Land-lord or some great man in the Country that is a Papist or an Atheist vpon whom he hath some dependency whose displeasure he is not able to beare doth make him pull in his head that he dares not bee too forward that way These men are like Symon of Cyrene who bare the Crosse but suffered nothing So these weare the cognizance of Christ but will suffer nothing for Christ O this is a grieuous and a fearefull sinne I would commend vnto such a one these places of Scripture to bee duely thought vpon Heb. 10.38 The iust shall liue by faith but if any man draw backe my soule shall haue no pelasure in him Reu. 21.8 The fearefull and vnbeleeuing shall haue their portion in the lake which burneth with fire and brimstone which is the second death Mar. 8.38 Whosoeuer shall bee ashamed of me and of my words among this adulterous and sinfull generation him shall the sonne of man be ashamed of when hee commeth in the glory of his Father with all his holy Angels O that these things were duely thought vpon how would they make vs tremble to consider how vpon euery light occasion we are ready to pull in our heads euery threat euery mocke and disgrace euery frowne of a mortall man that is but dust is ready to make vs stagger in the good way of righteousnesse and to abate our zeale in our holy profession An euident demonstration that the zeale of the Lords house hath not yet consumed vs. Secondly learne from this Penitent thus clearing Christs innocency pleading his cause and acknowledging his Deitie when all besides scorned and derided him neuer to thinke thou hast profited aright in the Schoole of Christ if either feare or shame abate thy zeale or cause thee to deny that truth thou hast professed or any way to estrange thy selfe from the professours of the same especially in time of their afflictions Heb. 11.25 It was Moses praise and an argument of his loue to God and his people that he could chuse rather to share with them in their present afflictions then to enioy the pleasures in Pharaohs Court There is no one thing that doth yeeld more sound comfort vnto a mans owne soule then this that he hath stood for Christ and his truth and howsoeuer such a one may meet with troubles and persecutions here hee is faithfull that hath promised Great shall be your reward in heauen Mat. 5.12 Hee that loseth his life for my sake shall finde it saith Christ And therefore as Caesars eye made his souldiers prodigall of their bloud so Gods eye that alwayes is vpon vs and his cause which principally ought to affect vs should cause vs stand to his truth aboue our owne credit libertie life and all But this man hath done nothing amisse Text. It came not to passe but by an extraordinarie prouidence that this Penitent Theefe should in this wise giue testimony vnto Christs innocēcy especially at this time of his wonderfull abasement when all contemned and despised him Iudas betrayeth Pilate condemneth the Scribes and Pharisees and Elders mocke and reuile him the common people and passers by wagge their heads at him the other Thiefe reproacheth him yet in the middest of them all here is one that will take his death on it that Christ dyed an Innocent Note we hence That in all ages and from time to time In all ages God hath had some witnesses of his truth God hath had some that haue giuen testimonie vnto his truth At all times hee hath had some to defend him and cleare his innocency in times of the hotest persecution some that sticke fast to the truth when others denie him No doubt this could not but be a corrasiue at the very heart of the high Priest and Elders and people that pursued Christ to this death to haue this man thus to acknowledge Christ For it is commonly a matter of great weight whereon one taketh his death So in rebuking exhorting admonishing or any other dutie when one vrgeth it dying it leaues the greater impression behinde it The brethren of Ioseph can pleade this to their brother Gen. 50.16 Thy father say they commanded a little before his death that thou shouldest forgiue the trespasse of thy brethren Here wee haue the last words of a dying man now leauing the world and going to giue vp his last account and behold this is the testimonie he giues of Christ This man hath done nothing amisse When Gods truth hath beene most of all oppugned and resisted God hath had at all times some witnesses of his truth When Antichrist should most of all flourish I will giue power saith the Lord vnto my two witnesses c. Reu. 11.3 Let Ieremy be cast into the dungeō Ie. 38.8 the Lord hath a Ebedmelech to plead his cause to the King and to be a meanes of his delivery If the Scribes and Pharisees go about to condemne Christ Nichodemus will pleade his cause whatsoeuer come of it Let Christ be mocked and derided of all yet this poore Penitent confesseth him to be the Lord of life Luk. 23.50 and will take his death vpon it that Christ dyeth an Innocent Yea when they sat in councell to condemne Christ there is in the company one Ioseph a good man and a iust That consented not vnto his death When Christ was risen againe from the dead he appeares to the two Disciples that went from Ierusalem to Emaus that they might giue testimonie of the truth of the same So are Mary Magdalene Luk. 24. and Mary the mother of Ioses made witnesses likewise of the truth thereof And for the further clearing of this truth the Apostle Paul saith 1. Cor. 15.6 Hee was seene of moe then fiue hundred brethren at once The Reasons are Reas 1 First the Lord will haue wisedome to bee iustified of her children though others regard it not and his truth to flourish and to remaine to posterities 1 Pet. 1.24 All flesh saith the Apostle is grasse and the glory of man as the flowre of the field The grasse withereth the flower fadeth away but the Word of the Lord endureth for euer Secondly he it is that hath the Reas 2 hearts of all men in his hand to turne them at his pleasure and can when it pleaseth him make of a persecuting Saul a preaching Paul Acts 9.15 and appoint him to bee a witnesse of his truth to beare his Name vnto the Gentiles that had beene a persecuter of the same yea as Christ saith Luk. 19.40 If these should hold their peace the stones would crie But why should Christ make choice of such meane witnesses to giue testimonie to him and his truth Quest Answ Why Christ chuseth such weake witnesses to giue testimony to him and his truth For two respects First that he might haue the glory of the worke who commonly chuseth the weake and foolish things of the
are true beleeuers decked and trimmed with the white robes of Christs righteousnesse as a Bride suteable and fit for so pure and glorious a Bridegroome Vse 1 This lets vs see then in the first place the great aduantage that comes vnto euery true beleeuer by death here they sow in teares there they reape in ioy they liue here in this world as in a tempestuous sea there they lye at anchor and rest as in a Hauen Now is their time of seruitude bondage then is their yeere of iubile Here are they exercised continually with sorrowes feares cares buffetings within and fightings without There they shall rest from their labours and enter into the ioy of their Lord there to inioy him in whose presence is the fulnesse of ioy and at whose right hand there is pleasure for euermore such as the Apostle saith The eye hath not seene 1 Cor. 2.9 the eare hath not heard c. We haue in our times seene many glorious sights our eares haue heard of greater but our hearts are so large that they many times conceiue great things indeed and yet the happinesse of the Saints in heauen surpasseth them all And therefore what wonderfull thing thou seest at any time say that this is not it for the eye hath not seene it what wonderfull thing thou hast heard of say this is not it for the eare hath not heard Yea whatsoeuer thou art able to comprehend in thy heart say that it is not it for the heart is not able to conceiue Now what greater happinesse can betide any of Gods seruants then to be raised vp to such a state of glory as neither eye hath seene eare hath heard c. When the Queene of the South beheld the glory of Salomon his attendants the order of his house dyet seruants and the like she concludeth thus 2 Reg. 10.18 Happy are thy men and happy are these thy seruants that stand before thee alwayes c. Did shee pronounce such to be happy that stood continually before Salomon and heard his wisedome O how great then shall be their happinesse that shall come to behold the blessed Trinitie Father Sonne and holy Ghost what ioy will bee there when we shall see those ten thousands praise the Lord day and night And if Peter Iames and Iohn vpon Mount Tabor were so rauished as that they desired to pitch their Tabernacles there O what raptures and ioyes may the godly expect when they shall see and enioy the Lord Iesus Christ their beloued Bridegroom not vpon Mount Tabor but vpon Mount Sion not to be separated suddenly asunder as the Disciples were there but to enioy the full fruition of Christ for euermore 2 Cor. 12.2 Mat. 25. This is called the third heauen the Bridegroomes Chamber an euerlasting habitation lightened with the glory of the Lambe Reu. 19.5 Reu. 21.23 The company there Saints and Angels the time of their abode for euer and euer The happinesse of the soules of the Saints after this life Furthermore these things doe manifest the happinesse of the soules bodies of the S t s there First whereas here in this life we cannot but prouoke the Lord daily by our sinnes the very consideration whereof is a dagger to the hearts of Gods people and makes them to cry out with the Apostle and to say O wretched man that I am who shall deliuer me from this body of sinne there they shall cease to sinne and shall bee wholly ioyned to the Lord in truth and righteousnesse neuer to displease him any more Secondly all the imperfections of the soule shall bee done away and our knowledge shall be perfect all ignorance shall bee done away infidelity distrust c. Thirdly wee shall not neede there the Word Sacraments prayer c. And for our bodies at that day they shall likewise bee freed from sinne from corruption and from all the miseries and infirmities that cleaue vnto them here And bee made like vnto his glorious body Phil. 3.21 O how may this affect our Vse 2 hearts with a longing desire of that time when we shall thus see the face of God in glory it should moue vs to long for that time when this glory shall be reuealed Rom. 8. Surely if wee looke for a part in this kingdome of heauen wherin is all perfection of happinesse wee cannot but desire the comming of the same and to cry and say with the Church Come Lord Iesus Reu. 22.20 come quickly This day Here wee haue the fift and last circumstance in this Text at first propounded Text. Time when and that is the time when this promise shall bee fulfilled This day Verily this day thou c. q.d. what though thy misery be great and torment grieuous that thou sufferest yet thy time is but short thy deliuerance is at hand verily this day c. Where wee may note first of all the Lords bountifull liberality towards his seruants that seeke vnto him in time of misery This Penitent desireth onely to be remembred of Christ when hee should come into his kingdome but Christ promiseth more This day shalt thou be with me Doct. 1 God giues more many times vnto his children God many times giues more then his seruants aske then they either aske or thinke hee is many times larger in giuing then they in desiring It was but to be remembred when Christ came into his kingdome that the Penitent requireth Christ promiseth him not onely to be remembred but also to bee with him to bee with him this day to bee with him this day in Paradice God is vsually more liberall in giuing then his seruants in desiring Gen. 32.9.10 Iacob desires onely food and rayment at Gods hands but God giues him more as Iacob himself confesseth God gaue him two bands and abundance of goods and cattell besides 1 Reg. 3.9.13 Salomon desires onely an vnderstanding heart at Gods hand to gouerne his people God giues him not onely wisedome according to his desire but abundance of wealth besides 1 Sam. 2. â— Hannah intreates the Lord to take from her the curse of barrennesse and to giue her a sonne the Lord granted her more then she desired he gaue her many sonnes afterwards How many came to our Sauiour in the dayes of his flesh some sicke of one disease and some of another desiring help whom our Sauiour did not only make whole of their infirmities but also pronounced that their sinnes were forgiuen them Luke 19. Zacheus came onely but to see Christ and hee obtaines not onely the thing hee desired in getting a full sight of Christ but he hath this honour to talke with Christ to inuite him to his house yea more then all this to haue his soule euerlastingly saued by Christ Reas Neither is this a thing to bee wondred at for such is the Lords bounty and goodnesse towards his seruants taking pleasure in their prosperity And hence it is that
them hereafter Text. And one of the euill doers that were hanged This impenitent Thiefe howsoeuer he had escaped long in a course of sinne at last comes to shame and to a miserable end And indeed God hath ioyned these two together Sinne and shame and will in this example teach all men vnto the end of the world That Sinne and shame are companions Doct. 2 and go not farre asunder Sinne and shame go together Howsoeuer a sinner for a time may thriue and prosper in a course of sinning yet this is but for a time the Lord at last will ouertake them with his iudgements Howsoeuer a wicked man may prolong his life in wickednesse Eccl. 7.15 yet destruction at length shall ouertake the sinner Sinne and the punishment of sinne are inseparable companions if the one go before the other will follow after The Lord threatned Adam Gen. 2.17 that if he transgressed the commandement he should dye the death As God had a time to threaten he found a time to execute the punishment We may see this in Cain Gen. 4.7 If thou doest well saith the Lord shalt thou not be rewarded If thou dost euill sinne lyeth at thy doore The old world that lay weltering in all manner of abhominations the Lord at last remembred them with a iudgement from aboue Gen. 19 5. The like of Sodome and Gomorha The people in the wildernesse murmured against Moses and Aaron Numb 21.5 6. the Lord therefore sent fierie Serpents and Scorpions amongst them Yea Gods Church and people themselues when they haue sinned against God the Lord hath visited their iniquities with the rod and their sinnes with scourges Dauid numbred the people in the pride of his heart 1. Sam. 24. God meetes with Dauid in the same in weakening the number of them 1. Sam. 12. So are Dauids sinnes of adultery and murther punished with seuerall punishments from the Almightie But why should I spend time in so cleare a truth God hath sent his Iudgements vpon men Angels kingdomes and commonwealths houses and families persons and places all haue tasted of the Lords rodde when once they haue sinned against him And this proceeds First of all from that holinesse Reas 1 that is in God who is indeed holinesse it selfe and therefore cannot but punish sin that is so opposite vnto that pure nature of his the more holy iust and righteous God is the more is he displeased with the sinnes of men and his Iustice calls for vengeance vpon transgressours Though the Lord delighteth not in the punishment of men yet he delighteth in his owne Iustice according to which punishment is due It is not euill in God to punish the wicked for the loue of Iustice but euill in the wicked to deserue punishment for the loue of sin Gen. 18.25 for God forbid but that the Iudge of all the world should do right Secondly it is grounded vpon Reas 2 the prouidence of God he suffereth no disorder to be in the whole vniuerse Now sinne is nothing else but a swaruing from order therefore it is brought into order by punishment The inequalitie and disorder that is in sinne being made equall and orderly thus It is equall and orderly that he that will needs taste of the sweetnesse of sinne against the will of God should be constrained to taste of the bitternesse of punishment against his owne will Aquin. Thirdly in regard of the good of Gods Church it is necessarie Reas 3 that God should thus punish sin for otherwise if God did not cut off and restraine offenders in a course of sinning by his iustice men would liue like Beasts Lyons Wolues and Tygers Yea these ravenous Beasts would not make more hauock then wicked men Exo. 14.25 if God had not met with Pharaoh what had become of Israel if God had not met with Haman Hest 7 6. what had become of the Iewes But wee see that wicked men doe not alwayes come to shame for their sins here in this life Obiect It is their greatest punishment not to be punished Nihil est infoelicius fâ—â—licitate peccantium c. Aug. Secondly wicked men are punished whilest they are spared for what greater punishment then to bee giuen ouer to their owne hearts lusts Thirdly it is a signe that God reserues such for a more fearefull punishment after death Seeing then that shame doth Vse 1 thus accompany sin as an inseparable companion howsoeuer God many times suffereth long This sheweth in the first place the lamentable estate of all wicked and impenitent sinners who lye in sin and wallow in all manner of vngodlinesse their condemnation doth not sleepe Howsoeuer the wicked now are secure and put from them the thoughts of sin the punishment due for the same yet so long as the sinner stands guiltie of sinne before the Lord there is a most certaine expectation of iudgement Indeed such is that euill disposition in the heart of man that as Solomon saith Because sentence against an euill worke is not presently executed Eccl. 8.11 therefore the heart of the Sons of men is fully set in them to doe euill But what followeth ver 12. though a sinner doe euill an hundred times and his dayes be prolonged c. it shall not be well with the wicked And againe Woe to the wicked Esa 3.11 it shall bee ill with him for the reward of his hands shall bee giuen him There is nothing more certaine then punishment to the sinner Secondly this may bee a loud Vse 2 call vnto vs all vnto repentance for those former sinnes we haue commmitted Sithence sin is so displeasing vnto God and draws after it such a tayle of iudgments And that wee take notice of his patience and long-suffering towards vs who hath spared vs so long a time Indeed if sinne were an indifferent thing with God that he were neither pleased nor displeased with vs for the same then to repent or not to repent were a thing likewise indifferent But sithence sinne brings with it shame and punishment it is time for vs to looke about vs and let vs take heede of securitie and labour to please God with reuerence and feare For our God is a consuming fire Rom. 12.29 Vse 3 Thirdly as this may terrifie all wicked and vngodly men to consider the most vndoubted certaintie of Gods wrath and vengeance against sin so it may minister matter of comfort vnto the godly for their reward is likewise with the Lord and their recompence with their God For can the Lord be more iealous of his iustice then hee is of his mercy will hee pay tribulation and anguish to euery soul that doth euil and shall the labours of his servants in his seruice be in vaine it is farre from the iudge of all the world to doe vniustly Say ye saith the Lord by his Prophet to the righteous Esay 3.10 it shall be well with him
thrice happy is he that sinneth least next he that returneth home soonest but most wofull is the estate of him that comes once to be hardned in sinne that with Ieroboam hath sold himselfe to worke wickednesse in the sight of the Lord. Vse 1 Seeing then that wee see thus the cursed nature of sinne and the miserable condition of the wicked that when they begin once to fall away from God they haue no stay of themselues but proceed from euill to worse and from one degree of sinne vnto another vntill at last there be no remedie Oh how may this awaken euery wicked and vngodly man and woman to consider that when a man beginneth once to leaue God God leaueth him and when God once forsaketh a man the deuill takes possession of the heart of such a one This appeares in Cain Pharaoh Saul Iudas c. if we should trace these mens fallings off from God step by steppe wee shall see from what small beginnings sinne tooke root in them and being so entertained increased in them daily more and more God more and more forsaking them their corruptions daily more and more increasing and at last breaking out into open rebellion against God and open desperation against their owne souls Oh the misery of a sinner thus forsaken of God! Oh the misery of that soule that once comes to bee remorslesse in sinne Poore soules these are in misery and see it not are vnder Gods wrath and regard it not Lay before these their misery in regard of sinne beseech them with teares exhort them by the tender mercies of God threaten against them the iudgements of the Law offer vnto them the promises of the Gospell intreat them by the death of Christ and the warmest bloud that issued from his blessed side All these things wil no way affect them nor any whit moue them but as Iob speaketh of the Leuiathan His heart is harder then the neather milstone that is the state of those whom God hath once left to hardnesse of heart and giuen vp to reprobate sense whose heart doth not quake and tremble to consider these things Vse 2 Secondly the consideration hereof should admonish euery man and euery woman and euery mothers childe amongst vs to take heed of sinne and to dread it as we would dread a Serpent or a Cockatrice and that in regard of the deceitfulnesse of sinne which if it haue any entertainment it will waite on thee like a Catchpole dogge thee vp and downe like a Sergeant and follow thee like thy owne shadow thou canst not shake it off when thou wouldest this the godly haue found most true by wofull experience in themselues how hard a thing it hath beene to ouercome any sinne that hath beene entertained with them any time if it be but some idle oath or vnsauorie speech that they haue vsed how hard a thing is it to leaue it Which shewes how wonderfully such men deceiue their owne soules that will seeme to stint themselues in sinning as if they had power in themselues to leaue sinne at their pleasure These very thoughts shew that thou art in bondage vnder some corruptions and art in the power of Sathan and so in danger of destruction So then we must destroy sinne whilest it is an egge and smother it in the first conception as we destroy the young whelpes of the prey For as the Apostle shewes Lust conceiued brings forth sinne and sinne when it is finished it brings forth death Wherein the holy Ghost teacheth vs how dangerous a thing it is to giue the least entertainment vnto sinne it is like a Bird called the Lapwhing which is no sooner hatched but it runnes abroad And indeed sinne is much easier kept out then cast out It shall then be our wisedome to heed our selues betimes and euer to looke to our watch that we may preuent sinne euen at the first motions and occasions thereof an high point of heauenly wisedome Text. Rayled on him Sinfull and wretched was the life of this man and cursed and wretched was his death not onely in respect of the nature of his death which t is true was a cursed death to be crucified Deu. 21.23 But also in regard of his fearefull end that he made that hee should dye thus blaspheming of Christ But it is not to be wondered at for it was answerable vnto his life And herein will teach vs. What a dangerous thing it is Doct. 3 to liue wickedly A sinfull life hath commonly a cursed death for commonly as the life is so is the death a good life a good death an euill life commonly an euill death Here is a wofull end and a fearefull spectacle of a wretched life as his life was voyde of grace so was his death voide of comfort his life was wretched his death was damnable And this was not onely in respect of his body but also in regard of his soule the which no doubt went from the Crosse to Hell Act. 1.25 as it was said of Iudas that He went to his owne place that is to hell And indeed the Scriptures affoord vs diuers examples of wicked and vngodly men such who as their liues haue beene wretched and sinfull so haue died wretched and miserable deaths Pharaoh a sworne enemy to Gods Church and people Ex. 14.25 what a fearfull end came hee vnto with his people being ouerwhelmed in the sea Hest 5.6.7 and there perished Haman a great Fauourite vnder the Persian king an enemy to Gods Church and people came himselfe to dye that death hee had prepared for Mordecai and fell himselfe into the same pit he had made for others Thus do wee reade of Gods heauy iudgement vpon Balshazzar Dan. 5.5 the king of Babylon at his royotous feast abusing the holy vessels of the Temple prophanely the Lord at the same time ouertooke him with his iudgements The like of Ahab and Iesabel the story makes mention of their fearefull ends 1 Reg. 21. the very dogs did eate Iesabel that bloudy and butcherly Queene that had murthered so many of the Lords Prophets The like we reade of Saul that hauing in his life time persecuted Dauid at last fell vpon his owne sword The like of Herod that was deuoured with lice Of Iudas that in the dayes of our Sauiour Christ had played the close and cunning hypocrite what a fearefull end came that wretch vnto at last the Text saith He hanged himselfe Mat. 27.5 perceiuing at last what a horrible sinne he had committed in betraying the Lord of life he iudged himselfe vnworthy of life Now as his life was wicked his death was wretched for besides that hee made away himselfe and so became the cursed instrument of his owne death The Lord shewed a strange token vpon him at his death Act. 1.18 for when he was hanged He burst asunder in the middest and all his bowels gushed out There is a Tradition that saith that when Iudas
behaued themselues as men in desperation T is true Resp this hath beene the case and so may bee of the most holy and sanctified seruants of Christ and yet this concludeth not that their deaths must needs therefore be miserable For such may be the nature of the disease as the Strangury Colique burning Feauer and the like that may cause this distemper in the best Now they are but the words of distemper and not spoken out of reason or iudgement neither will the Lord impute them vnto his seruants Rom. 11.1 For will God cast away his people God forbid Neither can mans changeable tongue alter Gods vnchangeable decree Or at the most such distempered words vttered by the godly at last are but forced through some violent temptation of Sathan which the diuell shall answer for and not the godly either conclude the want of loue to God or deliberate purpose to sinne but rather humane frailty which shall not hinder true happinesse On him Vse 3 That is on Christ On whom hee rayled not on his fellow that was a Malefactour with himselfe no they were as Simeon and Leui brethren in iniquitie But vpon the most innocent the Lord Iesus Christ himselfe Herein teaching vs That none are more obnoxious Doct. 1 and liable vnto disgrace and reproach then the godly are None more liable to disgrace then the Godly are yea the better the Christian the more subiect to the reproach of wicked men Let no man then that is religious and godly indeed thinke that he can escape the mockeries and derisions of the wicked it is the portion of the Lord Iesus Christ himselfe he vndergoeth this at the hands of sinners yet doth patiently beare it This was Dauids case Psal 21.7 All they that see me laugh me to scorne They shoot out the lip they shake the head saying he trusted in God Psal 69.12 c. And againe They that sate in the gate spake against me and the drunkards made songs of me Iob 30.1 This was Iobs case They that are younger then I mocke me This was the case of the Prophet Esay Isa 8.18 Behold I and the children whom the Lord hath giuen me are for signes and for wonders in Israel Thus complaineth the Prophet Ieremy Ier. 20.7 I am a derision daily euery one mocketh me And this was the complaint of the Apostles of Christ We are made a spectacle vnto the world 1. Cor. 4.9.13 to Angels and to men being defamed we intreat we are made as the filth of the world and are the of-scouring of all things vnto this day And in the Catalogue of those worthies the Apostle makes mention of whom the world was not worthy of this was part of those trials and sufferings they vnderwent for Christs sake Others were tried by cruell mockings and scourgings c. And indeed why should any thinke this strange do but consider First the naturall disposition Reas 1 that is in wicked men who are by nature giuen to hate God and his truth to hate godlinesse yea and all that make profession thereof This was the condition of the Colossians before their calling Col. 1.21 they were enemies vnto God And that which the Apostle Saint Iohn obserueth of cursed Cain is true in some measure of euery wicked man Cain was of that wicked one and slew his brother 1. Ioh. 3.12 and wherefore slew he him because his owne works were euill and his brothers righteous yea the very pietie zeale godlinesse and vnblameable conuersation that is in the righteous is not the least cause wherfore wicked men are so wrathfully displeased with them their owne deeds being euill and they louing darknesse more then light hence is it that they hate the children of the light Ye are chosen out of the world therefore the world hateth you Ioh. 15.19 Whereas If ye were of the world the world would loue her owne Reas 2 Secondly consider againe the malice and policie of Sathan herein who ruleth and raigneth in the children of disobedience who bloweth the coales and by all meanes possible maintained this opposition as knowing that himselfe shall bee the gainer thereby For 1. Hereby wicked men are brought to a greater measure and degree of wickednesse and hardnesse of heart and so hasten their owne destruction 2. By this meanes to breake off if it be possible the weake Christian from this godly course by the manifold crosses and afflictions that Sathan layes in the way of such and by the which many thousands are discouraged 3. At the least to stagger the best in their holy walking that they may not so chearfully go on in their Christian course so constantly and so chearfully as otherwise they might Thirdly the Lord will haue it Reas 3 so that his owne people may be tried Heb. 11.36 Others were tried by mockings c. And thus will the Lord haue the faith patience constancie and obedience of his seruants made manifest vnto others to the praise and glory of his owne grace and the incouragement of others Reu. 2.10 Behold the deuill shall cast some of you into prison that ye may be tried and ye shall haue tribulation ten dayes But be thou faithfull vnto death and I will giue thee a crowne of life Vse 1 Now then seeing this hath beene the state of the Fathers the Prophets Apostles yea the Lord Iesus Christ himselfe to be reuiled and mocked by others we may not thinke it strange if the same befall any of vs. Nay seeing Christ suffered himselfe to bee mocked for our sakes what are we that we should disdaine to be mocked againe for his sake we ought rather with the disciples to reioyce that the Lord should account vs worthy of that honour to suffer for him Acts 5.41 resting assured that Our light afflictions which are but for a moment worketh for vs a farre m re excellent and eternall weight of glory Secondly this may admonish Vse 2 euery childe of God to looke vnto themselues that they suffer not as euill doers for then the shame of the world and the reproaches of the wicked 1. Pet. 2. â—â— yeeld no true comfort For what glory is it saith the Apostle if when ye are buffeted for your faults Vers 20. ye take it patiâ—ently But if when ye do well and suffer for it ye take it patiently this is acceptable with God To suffer wrongfully and to suffer for Christ and his truth sake shall neuer go vnrewarded with God Blessed are ye saith our Sauiour when men reuile you Mâ—t 5.11.12 and persecute you and shall say all manner of euill against you falsly for my Names sake Reioyce and be glad for great is your reward in heauen And to the end we may beare this burden of reproach and disgrace for Christ the more easily consider we How to beare the reproches of the wicked with comfort First the more reproaches thou shalt vndergo by
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
contemned and despised to finde life the particulars whereof now follow in order But whence was this that he is become such a worthy confessor excusing Christ and pleading his cause who so lately before by his sinfull and wretched life had so dishonoured him No question this proceeded from the Lords free grace and mercy shewed vnto him giuing him to see his sins to be humbled for the same and by a liuely faith to lay hold on Christ It was Christ that had first looked on him with the eye of mercy that had in him no merit before he could behold his godhead now at this time vailed and he himselfe so much abased He was by nature in the same estate and condition with the other malefactor guiltie of the same sinne ouertaken with the same punishment and so had perished euerlastingly had not the Lord Iesus of this stone made a sonne of Abraham and framed his heart anew making a difference through grace where there was none by nature for so was it his good pleasure The instruction we may learne Doct. 2 hence then is this All men are alike by nature vntill God make a diâ—ference by grace that by nature there is no difference betwixt Gods children and wicked men vntill the Lord make the difference by grace we are all hewed out of the same rocke that the vildest wretch and cursedst Canibal was that euer breathed vntill the Lord doe frame the heart anew wee are all folded vp in the state of nature and are the children of wrath as well as others Doe but consider what the Scripture speaketh of this particular that we are all by nature the children of wrath Eph. 2.3 Eze. 16. that our father was an Aramite and our mother a Hittite such as wee are indeed without the couenant without God in this world Corrupted with iniquity from the womb Psal 51.7 conceiued of vncleane seed Iob 14.4 yea all the faculties of our soules how are they depraued through this originall corruption Eph. 4.18 The vnderstanding is blinde Hauing their vnderstandings darkened being alienated from the life of God through the ignorance that is in them The will is froward and rebellious Rom. 7.15 what I would that doe I not but what I hate that I doe hauing not so much power to thinke that is good And the same is true of our affections 2. Cor. 3.5 which are likewise disordered being set vpon transitorie things which profit not and altogether auerse from heauenly things inasmuch as the Apostle saith Rom. 3.23 We are depriued of the glory of God Hauing in vs no inclination at all to any thing which is good but rather indeed an inclination to all things that are euill Gen. 6.3 And in this miserable estate and condition doth the Lord finde vs when he is pleased to call vs as we may see in Saul Zacheus Acts 9. Luke 19. Ioh. 7. Mary Magdalene this penitent Thiefe and of all the faithfull it is God Who worketh both the will and the deed Phil. 2.13 and that of his owne good pleasure 1. Cor. 4.7 Who separateth thee saith the Apostle or who causeth thee to differ It is the Lord that makes this difference betwixt vs and wicked men Yea wee shall finde the whole worke of grace of Conuersion and saluation to be wholly attributed vnto him he is the Alpha and Omega the first and the last the beginning and the end that is all in all in the worke of our saluation First Election which is the ground foundation of al grace Election this comes from him Hee hath predestinated vs to bee adopted through Iesus Christ in himselfe Epees 1.5 according to the good pleasure of his will Secondly vocation and a Christian mans effectuall calling Vocation outwardly by the word and inwardly by the Spirit this proceeds likewise from him and his free and vndeserued grace and fauour alone 2. Tim. 1.9 He hath saued vs and called vs with an holy calling Gal. 1.6 Not according to our workes but according to his owne purpose and grace Thirdly Faith is the instrument or the hand Faith by the which we come to lay hold vpon and apply Christ and his righteousnesse vnto our owne soules in particular Heb. 11.6 and without which we cannot please God Now from whence haue we this grace truly to beleeue Ephes 2.8 for By grace ye are saued through faith and that not of your selues it is the gift of God Fourthly Obedience from him alone proceedeth what will what power or abilitie soeuer we haue for any holy duty Ezek. 36.27 28. A new heart saith the Lord will I giue you and a new spirit will I put into you I will take away the stony heart out of your body and I will giue you a heart of flesh I will put my spirit within you and cause you to walke in my statutes Fifthly to haue the Word and Sacrament effectuall vnto vs this comes from him otherwise Paul may plant 1. Cor. 3.6 and Apollo water but all in vaine I haue planted and Apollo watered but God gaue the increase 6 Perseuerance Finally the gift and grace of perseuerance to hold out in our Christian race vnto the end this is likewise from him I will giue them one heart and one way Ie. 32.4.41 that they may feare me for euer I will put my feare in their hearts and they shal not depart from me And That God who hath begun that good worke Phil. 1.6.29 will performe it vntill the day of Iesus Christ So that it is he that is the Alpha and Omega the first and the last that is all in all in the matter of grace and saluation So as we must say with the Church Isa 26.12 O Lord thou hast wrought all our works for vs. And it must needs be thus For Reas 1 First God will haue the whole glory of this worke of our conuersion and saluation and none other That all matter of glorying in our selues might bee taken away and that we might say with the Psalmist Not vnto vs Lord not vnto vs but vnto thy Name giue the praise He will haue the glory of his owne worke and the praise of his owne mercy and will teach vs to go out of our selues and to say with Paul By the grace of God I am that I am Secondly we haue nothing of Reas 2 our owne or within vs that should moue the Lord to elect vs vnto life or to adopt vs as sonnes wee are miserable orphans and haue naught else to plead vnto God to commiserate our misery we are beggers and destitute of all good things Our penury is such as that we are faine to begge at his hands Our daily bread he oweth vs naught and they are but his owne gifts and graces giuen vnto vs that he crowneth with glory Vse 1 This serues first of all to humble vs
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
other men Vse 2 Secondly this may serue to admonish euery one in the feare of God to make conscience of this duty that we admonish one another and seeke to conuert one another from going astray this is the truest testimonie of loue we can shew to others For indeed no man loueth naturally that doth not loue spiritually for by how much the more excellent the soule is aboue the body by so much the more excellent is the loue to it aboue that of the body And indeed this will be a sound witnesse vnto our hearts of our loue towards others in that wee haue admonished our brethren and sought by all meanes possible to recouer them from their sinfull waies It shall be a pretious balme that shall not breake their heads Neither may these thoughts hinder vs that we haue no hope to preuaile by our admonitions and reprehensions this we are not so much to looke after as the conscionable discharge of our owne duty And thus farre we are sure we shall glorifie God to be witnesses of his word and truth when the wicked in the last day shall be put to silence not being able to plead ignorance or that they had no warning And let vs know that the Spirit of God bloweth where it listeth and the Lord can euen of Lyons Tygers and Cockatrices make at his pleasure to become the sheepe of Christ of Abraham an Idolater he can make the Father of the faithfull of bloudie and barbarous Manasses he can make an humble Conuert and of a persecuting Saul he can make a painfull preaching Paul and of a lewd gracelesse Theefe an holy confessour Let none therefore be discouraged because of the lewdnesse of the person seeing the Lord is able and many times doth call home of the sinfullest of men And last of all this may serue Vse 3 to admonish euery man in the feare of God Heb. 13.22 To suffer the word of exhortation and to labour to keepe vnder all repining thought and euill disposition that is in their hearts which bewray themselues neuer more then when they are admonished or reproued for sinne and doubtlesse Sathan himselfe bloweth the coales knowing that it is an excellent meanes to recouer a sinner out of his power O how hardly is a reproofe digested by a naturall man that hath not the worke of grace in him It is found often true which Solomon saith Reproue a scorner and he will hate thee A sharp reproofe is more hardly digested then the bitterest pill men would not be disturbed in their sinfull courses But if the Lord loue thee he will send thee one faithfull friend or other to reproue thee And surely it is a fearefull thing and a signe that God hath cast off such a soul his care and that hee intends to glorifie himselfe in the destruction of such a one that is suffered to go on in sinne without controllment Let the righteous smite mee friendly saith Dauid and reproue me And well fare that heart that can so willingly suffer a reproofe The sweetest meats are not alwayes the wholesomest neither are the sharpest reproofes worst for the soule Hee is a miserable man that if his neighbour shall tell him of his enemies purpose to kill him should hate him for his paines much more wretched and miserable is the case of that man that being put in minde of the danger of sinne how his soule is like to be made a prey vnto Sathan will requite this warning with displeasure Let vs not bee such spirituall fooles Hee hateth his sonne that spareth the rod Pro. 13.24 saith Salomon The best kindenesse is to smite while there is hope and to reproue betimes ere it bee too late But the other rebuked him Text. Here wee haue a true patterne of a true penitent and looke what affection and disposition is here wrought in the heart of this Penitent towards his fellow the same affection disposition is wrought in some measure in all those to whom the Lord hath vouchsafed the like grace Now his care is manifested towards his fellow in this to bring him if it were possible to the sight of his sins and to repentance for the same And herein will teach vs Doct. 2 That true repentance and conuersion vnto God A true Conuert desires that others may partake of the same grace begets in the heart of a godly man a desire of the like grace towards others There is no one truth more apparent throughout the whole Scriptures then this How Gods people being themselues conuerted and hauing this grace giuen them to repent and beleeue haue endeuored to bring others to the knowledge of the truth likewise Thus the faithfull in the Primitiue time of the Church hauing tasted themselues and seene how gratious the Lord is they prouoke others to imbrace the same grace together with themselues Come say they let vs goe vp to the mountaines of the Lord. Esay 2.3 A true conuert cannot but proclaim the goodnesse of God vnto others Come saith Dauid and I will shew you what God hath done for my soule Psal 66.16 Gods grace is like fire in the bones as saith the Prophet His Word was in my heart as a burning fire shut vp in my bones Ier. 20.9 and I was weary of forbearing and I could not stay Christ forbade the two blinde men in the Gospell that were cured of their blindenesse straightly that they should tell no man but what saith the Text When they were departed Mat. 9.30.31 they spred abroad his fame in all that country They could not for their liues conceale it so Andrew when hee had found Christ hee had no rest till he had acquainted Peter The like wee may see in Philip towards Nathaniel Ioh. 1.41 Verse 45. wee may see this in Dauid who hauing petitioned the Lord in this wise Make mee to heare the voyce of ioy and gladnesse c. Psal 51.12 13. what followeth Then will I teach thy waies vnto the wicked and sinners shall be conuerted vnto thee The woman of Samaria leaues her pot behinde her Io. 4.28 and runs into the town that as shee had receiued Christ she might bring the tidings of ioy to her neighbours to prouoke them also to see and to heare Christ Luk. 5.29 And what might be the reason wherefore Matthew the Publican inuited so many to his house when Christ was to come thither no question he had this good intent therein that they also that came thither might reape some good by Christ Ioâ— 7.37 These are those riuers of waters our Sauiour prophecyed of that should flow from the bellies of true beleeuers euen to the refreshing of the dry and barren hearts of others to cause them to bring forth also the fruits of righteousnesse This will grace doe Wee may see this likewise in Onesimus whom Paul sent backe vnto his Master Philemon with this testimony that howsoeuer in times past that is before
iustly punished The most righteous God hath now iustly ouertaken vs in our sinfull and wretched course of life and now wee reape but the iust reward of our owne workes But this man what euill hath he done he suffereth as an innocent he hath done nothing worthy this cursed death And herein as before we see the admirable fruit of his faith and repentance that now at this time when all mocked Christ Pilate condemneth him Iudas betrayeth him the Disciples forsake him and Peter denyeth him that now at this time he should stick thus to Christ and acknowledge his Deity in the lowest degree of his humiliation this was the fruit of an admirable faith indeed whose example may commend vnto all men a most necessary duty Doct A true Christian must at all times speake for Christ That euery faithfull Christian should bee ready at all times to speake for Christ to stand vp in the defence of the truth and not to suffer his name to bee blasphemed nor his word or truth to be dishonoured And surely the circumstance of time makes much for the commendations of the faith of this man that now that Christ was so vilified contemned despised put to this cruell shamefull ignominious and reproachfull death that in this so low a degree of his humiliation he should acknowledge his God-head and stand vp in the defence thereof This must needs be an admirable fruit of a singular faith This made much for the commendations of the Church of Pergamus that shee held fast Christs Name and denyed not the faith Reu. 2.12.13 Euen where Sathan had his throne So when religion is euery where despised then to loue it with Dauid is a blessing of blessings with Noah to bee vpright and of good conuersation when all flesh had corrupted their wayes Gen. 6. this was praise-worthy with God when idolatry and all manner of superstition and prophanenesse doth abound is maintained graced countenanced then to keepe vp the pure worship of God with Eliah where there could not be found that had not bowed the knee to Baal this must needs shew admirable fortitude Thus must all Gods people doe confesse and professe Christ not onely in prosperous times and in times of prosperity whilest religion is graced and countenanced by authoritie but euen at such times also when it seemeth to be most dangerous It is an easie matter to professe the Gospell in prosperous times whilest wee haue winde and tide with vs but then is the truth of our profession manifested in times of aduersitie The field proueth the Souldier the Marriners skill is best seene in a tempest so is the truth of a Christian profession in the times of the hottest persecution Mat. 24. And hence is it that our Sauiour doth acquaint his Disciples aforehand of those troubles that should happen vnto them to the end they should not giue backe but confesse him to the end And how resolute the Apostles were this way we may see afterwards who being conuented before the Councell and commanded to Preach no more in the name of Iesus answered thus Whether it bee right in the sight of God Acts 4.18.19 to hearken vntâ— you more then vnto God iudgâ— ye So Paul when Agabus â—hrough the spirit of prophecâ— had told him of the troubles that should befall him at Ieruâ—alem his friends began to disswade him from going vp thither to the intent he might escape that danger but behold that godly resolution of that holy seruant of God Act. 21.13 What doe yee weeping and breaking my heart I am ready not to be bound onely but also to dye at Ierusalem for the Name of the Lord Iesus We may see this againe in those three worthies mentioned in Daniel who held out the light of their holy profession Dan. 3. not onely when they were in fauour with the King but euen at that time also when the furnace was making ready to consume them This was also the godly resolution and practise of Daniel himselfe not to shrinke backe but to goâ— on in his godly course euen to the extreme hazard of his owne life And for this wee haue a cloud of testimonies by the Aposâ—le vnto the Hebrewes of whom hâ— speaketh thus Some were racked some tormented and afflicted Heb. 11.35 not accepting deliuerance that they might obtain a better resurrection And this is obserued to haue been the great weakenesse of the Apostle Peter Mat. 26.70 that when Christ was apprehended hee being in the High Priests Hall should so shamefully deny Christ and that at the voyce of a silly Girle And of Nichodemus Ioh. 3 that howsoeuer he had a great loue to Christ yet was ouer-awed by the Iewes that he durst not come to Christ in the day time but in the night whereas true faith surmounts all the difficulties of this life rests only vpon Gods promises and is content to follow Christ euen to the top of Mount Caluary there to suffer with him And great reason For first this argueth Christian Reas 1 courage and resolution an excellent ornament in a Christian and that such a one is mortified vnto the world in as much as hee is content to hazard all and to part with all rather then to lose Christ And indeed the Christian herein can sustaine no losse but great aduantage Hee that loseth his life saith Christ for my sake Mat. 10.32 shall finde it and againe whosoeuer shall confesse me before men him will I confes also before my Father which is in heauen but whosoeuer shal deny me before men him also will I deny before my Father which is in heaueÌ„ Reas 2 Secondly this is it that distinguisheth betweene the true Christian and the carnall professor the former is not ashamed of Christ but continueth with him in temptations Luk. 22.28 Mat. 13. the other in time of temptation falleth away Many could be content to follow Christ with Zebedeus sons so long as Christ hath any temporall honour to giue but to pledge Christ in the bitter cup of affliction to take vp his Crosse and to follow him this proues a hard saying who can beare it Vse 1 This shewes then first of all the diuelish policy of those that would bee Christians and make profession of religion yet thinke it wisedome to sleepe in a whole skin In peaceable times they will seeme very forward and zealous professors but when any trouble shall arise for the truths sake most shamefully pull in their heads againe Many such cold friends hath Christ and his truth now a dayes like Ioseph of Arimathea Ioh. 19 38 who was one of Christs Disciples but hee carried his religion secretly and couertly for feare of the Iewes And as the Parents of the blinde man Io. 9. to whom Christ had giuen sight he durst not confesse all that hee knew of Christ he was ouer-awed likewise by the Iewes And thus is it with many a man the feare of their
The Lord declared by his Prophet how detestable the sacrifices of the people were vnto him Isa 1.14 My soule hateth your new Moones and your appointed feasts c. What then must they obserue these solemne feasts no more because the Lord hated them No. What then Take away the euill of your doings from before my eyes Vers 16. Repentance will remoue the cloud and that partition wall that is betwixt God and vs and giue our prayers accesse before him Secondly this shewes the misery Vse 2 of those who trust onely to their prayers and other good deeds as they say to pacifie Gods wrath to escape the vengeance to come and to make amends for all their euill wayes Though in the meane time their consciences are defiled their conuersations are sinfull and which is worst of all their hearts are no way humbled for the same Poore soules doe they thinke the Lord will be beguiled thus Thinke they that the Lord is driuen to such a necessitie that either he must take their seruice or not to bee serued at all No no the Lord hath Angels and Saints to doe him seruice though thou serue but for his iustice vpon whom he may glorifie himselfe in thy euerlasting confusion and so will the Lord be glorified by the wicked at last Vse 3 Thirdly this may serue to admonish vs all in the feare of God that as we desire to bee heard in prayer and to auoid this fearefull curse to haue our prayers turned into sinne that wee lay a good foundation with this Penitent here By confessing our sinnes vnto God by giuing good testimonie of our vnfained sorrow and repentance for them with a godly resolution of newnesse of life That wee first wash our hands and so come to his Altar For if wee regard wickednesse in our hearts the Lord will not heare vs. Sinne stoppeth Gods eares that he cannot heare and is that cloud that hindereth the accesse of them into his presence Now what can be more vncomfortable vnto the soule of man then this Not to be heard in misery when Sathan shall tempt vs sinne disquiet vs troubles oppresse vs death affright vs what is now the last refuge of a poore soule but to flie vnto God by prayer Now alas when our prayers shall become abhominable and turned into sinne who is then able to put to silence the voice of desperation And on the contrary part what can bee more comfortable then when troubles and miseries shall come sicknesse and death it selfe shall approach that we may haue free accesse vnto the throne of grace there to powre out our soules into his bosome The very thoughts hereof comforted Dauid ouer all his sorrowes I shall saith he finde trouble and heauinesse but I will call vpon the Name of the Lord O Lord I beseech thee deliuer my soule Vse 4 And last of all this may teach vs how to esteeme of godly and righteous men howsoeuer the world esteemeth of such doubtlesse they are in high esteeme with God they are the Lords Fauourites they are seldome or neuer denyed in their suites vnto God they haue euer accesse into the presence chamber of the Almightie they preuaile for themselues and others being in grace and fauour Surely howsoeuer the world doth iudge and esteeme of Gods people there is not a wicked man liuing but fareth the better euery day for their sake They are they that with Moses and Aaron are euer and anon readie to stand in the gap to turne away the Lords wrathfull indignation against a Land and people Thus much for the generall Instruction Lord remember me when thou commest c. Text. The next thing we are to obserue is the Prayer it selfe Lord remember me c. Though faith which is the life of the soule be hidden in it selfe yet it is perceiued by the fruites thereof As we see the naturall life is a secret in nature yet perceiued by the Symptomes of life such as are motion breathing c. And as the sappe in the root is secret yet perceiued by the blossomes and fruite that the same sends forth Euen so is that spirituall life in the soule made manifest by the blessed fruites and effects thereof such as are affiance in God prayer c. The faith of the Penitent admirable in two respects Now the faith of this Penitent is admirable in two respects First in respect of the things beleeued Secondly in respect of the circumstances thereunto belonging which makes the same so much the more admirable The things he professeth here to beleeue touching Christ are 1 That he is a Lord. 2 That he is a King howbeit that his kingdome be not of this world but spirituall in the hearts of men Secondly the circumstances thereto belonging serue much to commend the excellency thereof 1 In respect of the Petitioner First in respect of the Petitioner such a one that had not beene brought vp in the schoole of Christ but rather in a den of theeues hauing none to instruct him hauing not heard Christs heauenly doctrine nor seene those glorious miracles that hee wrought and yet notwithstanding to acknowledge him thus to be a Lord and a King this serues greatly for the commendations of his faith Secondly 2 In respect of the Petitioned in respect of the Petitioned and that is Christ now at this time so much abased despised forsaken yea of his owne Disciples themselues Now there is no healing of the sicke no giuing sight to the blinde no raising vp of the dead At this time I say to acknowledge Christs Deity and to seeke at his hands for a kingdome must needs shew his faith to be admirable Lord Christ a Lord two wayes The first title that hee here assigneth vnto Christ is he calleth him Lord. Now Christ is a Lord 1 In himselfe 2 In his relation to vs. 1 In himself Ioh. 1.3 Heb. 1.3 First in himselfe and so is hee Lord ouer all blessed for euer Both in respect that he giueth essence and being vnto all things sustaining all things by his Almighty power As also for that he is the Soueraigne Lord of all Luke 2.11 Acts 10.36 and therefore called Lord of the Angels much more of all other inferiour creatures Yea the title of Soueraigntie to be called Lord is so proper vnto Christ as that many times in the Scriptures he is called by no other name As that of the Apostle Saint Paul God hath raised vp the Lord 1 Cor. 6.14 1 Cor. 12.3 and no man can say that Iesus is the Lord but by the holy Ghost and againe 1 Cor 8.6 Vnto vs there is but one God which is the Father in whom are all things and one Lord Iesus Christ Yea this is that title which Christ doth assume and take vnto himselfe as a proper name by the which he will be knowne of vs. Ye call me Lord and Master Ioh. 13.13 and ye say well I am so Now
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
all kinde of wickednesse for what should restraine them when the feare of God is wanting By a Prosopopeia the Prophet Dauid bringeth in the transgressions of the wicked speaking thus Psal 36.1 The transgression of the wicked saith within my heart that there is no feare of God before their eyes The open prophanenesse of wicked men seemed to proclaime this openly in the eares of the Prophet that such bade defiance to al godlinesse and wanting the feare of God we may see the further behauiour of such in the latter part of that Psalme So Paul hauing reckoned vp a bedroll of many horrible sinnes he addeth this as the cause of all The feare of God is not before their eyes Rom. 3.18 Gen. 20.11 Abraham knew this full well when he caused Sarah to say she was his sister that the men of Gerar would not care to commit any sinne Why Because the feare of God was not in that place And what may bee the reason that at this day men breake out Hos 4.2 as the Prophet speaketh into lying killing whoring c. The reason is plaine the feare of God is wanting On the contrary where the true feare of God is it will sence a man from sinne Ioseph confirmed the timorous hearts of his brethren that they should feare no euill at his hands why Gen. 42.18 I feare God saith hee Gen. 39.10 this was it that fenced the heart of Ioseph against the allurements of his adulterous Mistresse This kept the Midwiues of Egypt from laying hands vpon the Infants of the Hebrewes the Text saith The Midwiues feared God Exod. 1.17 And The feare of God saith Solomon is to depart from euill This maketh a man to liue alwayes in Gods presence to be the same before God that he is before men and to be the same before all men that he is before some to be the same in the darknesse that he is in the light and to be the same in the night that he is in the day And hence is it that the Lord himselfe doth so earnestly wish for this thing in his people O that there were such an heart in them Deut. 5.29 that they would feare mee alwayes c. as the onely thing that keepeth the heart vpright with him and fenceth the same against all sinne Whereas when this feare of God is wanting such a one is fit for any sinne lyes open to euery assault of Sathan and cannot escape euill Reas And the reason hereof is taken from the nature of Gods feare it is the most excellent Antidote against sinne and causeth Gods children to be loath to offend not so much for feare of punishment as for loue they beare vnto God Quest 1 But what manner of feare is this that is so vsefull in the life of a Christian to keepe the heart vpright with God There is I confesse Ans a twofold feare the filiall and sonne-like feare which is found onely in the godly and the seruile and slauish feare to feare God onely for his iudgements and this is most vsually seene in the wicked It is that sonne-like feare that we here speake of whereby Gods children feare God as a louing and dutifull childe his father not so much for feare of the rodde and punishmēt if he offend as of loue as being fearfull to offend so good and so louing a father Whereas that seruile and slauish feare that is in wicked men lookes onely to the punishment as the gally-slaue to the whip and that many times doth terrifie him as for sinne it selfe it doth no whit trouble him nay as Solomon saith It is a pastime to the foole to do wickedly Quest 2 But may not Gods children abstaine from sinne for feare of Gods wrath and for punishment sake Answ I answer the spirit of bondage and of feare hath its worke in the hearts of all the godly especially at the first when they begin to conuert and to turne vnto God And this is compared to a needle that maketh way for the threed to follow And thus haue the godly at first feared God euen for his iudgements sake as Paul testifieth when he saith Rom. 8.15 Ye haue not receiued the spirit of bondage to feare againe Wherein is implyed that there is a time wherein the children of God feare God for his iudgements but now saith he Ye haue receiued the spirit of Adoption whereby ye cry Abba Father and that is the spirit of freedome and of boldnesse So that the child of God is not alwayes held vnder that slauish feare but commeth at last to feare God out of loue to him and abstaineth from sinne not so much for punishment sake as for the detestation hee beareth to it and because it offendeth so good and so gratious a God Yea though there were no hell at all to punish sinne yet would hee not willingly commit sin out of that awfull respect hee beareth to so good a God and louing Father in Iesus Christ Now because this loue is not perfect in the childe of God neither any other grace whilest wee liue here there will be still a remnant of seruile feare remaining euen in the best as Iob saith Punishment was fearefull vnto him Iob 31.23 Neither are they exempted from all feare of Gods iudgements in as much as the remembrance hereof is an excellent preseruatiue against sinne Psal 119.120 So Dauid My flesh trembleth for feare of thee and I am afraid of thy iudgements Dauid had in him a sonne-like feare of God fearing him out of loue yet in the second place he stood in awe of his iudgements Vse 1 This serues then first of al to discouer vnto vs in what a wretched and miserable estate and condition such men are in that haue not the feare of God before their eies behold we the state of such in this impenitent Thiefe such men must needs runne headlong into all manner of abhominations for alas what should restraine them when the feare of God is wanting Marke the Apostle Rom. 3.12 13 14 15. Their throat is an open sepulchre with their tongues they haue vsed deceit the poyson of Aspes is vnder their lips whose mouth is full of cursing and bitternesse their feet are swift to shed bloud destruction and misery is in their wayes and the way of peace they haue not knowne But what might bee the reason of all these vile and filthy abhominations the Apostle subioynes There is no feare of God before their eyes Abraham knew this when hee caused Sarah his wife to dissemble and to say shee was his Sister and therefore wofull and miserable is the estate and condition of such whom the Lord hath thus giuen ouer to themselues and to their owne hearts lust and want this holy feare to preserue them Secondly this may serue to admonish Vse 2 vs euery one that as wee desire to be free from those grosse and grieuous inormities of the times that wee
labour to get our hearts seasoned with the feare of God that we may truely say The Lord is our feare Esay 8.13 our dread This will fence vs from sinne and arme vs against euery euill way such are freed from those vile abhominations wherewith the liues of all wicked men for the most part are tainted withall Yea the feare of God is such an excellent thing that all the duties wee owe vnto God Eccl. 12.13 are comprehended therein Let vs heare the end of all saith Salomon feare God and keepe his Commandements for this is the whole duty of man 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