauiour it is not euery slight confession of sinne that will serue the turne nothing is more common in the world then to heare men say I am a sinner and all men are sinners and the like these are growne words of course this and more then this hath been the confession of Cain Pharaoh Saul Iudas c. and yet were damned if then we would speed better then these did we must learne to confesse better then they did And that we may doe so regard is to be had vnto three particulars First Properties of true confession that our confession of sin proceed from a good ground from a heart that is truely humbled and broken in the sence of sinne For there is nothing can be more acceptable vnto God then the heartie confession of a sinner a confession that comes from a broken heart So Dauid A broken and contrite heart Psal 51.17 O God thou wilt not despise Such was the confession of the Publican God bee mercifull to me a sinner He fetched vp his conuersion from his heart That confession of sinne that comes but from the mouth and not from the heart returneth vnto vs againe emptie without comfort being in Gods esteeme but a maymed sacrifice a lame offering that is not accepted with him and hence it is that all those formall confessions of hypocrites and wicked men that onely in times of aduersitie 1 It must be hearty haue fled to God and confessed their sinnes when the rod of God hath beene vpon them as vpon Pharaoh Saul Iudas c. and that for feare of further punishment and not out of hatred against sinne hath beene in Gods esteeme most abhominable no way mouing the Lord to pittie nor to compassionate his creature in their misery Secondly 2 We must confesse our particular sins in the confession of our sins it is requisite that wee should come to particulars not summing them vp together in a grosse summe but laying them open in the speciall kindes thereof euen as a Patient that is sicke layes open vnto the Physitian euery particular of his infirmitie in what place the griefe is in what manner it holdeth him when and how he is troubled and thus haue the seruants of God done in their confession of sin and haue found comfort therein thus Dauid Against thee haue I sinned Psal 51.4 and done this euill in thy sight Dauid did not post off the matter with a generall acknowledgement wee are all sinners and so am I but he confesseth his particular
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 That the Lord would do a thing in Israel 1 Sam. 3.18 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 â—zra 9.10 Now our God what shall we say for wee haue forsaken thy commandements â—ch 9.33 Thus Nehemiah Surely thou art iust in all that is come vpoÌ„ vs. â—an 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 â—ich 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 for sinne 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 14.13 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 Reas 1 First 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 bee iust Hee rewardeth euery man according to his works Psal 62 12 saith the Psalmist God doth not proceed against any in iudgement vpon malice or vpon suspition but vpon iust ground before whom all things are open and naked And hence is it that the Lord pleads this his integritie and iustice against the people of Israel Are not my wayes equall Eze. 18.2 and are not your wayes vnequall Secondly the conscience of their owne sinne causeth them to iustifie the Lord and to accuse themselues Psal 39.9 I was dumbe saith Dauid and opened not my mouth because thou didst it And againe My soule keepeth silence vnto God The godly cannot but know that they are their sinnes that haue prouoked God to anger and prouoked him to displeasure Lam. 3.39 Man suffereth for his sinne And the consideration hereof doth humble them and cause them to beare with patience the Lords corrections Seeing then in this Penitent Vse 1 Thiefe acknowledging that his punishment to be so iust we haue beene taught the propertie of a true Conuert namely to submit to Gods seuerest corrections without grudging or repining Hereby then we may take good triall of the integritie of our owne hearts and of the truth of our owne repentance Hath the hand of God beene vpon vs at any time in any kinde whether on our bodies by long and tedious sicknesse or any other misery on our goods names estates of what kinde soeuer how haue we behaued our selues and beene affected vnder the same Corrupt nature in this case will be ready to stand vpon tearmes of iustification as if wee were hardly dealt withall But a sanctified spirit and gratious heart can willingly stoope vnto God Isa 39.8 and say with Hezekiah The word of the Lord is good which thou hast spoken And with good Nehemiah Neh. 9.33 Lord thou art iust in all that is come vpon vs. If in times of affliction and aduersitie wee haue behaued our selues in this sort This is a good testimonie vnto our owne hearts of the true humiliation and conuersion of the same vnto God But if on the contrary part vpon triall had we finde that we were neuer yet so sensible of our sinnes nor apprehensiue of our misery to know and acknowledge that we haue deserued at Gods hand his sharpest plagues and seuerest corrections so that in the middest of them all wee could say Lam 3.39 It is the Lords mercy we are not consumed We can haue no sound comfort in our soules that the true worke of grace conuersion is wrought in vs. Secondly this may teach vs in all our afflictions to labour with our selues to see that sinne is the cause thereof and to learne to profit thereby to amendment of life for such men are farre enough from repentance and true conuersion which goe on sleepily in a course of life and are not humbled when the Lord correcteth And last of all wee are taught here euen in our sharpest afflictions still to iustifie God and to acknowledge that he is euer iust in his iudgements before whom the most holy that are cannot be innocent Text. But this man hath done nothing amisse 3. Iustifieth Christs innocency In these words wee haue the third proofe that manifesteth the truth of this Penitents conuersion and that is his iustifying of Christs innocency This man hath done nothing amisse 5 Argument Ab innoceâ—â—tia Christi And this is that fift and last Argument that hee vseth to his fellow to disswade him from reproaching of Christ and so to stop him in his course of sin and this is taken from Christs innocency Q. d. Wretched man that thou art thinkest thou that because this man suffereth the like punishment with thee and me that therefore his cause was alike no Wee are
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 Reas 1 First 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 Reas 2 their graces receiued the Lord is pleased daily to adde to the stocke of grace making them more and more to abound therein as faith 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 Reas 3 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 knife 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 Reas 4 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 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 Vse 1 in grace so necessary 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 end 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 mentioned by Paul to Timothy 1 Tim. 1 20 2 Tim. 2. 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 Vse 2 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 Vse 3 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
this title of Lord doth most truely and properly belong vnto him Christ Lord in himselfe in foure respects because he is Lord indeed and that in foure respects First by right of creation in that he made vs of nothing when we had no being Ioh. 1.3 Col. 1.15 For all things were made by him and without him was made nothing that was made Secondly by right of inheritance Heb. 1.2 for he is made Heyre of all things Thirdly by right of dominion or Lordship in regard of that power rule and dominion hee hath ouer all things of whom we hold all things wee haue and inioy bodies soules goods and all and that but in Capite and onely durante beneplacito so long as he shall please And lastly in regard hee hath no partners with him in his dominion 1 Cor. 12.5 Though there be differences of administrations yet there is but one Lord and it is hee that is sole Monarch and onely Potentate ouer the whole earth and is therefore called King of Kings 1 Tim. 6.15 and Lord of Lords 2 In his relation to vs foure wayes Secondly as he is Lord in himselfe so is hee also in his relation to vs and that foure wayes First by right of redemption for it is he that hath ransomed vs out of the hands of Sathan and power of hell to whom wee were once in bondage Now hee redeemes vs with his bloud and payes that matchlesse price for vs and thereby makes vs his owne We were not redeemed saith the Apostle with corruptible things 1 Pet. 1.18 19. as Siluer and Gold but with the pretious bloud of Christ Secondly in respect of that spirituall marriage that is betwixt Christ and euery faithfull soule For the Lord hath coupled vs vnto himselfe in holy wedlocke I will marry thee vnto me for euer Hos 2.19 yea I will marry thee vnto mee in righteousnesse in iudgement and in mercy and in compassion And againe As the Husband is the Wiues head Eph. 5.23 so Christ is the head of the Church Thirdly in the right of conseruation by whom we are kept and maintained Heb. 1.3 Sustaining all things by his mighty power For as he hath redeemed vs out of the power of Sathan he leaues vs not without any further care but still watcheth ouer vs for good for if the wings of his speciall prouidence were not spred ouer vs and mercy compassed vs about wee had not liued to this present hour but our bodies long ere this had beene in the graue and our soules in hell And last of all because all the elect of God are a chosen generation giuen him of God the Father ouer whom hee should rule and therefore called his peculiar people cast vpon him onely to bee cared for So then consider we Christ as a Redeemer as a Husband as hee that hath vndertaken for vs and his Church likewise as his peculiar people cast vpon him by good right must Christ needs be Lord. But how can Christ be such a Lord Obiect seeing he is so often called in the Scriptures by the name of a Seruant Phil. 2.7 He tooke vpon him the forme of a Seruant Christ is to be considered as a Mediator Answ and so is he in a speciall manner Esa 37.35 a Seruant vnto his Father because he faithfully serued 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 if Christ be such a Lord in Vse 1 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 Vse 2 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 Vse 3 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 It is the Lord 1 Sam. 2.18 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 39. 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 Vse 4 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 being God alsufficient Gen. 17.1 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. 2 Christ is a King This regall and Kingly office of Christ is clearely manifested throughout the whole Scripture Psal 2.6 I haue set my King vpon my holy mountaine Christ taketh this honour vnto himselfe Mat. 28.18 Esay 9 7. All power saith he iâ— 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. 7.14 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
obtaine and the like what is meant I say in all these but the saluation of the soule aboue all other things This was old Simeons desire Luke 2. Lord now lettest thou thy seruant depart in peace c. This affection we finde to haue beene in those Iewes conuerted at Peters Sermon Men and Brethren Act. 2.37 say they What shall wee doe to be saued being conuinced in their iudgements of that their hainous sinne of crucifying the Lord of life they came trembling vnto the Apostles fearing what would become of their soules We may see this in that poore perplexed Iaylor who came trembling in to Paul and Sylas Act 16.30 with his Sirs what shall I doe to be saued This truth is further cleared vnto vs by Christs prayer hee hath left vnto vs where wee are taught to pray first of all Thy kingdome come Mat. 6. before Giue vs this day our daily bread And this is obserued to haue beene the commendations of that wise Merchant that sold all that he had to buy the Pearle Mat. 13.44 as knowing that it would make him rich vnto saluation I might giue diuers other instances and examples but these are sufficient to shew what is the disposition and affection of all Gods people Theirs are hungrie soules theirs are longing hearts and the maine thing they so much desire is the saluation of their soules Whereas on the contrary part carnall men like the Impenitent Thiefe preferre a temporall deliuerance before an eternall Hag. 1.2 Like those Iewes who preferred their owne priuate gaine before the building of the Temple Heb. 12.16 Like Esau a messe of pottage before the Birth-right Like those Gadarens Mat. 8.24 their hogges before Christ And like that young man in the Gospell who went away sorrowfull Mat. 19. chusing rather to hazard his soule then to part with his wealth Now the grounds are these Reas 1 First the godly do principally desire the saluation of their soules in regard their iudgements are rightly informed to set a due price vpon the same The Apostle Saint Peter speaking of the inheritance of eternall life calleth it Immortall 1. Pet. 1.4 vndefiled and that which withereth not reserued in heauen for vs. Wherein he secretly compareth the things of this world with those that are reserued for the faithfull after this life and sheweth that all things here are corruptible but the things of the life to come are incorruptible And hence it comes to passe that wisdoms children make choice of heauen heauenly things aboue all transitorie things whatsoeuer Reas 2 Secondly our Sauiour sheweth the necessitie hereof Mat. 16.26 saying What shall it profit a man to winne 〈…〉 the whole world and to lose his owne soule Were it not better for that man that he had neuer beene borne what then can deserue the chiefest of a mans care if not this Thirdly this is it that distinguisheth Reas 3 betwixt Gods people and the men of this world worldly men desire principally worldly things Corne and wine and oyle Whereas the godly that haue another principle within to direct them desire especially Gods countenance and grace with Dauid But Lord grant me thy countenance c. Psal 4.6 This serues first of all to reproue Vse 1 the great and generall neglect of that for the which there ought to be so great a care Alas the behauiour of the greatest part of the world concerning their soules and the eternall wellfare of the same after this life sauoureth of an opinion that it is either a thing most easie or a thing indifferent to be saued For the things of this life wee see the excessiue care the wonderfull labour and paines that men take early and late by Sea and by Land putting their bodies many times to that labour they would not willingly put their beast vnto and all for fleeting and transitorie things that will not that cannot profit in the euill day which caused the Prophet to complaine thus Wherefore do ye lay out your siluer Isa 55.2 and not for bread and your strength and not being satisfied Who can sufficiently bewaile this madnes and cry downe this follie The cares of this life like Pharaohs leane kine Gen. 41.20 hath deuoured the care of heauen Such men can neuer lift vp their mindes vnto heauen that account the earth and earthly things their chiefest Treasure giue them enough of this world and let him that will take the world to come None are farther out of the way nor destitute of true wisedome then those men are What are they better then fooles that preferre a peece of rotten wood that shineth in the night before the finest gold of Ophyr Oh let vs take heed lest while wee condemne this as madnesse and folly in other men we proue not our selues the greatest fooles Secondly this may serue to admonish euery one in the feare of Vse 2 God that with this godly Penitent wee make sure worke for a better life There is nothing concerneth a Christian more then this to get good assurance vnto his owne soule that he shall bee saued at last Wee dwell here in houses of clay and our eyes on euery side of vs do behold the vncertaintie of all earthly things Why then should our thoughts be so taken vp for these fraile bodies of ours which are but slaues to death so as in the meane time we neglect our pretious soules which haue an euerlasting being why should we exalt the body so high that must lye so low and moulder to dust and ashes die and rot in the graue and make no reckoning of our soules that liue for euer wherein we may be truly blessed indeed O did wee know the consequence of this one thing and how much it concerneth vs to seeke the eternall wellfare of our soules as Christ said to the Samaritanish woman Ioh. 4.10 If thou knewest the gifts of God we would come vnto the Ministers of God with that question of the trembling Iewes and perplexed Iaylor Sirs Act. 16.30 what must we do to be saued What comfort can a man take in any thing that wants comfort in this This is that one thing that is so necessary this is that good part that shall not be taken from vs. But it will bee said Obiect Wherefore take you so much paines to perswade to bee saued who is there so vile sinfull or wicked that would not be saued Num. 23.10 Did not Balaam desire to die the death of the righteous And doth not our Sauiour tell vs of many that shall say Lord Lord open vnto vs Mat. 7.21 I answer it is most true Resp none so desperately wretched and sinfull but would willingly go to heauen escape Gods wrath and be saued at last But these light wishes and desires may be in the wicked as well as in the godly in those that shall perish euerlastingly as well as in those that shall be saued at
the threshing place c. The like we haue in Sarah albeit shee had heard the promise that God had made to Abraham her husband Gen. 17.16 that God would giue her a sonne Gen. 18.12 I will blesse thee saith God and giue thee a sonne She laughed at it Which was as much as if she should haue said This is a iest indeed Wee may see this most cleare in the people of Israel though the Lord from time to time had giuen good demonstration of his loue power goodnesse and mercie towards them which might haue caused that people for euer to haue trusted in his helpe and neuer to haue despaired of the same in time of their greatest need Yet still when the outward meanes of their deliuerance failed they beleeued not Gods promises insomuch that the Lord againe and againe complaineth of them Num. 14.11 How long will this people prouoke me How long will it bee ere they beleeue mee for all the signes which I haue shewed among them And How oft did they prouoke him in the wildernesse and grieued him in the desert The like example of mans imbecillitie and weaknesse in beleeuing the promises of God Wee may see this in Zachary the father of the Baptist who bewrayeth his infidelitie in this that could not be induced to beleeue the Angell touching a Sonne which Elizabeth his wife should beare vnto him Luk. 1.13 Which promise the Angell amplified for the further confirmation of his faith First by his Office hee should goe before Christ Secondly from the graces of God which should be bestowed vpon him and the effects of his Ministerie Notwithstanding all this Zachary remaines still incredulous and distrustfull saying vnto the Angell Ver. 18. Whereby shall I know this The Angel had assured Zachary before that the Lord had heard his prayer Ver. 13. Feare not Zachary for thy prayer is heard And yet hee is hardly brought to beleeue the promise The like wee may see in Peter a man full of faith and the holy Ghost in so much that when Christ bade him come vpon the Sea Ma. â— 8 hee left the ship but a waue arising his faith failed him And thus was it with the Virgine Mary when as the Angell came vnto her and told her that she had found fauour in the sight of God Luk. 1.39 How shall this bee saith she seeing I know not a man It seemed to her a strange thing that she should haue a child when shee had not companied with a man So that let the Lord promise immediately by himselfe by his Angels or by men yet are we hardly brought to beleeue So hard and difficult a thing in the heart of a man faith is Neither is this a thing to bee wondered at For first Faith is none of those Reas 1 plants that grow in the garden of our hearts naturally Ephes 2.8 No it is not of our selues saith the Apostle it is the gift of God Nature hath furnished vs with no principle at all concerning Christ concerning eternall life or the saluation of our soules And hence it comes to passe that because the meanes whereby God vsually worketh faith in our hearts and so consequently saluation seeme vnto our carnall reason to be vnlikely wee presently reiect them like Naaman when hee was commanded to wash in Iordane seuen times Are not saith hee Admah and Pharphar 2. King 5. riuers in Damascus better then all the waters in Iordane Euen so that by Christs death we should come to life by his shame that we should come to glory by his stripes that wee should bee healed Isa 53.5 and that the Gospell should bee the word of reconciliation that hath no estimation for wisedome or authority in the world O how hard a thing is this to bring our corrupt hearts to beleeue this Secondly there are many Reas 2 things in the doctrine of saluation that are scandalous to the wicked In which respect the Apostle saith 1 Cor. 1.33 That the preaching of Christ crucified was to the Iewes a stumbling blocke and to the Greekes foolishnesse yea Christ himselfe is to some a very Rocke of offence 1 Pet. 2.8 How then is it possible that such should euer attaine this sauing grace truely to beleeue And last of all this is that treasure Reas 3 that God hath reserued for his children for none but those that are heyres of life Phil. 1. To you it is giuen to beleeue And when the Apostles preached the Word the Text saith Acts 22. As many as were ordained to eternall life beleeued and is therefore called the faith of Gods elect As for wicked and vngodly men the Apostle concludeth of such 1 Thes 3.2 All men haue not faith Vse 1 Seing then it is so hard and difficult a matter truely to beleeue this shewes that the faith of the greatest part of the world is no better then presumption who albeit they neuer sought this grace at wisedomes house nor at the word of faith which is the Gospell Rom. 10 For how can they beleeue on him on whom they haue not heard yet perswade themselues that they haue faith as well as the best as if it were so easie a matter truely to beleeue which indeed no lesse power must effect in vs then the mighty power of God Eph. 1.19 Such men doe wonderfully deceiue themselues How many haue wee amongst vs that liue in grosse and palpable ignorance and turne their backes vpon the ordinance of God hauing no delight therin liuing in all manner of open prophanenesse these men must needs be strangers from the couenant of promise and howsoeuer they may brag of their hope of eternall life yet as the Apostle saith They are without hope Eph 2.2 without God in the world Yea but they beleeue say they all the Articles of the Christian faith and repeate them daily But this may be a dead and vaine faith when it doth not worke by loue of piety towards God and charitie towards men And notwithstanding all this the Lord will professe against such in the last day Mat. 7.22 Depart from me ye workers of iniquity Yea but they come to Church heare the Word receiue the Sacrament pray to God and meane well though they be not so precise and forward as others are O but consider that of the Apostle Without faith it is impossible to please God And againe The word which they heard Heb. 4. profited them not because it was not mixed with faith in them that heard it It is faith that is all in all that giues acceptation to all our seruice wee doe vnto God Heb. 11.6 and without faith it is impossible to please him Quest But how may I know that my faith is true and such a faith as is proper and peculiar onely to the elect and not that common faith which may be in a common Protestant Answ First by those proper fruits that
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 Reas 1 First 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 Reas 2 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 Obiect But many of the godly haue praied much and often vnto God and yet the Lord seemeth not to heare nor to answer Answ God doth not forget his seruants 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 fierie 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 Vse 1 If the prayers of Gods seruants be thus powerfull and effectuall with him 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 My grace is sufficient for thee 2 Cor. 12.7.8.9 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 that cry day and night vnto him Luk. 18. 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 Vse 2 priuiledge of Gods Church and people that no man should say Mal. 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
examples for the further clearing of this truth How many miseries did the Israelites go vnder and that for the space of foure hundred and thirtie yeares yet at last the Lord gaue them rest in the promised Canaan How long was Dauid persecuted before he came to the kingdome and after yet at last the Lord gaue him rest Againe how sore were his inward feares and terrours by reason of sinne yet at the last filled with comfort How dealt the Lord with Iob both in respect of his outward man and temporall estate of a great Prince the Lord brought him to the dunghill And for his soule doth hee not often complaine that God Had set him as a But to shoote at And that the Arrowes of the Almighty had drunke vp his spirits yet at last dyed peaceably And there is reason for it Reas 1 First the Lords owne promise Call vpon mee in the time of thy trouble Psal 50.15 and I will heare thee and deliuer thee Which promise of his the Lord hath euer made good from time to time putting an end at last vnto the miseries of his seruants and giuing them rest and in this regard there is nothing in all the world more sure and certaine then the good successe of the hope of Christians it neuer misseth of that it aymeth at for their hope which is the Anchor of the soule hath faith for the ground of it Rom. 5.5 whereupon it fasteneth it selfe And further Gods truth and faithfulnesse to assure them of the truth thereof Secondly it is God that inclineth Reas 2 the heart to seeke him and causeth the soule so to hunger and thirst after him All which are cleare demonstrations that the Lord hath a purpose to giue them comfort at last Vpon this verie ground Dauid concludeth the helpe and deliuerance of Gods people in distresse Psal 10.17 Lord saith he thou hearest the desire of the poore thou preparest their heart and thine eare inclineth thereunto Thirdly God delaying to helpe his seruants by and by in time of miserie and distresse doth prouoke them to pray so much the more earnestly and frequently vnto him drawing away the heart from the world and causing the soule to haue the more secret communion with the Almightie and so must needs bring comfort in the end Vse 1 Seeing then that those that seeke vnto God and wait vpon him shall haue comfort in the end as we see in this poore Penitent here This may serue then in the first place to stay the godly in the time of their sorest trials not to despaire not to murmure repine and complaine as if their case were desperate For in due time they shall reape if they faint not What though for a time they beare the burthen and the heate of the day when the Euening commeth they shall not misse of their reward and then they shall see and acknowledge with the Apostle Luk. 21.18 That these light and momentany afflictions which are but for a season shall bring with them an eternall recompence of reward In the meane time let vs possesse our soules in patience tarrie the Lords leasure and waite vpon him our labour shall not bee in vaine in the Lord. After all the boysterous stormes in this life wrestlings against sinne Sathan and our owne corruptions and against malitious and wick d men Deliuerance will come and the godly shall find it most true in the end that they that waite vpon him shall not bee ashamed Vse 2 Secondly it may serue to admonish vs that we take heed that we do not preuent the Lord and forestall that comfortable issue we might haue of our miseries and afflictions either by not seeking of him when miserie is vpon vs or by vnlawfull wayes and means to seeke to come out of them This is indeed to rob God of that honour that is due vnto him in waiting for his helpe and our selues of that comfort wee might otherwise haue of a seasonable deliuerance if we had sought and waited vpon him Thou shalt be with me That is with the soul of Christ for his body went from the crosse to the graue q. d. Since thou hast confessed my name and desirest principally the fruition of mee thou shalt be satisfied in the thing thou desirest Thou shalt be with me Note hence That the soules of the faithfull Doct. 2 after this life haue the fruition of Christ The souls of the faithfull in death are gathered to Christ and are gathered vnto him So soone as the soule goeth out of the body it goeth immediately to heauen or hell The Scripture maketh mention but of two wayes the broad and the narrow and these leade but vnto two places either to endlesse blisse or into Euerlasting torment there is a Paradise you see here for the Penitent Luk. 23.43 or an Abrahams bosome for a Lazarus And there is again a Gulfe of hell for the Glutton Luk. 16. or Euerlasting torment for the Impenitent No third place can bee found in all the Scripture So Paul I desire to be dissolued Phil. 1.23 and to be with Christ The faithfull can bee no sooner dissolued or their soules set at libertie but they are gathered vnto Christ As for the wicked with Iudas they go to their owne place Act. 1. that is to Hell out of which there is no redemption Reas And it must needs be so in regard that Christ is the head of beleeuers and they are his body yea euery true beleeuer is a member of this body Now it is impossible that the head should be glorified but the members must needs participate with the same glory together with the head This Christ prayeth for of his Father Ioh. 17.24 Father I will that those thou hast giuen me be with mee where I am that they may behold my glory which thou hast giuen me Vse 1 This meereth with the doctrine of Purgatory so much vrged and pressed by the Church of Rome as the most gainfullest doctrine of their Church It is wonderfull to see how the great Rabbâ—â—s of that Church are troubled about this fire of Purgatory both what it is where it is how long it shall burne the conditions of those persons that shall haue that fauour to come into it and the like some holding one thing some another Some hold it to be Saint Patrickes hole in Ireland some Etna that Mountaine in Sicily that burneth continually or in the Popes Kitchin they should say where there is indeed a true fire maintained daily by the Fees that come in by that imaginarie fire But what shall I say it is a doctrine that as it hath no footing at all out of the word of God so were the Primitiue Fathers themselues either strangers vnto it or doubtfull of it Aug. de Ciuit Dei lib. 21. Ch. 26. Augustine who liued foure hundred yeares after Christ plainly sheweth that in his time it was not receiued Tertium locum penitus
the Apostle writing to the Ephesians saith that he is rich in grace Eph. 1.7 Psal 23. 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 Vse 1 Seeing then that God is so liberal a master 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 Vse 2 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 thâ— 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 〈◊〉 to the Arke that elsewhere could finde no rest Now may hee sing â—â—at sweet Requiem vnto his soule Returne vnto thy rest O my soule for the Lord hath rewarded thee We shall not need to feare any â—xcesse 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 Doct. 2 That a man may be in miserie and ioy in an houre 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 the Lord deliuereth them out of all And indeed If the Lord should not deale Reas 1 thus with his seruants they would haue their hearts ouerwhelmed with sorrow and themselues faint and sinke vnder the burthen of their sufferings Now it is his gracious will not to breake the brused reed nor quench the smocking flaxe Secondly the end of all afflictions Reas 2 and miseries that betide the godly here is but to humble them and bring them nearer vnto God Now when any affliction sent hath wrought this effect God presently remoues the affliction as a wound when it is whole the plaster falls off Thirdly life it selfe is not long Reas 3 but short and of small continuance Now miseries cannot bee long where life is so short Vse This serues then to teach vs in all our miseries still to waite on God with this Penitent here for as Mordecai said to Hester Deliuerance will come There is nothing more sure and certaine then the deliuerance of Gods people out of miserie As God makes prouision for his children of correction as of food and not at sometime to taste of correction is a signe rather of a Bastard then of a Sonne So will the Lord see to 〈◊〉 that they shall not want a seâ—sonable deliuerance Let no man then say in time of prosperitie Psal 30.6 I shall neuer be moued Neither let any say in times of aduersitie I shall neuer be restored For God can turne thy night into day thy heauinesse into ioy and thy mourning into gladnesse and all in a moment of time Oh but thou hast laine long among the poâ—â— and thou hast often sought the Lord. What then By so much the more precious will deliuerance bee and thou fitted to praise his name when the Lord shall deliuer thee This day The last Instruction we are to Doct. 3 obserue hence is Such as haue shewed mercy in an euill day shall find mercy in the euill day That they that shew mercy in an euill day shall themselues find mercy in the euill day Christ being now to suffer and lying vnder many reproaches This poore Penitent pitieth Christ in his miserie pleades his cause and cleareth his innocency This man saith he hath done nothing amisse And now Christ shewes mercy to him in time of his greatest need The Penitent pitied Christ and commiserates his misery being an innocent Christ pitieth the Penitent in time of his misery and receiueth him to mercy That which our Sauiour had formerly taught his disciples Mat. 3.7 Blessed are the mercifull for they shall obtaine mercy hee maketh good to this poore Penitent His mercy to Christ is recompensed with mercy from Christ Onesiphorus that good man shewed mercy to Paul 2. Tim. â— 16 Hee often refreshed me and was not ashamed of my chaine but when he was in Rome he sought me diligently and found me What then The Lord grant vnto him that he may finde mercy of the Lord in that day Verse 18. An excellent example whereof we haue in Ebedmelech who vnderstanding that Ieremy was in prison Ier. 38.9 and there ready to perish for hunger He
pleades his cause vnto the King and procures his deliuerie The Lord remembred this kindnes of Ebedmelech I will deliuer thee in that day Ier. 39.17 saith the Lord. Ios 6.17 Rahab shewed mercy to the Lords seruants when they searched the land of Canaan hid the spies and preserued their liues This kindnesse of hers is requited with the safetie of her owne life The Shunamite that was so kinde vnto Elisha 1. King 17.10 making such prouision for him in his trauaile loseth nothing by it in the end her mercy to him is recompensed with mercy to her and hers And Christ shewes how hee will proceed in iudgement at the laâ—â— day with wicked men Mat. 25. I was hâ—â—gry c. And the reason hereof is Because Reas 1 mercy to such as are in miserie is an excellent fruit of faith and such as God hath promised to crowne and to reward at last Secondly it kindleth the affections Reas 2 of those that haue beene relieued to pray vnto God for such as haue beene such instruments of their comfort and to praise God for them by which means the Lord is moued to shew mercy Vse This teacheth all Gods people to lay hold vpon all opportunities that shall bee offered vnto them of doing good vnto others especially to such as are in misery It was Iobs comfort that The bowels of the hungry did blesse him Pitie the distressed in their need and the Lord will pitie thee in thy greatest need Do wee not desire mercy in the houre of death and in the day of iudgement The way to finde mercie then is to shew mercy now otherwise There shall be Iudgement mercilesse to him that will shew no mercy Iam. 2.13 FINIS A Short view of such Doctrines as are enlarged with their Reasons and Vses in this Booke Doctrines THe malice of the wicked great against Christ and his members Page 6 Doctrines Good men many times suffer as malefactours Page 13 Doctrines Christ died an accursed death Page 18 Doctrines Not the punishment but the cause maketh a Martyr Page 32 Doctrines Sinne and shame go together Page 41 Doctrines Afflictions make the wicked worse Page 51. Doctrines When the wicked begin once to fall from God they haue no stay of themselues Page 59 Doctrines A sinfull life hath commonly attending it a cursed and miserable death Page 71 Doctrines None more subiect vnto disgrace then the godly are Page 93 Doctrines It is a great sinne to adde affliction to the afflicted Page 103 Doctrines God brings his children often to a low ebbe in this life Page 111 Doctrines Infidelitie a dangerous sinne Page 115 Doctrines Euill examples dangerous Page 124 Doctrines Properties of a wicked man to be giuen to mocking Page 132 Doctrines God can make of great sinners great Saints Page 143 Doctrines All men are alike by Nature vntill God make a difference by grace Page 153 Doctrines Afflictions of excellent vse to bring men to God Page 164 Doctrines To cease from euill is not sufficient we must do good Page 172 Doctrines He that rebuketh another must not be guilty of the same fault himselfe Page 183 Doctrines A true note of a true Conuert to stop others in a course of sin Page 191 Doctrines A true Conuert desires that others may partake of the same grace Page 216 Doctrines The afflictions of the godly reach vnto Christ Page 233 Doctrines The want of the feare of God the cause of all sinne Page 237 Doctrines Afflictions that summon to death should cause a man to looke home Page 250 Doctrines Vnto true repentance confession of sinne necessary Page 257 Doctrines Godly submit themselues to Gods seuerest corrections without repining Page 285 Doctrines A true Christian must at all times stand for Christ Page 298 Doctrines In all ages God hath had some witnesses of his truth Page 310 Doctrines True grace is known by the daily growth in grace Page 322 Doctrines None can pray effectually but the Penitent Page 334 Doctrines Christ a Lord. Page 349 Doctrines Christ a King Page 356 Doctrines True faith raiseth vp a man aboue this life Page 365 Doctrines In prayer wee must see God all-sufficient in those things wee seeke of him Page 372 Doctrines The saluation of the soule is principally to be desired Page 381 Doctrines The happinesse of a Christian not to be looked for here but hereafter Page 401 Doctrines Release from temporall afflictions doth nâ—â— alwayes follow true repentance Page 407 Doctrines It is a wonderfull hard thing â—ruly to beleeue Page 416 Doctrines There is an vnchangeable cerâ—ainty in all Gods promises Page 431 Doctrines Godly must labour to be perswaâ—ed of Gods loue Page 443 Doctrines Prayers of the godly very effectuall Page 457 Doctrines The sinnes of the Penitent cannot hinder their saluation Page 471 Doctrines They that in misery waite vpon God shall not misse of comfort in the end Page 482 Doctrines The souls of the faithfull in death are gathered vnto Christ Page 489 Doctrines In heauen is the perfection of all â—appinesse Page 498 Doctrines God many times giues more then â—is seruants aske Page 506 Doctrines A man may be in miserie and â—oy in an houre Page 512 Doctrines Such as shew mercy in an euill day shall not misse of mercy in the euill day Page 515
Law in their inward parts and write it in their hearts and I will be their God and they shall be my people c. And they shall all know me from the greatest of them to the least of them It is the speech of the Spouse that speaketh thus My beloued is mine Can. 2.16 and I am his The Church there was throughly perswaded of Christs loue againe Behold saith Saint Iohn what loue the Father hath shewed vnto vs 1 Ioh. 3.1 Ver. 2. Ver. 14. that we should be called the sons of God Now we are the Sonnes of God c. and hereby wee know c. Obiect But this Thiefe might know this because Christ did assure him of the certaintie of his saluation but what is that to vs doth it therefore follow that we may Resp Yes verily this comfort is not intayled and appropriated to this Penitent onely but he would haue all his seruants to make their calling and election sure 2 Cor. 13.5 and to work out their saluation in feare and trembling and for the further clearing of this truth consider First that the promises of God Reas 1 howsoeuer they be made in generall tearmes euery one is bound to make a particular application thereof vnto himselfe As in Princes Lawes and Proclamations all the Subiects stand bound to take notice ther of and to make a particular application thereof vnto himselfe as if the same law were made for his owne person Euen so the Gospell and the promises therein made vnto the faithfull runne in generall to all beleeuers Now euery soule that would haue the comfort thereof must make the particular application thereof vnto himselfe according to that of the Prophet Hab. 2.5 The iust shal liue by his owne faith Secondly euery one shall bee Reas 2 saued by a particular faith of his owne no man can bee saued by another mans beleeuing no more then one man can bee nourished by another mans feeding The iust shall liue by his owne faith No faith is of that nature that it is euer exercised about applying of Christ his merits his righteousnesse and obedience to the soule of euery true beleeuer Reas 3 Thirdly the Lord to this end hath giuen vs his Sacraments which are called the Seales of the righteousnesse of faith Rom. 4.11 and these we know are deliuered in particular to euery one thereby to assure him of Christ the pardon of his sinnes and the saluation of his soule in particular The vses follow Vse 1 This serues then in the first place to let vs see what an vncomfortable Tenet that is in the Church of Rome that teach and hold that no man in this life can attaine to any assurance of his saluation other then coniecturall vnlesse it bee made knowne vnto him by speciall reuelation nay more by the Councell of Trent he is in danger of an Anathema that is to be accursed that shall affirme that hee is assured of his saluation He that will be a Papist is bound by the rule of that religion to the end and period of his dayes to liue in suspence a most vncomfortable religion and then the which what more vncomfortable Doctrine it being the break-necke of all true comfort vnto a Christian soule We teach and hold that a Christian may doubt which is not his vertue inasmuch as doubting is opposite vnto faith and therefore if the one bee commanded the other must needs bee forbidden They teach hold that we must doubt and let him be assured saith the Councell if hee either thinke or indeuour any certaintie or assurance Miserable comforters are they as Iob saith of his friends and herein what doe they else but rob God of his glory and depriue a Christian soule of his chiefest ioy Now I would not be mistaken as though I meant that the comfort and assurance of a Christians saluation were so firme and certaine as that the same were neuer intermixed and ouer-clouded There is no such assurance in this life to bee looked for nay rather Gods people haue felt much feare and doubtings in themselues Hezechias complaines Esa 39. that the Lord had bruised his bones like a Lyon And Dauid is full of complainings Psal 31.22 Psal 77.7 I am cast out of thy sight will the Lord shew no more fauour and hath hee shut vp his louing kindenesse in displeasure And againe Psal 69.3 My eyes faint for wayting so long vpon my God Nay I dare adde this further that hee which neuer doubted of his saluation had neuer true faith to beleeue aright the pardon of his sins and the assurance of his saluation for hadst thou faith thou mightest assure thy selfe that Sathan would winnow thee But what manner of assurance then is this you speake of Quest Not an assurance that is free from doubtings and feares Answ but such an assurance that labours after assurance Assurance that wrestles and combats with doubtings and feares It â—s the wisedome of God by this meanes to settle and stablish the hearts of his seruants A man that hath newly planted a tree will bee euer and anone shaking of it not purposing to ouerthrow it but to settle it the more and thus the Lord by suffering the faith of his chosen sometimes to be shaken will haue their hearts rooted and grounded in him whilest they learne to deny themselues and to rest in him their strength Vse 2 Secondly seeing it is the pleasure of our good God thus to cheere vp the hearts of his chosen in their Pilgrimage here to fill their hearts with such ioyes and to giue them such secret and sweet raptures in the sence of his fauour in his Sonne whereby with the Spouse they role themselues vpon the beds of roses Can. as she confesseth and that to cause them so much the more cheerefully to serue him This may serue for our instruction to try our hearts and to see whether the worke of grace and of faith be wrought in vs. It is the aduice of the Apostle 2 Cor. 13.5 Proue your selues whether ye be in the faith how shall we doe this but by making particular application vnto our selues of those things wee beleeue In the matters of this life it is euery mans care to deale vpon certainties for tenures of lands for Conueyances Leases c. Councell is entertained and euery word therein is scanned men will not deale but vpon good grounds But alas for the matter of our chiefe inheritance how simply doe men deale therein they are content to rest vpon a bare hope and thinke that a Lord haue mercy vpon mee will serue the turne What meaneth the Apostle to say Giue all diligence to make your calling and election sure but to shew that a Christians chiefest care must be for this But how may a man come to Quest this assurance of his saluation Answ Wee must get good euidence and assurance of our faith in Christ for so saith the Apostle As many as