A PATTERN OF FREE GRACE.; OR, The exceeding Riches of the Free Grace and Mercy of God in Christ, to Believing and Repenting Sinners. By the example of that admirable Convert, or rather miraculous mirror of God's wonderful Love and Mercy, in saving the Repenting Thief on the Cross. Wherein is excellently handled the Doctrine of true Repentance; the exceeding Sinfulness of Sin; with the desperate danger of final Impenitency; with the certainty of Salvation to repenting Sinners by Christ. By that Godly and Faithful Servant of Christ and his Church, Samuel Smith, Minister of the Gospel, and Author of The Great Assize, and David's Repentance. Rom. 9.18. He hath mercy on whom he will have mercy; and whom he will he hardeneth. London, Printed for John Andrews, at the White Lion near Pie-corner, 1658. Courteous Reader, BE pleased to take notice that there are five other godly Treatises extant of this pious Authors: viz. The Great Assize. David's Repentance. David's blessed Man. Moses Prayers. And The Practice of Godliness, The Christian duty. An excellent Book likewise called The Silver Watchbell. Also a most pious and comfortable Treatise, entitled; The Everlasting Joys of Heaven, or, The blessed Life of a Christian in Grace here, and in Glory hereafter: very seasonable for these times. Also an excellent Sermon, called Christ's first Sermon, or, the Necessity, Duty, and Practice of Repentance, opened and applied: a very godly Book, and is but three pence price. There are likewise seven other small Books, all of them very godly, and very comfortable for thy soul. One is entitled, The Charitable Christian. Another, The Plain Man's Path way to Heaven, directing ever one how they may be The third, The Devil's disease; or, the sin of Pride arraigned and condemned. The fourth, The dreadful Character of a Drunkard. The fifth, The Black Book of Conscience: or, God's High Court of Justice in the Soul. The sixth, The Father's last Blessing. The seventh, Doomsday at hand. All very necessary for these licentious times. Each of them being but of two pence price: and are to be sold by John Andrews, at the White Lion near Pie-corner. THE ADMIRABLE CONVERT. Luk. 23. vers. 39.40. etc. ANd one of the evil doers, which were hanged, railed on him, saying, If thou be Christ, save thyself & us. But the other answering rebuked him, saying, Dost thou not fear God, seeing thou art in the same condemnation? We indeed are justly here, for we receive the due reward of our deeds, but this man hath done nothing amiss. And he said unto jesus, Lord remember me when thou comest into thy kingdom. And jesus said unto him, Verily I say unto thee, to day shalt thou be with me in Paradise. OF all Doctrines to be preached, none more necessary than the Doctrine of true Repentance; which as it is most necessary to life and salvation, as our Saviour witnesseth, saying, Luk. 13.5. Except ye repent, ye shall all perish; So never more neglected, then in these times, wherein too many of Israel's Watchmen bend themselves, not to serve to the edification of the faith of the Church, as to disturb the peace thereof, wherein the malice and policy of Satan, in the purest Churches, to corrupt the purity of doctrine, hath been ever seen. But to leave such as weary themselves and Hearers with knotty questions, tending rather to strife then edification, therein many times to get a name of profundity, they lead their people rather into a labyrinth, then work them to true piety. It is the Doctrine of true repentance we have now in hand; and herein of that Admirable Convert, or that Mirror of God's mercy, the Thief on the Cross; whose example as it is full of consolation unto the godly, so no one example of God's mercy in the whole Scripture more abused by wicked and licentious men. Before we come to these particulars, it will not be amiss that we first cast our eyes upon the Lord jesus Christ himself, who as the Prophet Isaiah saith, Is●. 53.12. was numbered with transgressors. And as Saint Luke observeth in this Chapter: Vers. 32. There were also two other malefactors led with him to be put to death. Verse 33. And when they were come to the place which is called Caluary, there they crucified him, and the Malefactors, etc. There were four kinds of death in use amongst the jews, The four kinds of death in use among the jews. as capital punishments for capital offences. First, stoning, a kind of death commonly inflicted upon Blasphemers, Stoning, Levit. 24.14. Deut. 17.7. and Idolaters, where the hand of the witness was first to be upon him. Secondly, Beheading. Beheading Thirdly, Burning. Fourthly, Strangling, Burning. Deu. 21.22 which punishment was afterwards changed by the Romans into crucifying; Crucifying Deu. 21.23. which kind of death was above the rest full of pain, ignominy, and reproach; and therefore reserved for grand Malefactors. The manner whereof was this: The body was to hang on the tree till night, and before the Sun was set, the same was to be taken down and buried. This kind of death was branded with a curse by God himself: He that is hanged, is accursed of God. And for the nature of this kind of death, without all question it was performed with much torture and pain, the Arms being stretched out, and fastened unto the tree, with nails which pierced both hands and feet; in which miserable torture and pain, the crucified was to remain and abide till death. And if it should be inquired why the jews did so earnestly urge Pilate that Christ might be crucified, no question it was done (in respect of them) because this kind of death was the most ignominious, bitter, and reproachful, such was their malice against Christ. And herein something would be observed concerning 1. The jews inflicting. 2. Christ suffering. 3. The nature of the death, crucifying. Doct. 1 First of all, The malice of the wicked great against Christ and his members. in these jews we may take notice of the implacable rage and malice that is in wicked and men against Christ and his members. No wild beast is more savage and cruel then wicked men are, yea and that against the most innocent. Here is Christ jesus himself, the Object, Abject, and Subject, of the malice of merciless men, who thought they could never show cruelty enough upon Christ. Of them it may truly be said, Destruction and calamity are in their ways, and the way of peace they have not known. And hence is it that in the Scripture, wicked men are resembled unto Lions, Bears, Wolves, Foxes, and Beasts, Mat. 7.15. Cant. 2.2. The. 3.2. Pro. 12.10 2. King. 8.11. yea such kind of beasts as are of a cruel and devouring nature: yea as Solomon saith, The very mercies of the wicked are cruel. What a greeting was there betwixt Elisha and Hazael; the very sight of Hazael caused the man of God to weep, foreseeing the cruelty that he would exercise upon the people of Israel: Their young men (saith he) will't thou slay with the sword, and rip up the mothers with child, and dash their children against the stones. We may see this in Pharaoh, Exod. 2. Mat. 2. in Herod, in Haman, who regarded none, neither age nor sex: besides the woeful experience of the truth hereof, the godly daily find in the world. Neither is this a thing to be wondered at; Reas. 1 for consider by what spirit such are led, not by the Spirit of God, which is the spirit of peace and of love: But by the spirit of Satan, 1. Pet. 5.8. who is full of malice, and hunteth still after blood, going about continually seeking whom he may devour; who is compared in the Scripture to a Lion, Reu. 12. Dragon, and old Serpent, and a Murderer from the beginning. Now it is Satan himself that worketh in the wicked, he bloweth the coals, and wicked men are but his Instruments to serve his turn. As also in respect of the Godly themselves, Reas. 2 because they run not with the wicked into the same excess of riot. Esay. 59.15 Whosoever refraineth from evil, maketh himself a prey. The very piety and holiness of life, that is to be seen in the Godly, is matter for the malice of wicked men to work upon, this bred the quarrel betwixt Cain and his Brother; 1 joh. 3.12 Abel was more righteous than himself, this stirred up Cain against him. Seeing then that there is such an implacable hatred in the wicked against the Righteous; Use 1 Never let us wonder then at the Church's misery, nor the godlies afflictions, for have they not many and mighty enemies that plot and conspire against them. Was not this foretold in the first age of the world, Gen. 3.15. I will put enmity between thee and the woman, and between thy seed and her seed? And was not this again confirmed by Christ himself, now in the last age of the world; Mat. 10.34 I came not to send peace, but the Sword? I am come to set a man at variance against his Father, and the Daughter against the Mother, etc. Never then let us wonder at it, but rather magnify the goodness of our God, that is pleased thus to limit, and bound the malice of the wicked, without whose special providence we could not live amongst them. And indeed it should teach us to be wise as Serpents, Use 2 considering that we live amongst, and have to do with such subtle and malicious enemies. Upon this very ground our Saviour warneth thus, Behold, I send you forth as Lambs amongst Wolves, Mat. 10.16 be ye therefore wise as Serpents, and innocent as Doves. Wisdom and Simplicity is required of all God's people. We are to walk warily every where, and look well unto ourselves that we be not made a prey unto them. And because our enemies are deep in Council, Use 3 prudent in their enterprises, wary in their proceed, politic in preventing, and sudden in the execution of their designs; It shall be our wisdom to fly still unto God, and by earnest prayer desire him to deliver us from wicked and unreasonable men. 2 Thes. 3.2 All our hope and confidence must be in him, 2 Sam. 24.13.14. and let us pray with David, that the Lord would rather take us into his own hand to correct us, and not suffer us to fall into the hands of men, for with him there is mercy. Ps. 103.14 He remembreth whereof we be made, he considereth that we are but dust. And indeed in this hath the Lord heard and answered his people, that howsoever for our sins we have tasted of the Lords Rod, by Famine, Pestilence, strange diseases, unseasonable weather, etc. Yet the Lord hath not made us a prey to malicious and wicked men, whose very mercies are cruel, and whose insatiable thirst, is for the blood of the Saints, which if the Lord should do at any time, which we may justly fear by reason of our sins, we shall then be brought to see a manifest difference betwixt the chastisements of a merciful God and loving Father, and the bloody cruelties of merciless men. Hitherto of the malice of the jews. For the second, Christ an Innocent suffereth here as a Nocent, and dyeth with two grand Malefactors, and that a shameful, ignominious, and reproachful Death. Note we hence. That it may be the portion of faithful men, Doct. 2 Godly men many times suffer as malefactors. yea the best Christians to suffer as Malefactors, here is Christ Numbered with Transgressor's, crucified with two Thiefs. 1 Reg. 22.27. jer. 32.2. Gen. 39 2 Tim. 1.16. So is Micha sent to the prison, jeremy to the Dungeon, Daniel to the den, joseph punished as an Adulterer, Paul imprisoned for preaching the Gospel, and the Baptist beheaded, Mar. 6.27. yea the better the Christian, the more obnoxious and liable to wrongs, & it must needs be so; First, Reas. 1 in regard of that implacable rage and malice that the wicked bear against the Godly. For it was through the envy of the people that Christ was put to death, Mat. 27.18 for they had no just accusation against Christ; How often doth Christ clear his innocency, what evil have I done? and which of you can reprove me of sin? Secondly, Reas. 2 in the judgement of the men of the world the godly are esteemed naught, measuring others by themselves. Thus dealt they with Christ. We have found this man a pestilent Fellow, Luk 23.2. and an enemy to Caesar. But the main ground hereof is this, Reas. 3 because the life and conversation of the Godly is not after the manner of the world; and their wise, their sober, and holy life seems to upbraid and condemn the evil practices of the world. Use 1 Which serves first to condemn that Tenet of the Church of Rome, who will allow no Church but such a Church as is flourishing and visible, and measure the truth of it, by the flourishing light and reputation of Ecclesiastical order, as if Christ hath changed his cognisance, the Cross and the taking up of the Cross, to the Imperious lifting up of the Sceptre, or the Crosiar, now more dreadful than the Sceptre. Secondly, Use 2 let this admonish us to be wary how we censure others, seeing the most innocent have suffered, neither by men's ends here are we to judge of men's estates hereafter. Many say of the Godly in time of affliction, as the jews did of Christ, He trusted in God let him deliver him. Let us see what his religion and forwardness will now avail him; But thus dealeth the Lord many times with the best Christian, whilst a wicked man is suffered to run on to destruction. Thirdly, Use 3 if thou be a Christian and be'st falsely accused even of most heinous crimes, or spitefully entreated with scoffs, and reproaches, esteemed a malefactor; yea and suffer for the same, this may not be grievous unto us, in as much as the same befell our Lord jesus Christ himself in a worse measure and manner than they can befall us. But we ought with much patience to possess our Souls, for that our Brethren, and Master too, have trod the same press before us. And to this end consider further. First that herein we shall be but conformable unto Christ our head, Motives to suffer wrong. who suffered as an evil doer at the hands of the wicked. Secondly, all the disgraces, reproaches and outward miseries that can be laid upon us by the wicked, cannot take away due innocency, nor make us unhappy. I will not part with my innocency until I die, saith job. Thirdly, though we do not deserve such disgraces or reproaches from men, yet the Lord is just in his judgements; and for some secret sin or other, may permit wicked men thus to revile & abuse us; for howsoever we deserve them not with men, we are not innocent before God. Thirdly, for the manner of his death, of all kinds of deaths, now in use amongst the jews, this kind of death was most shameful, painful, and most accursed, to be Crucified. This kind of death was pronounced accursed by God himself. Deut. 21.23. Gal. 3.13. He that is hanged is accursed of God: and so saith the Apostle, He was made a curse for us. Now Christ in the providence of God his Father was to die this accursed death, Doct. 3 Christ died an accursed death. this shameful, painful, and most ignominious death. And herein it is requisite that we should not look so much upon the malice of the jews, of Herod, or of Pilate, of the high-Priest, or of the people, for these all were but the Lords Instruments, to serve his purpose and decree, Act. 4.27.28. as it is said, Herod and Pontius Pilate with the Gentiles and people of Israel, were gathered together for to do whatsoever thy hand and thy council determined before to be done. But why was Christ to die this kind of death above all other? Quest. There are many reasons wherefore Christ was thus to die, Ans. and to suffer this kind of death. First, it was the Decree and Council of God that it should be so. Act. 2.23. Secondly, that herein and hereby it might appear that Christ was the true Messiah, and Saviour that was promised of old, unto the Fathers, for so saith Christ: Io 8.28. When ye have lift up the Son of Man then shall ye know that I am he. Thirdly, that herein and hereby Christ might answer all those Types in the time of the Law, Levit. 10.15. Levit. 7.20 concerning Christ. As namely the Heave offering, which was to be lift up and shaken from the right hand unto the left, signifiing indeed the spreading abroad of Christ's arms on the tree. And that of Isaac laid upon the wood, Gen. 22.10 with the brazen Serpent erected upon a pole, Num. 21.8 all which were lively Types and figures of Christ. Fourthly, that all those several prophecies made before of the Mesiah to come, might have their period and determination in him. viz. They pierced my hands and feet. Ps. 22.17. And again, They shall deliver him to the Gentiles, and they shall mock him, and scourge him, and crucify him. Fiftly, that those consequents of sin, shame, pain, and the curse, might through the sufferings of the Lord jesus be taken away: as indeed they are unto all true believers through Christ. Who hath borne our shame, suffering with two Malefactors. Pain, being racked and disjointed Psal. 22.14. The curse, being hanged on a tree. And thus indeed in all these respects it was expedient that Christ should thus be crucified, and suffer this kind of death, That the Scripture might be fulfiled, Io. 18.32. signifying what death he should die. But especially it was most expedient that Christ should suffer this shameful, ignominious, and cursed death, that so he might bear the curse of the law, and the wrath of God for us, that we might be made Heirs of the blessing: for so saith the Apostle, He was made under the law, Gal. 4.4. Gal. 3.13. that he might redeem them which were under the law, that we might receive the adoption of Sons. Now this curse and malediction of the law hath Christ undergone for us, according to that prophecy of old: Esay 53.4. He bore our infirmities, and carried our sins. He was wounded for our Transgressions, he was broken for our iniquities, he made his soul an offering for sin, the chastisement of our peace was upon him. And thus was Christ made under the law, the law deeming and reputing Christ the Transgressor, and inflicting upon him both in soul and body, the whole curse and malediction of the law. And indeed the wrath of God for the sins of the world lay so heavy upon him as that it pierced his very soul: For had Christ suffered only in body, than had he only overcome a bodily death, & then were our estate most miserable. But our sins having deserved not only a bodily death, but even the second death, the death of body and soul; it was therefore necessary that Christ should satisfy the wrath and justice of his Father for both. And indeed whence was it that when that his bitter death approached, he began to be so sorrowful and heavy? whence was it that he said unto his disciples, My soul is heavy, etc. whence was it that he fell so often upon his face and prayed, Father, if it be possible let this cup pass from me? Whence was it that an Angel was feign to come from heaven to comfort him? Whence was it that he prayed grovelling his face to the earth, when his sweat was drops of blood trickling down to the ground? Whence, I say, was all this, but from those bitter pangs that he felt in his soul; his soul being made an offering for sin? But how could God be just in punishing an innocent for the nocent? Quest. 1 We must consider Christ in his sufferings, not as a debtor, Answ. but as a surety and a pledge betwixt God and us, who had undertaken for us: Therefore he suffered not as guilty in himself, but personating us that were guilty. Now it stands with the course of justice to lay the debtor's action upon the Surety, especially being willing and able to satisfy the same. But Christ's death was short, Quest. 2 and but for a little time, and the sins of mankind deserved an everlasting punishment, how then could this finite death of Christ answer for such an infinite debt? This proceeds from the dignity and worth of the person that doth suffer, Answ. and that is the Lord jesus Christ himself, in respect of his Humanity, which was more than if all mankind unto the end of the world should have suffered the wrath of God in Hell for ever. Seeing then that Christ was thus to undergo this accursed death, Use 1 to free all the elect from the curse of the Law and death: This shows first of all the misery of every wicked man, and impenitent sinner, that is not reconciled unto God in jesus Christ, that hath no part nor portion in Christ's sufferings, against whom the Law is yet in force. To such an impenitent sinner do I speak, whatsoever Christ suffered here, in some sort rests for thee to suffer; thou that art a swearer, drunkard, profane person, that livest yet in thy natural estate, and art not transformed into Christ's death, and by faith made a member of Christ: Thou liest yet in thy sins, art under the curse and malediction of the Law: Christ hath in no wise undertaken for thee, but thou thyself must one day bear the shame, curse, and punishment due for thy sins. Oh the misery of every impenitent sinner! were this duly considered, it would damp all the present pleasures of the wicked, and set them on work to make their peace with God. Secondly, Use 2 seeing Christ must needs undergo so shameful, ignominious, and so cursed a death, and all for the satisfying of God's justice for sin; we may here behold, as in a glass, the cursed nature of sin. If we look upon sin in ourselves, and in those miseries it brings upon us here, we can never sufficiently discover the cursed nature thereof. But when we shall cast our eyes upon the Lord jesus Christ himself, and see him all to be racked and torn, crucified and tormented, agonizing water and blood, yea crying out in the perplexity of his soul, My God, my God, why hast thou forsaken me? This will let us see sin in the ugly face thereof. And last of all, Use 3 seeing that Christ became thus obedient unto the Law, and by his sufferings bore the full curse and malediction of the same, and all to this end, to free us from the curse, who were cast men by the law, and adjudged to death; this may serve for matter of singular comfort and consolation unto the godly: for now whensoever Satan shall accuse them, they may then triumph over Satan, hell, and death, with Saint Paul, Rom. 8.33 Who shall lay any thing to the charge of Gods chosen: It is God that justifieth, who is he that condemneth? It is Christ that died, etc. We have therefore cause to rejoice in the Cross of Christ above all things, and to say with Paul, I desire not to know any thing, but Christ and him crucified. And thus much for Christ's sufferings. Now we come to those two Malefactors that were crucified together with Christ. (39 Text. And one of the Thiefs that were hanged, etc.) Before we come to handle these words, two doubts are to be removed. In Moses Law thest was punished with restitution, Quest. 1 Exod. 22.1 If a man shall steal anoxe, or a sheep, and kill it, or sell it, he shall restore fine oxen for an ox, and four sheep for a sheep. It may then be demanded, How thest amongst the Romans, and so likewise amongst us, comes to be punished with death? This was a judicial Law for a time, Answ. and their country was more fruitful than ours; and therefore were not so much hurt by stealing being rich, as we being poor. Besides our people are more cruel than they were, and therefore more sharper punishments are to be provided. But some conceive that the word in the original is to be understood of such theft as is joined with murder, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so to be understood of day-theeves, or robbers by the way side. But Saint Matthew hath it thus, Quest. 2 The thiefs cast it in his teeth: Mat. 27.44 as if both of them had been against Christ. Answ. This is but More Scripturae, Numerus pro numero: the Scriptures phrase, one number put for another, like that of Saint Matthew, When the disciples saw it, joh. 12.5. that she poured a box of ointment upon his head, they had indignation. Now Saint john saith, that this was but one disciple, judas. Or else it may be answered thus: That both were wicked at the first, and at last one repent and converted, leaving his railing and mocking, and believeth in Christ. VERSE 39 And one of the evil doers which were hanged, railed on him, Text. saying, If thou be Christ, save thyself and us. WE have here first of all the graceless and impenitent Thief, acting his part upon the stage of the Cross. Wherein are observable, 1. The person, (An evil doer.) 2. His behaviour (railed.) 3. On whom, (on Christ.) 4. In what manner. 1. Calling the truth into question, (If thou be Christ.) 2. Scoffingly desiring deliverance from him, (Save thyself and us.) Here we have first of all to behold a graceless, wicked, Person. and impenitent wretch, suffering with Christ, and crucified together with him; howbeit the cause of their deaths was much different. Christ died innocently; this impenitent doth suffer justly for his wickedness: so that though the punishment seemed to be alike, the cause was not alike. Note hence, That not the punishment but the cause maketh a Martyr. Doct. 1 Not the punishment but the cause maketh a Martyr. Non poena sed causa, etc. What though this Impenitent were put to the like public shame, and died that cursed and cruel death that Christ did, he suffered justly for his deserts, and his public punishment and shame was but the stipend of his sin? 1. Pet. 4.15. Let no man (saith Peter) suffer as an evil doer. For what comfort can we have in such kind of sufferings: But when we shall suffer wrongfully, or in the cause, or for the sake of Christ, then may we have comfort. This made those holy servants of Christ, Act. 16.25 Paul and Sylas, to rejoice in prison, and to sing Psalms, as if they had accounted their sufferings their greatest glory and happiness. 'tis true, to be a prisoner is matter of no praise or commendations. But to be a prisoner of jesus Christ, or for Christ, this is it that wipes away the stain and blot. And hence is it that the Apostle Paul often mentioneth the cause of his sufferings, as his sufferings: Ephes. 3.1. Phil. 1. Paul a prisoner of jesus Christ, or for jesus Christ: because it was for Christ's lake that he suffered. Thus we read that joseph lay bound in prison, Gen. 39.20 with the rest of the King's prisoners, howbeit the causes were not alike. Gen 40.3. So joseph again with Pharaohs Baker and Butler was cast into the same prison, howbeit joseph falsely accused by his adulterous Mistress: The other suffer justly for their deserts. Though I give my body to the fire, 1. Cor. 13 saith the Apostle, that I burn, and have not love, it profiteth one nothing. It is not the pains of martyrdom, nor all the torments in the world that will make a Martyr, if we suffer as evil doers, and not for well doing. And it it must needs be so: For, It is not the punishment but the cause that approves us to be faithful bearers of the Cross. Reas. For the evil of punishment in itself, had its original from the evil of sin, and are indeed in themselves evidences of God's wrath conceived for sin. And therefore if we suffer as sinners, our sufferings can bring us no comfort, sigh they are tokens, not of the affection, but of the indignation of God towards us. And surely this may serve to stop the mouths of our adversaries of Rome, Use 1 that brag and boast of the sufferings of many of their Popish crew, as if they had died Martyrs at least: and some of them have they canonised for Saints, who suffered indeed as Traitors, against their Prince and country, and deserved rather to be marked out with the black coal of Infamy and shame to posterity, than once to have their names mentioned with the least respect of honour. And what shall we say to the order of the Franciscans that is amongst them, an order that makes profession of voluntary misery, as if herein they did approve themselves to be the true disciples of Christ. Alas herein even Baal's Priests and Mahomet's Deruices outbid them: they do something like Disciples, but yet they come short. He that will be my disciple (saith Christ) let him take up his cross and follow me. Cyprian observes, that the first Martyrs of the new Testament were children; so the cause of our martyrdom and sufferings should carry in it the innocency of children. O but, Object. say some of our Romish Catholics, we have amongst us that suffer daily for Religion, and their conscience even to the spoiling of their goods, loss of their liberties, etc. and what will you make of these men, but holy men, and blessed Martyrs. O but stay a while, Answ. for Religion, and for conscience do they suffer? If for pure Religion and good conscience, this were praiseworthy indeed; and such sufferings shall never go unrewarded with God. But we must look well to our own consciences, that they do not misinform us, and conspire together with Satan to work our ruin: for, jer. 18. The heart of man is deceitful above all things, who can know it? And Satan himself is not more dangerous and deceitful unto a man's self, than his own heart, and therefore we must bring our consciences to the word, and see that they be rightly informed there, else we can have no comfort in our sufferings. But these suffer indeed most justly, and that for their rebellions, idolatry, disobedience to authority, etc. and so as evil doers, to whom no promise of true comfort in such sufferings belongs. Secondly, Use 2 this may admonish us to take heed unto ourselves, that whatsoever trouble or affliction soever we meet withal here, that we look still to the cause of our suffering, that it be good, and not evil, as Saint Peter exhorteth: 1. Pet. 4.15 Let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busy body in other men's matters: yet if any man suffer as a Christian, let him not be ashamed. Many a man is smitten with the tongue, and lieth under shameful reproach, some for their pride, some for their cruelty, couctousnesse, uncleanness, etc. and albeit their own consciences cannot but plead guilty to these enormities, yet they think they have said enough for themselves, when they say that good men have been abused and reproached; yea Christ himself, say they. This I grant to be most true, in Christ and good men, they did indeed suffer disgrace and reproach in the world. But did they deserve it? Surely no. Had they deserved it, they could have had little comfort in their sufferings; And know that thou being guilty of those sins, the which the world doth justly brand thee withal; it is just with God, thou shouldest bear the shame thereof with men, either to bring thee to the sight thereof, and repentance for the same, or else to thy further obduration and hardening in sin against the day of vengeance. It is then but a foolish speech that is so common in the world, that when men suffer any indignity from the hands of others undeservedly, to say, If I had discerned such things, it would never have grieved me. Surely hadst thou deserved them, thou hadst much cause to grieve; But Christians must take up the contrary note, I rejoice in this that I deserved it not. And last of all, Use 3 this may justly reprove those who respecting the present sufferings and afflictions of others, say, Surely he hath his punishment, nay his Purgatory here in this life; when as, alas, they suffering for sin, these present miseries are but an earnest, and foretaste of the eternal judgement which is reserved for them hereafter. (And one of the evil doers that were hanged.) Text. This impenitent Thief, howsoever he had escaped long in a course of sin, at last comes to shame, and to a miserable end. And indeed God hath joined these two together, Sin and shame, and will in this example teach all men unto the end of the world, That Sin and shame are companions, and go not fare asunder. Doct. 2 Sin and shame go together. Howsoever a sinner for a time may thrive and prosper in a course of sinning, yet this is but for a time; the Lord at last will overtake them with his judgements. Howsoever a wicked man may prolong his life in wickedness, Eccl. 7.15. yet destruction at length shall overtake the sinner. Sin and the punishment of sin are inseparable companions; if the one go before, the other will follow after. The Lord threatened Adam, Gen. 2.17. that if he transgressed the commandment, he should die the death. As God had a time to threaten, he found a time to execute the punishment. Gen. 4.7. We may see this in Cain, If thou dost well (saith the Lord) shalt thou not be rewarded? If thou dost evil, sin lieth at thy door. The old world that lay weltering in all manner of abominations, the Lord at last remembered them with a judgement from above. Gen. 19.5. The like of Sodom and Gomorrha. The people in the wilderness murmured against Moses and Aaron, Numb. 21.5.6. the Lord therefore sent fietie Serpents and Scorpions amongst them. Yea Gods Church and people themselves, when they have sinned against God, the Lord hath visited their iniquities with the rod, and their sins with scourges. David numbered the people in the pride of his heart, 1. Sam. 24. God meets with David in the same, in weakening the number of them. 2. Sam. 12. So are David's sins of adultery and murder, punished with several punishments from the Almighty. But why should I spend time in so clear a truth, God hath sent his judgements upon men, & Angels, kingdoms and commonwealths, houses and families, persons and places, all have tasted of the Lords rod, when once they have sinned against him. And this proceeds First of all, Reas. 1 from that holiness that is in God, who is indeed holiness itself, and therefore cannot but punish sin, that is so opposite unto that pure nature of his: the more holy, just, and righteous God is, the more is he displeased with the sins of men, and his justice calls for vengeance upon transgressors. Though the Lord delighteth not in the punishment of men, yet he delighteth in his own justice, according to which punishment is due. It is not evil in God to punish the wicked for the love of justice, but evil in the wicked to deserve punishment for the love of sin: Gen. 18.25. for God forbidden, but that the judge of all the world should do right. Secondly, it is grounded upon the providence of God, he suffereth no disorder to be in the whole universe. Now sin is nothing else but a swerving from order; therefore it is brought into order by punishment. The inequality and disorder that is in sin, being made equal and orderly thus; It is equal and orderly that he that will needs taste of the sweetness of sin, against the will of God, should be constrained to taste of the bitterness of punishment against his own will. Aquin. Thirdly, in regard of the good of God's Church, it is necessary that God should thus punish sin, for otherwise if God did not cut off, and restrain offenders in a course of sinning by his justice, men would live like Beasts, Lions, Wolves, and Tigers, Yea these ravenous Beasts would not make more havoc, 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 jews? But we see that wicked men do not always come to shame for their sins here in this life. Object. It is their greatest punishment not to be punished. Nibil est infoelicius fo●licitate peccantium, etc. Aug. Secondly, wicked men are punished whilst they are spared; for what greater punishment then to be given over to their own hearts lusts. Thirdly, it is a sign that God reserves such for a more fearful punishment after death. Use 1 Seeing then that shame doth thus accompany sin as an inseparable companion, howfoever God many times suffereth long. This showeth in the first place the lamentable estate of all wicked and impenitent sinners, who lie in sin and wallow in all manner of ungodliness, their condemnation doth not sleep. Howsoever the wicked now are secure, and put from them the thoughts of sin, & the punishment due for the same, yet so long as the sinner slands guilty of sin before the Lord, there is a most certain expectation of judgement. Indeed such is that evil disposition in the heart of man, that as Solomon saith, Because sentence against an evil work is not presently executed, Eccl. 8.11. therefore the heart of the Sons of men is fully set in them to do evil. But what followeth, ver. 12. though a sinner do evil an hundred times, and his days be prolonged, etc. it shall not be well with the wicked. And again, Woe to the wicked, Esa. 3.11. it shall be ill with him, for the reward of his hands shall be given him. There is nothing more certain than punishment to the sinner. Secondly, this may be a loud call unto us all unto repentance, for those former sins we have committed, Since sin is so displeasing unto God, and draws after it such a tail of judgements. And that we take notice of his patience and long-suffering towards us, who hath spared us so long a time. Indeed if sin were an indifferent thing with God, & that he were neither pleased, nor displeased with us for the same, then to repent, or not to repent, were a thing likewise indifferent. But since sin brings with it shame and punishment, it is time for us to look about us, and let us take heed of security, and labour to please God with reverence and fear, Rom. 12.29. For our God is a consuming fire. Thirdly, as this may terrify all wicked and men to consider the most undoubted certainty of God's wrath and vengeance against sin; so it may minister matter of comfort unto the godly, for their reward is likewise with the Lord, and their recompense with their God. For can the Lord be more jealous of his justice than he is of his mercy? will he pay tribulation and anguish to every soul that doth evil, and shall the labours of his servants in his service be in vain? it is fare from the judge of all the world to do unjustly. Say ye (saith the Lord by his Prophet) to the righteous, Esay 3.10. it shall be well with him, for they shall eat the fruit of their do. The consideration of this, comforted Paul over all his troubles, I have fought a good fight, I have finished the course; henceforth there is laid up for me a crown of righteousness, 2 Tim. 4.7.8. which Christ the righteous judge shall give me in that day, and not to me only, etc. Let us then rest upon the gracious promises of our God, being assured that covenant he hath made with his, is surer than the covenant with day and night of the Sun and of the Moon, he is Yea, and Amen, in all his promises, & as jealous of his Truth with his servants, as of his justice with the wicked. Railed on him. Text. We have heard before how the sin of this Malefactor hath brought upon him shame, His behaviour. and God in his justice hath now overtaken him in a course of sinning, and brought upon him his deserved punishment, his sinful wretched life, hath now a miserable and cursed death. We are now to come to his behaviour at the time of his death, He railed on Christ. First, the Evangelist observeth how this Impenitent at this time of his death fell to rail upon Christ. He is so fare from being humbled in the sense of his sin, or in any penitent manner to make confession of the same, consideting that now he was from a temporal to come before an eternal judge, and from the condemnation of the one, to pass under the condemnation of the other, as that he groweth worse by his punishment and becomes more desperately sinful, He railed on Christ. Note hence, That when the Lord shall overtake the wicked with his judgements, Doct. 1 Afflictions make the wicked worse. which might bring them to the sense of their sin and repentance for the same, as we shall see hereafter in the Penitent, they do but make the wicked worse. Doth this wretched and miserable man, now that the Lords hand is upon him, come to see his sins, and bewail his former sinful course, confessing and crying down his own abominations, entreating for mercy at God's hand in the pardon of the same, surely no; But his heart is more obstinate, Rom. 1.5. and his conscience more hardened and becomes seared as it were with a hot-yron, he hath now a heart that cannot repent but becomes more desperately Gen. 15.16 wretched and sinful, Mat 23.32. still more and more to his last breath. And this is usually seen in the wicked daily, notwithstanding the Lords corrections upon them: they proceed from evil to worse, until they have at length filled up the measure of their iniquities, unto their eternal destruction. When the Lord convicted Cain of his cruel and unnatural▪ murder of his own brother, Gen. 4.13. how bare he the Lords reprehension? did he resolve into tears of repentance, did he confess his fault, and crave pardon at God's hand? Nothing less. Nay rather did he not complain of God, that his punishment was over severe? My punishment is greater than I can bear. We may see this in Pharaoh, in those ten plagues the Lord brought upon him and his people; Exod. 10. they were so fare from humbling him, as that they made his heart still more obdurate and hard unto his own destruction. Even so the people of Israel, the more the Lord afflicted them in the wilderness, the more they murmured: The more they were smitten, the more they fell away: insomuch as the Prophet taketh up this complaint of them: O Lord thou hast smitten them, I●●. 5.3. but they have not sorrowed: Thou hast consumed them, but they have refused to receive correction: They have made their faces harder than a rock, they have refused to return. Even so the holy Ghost brings in those Antichristian Idolaters, in the time of their misery knawing their tongues for sorrow, and blaspheming the God of heaven for their pains and for their sores, and repent not of their works to give God the glory. jer. 6. As silver that is put into the fire, if nothing come out but dross, is found Reprobate silver: So the wicked not refined in the furnace of affliction, show themselves but reprobate men. Whereas the godly, as we shall see hereafter in the Penitent Thief, the fire of affliction purgeth their dross, and makes them purer ever after, like good Hezekiah, and David, who being once rightly humbled, recounted ever after their foregoing sins to the grief of their hearts, and wounding of their souls. And it must needs be thus: for, First, Reas. 1 the wicked through their custom and continuance in evil, have quite lost the sense and feeling of sin in their own consciences; Rom. 1.28.29. as a man that is possessed with a Frenzy, is insensible of wounds, or stripes, or blows, be they never so mortal, but laugheth and sporteth himself in the midst of them all: So even so is it with a sinner possessed with a spiritual Frenzy, 1. Tim. 4.2. he hath no ceiling at all of his sins, his conscience is dead and benumined. And therefore as the estate of that sick man is most desperate, who is not sensible of his disease: So is the case of a sinner, that perceiveth not the rod of God, when he striketh. Secondly, to profit aright by afflictions, Hos. 6.1. to be humbled by them, and to return unto God, is the work of grace accompanying the cross, and to be found only in the godly, who are quickened thereby in all holy duties. So David, Psal. 119.71. It is good for me that I have been afflicted. For it is with affliction as it is with the Word, when they fall upon a gracious heart, they are by God's blessing very fruitful and profitable: but but when they light upon a hard heart, they are by accident very hurtful, and harden the same more and more to destruction. As the Sun shining upon the wax doth soften it, and upon the clay doth make it more hard, and as by one and the same heat, a sweet smell is drawn out of a precious ointment, Tantum interest non qualia sed qualis quisque patiatur. Aug. and a noisome 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. This shows the misery of all wicked and men, Use 1 that live and lie in sin without repentance; They are like unto a man that hath lost himself in the night time, he goeth still further and further from his way, or like a cold stomach that turneth the best food into putrefaction. Even so the most excellent things of God, such as are the Word, Sacraments, and those afflictions which the Lord useth 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 work together for the best of them that love God: so by the rule of contraries, all things work for the worst of the wicked; They corrupt all things, they defile all things. Oh the misery of a wicked man, that whether he enjoy weal or woe, prosperity or adversity, are still posting to hell, and hastening their own destruction. Secondly, seeing that afflictions make the wicked worse, we may by the rule of this Doctrine, take trial of our hearts, and so consequently of our estates, by considering the use we have made of our afflictions; often hath the hand of God been upon us, on some in one kind, and on some in another, let us consider how we have behaved ourselves under the same, Esay 26.9. have we learned righteousness. When Gods judgements have gone abroad, have they given us occasion to search and try our ways, and to turn unto the Lord? Lam. 3.40. this is a good sign of a gracious heart; but if we find upon due examination, that the Lords hand hath no whit humbled us, but that we find our hearts as hard as before, and we the same when we came out of afflictions we were when we first came into them, a fearful sign of a graceless heart. Thirdly, this gives us sufficient warrant what to judge of that man, who in time of affliction, hath cast off to seek the Lord, hath murmured, blasphemed, sought to the Physician and not to God, if affliction better them not, their case is miserable. (Railed on him.) Text. Thus he goeth on from one sin to another, from evil to worse, and his last sin, his reviling and reproaching of Christ, worst of all. And herein will teach us, That when a wicked man beginneth once to fall away from God. Doct. 2 When the wicked begin once to fall away from God, they have no stay of themselues. They have no stay of themselves, but proceed on still, from one sin to another, never resting until at length they come to the height of all wickedness & profaneness. We may see this clear in this present example, this wicked and graceless man, giving himself up to a sinful course of life, living by Theft, rapine and much cruelty towards others, he rests not there, but falls to railing and reproaching the Lord jesus Christ himself. And thus indeed the corruption of our nature is like those heavy bodies, which being thrown up, move more slowly at the first, the motion of the air hindering and restraining them, but the nearer they come to their place the earth, the swifter they move; So sin moves slowly at the first, by reason it is restrained by fear or shame, but the nearer it brings the sinner to the grave or to hell, the swifter it moves and the more hardly restrained, it comes with such a violent swinge, it is hardly stayed, as here in this man who was most wicked, when he was nearest his end. This truth may further be cleared by divers examples in the book of God, not only in the wicked, but also in the godly themselves, who have made a fearful progress in sin, when once they began to fall from God, thus was it with Eva, when Satan had once prevailed with her, Gen. 3. to lend an care unto his charms. First she saw the fruit, and set open her eyes, the casements of her soul, by the which the devil wound himself into her heart. Secondly, she desired. Thirdly, took of it. Fourthly, she eat thereof; Still the further the worse. Thus was it with Cain, Pharaoh, Saul, judas, etc. If we examine their sins and fall away from God, we shall finde that all was not upon a sudden, neither did Satan set upon them with his noisome temptations all at the first; But brought them on by degrees, according to that of the Prophet; jer. 9.3. they bend their tongs like their bow to lies, but they are not valiant for the truth upon the earth, for they proceed from evil to evil, and they know not me, saith the Lord. Again, the Lord complaining of his people that they made not the right use of their afflictions, saith, Why should ye be stricken any more? Esay. 1.5. ye will revolt more and more. Yea this is true, not only in the wicked, but even in the godly themselves, as we may see in jonas, the Lords Prophet. jonas 1. In David, who fell from one sin to another, and the last the worst. Mot. 26.70 Of Peter, that from a bare denial of Christ fell to curse and to swear, that he knew not Christ. Besides, I dare say that he is but a titular Christian, that finds not this truth in some degree or other by woeful experience in himself. And this thing so comes to pass. First, Reas. 1 in regard of Satan who doth commonly so fortify, what hold soever he winneth to himself, that whensoever he findeth the heart of a sinner swept and garnished, Luk 11. by evil thoughts and sinful imaginations, fit to entertain Satan, Satan will then bring with him seven spirits worse than himself, and these will enter in and dwell there, and so the later end of that man will be worse than the first. Secondly, in regard of sin itself, the which will fret daily mo●e and more, as the Apostle saith, as doth a Canker, 2 Pet. 2.17 which we see infecteth one member after another, until at last it hath won the whole body: our Saviour compareth it to a piece of leven which is of a diffusing nature, that will sour the whole lump, so is it with sin, when it shall once be entertained, it is like a shameless Guest, it will grow impudent and will not easily be shaken off. Thirdly, in regard of the sinner himself, who having often made shipwreck, of faith and of a good conscience, the mouth of conscience at last comes to be stopped that the sinner runs on in sin without controlment. It is the mercy of God unto his people, that whensoever they sin against him, they may have a monitor within them, that will give them no peace in sin; That sin becomes not sweet in their mouths, as job speaketh of the wicked; But when a man shall relish sin, and go on in a licentious course without check of conscience or any controlment such a one is not far from destruction; And last of all, in regard of God himself, who being often and still, and again provoked, through the contempt of grace offered, and through obstinacy & wilfulness in sinning is provoked at last to cast off the sinner, and to strive no more with him. This was the judgement the Lord threatened against the sinful world in the days of Noah, My spirit shall no more strine with man's spirit. Gen 6. Of all the judgments, the most fearfullest, when the Lord shall cast of a sinner his care, lay the reins in the neck like a father whose son hath run riot long, & by no means will be reclaimed. This is a sure forerunner of destruction. O then happy and thrice happy is he that sinneth least, next he that returneth home soon; but most woeful is the ●state of him that comes once to be hardened in sin, that with jeroboam, hath sold himself to work wickedness in the sight of the Lord. Seeing then that we see thus the cursed nature of sin, Use 1 and the miserable condition of the wicked, that when they begin once to fall away from God, they have no stay of themselves, but proceed from evil to worse, and from one degree of sin unto another, until at last there be no remedy. Oh how may this awaken every wicked and man and woman, to consider that when a man beginneth once to leave God, God leaveth him! and when God once forsaketh a man, the devil takes possession of the heart of such a one. This appears in Cain, Pharaoh, Saul, judas, etc. if we should trace these men's fall off from God step by step, we shall see from what small beginnings sin took 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 own souls. Oh the misery of a sinner, thus forsaken of God Oh the misery of that soul that once comes to be remorseless in sin! Poor souls, these are in misery and see it not; are under God's wrath, and regard it not. Lay before these their misery in regard of sin, beseech them with tears, exhort them by the tender mercies of God, threaten against them the judgements of the Law, offer unto them the promises of the Gospel, entreat them by the death of Christ, and the warmest blood that issued from his blessed side; All these things will no way affect them, nor any whit move them, but as job speaketh of the Leuintha●, His heart is harder than the nether millstone: that is, the state of those whom God hath once left to hardness of heart, and given up to reprobatc sense, whose heart doth not quake and tremble to consider these things. Secondly, the consideration hereof should admonish every man and every woman, and every mother's child amongst us, to take heed of sin, and to dread it as we would dread a Serpent, or a Cockatrice, and that in regard of the deceitfulness of sin, which if it have any entertainment, it will wait on thee like a Catchpole, dog thee up and down like a Sergeant, and follow thee like thy own shadow; thou canst not shake it off when thou wouldst: this the godly have found most true by woeful experience in themselves, how hard a thing it hath been to overcome any sin that hath been entertained with them any time, if it be but some idle oath, or unsavoury speech that they have used, how hard a thing is it to leave it: Which shows how wonderfully such men deceive their own souls, that will seem to stint themselves in sinning, as if they had power in themselves to leave sin at their pleasure. These very thoughts show that thou art in bondage under some corruptions, and art in the power of Satan, and so in danger of destruction. So then we must destroy sin whilst it is an egg, and smother it in the first conception, as we destroy the young whelps of the prey. For as the Apostle shows, Lust conceived brings forth sin, and sin when it is finished, it brings forth death. Wherein the holy Ghost teacheth us how dangerous a thing it is, to give the least entertainment unto sin; it is like a Bird called the Lapwhing, which is no sooner hatched, but it runs abroad. And indeed sin is much easier kept out then cast out: It shall then be our wisdom to heed ourselves betimes, and ever to look to our watch, that we may prevent sin even at the first motions and occasions thereof: an high point of heavenly wisdom. Railed on him. Text. Sinful and wretched was the life of this man, and cursed and wretched was his death, not only in respect of the nature of his death, which 'tis true was a cursed death to be crucified; Deu. 21.23 But also in regard of his fearful end that he made, that he should die thus blaspheming of Christ. But it is not to be wondered at, for it was answerable unto his life. And herein will teach us. What a dangerous thing it is to live wickedly: Doct. 3 A sinful life hath commonly a cursed death. for commonly as the life is, so is the death; a good life, a good death; an evil life, commonly an evil death. Here is a woeful end, and a fearful spectacle of a wretched life: as his life was void of grace, so was his death void of comfort; his life was wretched, his death was damnable. And this was not only in respect of his body, but also in regard of his soul, the which no doubt went from the Cross to Hell, as it was said of judas, that He went to his own place, Act. 1.25. that is, to hell. And indeed the Scriptures afford us divers examples of wicked and men, such who as their lives have been wretched and sinful, so have died wretched and miserable deaths. Pharaoh a sworn enemy to God's Church and people, Ex. 14.25. what a fearful end came he unto with his people, being overwhelmed in the sea, Hest. 5.6.7 and there perished. Haman, a great Favourite under the Persian king, an enemy to God's Church and people, came himself to die that death he had prepared for Mordecai, and fell himself into the same pit he had made for others. Thus do we read of God's heavy judgement upon Balshazzar, Dan. 5.5. the king of Babylon, at his royotous feast, abusing the holy vessels of the Temple profanely, the Lord at the same time overtook him with his judgements. The like of Ahab and jesabel, 1 Reg. 21. the story makes mention of their fearful ends, the very dogs did eat jesabel, that bloody and butcherly Queen, that had murdered so many of the Lords Prophets. The like we read of Saul, that having in his life time persecuted David, at last fell upon his own sword. The like of Herod, that was devoured with louse. Of judas, that in the days of our Saviour Christ had played the close and cunning hypocrite, what a fearful end came that wretch unto at last; the Text saith, He hanged himself: Mat. 27.5. perceiving at last what a horrible sin he had committed in betraying the Lord of life, he judged himself unworthy of life. Now as his life was wicked, his death was wretched; for besides that he made away himself, and so became the cursed instrument of his own death: The Lord shown a strange token upon him at his death, for when he was hanged, He burst asunder in the midst, Act. 1.18. and all his bowels gushed out. There is a Tradition that saith, that when judas was dead, he stunk so noysomely, that no man could come near him; and yet this was not all, for as the end of his body was miserable, so was it also in regard of his soul: for the Evangelist observeth, Act. 1.15. That he went to his own place, that is, to hell, there to remain for ever, to be tormented with the devil and his Angels. And the like may be said of Ahitophel, Absolom, Ananias, Act. 5. and Saphira, etc. And besides the examples of God's judgements out of divine Writ, of those whose lives as they have been wicked and , so their deaths have been cursed and miserable, Ecclesiastical histories afford us infinite. Eelix Earl of Wartemberg, having a long time been a most cruel persecutor of Christ's Church, swore to his companions at a supper, that ere he died, he would ride up to the spurs in the blood of Lutherans. But the same night the revengeful hand of God struck him, even in the height of his malice and cruelty, that he was strangled in his bed with his own blood. Stephen Gardiner, in Queen Mary's days a bloody persecutor, sitting at dinner at the very time when Ridly and Latimer were burned at Oxford, Acts and Mon. Fox. he gloried and rejoiced exceedingly thereat; But the hand of God incontinently struck him, that he was carried presently to bed; where his body was inflamed by reason he could not expel his urine, and his tongue mightily swollen, and black, hanging out of his mouth most fearfully, and so miserably died. The like we read of Bonner, Morgan, Thornton, etc. who having been cruel persecutors, God brought them to shameful and miserable ends. Yea our own experience daily doth manifest this truth unto us, that such as have lived viciously, riotously, and wickedly, what miserable deaths they many times come unto. How many filthy adulterers hath God cut off, with filthy rotten and loathsome diseases, causing rottenness to enter into their bones, and bringing them to miserable ends. How many beastly drunkards, that have been inflamed with their strong drink, hath the Lord cut off in the very midst of their drunkenness, and so have died most shamefully and miserably. How many murderers hath the Lord pursued, whom none else could accuse, and made the malesactours themselves confess their horrible facts, and all to bring a sinful and wretched life to a shameful and miserable end. Surely the Lord is wonderful in his judgements. Oh that men were wise to lay the same to heart! But we see many times the wicked, Object. 1 whose lives have been vile and sinful, have prospered all their days, yea and their death itself hath not seemed to be so miserable unto them. It is true, Resp. God many times suffereth the wicked to prosper in the world: Their-houses (as job saith) are peaceable, and without fear: and the rod of God doth not always fall upon them. What then? Is their case any whit the more happy? Doth not prosperity slay the fool? And what are all the pomps and pleasures of the wicked, but as a blazing Star, presaging ruin and destruction. And what though the wicked pass their time in pleasures, and fear no evil, doth security prosit any? will a man envy him that goeth to execution in a Satin suit? Is not their destruction the nearer at hand, and so much the more fearful when it cometh? Secondly, the best furniture against Death is, Faith, hope, and a good conscience; job 27.8. But What hope the wicked (saith job) when God shall take away his soul? meaning indeed he hath no hope. O but these men die peaceably, Object. 2 even like lambs in their beds! So may a wicked man do and yet go to hell, Answ. and be in no better case (as David observeth) than the very beast in death; Man (saith he) shall not continue in honour, but is like the beasts that die. And indeed there is many times little difference betwixt the death of a beast, and that of a wicked man, save the one hath many times a pillow under his head, and the other dyeth in a ditch. Pro. 11.7. When the wicked dye, all his hope perisheth. But we see that a wicked life doth not always bring a cursed death: Object. 3 the other Thief that lived loosely and wickedly, yet at last repent, and was saved; and God hath made a promise, that at what time soever a sinner doth repent, etc. I answer, Resp. 'tis true, the other Thief repenting, and believing in Christ, was saved at the very last. But what? was not this miraculous? Did not Christ now upon a special occasion to show the effect of his blood, the power of his passion, and to demonstrate unto the world his Deity, even now at his lowest ebb of humiliation, show his power in the conversion of the Thief? Must this extraordinary example now be propounded as a precedent for ever? that was but once, miraculous, and wrought upon special occasion; So mayest thou look again for the renting of the stones, the opening of the graves, and the raising of the dead, and to see again those other miracles of Christ, that did accompany that conversion of his. And for further satisfaction consider, First, that it is not impossible, but that this was the first time of the call of this Thief, that he had never heard Christ's Sermons before, or had any outward call before this time, that now he came to suffer with Christ: and so his sins being of ignorance, might excuse in part, as Paul speaketh of his, The Lord shown mercy, 1 Tim. 1.13 because I did them ignorantly. But now thou canst not plead this ignorance, inasmuch as thou hast lived under the Gospel, and hast had an outward call by the preaching of the same. Secondly, this example of the penitent Thief, as it was extraordinary, so we see it singular: the Scriptures not leaving us one example more of the like. Now particular examples are not to be urged for a general practice, especially in so weighty a thing as the salvation of the soul is; The other Thief that lived as he did, died not as he did; but our Text showeth his miserable end, that he died impenitently, blasphemously, and desperately: and so have we like wise seen even now proved unto us the miserable end of many more, whose lives as they have been sinful, so their ends have been fearful. If Satan then, or thy own sinful corrupt hair, shall go about to persuade thee at any time, that though thou takest thy sway and swing in sin now, thou mayest hereafter, when thou wilt thyself, repent with the good Theft, and so be saved; Answer Satan thus, and tell thy heart from me, that it is a thousand fold more probable, that thou shalt die as thou hast lived, impenitently, wickedly, desperately, with the Impenitent Thief, and so be damned rather, then to have such a singular grace given thee, and mercy shown at the last hour, to repent with the penitent Thief, and so be saved. But God hath said, Object. 4 That at what time soever, etc. It is most true that at what time soever, etc. Resp. And it is the mercy of God that we have that and the like places of Scripture left unto us to comfort us, as a hand reached out unto us to keep us that we sink not in the pit of desperation, being so conscious unto ourselves of so many impieties, through the which we have forfeited God's favour and love in jesus Christ, and made ourselves liable unto his wrath and vengeance for ever. But though the Lord say at what time soever a sinner doth repent he will blot out, he doth not say at what time soever a sinner doth sin he will give repentance, Repentance is God's gift, proving (saith the Apostle) if at any times God will give them repentance. Qui promisit poenitenti veniam, Non promi sit peccanti poenitentiam. Aug. And though God give forgiveness ever to the penitent, he doth not ever give repentance to the sinner. And if the Lord give not this gist and grace of repentance, it is impossible for a sinner ever to repent. Nay when the Lord hath once in the Gospel made tender of grace & salvation, convincing our judgements and bringing sin to sight, with the wages of sin, which is the wrath of God, and destruction of soul and body for ever; And with all tendering us a gracious pardon in the blood of his Son, & that upon our true repentance, he will be again reconciled unto us; which tender of grace & mercy offered, when it shall be on our part rejected, and men shall perfer their own sinful lusts before their peace, and by their obstinacy and wilful rebellion in sin, trample under foot the blood of the Lord jesus; the time may come, nay the time will come, when thou wouldst feign repent thee of thy sins, and canst not: the Lord then may give thee up to hardness of heart, and final impenitency. And therefore dally not with sin, presume not to repent at thy pleasure; But break off thy sins be time by repentance, & remember that God will not be mocked, Whatsoever a man soweth (saith the Apostle) that shall he reap. The whole life of a Christian should be but a preparation for death, for in dying well doth consist the well far of a Christian for ever; Now it is in grace in some sort as it is in nature, the seed cast into the ground must have some time to root, to battle, to spring and to bring forth fruit; and according as the seed is, so is the crop; we must sow in tears, if we will reap in joy. And largely in the one, Modica sementi detractio est magnum messis detrimentum. Bern. if we will reap abundantly in the other. Again, men do not sow tares and look to reap wheat; Besides, never was there seen a Seedtime, Spring, Summer and Harvest, come together. O then! why should Satan and our own sinful hearts thus delude us, to think that we may reap the crop of glory in heaven, & never sowed the seed of grace on earth. Whereas God hath joined these two together, grace & glory; Without holiness, no man shall see the Lord. To return now to the uses. Use 1 Seeing this is so then, that an evil life hath commonly an evil death, than the madness of those men is to be mourned for, as Samuel mourned for Saul, that flatter themselves in their sinful courses, that they shall at last die happily, when they have had no care nor conscience in their lives to live holily. Indeed I confess that heaven hath many well willers; who would not go to heaven & avoid the torments of hell? Cursed Balam himself can wish that his soul might die the death of the righteous; Numb. 23. though he had no regard at all to live the life of the righteous. But these are but bare wishes, in the wicked, they cannot properly be called desires, because they come but from some sudden passion in the heart, when the thoughts of death, judgement, or Hell, possess them. Whereas the desires of the godly are ever joined with the means conducing thereunto: such as are the daily hatred of sin, growth in mortification, daily increase of heavenly knowledge, faith, repentance, and the like. But these men separate those whom God hath joined together, grace and glory. And though their lives be never so vile, wretched, and sinful, presume that it shall go well with them in death. No question this Impenitent Thief could not but see that his sinful course of life; and his heart must needs smite him sometimes for the same. And what might be the answer he gave his heart, every man may judge, that though he ran a sinful course for a time, yet he would repent at last, and become a new man. Thus is it now with the drunkard, swearer, usurer, yea the profanest living; for none can be so desperately sinful, but sometimes their hearts smite them, and they answer them still with a late repentance, as if repentance were in their power. But at last comes death and overtakes the sinner, and now is he taken as a Bird in the snare; Now he sees when it is too late, how Satan and his own cursed heart have kept him hoodwinked, and now in stead of confession of sin, and sorrow of heart for their former abominations, and calling on God by earnest and hearty prayer, all which they promised unto themselves at this time; Behold here in this Impenitent Thief, hardness of heart, and final impenitency, yea he falls to mocking, and blaspheming the Lord of life, from whom salvation cometh. Canst thou hear these things, thou that art a drunkard, swearer, unclean person, that liest and livest in thy sins, and not have thy heart tremble within thee? I will conclude with that of Moses, O that men were wise, Deut. 29. then would they consider their latter end. Secondly, seeing then that the late and last hour's repentance (the common refuge of wicked men) as it falls short of holiness in life, so it seldom reacheth to happiness in death. It shall be our wisdom then, betimes to lay for this work of repentance, and to live an holy life, that hath the promise of an happy death. Get we grace in life, we shall not miss of glory in death: Psal. 73. Mark the upright man, and behold the just, the latter end (saith David) of that man is peace. They shall enter upon peace, Isa. 57.2. and shall rest in their beds. Who? Every one walking before the Lord in righteousness: So Paul, I have kept the faith, 2. Tim. 4. henceforth there is laid up for me a crown of righteousness. Thus run then the promises of blessedness in death to such, and such only who walk with God in a holy life. Object. 5 But we see sometimes even of those holy Brethren that have lived so purely and so godly; in death they have raged and blasphemed, yea and behaved themselves as men in desperation. 'tis true, Resp. this hath been the case, and so may be of the most holy and sanctified servants 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 Fever, 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 judgement, neither will the Lord impute them unto his servants: Rom. 11.1 For will God cast away his people? God forbidden. Neither can man's changeable tongue alter Gods unchangeable decree. Or at the most such distempered words uttered by the godly at last, are but forced through some violent temptation of Satan, which the devil shall answer for, and not the godly; neither conclude the want of love to God, or deliberate purpose to sin, but rather humane frailty, which shall not hinder true happiness. On him. That is, on Christ, On whom. he railed not on his fellow that was a Malefactor with himself: no, they were as Simeon and Levi, brethren in iniquity; But upon the most innocent, the Lord jesus Christ himself. Herein teaching us, That none are more obnoxious and liable unto disgrace and reproach then the godly are, Doct. 1 None more liable to disgrace then the Godly are. yea the better the Christian, the more subject to the reproach of wicked men. Let no man then that is religious and godly indeed, think that he can escape the mockeries and derisions of the wicked; it is the portion of the Lord jesus Christ himself, he undergoeth this at the hands of sinners, yet doth patiently bear it. This was David's case: Psal. 21.7. All they that see me laugh me to scorn. They shoot out the lip, they shake the head, saying, he trusted in God, Psal. 69.12 etc. And again, They that sat in the gate spoke against me, and the drunkards made songs of me. This was jobs case, job 30.1. They that are younger than I mock me. This was the case of the Prophet Esay, Behold I and the children whom the Lord hath given me, Isa. 8.18. are for signs and for wonders in Israel. Thus complaineth the Prophet jeremy, jer. 20.7. I am a derision daily, every one mocketh me. And this was the complaint of the Apostles of Christ, We are made a spectacle unto the world, 1. Cor. 4.9.13. to Angels and to men: being defamed, we entreat; we are made as the filth of the world, and are the of-scouring of all things unto 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 underwent for Christ's sake: Others were tried by cruel mockings, and scourge, etc. And indeed why should any think this strange? do but consider, First, Reas. 1 the natural disposition that is in wicked men, who are by nature given to hate God and his truth, to hate godliness, yea and all that make profession thereof. This was the condition of the Colassions before their calling: they were enemies unto God. Col. 1.21. And that which the Apostle Saint john observeth of cursed Cain, is true in some measure of every wicked man: 1. joh. 3.12. Cain was of that wicked one, and slew his brother, and wherefore slew he him? because his own works were evil, and his brothers righteous: yea the very piety, zeal, godliness, and unblameable conversation that is in the righteous, is not the least cause wherefore wicked men are so wrathfully displeased with them: their own deeds being evil, and they loving darkness more than light, hence is it that they hate the children of the light: Ye are chosen out of the world, therefore the world hateth you. joh. 15.19. Whereas If ye were of the world, the world would love her own. Secondly, consider again the malice and policy of Satan herein, who ruleth and reigneth in the children of disobedience; who bloweth the coals, and by all means possible maintaineth this opposition, as knowing that himself shall be the gainer thereby. For, 1. Hereby wicked men are brought to a greater measure and degree of wickedness and hardness of heart, and so hasten their own destruction. 2. By this means to break off (if it be possible) the weak Christian from this godly course, by the manifold crosses and afflictions that Satan lays 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 cheerfully go on in their Christian course, so constantly and so cheerfully as otherwise they might. Thirdly, the Lord will have it so, that his own people may be tried, Heb. 11.36 Others were tried by mockings, etc. And thus will the Lord have the faith, patience, constancy, and obedience of his servants, made manifest unto others to the praise and glory of his own grace, and the encouragement of others. Reu. 2.10. Behold the devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days. But be thou faithful unto death, and I will give thee a crown of life. Now then seeing this hath been the state of the Fathers, Use 1 the Prophets, Apostles, yea the Lord jesus Christ himself to be reviled and mocked by others, we may not think it strange if the same befall any of us. Nay seeing Christ suffered himself to be mocked for our sakes, what are we that we should disdain to be mocked again for his sake? we aught rather with the disciples to rejoice that the Lord should account us worthy of that honour, to suffer for him, resting assured that Our light afflictions which are but for a moment, Acts 5.41. worketh for us a fare more excellent and eternal weight of glory. Secondly, this may admonish every child of God to look unto themselves, that they suffer not as evil doers: for then the shame of the world, and the reproaches of the wicked, yield no true comfort. 1. Pet. 2.12 For what glory is it (saith the Apostle) if when ye are buffeted for your faults, Vers. 20. ye take it patiently: 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 never go unrewarded with God. Blessed are ye (saith our Saviour) when men revile you, Mat. 5.11.12. and persecute you, and shall say all manner of evil against you falsely for my Names sake: Rejoice and be glad, for great is your reward in heaven. And to the end we may bear this burden of reproach and disgrace for Christ the more easily, How to bear the reproaches of the wicked with comfort. consider we, First, the more reproaches thou shalt undergo by the wicked, the more conformable thou art unto Christ, and that it is a good sign there is some grace within that soul that hath procured thee so much envy from Satan, and from the wicked world. Secondly, if as now we become vile and contemptible in the world, we should be so in God's account, how miserable were a Christian above all others, inasmuch as he is sure to meet with hard entertainment here. But here is this happiness, that God seethe not as man seethe; but the more contemptible and vile we are in the eyes of the world, the more glorious and excellent in God's account. Thirdly, if we startle at a mock or reproach for Christ, Heb. 12 3. what would we do when the Chain were fastened to our loins, and we carried to the stake? this is not to resist unto blood. Fourthly, howsoever wicked men now revile and reproach thee, this is their day, now they have their time; there is a time coming, when the Lord will bring forth thy righteousness as the day, when wicked men shall be put to silence, when thy faith, patience, zeal, and sincerity shall be found unto praise and glory in that day. On him. Christ now in misery and in great distress, this Impenitent doth add unto his sufferings, which added greatly unto his sin. A man (saith job) in affliction should be comforted: Thus should he rather have pitied Christ, and put under his shoulder at this time, to have helped him, to have borne this burden. Certain women meeting Christ carrying his own Cross towards Golgotha, Luk. 23.27. pitied his case and wept, and lamented for him. It is the Apostles rule, Heb. 13.3. Remember them that are in bonds, as bound with them. He should rather have been another Simon of Cyren, by comforting him being afflicted. But this man is so fare from ministering unto Christ any comfort at this time, as that he addeth to his sorrows, Doct. 2 which added likewise greatly unto his sin. It is a great sin to add affliction to the afflicted. Note hence, That it is a great and a heinous sin to add affliction to the afflicted. That this was the case and condition of the Lord jesus at this time; the Enangelists make it most clear. First by the rail and reproachings of the chief Priests and Elders, saying unto Christ at this time, Mat. 27.39.40. He saved others, himself he cannot save: If he be the King of Israel, let him come down and we will believe in him. He believed in God, let him deliver him, if he will have him. Secondly, of the Passengers, Mar. 15.29 Ah thou that destroyedst the Temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the Cross. Thirdly, of this Impenitent Thief now crucified with Christ, If thou be the Son of God, save thyself and us. All which, no doubt, added greatly to the sufferings of Christ, now at this time of his Passion. And indeed amongst all other the sins of this Impenitent Thief, this was not the least, that he should thus at this time burden the Lord jesus with his reproaches, which was sorely pressed down before. And for this, let the Moabites be an example unto us, whom the Lord grievously plagued for this sin: Moab shall be in derision, jer. 48.26.27. for didst thou not deride Israel, as though he had been found amongst thiefs? The meaning is, The Lords people being in adversity and sore distress, Moab was so fare from comforting them, as that they derided them in their misery. And this the Lord complained of by his Prophet against the Shepherds of Israel, that they had not strengthened the weak, Ezek. 34.2.4. nor healed the sick, nor bound up the broken. And this, no doubt, added much to David's grief, that at the time of his banishment and exile by Absolom, his rebellious and most unnatural son, his enemies concluded against him thus, There is no help for him in his God. Psal. 3.2. This was the sin of cruel Pharaoh and his people, Exod. 3. exercising all manner of cursed cruelty against the Lord's people. Whose afflictions, when none else would pity, the Lord laid them to heart, and sent them deliverance. And this was the great fault of Eliphaz, Bildad, and Zophar, jobs three friends, that beholding job, this servant of God, so sorely oppressed with misery, instead of supporting him under that heavy burden, they charged him for an hypocrite, and so added unto his sorrows. And hence is it that job reproves them, saying, job 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 distress, they came not in to their succour. And our Saviour showeth how he will charge the wicked at the last day, with this very sin, when he will say unto them, I was hungry, Mat. 25.40 and ye fed me not: naked, and ye clothed me not: sick, and in prison, and ye visited me not. All which testimonies, as a cloud of witnesses, conclude this truth, that to add to the miseries of the afflicted, and not to field them comfort in time of distress, is a grievous sin. And there is reason for it. For, First, Reas. 1 it makes the burden of a man's sorrows by this means the more heavy. For indeed there is nothing more grievous unto our natures, nor can go nearer the heart of man in time of affliction, then for a man to perceive himself to be despised, and cast off of others. And no doubt it was not the least of those sorrows that wounded the heart of our blessed Saviour, that he could say as it was prophesied of him before, I am a worm and not a man, Psa. 22.6.7 a shame of men, and the contempt of the people. All they that see me have me in derision, etc. And thus also complaineth the Church in time of misery, Our soul is filled with the reproach of the wealthy, and with the despitefulness of the proud. Secondly, it is a grievous sin to add affliction to the afflicted, because by this means we help to strengthen Satan's temptations, who seeks by all means possible to overwhelm the righteous in the gulse of their present sorrows. For Satan is ready still to take advantage of these times, when the godly are most perplexed, and rejected of all, to solicit them with dangerous temptations even to despair, and no doubt but the Apostle Saint Paul was well acquainted with Satan's subtlety herein; and therefore commands the Corinthians to comfort the incestuous person, & why so? lest he be swallowed up of too much heaviness. 1 Cor. 2.7. Thirdly, we do not know what need we ourselves may have in time to come, there is none of God's servants cast so low, in misery and sorrow, but we ourselves are liable unto the same, have deserved the same, and why then should we not fear, and expect it? Now who would not be comforted in time of sorrow? Surely it is God's mercy to his people in times of affliction, that they suffer not alone, but have others sympathising with them, who are ready to put under their hands, & by their godly counsels, comforts, prayers and supplications, are ready to help to bear up the burden that they sink not. And indeed, we often find this rule of our Saviour verified amongst men, with what measure weniete to others, Mat. 7.3. the very same shall be measured to us again. If we show that godly and Christian charity to comfort others in their distress, we shall not ourselves want comfort in our greatest need, as we shall see in the penitent Thief hereafter. If then in time of our afflictions, Use 1 the Lord hath given us the comforts of our Christian brethren, who have laboured to support us in love, and have comforted us over all our sorrows, it may teach us to magnify the name of our good God, and to esteem of our afflictions the more light and burden so much the more easy, & learn to bear them the more patiently, seeing the Lord hath laid his hand fare more heavy upon others, as Christ here, and most justly might have laid his hand as heavy upon us. Secondly, it may admonish us that we labour more and more with ourselves, & with our own hearts, that we get this Christian affection towards our brethren, in time of misery, that we may mourn with them that mourn, and be like affected one towards another, and the rather for that it declares a man to be a lively member of that mystical body, whereof the Lord jesus Christ is the head, who is affectionate towards all his members. Whereas the want of this affection argueth that we are dead members, and were never truly engrafted into that body. And last of all, in Christ thus railed upon and reproached by this wicked man, we may see unto what a near ebb the Lord brings his people many times here in this life, Doct. 3 God brings his children often to a low ebb in this life. namely to be left destitute of all worldly help and comfort, & yet notwithstanding remain still highly in God's favour: we may see this in job, whom the Lord brought full low even to the dunghill, a man notwithstanding highly in God's favour. We may see this in David, Ps. 3. in the Prophets, Apostles, yea the Lord jesus Christ himself is made here, the object of wicked men's malice. And this the Lord doth, To magnify his own mercy, Resp. and to endear his help and relief to his people, when there is none else to deliver, I create comfort, saith the Lord by his Prophet. As all things were created of nothing, so when there is no seeing ground of comfort, God createth it out of nothing, that his grace may be the better welcome to his afflicted children. Which should teach us, Use 1 to make the Lord our friend, who is our strong help, who will not break the bruised reed nor quench the smoking flax; Whose nature is to pity men in misery, & hath promised to be with his servants in six troubles and in seven, Heb. 13. and never to leave them nor forsake them. Secondly, this may be a ground of patience unto us, when miseries are upon us: Though our miseries are upon us as the Aramites, yet as Elisha said, there are more with us then against us. Upon him therefore let us labour to fasten all our hope, and then notwithstanding our miseries, we shall finde comfort, and let us know, that it were ill for us that we had no judgements, except it were so well with us to deserve none. VERSE 39 If thou be Christ save thyself and us, Text. THIS Thief was not acquainted with the nature of Christ's Kingdom, In what manner. which was not earthly, as he thought but spiritual; he thought that Christ had spoken blasphemy, because he had called himself the Son of God, yea and as he conceived all those miracles that Christ had wrought, were not wrought by his own power, but by that power of the devil. And because he did not deliver himself from the Cross, he concluded that he could not be the Son of God. But that could Christ have done at this time, but he would not, because his time was now come to suffer. So that if Christ had now come down from the Cross, it would not have proved him so much to be the Son of God, as being dead, and buried, to raise himself from the dead. For he was declared mighitly to be the Son of God by his resurrection from the dead, it was a more glorious work to raise up Lazarus from the dead, then if Christ had restored him to health, being but sick on his bed. So in Christ, it was a more glorious work to raise up himself from th● grave, then if he had saved himself alive, being on the Cross. But yet notwithstanding all his divine preaching and glorious miracles that Christ wrought by the which he declared himself mightily to be the Son of God, this impenitent wretch overlooks them all, and calleth the truth of God into question, Calling the truth into question. If thou be Christ? where we have first of all to observe. How great and how dangerous the sin of infidelity is, Doct. 1 Infidelity a dangerous sin. it overlooks all the grounds of a man's comfort, such as are God's power, wisdom, goodness, mercy, etc. and calls them all into question. No doubt this man had heard of the same of Christ, & of those glorious miracles that he had wrought, the same of Christ went far and near, he could not be ignorant that he was reputed the Son of God; for so saith he to Christ: If thou be the Son of God. And yet notwithstanding all these, his heart is shut up in unbelief, by which means the way that leadeth unto life and salvation, through faith in Christ, through his infidelity is barred up against him. This was the sin of our first parents, albeit God had said, Gen. 3.3. Ye shall not eat thereof, neither shall ye touch it, lest ye die. As the woman confessed to Satan, yet for want of faith to believe the truth of God's word, they eat the forbidden fruit, and so brought God's wrath upon them and their posterity. This was the sin of the Israelites, who albeit they had experience of God's power and might in bringing them out of Egypt, and that miraculous deliverance shown them from the cruelty of Pharaoh, and that through the Red-sea: yet upon every light occasion called they still God's love, power, goodness and mercy into question, as if they had no experience at any time of the same. Thus than they murmur in the wilderness, Numb. 11.18.19. Psal. 78.19.20. when they wanted meat, Can God prepare a table in the wilderness? Can he prepare flash for his people? Howsoever this people were guilty of many sins, yet this, this sin of Infidelity was that sin that in so special a manner provoked 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 jacob, and also wrath came upon Israel. But what might be the reason thereof? Because they believed not in God, Vers. 12. and trusted not in his help. And albeit the Lord swore unto their Fathers, that he would give unto them the Land of Canaan: Deut. 1.8. yet of all those that came out of the land of Egypt, and had seen his miracles upon Pharaoh and his people, there did not one of them above the age of twenty years, come into that good Land. What might be the cause? Surely they stood guilty before the Lord of many sins, such as were their idolatry, whoredom, etc. but above 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 unbelief. This appears likewise in the example of that Prince in Samaria, that would not believe the Prophet touching the great plenty which he prophesied should be in Samaria, 2. Kin. 7.1. that a measure of fine flower should be sold for a shekel in the gate of Samaria: His infidelity did not only deprive him of the fruition of the plenty, but was punished with the loss of his life. For the people trod him in the the gate, and he died. 2 King. 7.20. Another memorable example hereof we have recorded by the Evangelist; Mark. 6.5. That when our Saviour came to the City of Nazareth, there to preach, and to show his power, the Text saith, He could do no great works there: Vers. 6. and what might be the reason, Mat. 13.58 Because of their unbelief. The Infidelity and unbelief that was amongst them, did after a sort bind the hands of our blessed Saviour, that he could not do the good he desired amongst them. This doctrine might be further insisted upon by the examples of God's judgements upon his own children, as the Israelites who for this sin were broken off. Rom. 11.20 Of Zachary, that doubting of the Lords promise by his Angel, that Elizabeth his wife should bear him a Son, Luk. 1.20. was for this sin of his smitten dumb. By all which testimonies and examples it is most clear, how heinous this sin of Infidelity is. And it must needs be so. First, Reas. 1 because after a sort it puts the lie upon God, his word, and promises, and so likewise upon all those excellent attributes of his, such as are, his power, wisdom, truth, goodness and mercy; an heart fraught with infidelity credits none of these. 1. joh. 5.10. He that believeth not God, hath made him aliar. Then the which, what greater disgrace can be put upon any, then to give him the lie? Secondly, the sin of Infidelity is a mother sin, and is the cause of many other evils and enormities in the hearts and lives of men; And hence is it that the Apostle joins these two together, an evil heart, Heb. 3.12. and an heart of unbelief, as the cause, and the effect; for as Faith is a mother grace, and produceth fear, love, obedience, etc. So where infidelity bears sway, there must needs all manner of impiety reign and abound. This serves first of all to let us see in what a cursed and miserable estate and condition, Use 1 all wicked and men are in, that are void of faith, and full of infidelity; Such men can never please God in any thing they take in hand. For, Rom. 14.23 Heb. 11.6. Whatsoever is not of faith is sin. And without faith it is impossible to please God. Their hearing of the Word, receiving of the Sacraments, prayer, and the like holy duties are all abomination to the Lord, when they are not done by a believer. To an unbelieving heart, neither the power of Christ's merits, nor the infiniteness of God's mercy, Word, Sacraments, can never profit, but all tend to the destruction, and the increase of the condemnation of an unbeliever. Secondly, seeing that this sin of Infidelity above all other sins is such a stumbling block in out way, strikes at God and all his attributes, and seems to put the lie upon them all; makes the Word, Sacraments, prayer, and all other the ordinances of God, unprofitable unto a man; O how should this provoke every man, even as he tendereth the salvation of his own soul, to take heed of this sin. O unhappy If was this unto this poor man, that shut up heaven gates against him. Take we heed of that thought at any time that shall seem to question the truth of God's word. But rather let us labour daily more and more to have our hearts confirmed against all diffidence and distrust of God. Save thyself and us. Text. These words were spoken in an ironical and taunting manner, Scoffingly desiring deliverance after the manner of the chief Priests and people, who mocked our Saviour likewise at this time, saying, Mar. 15.29 If thou be the King of Israel, come down from the Cross. And again: He saved others, Mat. 17.29 himself he cannot save. This impenitent thief trades in their steps, and follows their example, and mocketh Christlikewise. Whence we may note: First, Doct. 1 Evil examples dangerous. how powerful examples are with men, either to the imitation of that which is good, or evil. As men meet together, usually they traffic together, by their interchange of words and manners, whether they be godly or wicked. But especially of great men, and men in authority, their examples being evil, hurt many. As the Chief Priests, and Elders, here, they giving such an evil example in mocking Christ, no marvel 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 Saviour, the Men of war, yea all his train were ready to do the same. 1. Kin. 22.24. Let Ahab but declare himself no friend to Micha, the Lords Prophet, and Zidkijah the King's Chaplain, will dare to sinite him on the face. So true is that of Solomon, Pro. 29.12 If a Prince hearken to lies, all his servants are wicked. We may see this by daily experience, that they that associate themselves with those that are vile and sinful, savour of their manners, and are made worse by them. Pro. 13.10 He that walketh with the wise, shall be the wiser. But he that useth the company of fools shall be the worse. Yea Gods people themselves, when they have lived in sinful places, and have had to do with wicked persons, they have received some blurs and blots of their filthiness, and have not escaped free from their sin, but have made good that of Solomon, He that toucheth pitch shall be defiled. We may see this in joseph, Eccl. 33. who living a while in the Court of Pharaoh, how quickly had he learned to swear, By the life of Pharaoh. And we know that it was in the high Priests Hall, and amongst the high Priests servants, that Peter had learned to curse and to swear. And for this cause the Lord gives that strait charge unto his servants concerning Babylon, Come out of her my people, Reu. 18.4. that ye be not partakers of her sins, and that ye receive not of her plagues. And so likewise when the people of Israel were to come into the Land of Canaan amongst an idolatrous people, the Lord chargeth them after this manner, Thou shalt make no covenant with them, Exod. 23.32. nor with their gods, neither shall they dwell in thy land, lest they make thee sin against me. And again, Deut. 7.2. Thou shalt make no marriages with them: Thou shalt not give thy daughter to his son, nor take his son to thy daughter: And the reason is given, For they will cause thy son to fall away from me. And how true the word of the Lord herein was, the event made it manifest; for they, neglecting the Lord's commandment, the Psalmist saith, Psa. 406.35 Were mingled amongst the heathen, and learned their works. And hence is it that when the Prophet David would approve himself unto God faithfully to serve him, Psal. 11.63 he declareth the same by this, that he was A companion of all them that feared him, and kept his precepts. And again, Psal. 119.115. Away from me ye wicked, I will keep the commandments of my God. Intimating thereby, as it may easily be gathered, that David could not set himself as he should to the performance of any good duty, so long as any wicked men were about him. So that it is a most clear truth, that the examples of wicked men are very powerful to draw men into sin, and by being companions of such to bring them to partake of their evil ways. And the Reasons I take to be these. First, Reas. 1 that natural disposition that is betwixt this nature of ours and sin, there is no two things in nature, wherein there is a more near conjunction, as betwixt fire and gunpowder, than this sinful and corrupt nature of ours and sin; Visa movent maxim. it is ready to take fire with the least spark, the least occasion, or provocation, especially the examples of others, are dangerous excitements unto evil. Secondly, there is a disposition in wicked men to make others like themselves; yea they count it their masterpiece to corrupt all that have fellowship with them, that their own sins may not appear so exceedingly sinful unto others. And this our Saviourobserueth to be that height of wickedness in the Pharisees, that They would compass sea and land to make one Proselyte: Mat. 23.15 and when he was made, they would make him twofold more the child of hell than themselves. Thirdly, there is a kind of infectious nature in the words and actions of wicked men, which as the Apostle saith, Fret like a gangrene. And indeed the souls of men are more subject to the contagion of sin, than their bodies can to any manner of disease. This serves then in the first place justly to blame and condemn such as are careless of their company, Use 1 that can be as familiar and merry in the company of Atheists, Papists, yea be they as profane as Esau, all is one to them, as if there were no danger at all to be corrupted by such; and indeed such men need not Satan to tempt them, for they will tempt themselves. Which they do, whilst without a calling they remain in the company of wickedmen. Such men proclaim to the world that they make no conscience of sin, for did they, would they not then make conscience of the occasions of sin? Secondly, let this serve to admonish every man in the fear of God, to decline, as much as possible they may, the company of wicked men. Pro. 1.15. My son (saith Solomon) walk not in the way with them, refrain thy foot from their path; Yea if it lie in our power to remove them, and to banish them our presence. Psal. 101. So David, I will not suffer any evil person to abide in my house: He that telleth lies shall not tarry in my sight. Many wise men, by such have been seduced; many strong men by them have fallen; and many who began to walk in the ways of godliness, have by this means fallen bacl again, when they have been daily conversant with those who have been enemies to godliness. But may we not sometimes, Quest. and upon some occasion, be in the company of such? Yes, Ans. these cautions being considered. First, that we rush not into their company without a calling; for it is lawful to hold commerce with them in the affairs of this life, for otherwise we must out of the world. Secondly, that we be not silent at sin, but by one means or other, at the least by a frown in our brows, show our dislike at their ways. Thirdly, that we get our hearts to be grieved within us for their sins, as Lot was with the Sodomites, Whose righteous soul was vexed with their abominations. If thou be Christ, Text. save thyself and us. Secondly, we may note further in this Impenitent Thief, thus scoffingly desiring deliverance by Christ; That it is a note of a wicked and graceless man to be given to mocking, Doct. 2 Propertie of a wicked man to be given to mocking. and that such a one is come to a wonderful height of sin. And surely this is such a kind of sin that is found for the most part in the most dangerous and desperate wicked men. Cain was a mocker: Gen. 9.22. Ishmael was a mocker, notorious wicked men. The Athenians mocked Paul, Act. 17. What will this babbler say? The Scribes and Pharisees notorious wicked men, these mocked Christ, Hail King of the jews. Mat. 26.68 The jews mocked the Apostle Peter, when he had preached the word of life unto them, saying, These men are full of new wine. Act. ●. 12. When the wicked man cometh (saith Solomon) then cometh reproach. Prou. 18.3 Psal. 25.15 None scoffed more at David, than the Abjects: and the Drunkards made songs of him. The children of Bethel mocked the Prophet, saying, 2. King 2.22. Go up thou bald head. This was the complaint of the Prophet jeremy: jer. 20.7. O Lord. (saith he) I am in derision daily, every one mocketh me. And this was the complaint of that holy man job, job 30.1.9.10. speaking of the most notoriously wicked of his time, saith that he was their songs, their daily talk, yea they spared him not to spit him in the face. And when the Prophet David comes to speak of that growth in sin, in wicked men, as it were the top of all iniquity and impiety, Psal. 1.1. he describeth the wicked thus: He sitteth in the seat of the scorner. By all which testimonies it may appear that it is a clear evidence and demonstration of a notorious wicked man, to be give over to this sin of mocking. And it must needs be so. For, First, Reas. 1 we see men commonly mock at Fools and folly; now in what esteem are the godly with the wicked, but as fools? and religion itself, what is it esteemed but as Foolishness, 1 Cor. 1.21. to those that are natural men? and therefore it is no marvel though the godly be contemned and reproached, and their best performances scorned and derided. Secondly this proceeds from the abundance of malice and corruption that is in the hearts of wicked men: for so saith Christ, O generation of vipers, Mat. 12.34 How can ye being evil speak good things? for out of the abundance of the heart the mouth speaketh. Cursed language, evil speaking, mocking and reproachful speeches is the natural language of wicked men, being led by the spirit of darkness: their words and actions must needs be sinful and wicked, that must tend to utter darkness. This may teach us then how to judge and esteem of such men as are given over to this sin, Use 1 namely, as notoriously wicked: for when David speaks of the degrees of sin and sinners, by a gradation, Psal. 1.1. the Seat of the scorner, he placeth in the last place as worst of all. And yet it is lamentable to how many we have amongst us, that glory in the dexterity of their wit, and think it their praise that they can break some witty jest on others, that may cause laughter; but such do but glory in their shame. Let such be admonished in time, to break off this sin, by repentance, for seldom or never doth it escape the revengeful hand of God. What became of Cain, Ishmael, the two and forty youngsters, that mocked Elizeus the Prophet? What became of this desperate malefactor that mocked Christ? Yea, let it be observed, and we shall find it true, that such as have been guilty of this sin, that have been mockers of the Word of God, of God's Ministers, and of the professors of the Gospel, whether some token, or other of God's vengeance hath not overtaken them, even here in this life, wherein the Lord doth usually show his indignation against this sin. Secondly, it may teach us carefully to heed ourselves, as to avoid all sin, so especially this sin of mocking, railing, and evil speaking, which the Lord in so special a manner hath made a mark and a brand of a wicked man. And last of all, do none but wicked men use it? why then let us not regard it, let us not care how we are judged by them that speak not out of judgement, but malice: as they are masters of their tongues, so let us be masters of our ears, by the use whereof we may learn to contemn contempt itself. (Save thyself and us.) Text. It is not the pardon of his sins that this Impenitent Thief desireth at Christ's hands, but deliverance from his temporal punishment; Sin affects him not, but the punishment of sin. Note hence. That wicked men in time of affliction are more troubled with the punishment, Doct. 3 Wicked men are more troubled for their misery then their sin the effect of sin, then with sin itself, the cause of punishment. They cry out, not against their sins, but against their punishment: Gen. 4. My punishment is greater than I can bear, saith Cain. Exod. 9 Pray ye to the Lord that this plague may be removed, saith Pharaoh to Moses. And this we may see by experience daily of many that complain of their miseries, their crosses, and afflictions; but never complain of their sin, the cause of all. And whence is this? But from, That doting respect which they bear to themselves, Reas. which drowneth all the respect they ought to have towards God. So that they look not upon God offended, but themselves punished; they look not upon their sins, with an holy compunction, but upon themselves, with a foolish confession; they look not upon the wronging of God's justice, but the heavy effects of it; in respect whereof, the door of their lips moves like a door upon rusty hinges, with words of murmuring and complaining. It may serve then for the trial of our own hearts during the presence of any affliction. It is a brutish thing to cry only for want; the young ravens, the young Lions do as much: we must grieve principally for the withdrawing of God's favour and countenance from us, above all crosses or losses, or any other outward misery that can or doth betid us. We must say as Mephiboseth to David, Let Ziba take all the lands, it is enough that I see the King's face. A generous spirit, whose ancestors were attainted, cares not so much for the restitution of his lands, but of his honour, of his blood: So must it be with a Christian, to be restored again into God's favour when we have sinned, must be the principal thing we labour and seek after. Hitherto of the Impenitent Thief. VERSE 40. But the other rebuked him, saying, Dost thou not fear God, seeing thou art in the same condemnation? HItherto we have heard the fearful estate and condition of the Impenitent Thief, whose life as it was wretched and miserable, so was his death fearful and damnable. Wherein we have seen, that an evil life hath commonly attending it an evil death. Now followeth in order the be behaviour of the Penitent Thief at this time, that was crucified on the right hand of Christ, who is so fare from railing on Christ, by the example of the high Priest and Elders, or with his Fellow the Impenitent Thief, as that he justifieth Christ, becomes a witness of Christ's innocence, pleadeth his cause against his malicious enemies, reproveth his fellow, and maketh a public profession of his own faith, in a public auditory; that for his part, he looked for life and salvation only through this crucified Christ, whom the world contemned. And herein indeed setteth forth the almighty power of Christ, both in respect of his Deity, that was able thus to convert a soul in so miraculous a manner without means; as also in respect of the power and efficacy of his death, and passion, which declareth itself most powerfully in the conversion of this man, both in the powerful work of Mortification, and vinification, destroying and killing in him the works of the old man, and working in him true godliness; The blessed fruits and effects whereof will appear in the process of this History. (But the other rebuked him.) Here we have two malefactors both of them guilty of one and the same sin, and both of them brought to one and the same shameful death; yet the one left and forsaken of God, the other had this mercy shown him, even at the last to be converted by Christ, and so saved. Note hence, first the general Instruction, and herein first, That the Lord many times of his infinite mercy doth call home of the most desperate and wretched offenders, Doct. 1 God can make of great sinners great Saints. and makes of great sinners great Saints. Yea where there is true repentance, it is not the greatness of sin, the numberless number of our sins, no nor the long continuance in the same, that can any whit hinder us of his mercy. Yea the Lord hath of all sorts and conditions of men, some that belong unto the election of grace, and appertain unto his glorious kingdom. Here we have an example of God's merciful dealing towards a most desperate malefactor, one that had spent his life in a most desperate course of sinning, yet now at last brought home by repentance. What a fearful estate was Paul in before his conversion, Act. 9 a grievous 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 City, yet had mercy shown her, and is honoured with a blessed memory in the Catalogue of God's Saints for her admirable faith. jonas the Lord's Prophet, Iona● 1. how foully and fearfully fell he: 2. Sam. 11. And so David likewise in the matter of Vriah; yet upon their repentance restored again to favour. Marry Magdalene branded with a brand of notable infamy, yet is she one of the witnesses of Christ's glorious resurrection. And why should this seem strange unto any, since, First, Reas. 1 Gods gifts depend not upon any respect to man, but are free on God's part, and altogether undeserved on ours. Rom. 9 I will have mercy, on whom I will have mercy. Secondly, the Lord herein will show his own power, wisdom, and goodness, that can when it pleaseth him, make his enemies his friends; and such as have been bloudly persecuters, blessed Preachers: and great and grievous sinners on earth, blessed Saints in heaven. Thirdly, the Lord doth it that he may magnify his own mercy, by turning the crimson dye of scarlet sins into the whiteness of snow; that where sin hath abounded, grace might superabound. This serves first of all to magnify the wonderful wise doom and goodness of God, Use 1 who knoweth how to use all things to his own glory, and can when and where it pleaseth him, make of great sinners great Saints, and bring bacl some from their wicked ways, as a Brand plucked out of the fire. Secondly, we are taught here to esteem 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 up many horrible sins 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 falls and infirmities of God's servants are still laid in their dish, albeit they have given good testimony of their hearty sorrow and true repentance for the same. It is not seven years that can wear out of mind such a sin in such a one; the world keeps Registers of such men's faults, and as occasion serveth, still they shall hear of it. This is not the Lords manner of dealing with us. Thirdly, this may warn us to take heed how we censure others, that yet wander and go astray; thou dost not know what is to come; a man that should have seen this penitent Thief, how vile and sinful he lived, even to the end, that now a shameful and miserable death doth overtake him, could not but have thought him in a wretched and miserable case. So likewise Paul, he that should have seen him trotting and trudging up and down from Office to Office to get his Commissions sealed, to commit unto prison all that made profession of Christ, could not but have thought him with Simon Magus, to be in the gall of bitterness. O but stay a while, this is one of God's secrets that belongeth unto him; he in whose hands are times and seasons, hath his time to call home those that belong unto the election of grace, in the mean time we may not pass a final doom upon any. Indeed when I see a man live a dissolute life, living in drunkenness, swearing, usury, etc. and in all manner of profane courses, I may say this man is in the way to destruction, but yet there may be 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, Never fruit grow on thee any more, Luke 11. for God may show mercy at last upon their unfeigned repentance. And last of all this may be a forcible motive unto us, to move us unto repentance, and to be a spur in men's sides, to make them speedily to return, and to seek God: art thou a Drunkard, a Swearer, a profane and beastly liver, that hast spent thy time in vain, profane, and licentious courses, O behold here Gods merciful dealing now at last with this poor penitent upon his repentance, the Lord doth freely receive him again to favour. Be not then out of heart, albeit thou art compassed about with many infirmities, wrong not the Lord, neither wrong thy own soul, as to think it will be too late for thee at last to return unto him. It was a curfed speech of a cursed wretch, Gen. 4. My sin is greater than God can forgive: no, no, labour for a broken and a contrite heart, and the Lord in mercy will cover all thy sins. And indeed this is the true use we are to make of all the falls and infirmities of God's children a● they are recorded in God's book, not to encourage us in a course of sinning by their examples; The true use of other men's falls. but, First, to put us in mind of our weakness, for if David, Peter, jonas, and the like worthy stars in the Church have fallen, whither shall we fall if the Lord shall but a little leave us unto ourselves. Secondly, to keep us from despair, and therefore we can as ill spare the examples of their infirmities for our consolation, as the examples of their virtues for our imitation. What would become of us had not the Lord left us the examples of great land grievous offenders, whom he hath again received into favour? surely we should even sink under the burden of those sins, whereof our own hearts cannot but condemn us. But the other rebuked him. Wonderful are the fruits of this Penitents repentance and faith, believing, confessing, giving testimony of Christ's innocency, rebuking his fellow, accusing himself, and hoping above hope in this crucified Saviour, whom all the world contemned, and despised to find 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 sinful and wretched life, had so dishonoured him? No question this proceeded from the Lords free grace and mercy shown unto him, giving him to see his sins, to be humbled for the same, and by a lively 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 himself so much abased. He was by nature in the same estate and condition with the other malefactor, guilty of the same sin, overtaken with the same punishment, and so had perished everlastingly, had not the Lord jesus, of this stone, made a son 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 learn hence, then, is this, Doct. 2 All men are alike by nature, until God make a difference by grace. that by nature there is no difference betwixt God's children, and wicked men, until the Lord make the difference by grace; we are all hewed out of the same rock that the vildest wretch and cursedst Canihal was that ever breathed; until the Lord do frame the heart anew, we are all folded up in the state of nature, and are the children of wrath, as well as others. Do 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 we are indeed, without the covenant, without God in this world. Corrupted with iniquity from the womb, Psal. 51.7. job 14.4. conceived of uneleane seed; yea, all the faculties of oursoules, how are they depraved through this original corruption. The understanding is blind, Eph. 4.18. Having their understandings 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 do I not, but what I hate, that I do, having not so much power to think that is good. And the same is true of our affections, 2. Cor. 3.5. which are likewise disordered, being set upon transitory things which profit not, and altogether averse from heavenly things, inasmuch as the Apostle saith, Rom. 3.23. We are deprived of the glory of God; Having in us no inclination at all to any thing which is good; but rather indeed an inclination to all things that are evil. Gen. 6.3. And in this miserable estate and condition doth the Lord find us, when he is pleased to call us, as we may see in Saul, Zacheus, Acts 9 Luke 19 joh. 7. Mary Magdalene, this penitent Thief, and of all the faithful, it is God Who worketh both the will and the deed, Phil. 2 13. and that of his own good pleasure. 1. Cor. 47. Who separateth thee (saith the Apostle) or who causeth thee to differ? It is the Lord that makes this difference betwixt us and wicked men. Yea we shall find the whole work of grace, of Conversion, and salvation, to be wholly attributed unto him: he is the Alpha and Omega, the first and the last, the beginning and the end, that is all in all, in the work of our salvation. First, Election, which is the ground & foundation of all grace, Election. this comes from him: Epees. 1.5. He hath predestinated us to be adopted through jesus Christ in himself, according to the good pleasure of his will. Secondly, vocation, and a Christian man's effectual calling, Vocation. outwardly by the word, and inwardly by the Spirit: this proceeds likewise from him, and his free and undeserved grace and favour alone. 2. Tim. 1.9. He hath saved us, and called us with an holy calling; Gal. 1.6. Not according to our works, but according to his own purpose and grace. Thirdly, Faith is the instrument or the hand, Faith. by the which we come to lay hold upon and apply Christ and his righteousness unto our ownesoules in particular; Heb. 11.6. and without which we cannot please God. Now from whence have we this grace truly to believe? Ephes. 2.8. for By grace ye are saved through faith, and that not of yourselves, it is the gift of God. Fourthly, from him alone proceedeth what will, what power, Obedience or ability soever we have, for any holy duty. Ezek. 36.27, 28. A new heart (saith the Lord) will I give you, and a new spirit will I put into you. I will take away the stony heart out of your body, and I will give you a heart of flesh: I will put my spirit within you, and cause you to walk in my statutes. Fifthly, to have the Word and Sacrament effectual unto us; this comes from him, otherwise Paul may plant, 1. Cor. 3.6. and Apollo water, but all in vain: I have planted, and Apollo watered, but God gave the increase. Finally, the gift and grace of perseverance to hold out in our Christian race unto the end; Perseverance. this is likewise from him: I will give them one heart and one way, je. 32.4.41 that they may fear me for ever. I will put my fear in their hearts, and they shall not departed from me. And That God who hath begun that good work, Phil. 1.6.29 will perform it until the day of jesus 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 salvation. So as we must say with the Church, Isa. 26.12. O Lord thou hast wrought all our works for us. And it must needs be thus. For First, Reas. 1 God will have the whole glory of this work of our conversion and salvation, and none other. That all matter of glorying in ourselves might be taken away; and that we might say with the Psalmist, Not unto us Lord, not unto us, but unto thy Name give the praise. He will have the glory of his own work, and the praise of his own mercy, and will teach us to go out of ourselves, and to say with Paul, By the grace of God, I am that I am. Secondly, we have nothing of our own, or within us, that should move the Lord to elect us unto life, or to adopt us as sons, we are miserable orphans, and have naught else to plead unto God to commiserate our misery; we are beggars, and destitute of all good things. Our penury is such as that we are feign to beg at his hands Our daily bread: he oweth us naught, and they are but his own gifts and graces given unto us, that he crowneth with glory. This serves first of all to humble us in the sense of our own spiritual poverty and misery, Use 1 that we are by nature so poor, and blind, and naked. No one thing can be more effectual to abate our pride, and to prick that windy bladder of lemma ourself, and self-conceitedness, wherewith too many in the world are grown big withal, puffed up with a vain conceit of their own worth and merits; then the which what higher degree of sacrilege can there be, then to ascribe the least particular in this work of conversion to our deserts. No, no, let us come unto God, and say, O Lord, righteousness belongeth unto thee, but unto us shame. Let Popery stand aloft, and presume to divide with God, in regard of their own Free will, works, Merits, and disposition that is in their own hearts to receive grace. Far be it from us so to do, who are not able of ourselves to think a good thought. Secondly, this consideration that God is all in all in the matter of grace and salvation: and that there is no difference by nature in any, until God make a difference by grace. This teacheth us what to think, and how to carry ourselves towards those that are yet uncalled, and are yet in their sins. Surely we ought to wait with patience. 2. Tim. 2.25. Proving if at any time God will give such repentance unto life. For seeing that our calling and conversion, yea every good gift is from God, what are we that have received grace our selves, truly to repent and to believe, that we should judge out Brethren, As they are such are we, God hath showed us mercy, why may not he that is rich in mercy; show the like mercy unto them? Let us not then despair of any, but pity them in their spiritual miseries. And if they be fallen down, let us put under our hands, and help to raise them up again. The Lord would have this mercy showed unto the very Ox and Ass in the time of the Law, being fallen under it burden; how much more to our Brother. And we must pray for the conversion of such a one, Proving if at any time God will give them repentance unto life. Thirdly, seeing that God is all in all in the matter of grace and salvation: It shall be our wisdom to attend upon the means whereby grace comes to be wrought, such as is the preaching of the Word especially, by the which ordinarily the Lord worketh repentance, for sin, faith in God's promises, and all other graces. And last of all, that we give unto God the praise of his own grace, since that whatsoever good thing we have, it comes from him. But the other rebuked him. We have here in this Penitent a pattern of a man, that maketh the right use of his afflictions and troubles, they bring him nearer and nearer unto God. The Impenitent Thief, as we heard before, now falleth to the blaspheming of Christ, having his heart hardened, and his conscience seared within him, he becomes by his afflictions more and more desperately sinful. But in this Penitent behold we the happy fruit of sanctified afflictions, they humble him, bring him to see the errors of his life past, set him on work to confess and bewail his sins, and to be an earnest suitor unto Christ for mercy. Note hence, That afflictions, Doct. 3 when the Lord doth sanctify the same unto? any, Afflictions of excellent use to bring men to God. they make them better, and bring them nearer unto God. I grant that afflictions in their own nature are evil, being the fruits of sin, neither do they of themselves produce such happy effects in any; but then only when the Lord worketh together with affliction by his Spirit, Non paena sed remedium delinquentis Ambros. altering and changing the nature thereof, they become through God's mercy not a punishment but a remedy against sin. This is confessed by David, Psal. 119.67. Before I was afflicted I went astray, But now have I kept thy Word; Meaning indeed, that his afflictions had humbled him, and made him walk more awfully towards God. We may see this in Hezekiah, Isa. 38. it was his affliction that humbled him, and caused him to recount with himself the errors of his life past. Manasses in prison and captivity is brought home, that was like an untamed heifer, in time of prosperity walked stubbornly and rebelliously against God. This truth is confessed by Ephraim, Thou hast chastised me, jer. 31.18.19. and I was chastised as a Bullock unaccustomed to the yoke, etc. After I was afflicted, I smote upon my thigh, I was ashamed, and even confounded, because I did bear the reproach of my youth. How often did the Lord cause the Israelites to be afflicted, and in the time of their affliction still they sought unto God, Psal. 107.10.13. and cried unto him. And this is it the Lord further threatened against his people, I will be unto Ephraim as a Lion, Hos. 5.15. and as a young Lion unto the house of judah. I, even I, will tear, and go away, and none shall rescue. I will go and return to my place, till they acknowledge their offences, and seek my face, for in their afflictions they will seek me early. I might instance this truth by divers the like examples, as that of the Prodigal, Luk. 15. who ran riot a long time till his patrimony was nigh spent, and then happy famine, that caused him to look home. Act. 16.27 And that hardhearted jailer that never thought he could show cruelty enough against those innocent Lambs of Christ, it was the earthquake that caused his soule-quake, and happy affliction that brought him home. Neither is this a thing to be wondered at, that sanctified afflictions should produce such excellent effects in God's people: for, First, Reas. 1 in times of affliction we see how hopeless and helpless all earthly and transitory things are. They do not then profit in the evil day, they then prove but as the Reeds of Egypt, dangerous props to lean upon, & then are we forced to go out of ourselves, and to seek unto God; for such is the vanity of our hearts in times of misery and distress, that we seldom think on God or his help, until all other humane help do fail: So David, Psal. 142.4.5. I looked on my right hand, and behold there was none that would know me, all refuge failed me, and none cared for my soul, then cried I unto the Lord, etc. Secondly, the Lord to this end and purpose doth send affliction unto his children, like a wise and skilful Physician, knowing what will work best, and effect the soul's cure; these cause the peaceable fruits of righteousness to all them that are exercised thereby. Seeing then that afflictions are of such excellent use to bring men to the sight of their sins, Use 1 and so to repentance for the same, what shall we say then to those that have been afflicted, but no way bettered by their afflictions; this is a sign of a fearful induration, and of a hard heart, and surely the case of such a one many times proves desperate, for the Lord commonly reserveth affliction and the rod of correction for the last place, and if that fail, jer. 6. the cure many times proves hopeless and helpless; as silver mettle being put into the fire, if nothing come out but dross, it is found to be reprobate silver: so men that have been fined in the furnace of affliction, if they be not humbled and brought home by the same, these will be found reprobate men, and the Lord will cast such off as a desperate people, Esay 1. Wherefore should ye be smitten any more? for ye fall away more and more, saith the Lord. Secondly, we have others again, that whilst the rod of God is upon them, their thoughts are in the stocks, they dare not but speak and think humbly; as a Rogue, whilst he is in the stocks, speaks fair to the officers, but when he is out, miscalls them again. How many have we that in time of affliction, will confess their sins, cry down their former evil ways, and make vows and covenants with God of new obedience like unto Pharaoh, Exod. 10. I and my people are sinful. But when the rod of God is removed, and they delivered, with Pharaoh they return again unto their old sins, like the dog unto the vomit. These men use repentance, as many a man useth an old garment, which they put about them in time of a shower, but cast it away again as soon as the weather is fair; or as many of our Papists use our Churches, when they fear any trouble, they fly thither for shelter. Whereas the child of God being once truly humbled, walks the more holily and obediently before God for ever after. Thirdly, seeing that it is not affliction of itself, but affliction sanctified unto a man, that produceth this happy fruit of conversion unto God. This should teach us to be earnest with God in prayer, especially in times of affliction, that he would be pleased to sanctify the same unto us, and to second his corrections with the inward working of his own spirit, whereby we may be moved to lay the same to heart, and to bring forth fruits worthy amendment of life. But the other rebuked him. The Evangelist setting out the conversion of the penitent Thief, showeth his behaviour at this time, namely that he did not only leave off his stealing as before, but is now exercised in the contrary good, rebuking his fellow, and seeking by all means possible to stop him in a course of sinning; and herein will teach us, That unto true repentance, Doct. 4 a cessation from evil is not sufficient, To cease from evil is not sufficient, we must do good. Psal. 34.13. but we must do good. In the work of true repentance, these two ever go together, Depart from evil, and do good. David there joineth these both together. Esay 1.17. So Esay the Prophet, Cease to do evil, learn to do well. And even herein doth the Penitent show the truth, and the fruit of his conversion, according to that precept of the Apostle Paul, Let him that hath stolen, Eph. 4. stealt no more, but let him labour with his hands that which is good. And this truth is further cleared by the practice and example of all God's people, how vile and wretched soever they were in the time of their ignorance and unregeneracy, yet being called and converted, have not only left their former evil ways, but put in practise the contrary virtues. See here the mercy and compassion of this poor Penitent, he is now as rich in mercy and compassion towards the poor soul of his brother, as ever he was before full of cruelty; yea, such was his compassion towards him, that he seemeth to neglect himself, his present pain and misery that now he suffered, and falls to reprove his fellow, makes a hearty acknowledgement of their sinfulness, and the equity of that their deserved punishment. We may see this in Paul, Acts 9 whose conversion kept him not only from persecuting the Church as in times past, but set him on work to build up the walls of that Zion he had laboured before to pull down. The Tailor, Acts 16.27 of a bloody, cruel, and merciless tormentor of Paul and Sylas, after the earthquake and soule-quake, that he came to see his sin, and to be truly and throughly humbled for the same, how pitiful and compassionate became he unto them, washing their wounds, and entreating them with all kindness and louc. This was the whole tenor of the Baptists Sermon, Mat. 3.10. Now is the Axe put to the root of the tree, every tree that bringeth not forth good fruit, is hewn down and cast into the fire. He doth not say every tree that is barren, or that bringeth forth evil fruit, but every tree that bringeth not forth good fruit. Merosh is accursed, judg. 5.23. why? not for joining with the Midianites against Israel, but because the men of that city came not out to help the people of God. And our Saviour showeth what his manner of proceeding shall be with wicked and men in the last day; he will say unto them, Mat. 25. Come ye blessed, etc. not because they did not this or that evil, but because of this and that particular good, as the feeding of the hungry, the clothing of the naked, etc. And this is indeed that special privilege that belongs unto all the commandments of God, that where they are propounded negatively, they include an affirmative duty; and where they be propounded affirmatively, they include likewise a negative part; and there is a curse imposed as well for the breach of the one, as the other. God's righteous law being violated and broken, as well by the omission of the good commanded, as by the committing of the evil condemned. And thus was the Figtree accursed by our Saviour, not because it brought forth evil fruit, but because it brought not forth good fruit. And the reason hereof may be taken from the nature of grace, Reas. 1 and of true conversion, which frameth the heart anew, and causeth the same to be fruitful in every good work. Mat. 7. Do men gather grapes of thorns, or figs of thistles? saith our Saviour; implying that so long as the heart is sinful and corrupt, all manner of sinful and corrupt abominations spring therehence: But when it comes once to be renewed and changed, A good man (saith he) out of the good treasure of his heart, bringeth forth good fruit. Secondly, it is the end of a Christian man's election and vocation, that we should show forth the power of him that hath called us put of darkness into a marvelous light. Eph. 1. And surely this meets with the vain conceit that so many in the world are possessed withal, Use 1 that glory so much in their innocent and harmless conversation, they do no man wrong they say, and pay every man their own; and upon this, men rest for salvation, but alas, this mayst thou do, and go to hell when thou hast done. The Pharisee was neither Adulterer, nor Drunkard, nor Railer, Luke 18. nor Swearer, and yet far enough from the kingdom of heaven, all this is but a negative Christianity, which will not prove a man the child of God. This Penitent Thief did not rail on Christ as the other did, but that was not sufficient to prove his conversion; but we see to the utmost of his power, he maintaineth Christ's innocency, and labours to stop the current of sin in others; few in these days proceed to this degree of Christianity: to plead the cause of Christ against all gainsayers, and to stand out for the truth, to rebuke others, when they hear them blaspheme, or any ways dishonour God; such cold friends hath Christ and his truth now a days. Men think they have done enough if they join not with the enemies of the truth, and run not with others into the same excess of riot; but the Lord will judge him an evil man, that doth no good, and will in the last day proceed against such. I was hungry and ye fed me not, naked and ye clothed me not, etc. The very omission of that good men might have done, shall be brought in in evidence the last day to condemn the wicked. Oh that our evil honest men (as the world reputes them) would consider this, & lay this truth to heart, that in their outward civil conversation they show themselves but half Christians, and if they join not the doing of good, to their abstaining from enil, they can never approve themselves for sound Christians before God, nor look for the reward of the just at last. Secondly, if such as abstain from evil, yet for want of doing good, shall perish and be damned at the last; good Lord in what a misurable case are such men in, that are so fare from abstaining from evil, as that in their whole life and conversation they lie wallowing and weltering in all manner of smfull, vile, and vain abominations! If These things be done to the green tree, what shall be done to the dry? If the not doing of good shall be punished so severely, where shall the and sinner appear? Psal. 50.22. O consider this ye that forget God, lest I tear you in pieces, and there be none to deliver you. And last of all, this may serve to admonish every one in the fear of God, to the practice of well-doing, as that which will yield sound comfort unto our own hearts of our conversion; that we are not hypocrites, but such as in whom the work of grace is truly wrought. This was it that supported job, against his friend's accusation, that charged him for an hypocrite. I was (saith he) a Father unto the poor, I restrained him not of his desire, job 31.16.17.19.20. nor caused the eyes of the widow to fail. I did not eat my morsels alone, but the fatherless did eat thereof, etc. I saw none perish for want of clothing, nor any poor without covering: But their loins blessed me because they were warmed with the fleece of my sheep. So Hezekiah being by the Prophet summoned to death, whereunto doth he retire himself now for comfort but to this; his care & conscience in his life to walk with God: Isa. 38. Remember Lord that I have walked before thee in truth, and with an upright heart. And never let us think that we have profited aright in the school of Christ, or as we should, till we have learned by well-doing to get the affirmative part of Christianity, as well as the negative, wherein we shall find true comfort, and approve ourselves as Christians indeed. (But the other rebuked him.) But was not this Penitent Thief guilty of the same fact with the other, Quest. how could he then rebuke his fellow? He that rebuketh another, must not be guilty of the same salt himself: For how shall he that hath unclean hands himself, wipe away the spots that are in another man's face? This Penitent Thief though a sinner, Ans. yet repenting of his sin, is accounted no sinner, and therefore fit to reprove. Ezek. 18.22.23. If the wicked (saith the Lord) will turn from his sins he hath committed, etc. All the transgressions that he hath done shall not be mentioned unto him: But in the righteousness that he hath done he shall live. And it is said of josias, 2. Kin. 23.25. that he first returned himself unto the Lord, and then caused his Subiect● to return. Or else it may be answered thus. This Penitent thief though in other respects he were as faulty as the other: yet he was not guilty of that sin of mocking of Christ, the which he reproved in his fellow; and so in that respect was fit to reprove the other. And herein will teach us, that He that rebuketh another must not be guilty of the same fault in himself. Doct. 5 He that rebuketh another, must not be guilty of the same fault himself. joh. 8.7. Rom. 2.21. Mat. 7.5. We must cast the first stone at ourselves. Thou that teachest another, teachest thou not thyself? Thou hypocrite (saith our Saviour) first cast out the beeme out of thy own eye, so shalt thou see clearly to pluck out the meat out of thy Brother's eye. judah hearing that his daughter in law Thamar was with child, said, Let her be burned. Goe 38.24. But when the pledges, the seal, the cloak, and the staff, were showed, he knew himself faulty, and then, She is more righteous than I. So that he that is guilty himself, is not fit to censure others. In the time of the Law he that had a blemish must not offer the bread of the lord Leu. 21.21. To show that the Preacher in regard of gross sins must be unblameable. It is a dangerous thing to sentence another to hell for drunkenness, usury, swearing, etc. and yet be guilty ourselves in an high nature of the same crimes. Surely the Lord will say to such at the last, as to the evil servant in the Gospel; O thou evil servant, out of thy own mouth I condemn thee. Such are their own judges, and the Lords own mouth, who will proceed against them accordingly. Neither is this to be understood only of public persons, such as Magistrates and Ministers are, whose functions and callings are to reprove sin in others; but even of private men also, such as this Penitent Thief was, their condemning of the faults of other men redounds unto themselves, and they being guilty of the same, pass the sentence therein upon their own souls. Rom. 2.1. Therefore art thou inexcusable O man, whatsoever thou art that condemnest, for in that thou condemnest another, thou condemnest thyself, for thou that condeninest dost the same things. And as this is the duty of every man that reproveth another, first to look unto himself that he be not guilty of the same fault; So especially are the Ministers of the Word tied unto his duty. Tit. 1.7. A Bishop (saith Paul) must be blameless, as the Steward of God. And he exhorteth Titus, Tit. 2.7. in all things to show himself a pattern of good works. Num. 8.6. Thus the Lord in the time of the Law commanded the Levites should themselves first be cleansed before they served in the Temple: How much more now in the time of the Gospel, doth the Lord require this sanctity of life in his servants? Now the Reasons do further clear the necessity hereof. For, First, Reas. 1 a guilty conscience takes off the edge of a reprehension we give to others, when our own consciences shall tell us, we are guilty of the same ourselves, we cannot so boldly, so zealously, and so freely, reprehend sin in others that we ourselves are guilty of. And therefore when jethre exhorted Moses his son in law to appoint officers in every City, he shown what manner of persons they should be, namely, Men fearing God, Exod. 18.21. and hating covetousness. For indeed, how could they either reprove or correct that in others, whereof they themselves were guilty; neither can the Minister, or any other, so freely and faithfully reprehend those faults in others, lest the proverb be returned upon them, Physician heal thyself. Luk. 4.23. The second reason may be drawn from the great danger that such men are in, of God's wrath and fearful vengeance to fall upon them. We may see this in some sort in Moses, an holy servant of God, whom the Lord sent to be a guide and deliverer of his people: and going down into Egypt the Lord met him by the way to have slain him; and the reason was this, he had not circumcised his son Eliazar, according to the commandment. Now the Lord would not have him to circumcise his Church abroad, that made no reckoning of circumcising his family at home. Woe be to them that are offensive in life, that lay stumbling blocks before the people. Thirdly, such men, especially Ministers, if they be wicked, do seldom any good in their place. For albeit, I confess, the efficacy of the Word and Sacraments depend not upon the worthiness of the person of the Minister that dispenseth the same, but upon Gods own power and promise, who doth make his own ordinance effectual whensoever, and to whomsoever it pleaseth him. As a messenger may deliver money though he himself have no part in it; so may such convey the grace of God to others, though they themselves have no part therein. Yet it cannot be but the wickedness of Elies' sons will make the Lords sacrifices to be abhorred of the people. 1. Sam. 2.17. This shows then what conformity doth best become the Minister of Christ, namely, Use. when purity of doctrine and unblameablenesse of conversation go together. This was taught the Priests in the time of the Law, by that Vrim and Thummim, which must ever go together. The Apostle Peter requireth these two things of an Elder, 1. Pet. 5.2.3. To feed the flock of Christ, and to be an ensample to the flock. For then the Lords building goeth on well, when these two go hand in hand together. For alas, we see that practice prevails above precepts; and examples are more powerful than rules, either to the imitation of that is good, or detestation of that is evil. Now when those that should shine as stars in the Church, shall walk inordinately, though they preach the word as Indas did, are neither so profitable in the Church, nor shall they themselves escape damnation. And therefore let this admonish us all of what calling or condition soever, to look well to ourselves, and first to pluck out the beam out of our own eye, Mat. 7.5. that such reprehensions and admonitions we shall use towards others, may neither be retorted with shame upon our own heads, 1. Cor. 11.1 Phil. 3.17. 1. The. 1.6 nor prove unprofitable unto our brethren. For how shall the people follow their Pastors, when they make no conscience to walk before them in the ways of godliness? Hitherto of the general Instructions. Robuked him. Text. We come now to his reprehension, The manifestation of his conversion, as the same is a fruit of his conversion; and that appears in that great care he had over his sellow, to keep him from sin, In rebuking his fellow. and to bring him if it were possible to the participation of the same grace and mercy that he himself had received. Note we hence first of all, That it is a true note of a true convert to stop others in a course of sin, Doct. 1 True note of a true convert to stop others in a course of sin. Gen. 4. every man stands bound as much as in him lieth to keep others from sin. It was a cursed speech of cursed Cain, Am I my brother's keeper? Every man is in some sort his brother's keeper. It is the Lords own chargegiven unto his people, Levit. 19.17. Thou shalt not hate thy brother in thy heart, but thou shalt reprove him. How frequent have the Prophets and the faithful servants of God of old been in this duty: Esay for this cause was accounted so contentious a man, that nothing in the land could please him. jer. 15.10. So jeremy, woe is me that my mother hath borne me a man of strife. This was likewise ezechiel's case, an argument of his faithfulness in reproving of sin, that he met with so much envy and hatred from the world. This care the Lord jesus Christ himself, the chief Shepherd and Bishop of our souls, manifested towards his Apostle Peter; Luk. 22.31.22. Simon, Simon, Satan hath desired to winnow thee, but I have prayed for thee that thy faith fail not. And doth likewise enjoin him that had received so great a mercy from Christ, that he should show the like mercy to his brethren, saying, Heb. 3.12.13. When thou art converted, strengthen thy brethren. To this purpose serveth that of the Apostle, Take heed brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God, but exhort one another daily whilst it is called to day, lest any of you be hardened through the deceitfulness of sin. And this is taught by our blessed Saviour, when he teacheth us to pray thus, Mat. 6. Lead us not into temptation: wherein our Saviour will teach us that it ought to be the care of every Christian to desire, to pray for, and by all means possible, to labour that our brethren be kept from sin: and this was Christ's own practice in that prayer of his he made for his Disciples, joh. 17.11. Verse 15. That God would keep them from evil. I pray not that thou shouldest take them out of the world, but that thou wouldst keep them from evil: and indeed the ingemination and doubling of the petition, shows the wonderful care he had of his people. And to this purpose excellent is that of the Apostle Saint james, Brethren (saith he) If any of you do err from the truth, jam. 5.19.20. and one convert him, let him know that he which converteth a sinner from the error of his way, shall save a soul from death, and shall hid a multitude of sins. There can be no greater testimony of a gracious heart, and that the work of regeneration and sound conversion is wrought in a man, then by testifying his care over his brother, to keep him from sin. And on the contrary part, it is a note of a false Prophet, and of a graceless heart, to wink at the sins of others. Thy Prophets have looked out vain Lam 2.14. and foolish things for thee, they have not discovered thine iniquities, to turn away thy captivity. But the reasons will make it more clear. Reas. 1 First, they are our brethren, this may be one forcible reason to persuade us to the practice of this duty, to stop them in their course of sinning. They are our brethren, and they are in some sort committed to our keeping, and if we shall suffer them to sin without rebuke or reprehension, insomuch that they perish, the Lord will say to us, as sometimes he said to Cain, where is thy brother? Gen. 4.10. when it will be in vain for us to post off the matter with am I my brother's keeper? for the Lord for this sin will proceed against us as he did against Cain, What hast thou done? The voice of thy Brother's blood cryeth unto me from the earth: When it shall be in vain for any man to plead, they never offered violence to the lives of their brethren, since they never sought to stop and restrain them in their sinful courses, but suffered them to go on in all manner of sins, without reprehension. Accessories by the law, are as deep we say in the sin, as the principal, yea, and many times suffer with the malefactor: thus is it with sin, so dangerous a thing it is to be silent at the committing thereof. Secondly, Saint james addeth two other most excellent motives or reasons to persuade unto this duty, jam. 5.20. Hereby we shall save a soul, and coner a multitude of sins. Then the which, what more noble or honourable service can a Christian perform either towards God or man. First, to save a soul, Luke 15. the very Angels rejoice at the conversion of a sinner; the promise is, that such a one shall shine as the stars in the firmament, Dan. 12.3. and indeed this is such a work whereunto all the faithful must addict themselves, according to that measure of grace given them, and that petition we put up daily, Thy kingdom come. When we shall labour to be instruments to enlarge that kingdom of the Lord jesus, and bring others from sin, to God, otherwise indeed we do but mock God, like as if a husbandman should pray, Give us this day our daily bread, and never set his hand to the plough, nor cast his seed into the ground. Again, what a blessed thing is it to help to cover sin, yea, a multitude of sins, which those shall do, that are any ways a means to bring others to the sight of their sins, and to repentance for the same: for alas, such is the policy of Satan, and such is the corruption of every man's heart by nature, that they seek by all means possible to cover their sins. But how? even as Adam his nakedness, with fig-leaues, that can never shelter them from God's wrath. So every man seeketh something or other to cover his sins, but the best way to have sin covered, is first to uncover them. jer. 31.18. After I was converted, I smote upon my thigh, saith Ephraim; Psal. 51.3. so David, My sins are ever before me, and what followed, Against thee only have I sinned. Happy man Nathan that did so uncover sin, that GOD might cover them. Thirdly, every Christian must make conscience of this duty, to stop others in a course of sin in regard of himself, lest he bring upon his own head the sins of other men. Now every man hath enough to answer for of his own, though he become not guilty of other men's sins. But how may a man be charged with the sins of others? Quest. This is done three ways, in Heart. Word. Deed. First, in heart, Answ. How many ways a man becomes guilty of the sins of other men. and that three ways. First, when though he neither commit the evil himself, nor approve of the same being committed by others, yet if he mourn not in his heart for the same sin, In heart. to see how God is dishonoured, and how greatly the soul of the offender is endangered, he becomes guilty of this sin. This was the fault of the Corinthians, for the which Paul reproves them, who when they saw the incestuous person, who had sinned so foully, they sorrowed not, nor grieved as they ought for that sin. Psal. 119.136. A contrary example we have in David, My eyes gush out with water, because men keep not thy law: and of righteous Lot, whose righteous soul was grieved at the abominations of the filthy Sodomites. Secondly, when though a man neither doth or saith any evil himself, yet secretly in his heart approveth of the evil of another: This was Paul's sin before his conversion, he cast no stone at Stephen himself, yet he consented unto his death, as himself confessed, Acts 7.58. Acts 22.20 and held the of them that did stone him, and in this regard was guilty of his death. Thirdly, by connivance, silence, or indulgence, when a man shall suffer sin and the sinner to pass without reproof. And thus was Eli faulty in not punishing his sons, for which sin the Lord punished him. And thus offendeth the Minister in not reproving the sins of those, over whom the Lord hath set him, and so likewise the Magistrate in not punishing offenders under him. Yea, Eze. 3.17. and this is the sin of all such as can with patience hear the Lord dishonoured, his Name blasphemed, his Sabbaths profaned, and all manner of impiety committed, Act. 18.15 16. without any reproof at all, like unto Gallio, will not trouble themselves about such things, whereas the Lord doth require this at the hands of every Christian, that have themselves obtained mercy by admonition, exhortation, reprehension, and by all other helps and means, to show mercy to others to stop them in the course of sin. Secondly, In word. a man may be guilty of the sins of other men in word, and that three ways. First, 2 Sam. 11.15. Mar. 6.29. by counselling another to evil, and thus became David a murderer by the letter he sent unto joab in the matter of Vrich; and thus the mother of the Damsel became guilty of the Baptists death, by councelling her daughter to require his head. Secondly, by defending of sin, or justifying the evil of another, and thus are many Lawyer's partakers of the evil of their clients, who for lucre sake, Luk. 11.40. will speak good of evil, and justify the wicked for a reward: in which regard it were well with them, they were as lame of their tongues, as Mephibosheth of his legs. Esay 5.20. Thirdly, by applauding another in evil, and soothing them up in their sins, against whom there is a curse gone out from God, Eze. 13.18 Woe unto them that sow pillows under men's armholes. And lastly, a man becomes guilty of other men's sins, In Deed. in Deed, and that two ways. First, when albeit they be not the immediate instrument in sin, yet have a part and share in the evil done; and thus all receivers of such goods as they know or suspect to be stolen, are partakers with thiefs in their sin, and so by the law are judged. Secondly, Psal. 50.21 when a man shall familiarly converse with such as are known to be notoriously wicked, such receive no small encouragement to go on in their sinful course, when notwithstanding all their abominations, they are not rejected of others. But the Lord saith unto the Prophet, Object. 1 Ezek. 3.17. Son of man, I have made thee a watchman, and thou shalt warn the people from me. It seems there that it is peculiar unto the office of the Minister, to admonish and reprove others. And we know it is the exhortation of the Apostle, Let every man abide in the same calling wherein he was called. Heb. 13.17 And again, They watch for your souls as they that must give account unto God. What then have private men to do with reproving others for sin? To teach and preach publicly in the Church is the peculiar office of the Minister, Resp. and those whom the Lord hath fitted for that work; but this doth no whit hinder private exhortation, and admonition of private men, as God shall offer occasion, yea this liberty they have to speak even to their Minister himself in private, as Paul speaketh unto the Golossians, Say ye to Archippus, take heed to thy Ministry to fulfil it. But is every man to be rebuked at all times that deserveth rebuke? Quest. No, Rebuke not a scorner, Answ. saith Solomon, or a drunkard, when the wine is in his head. 1. Sam. 25. Abigal would not tell Nabal of his drunkenness then, every time is not sit, a man must observe the fittest time, and watch his opportunity. Now this impenitent Thief was a dying, this was a fit time for his fellow to reprove him, and for him to receive a rebuke, or else never. There is a time for all things, Eccl. 2. saith Solomon, and a word spoken in due time is like an Apple of gold, and picture of silver. Christ chose the fittest time to teach the people, and to do good, and that in the Synagogue upon the Sabbath. Act 9.31. So the Church having peace did then edisie themselves. And indeed the children of this world are wiser in their generation then the children of light. Potiphars wise chose the sittest time to provoke joseph to lust, Gen. 39.11 joseph was alone in the house. Esau choosed the fittest time to be revenged on his brother: The days of mourning for my father will have an end, and then I will kill my brother. In the affairs of this life, men are wise to take the fittest opportunity. The Crabsish desiring to feed on the Oyster, cannot perforce open the shell, therefore watcheth opportunity till the oyster openeth himself against the Sun, and then putteth in his claw. This wisdom ought to be in every Christian to take the fittest opportunity to the doing of good. But he is my superior whom I hear swear, Object. 2 and blaspheme the name of God, or otherwise sin, what have I to do with such a one? Indeed I grant there may be a preposterous zeal and boldness in man, Resp. that is rather to be condemned then commended: therefore inferiors must know that it is their part rather to advice, then reprove; to advertise, See Mr. Lapthorne his spiritual Alms. then to reprehend their superiors, lest they passing the bonds of their calling, do justly exasperate them against them; for as Magistrates, Ministers, parents, and masters, by God's ordinance are to rebuke, reprehend, and punish; So Subjects, people, children, and servants by the same rule are to advice and advertise: And thus did the servants of job deal with their master, job 31. and job saith, that he durst not contemn the advice of his servant, or maid, when they contended with him. A reproof to such must be used as a sour pill covered over with sugar, that it may the more easily be taken down: Brethren (saith the Apostle) if any man be overtaken with a fault, Gal. 6.1. ye which are spiritual, restore such a one in the spirit of meekness, considering thyself, lest thou also be tempted. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A metaphor, as the original signifieth, borrowed from Surgeons, which with a sleight of hand put a shattered bone into its place, before the party be almost aware of it. This serves for the just reproof of those that can see men run a licentious course, Use 1 and never seek to reclaim them; that can hear others swear and blaspheme the name of God, rail upon Ministers, and speak evil of the good way of righteousness, without any zeal for God, or compassion to the souls of their brethren. Many there be that will never rebuke sin in their brethren, until God revenge it from heaven, whereas if they had met with due reprehension of their faults, they might haply have been brought to repentance, and so have prevented those plagues. Or if men do speak of the sins of others, it is behind their backs in the most vildest and disgracefullest manner that may be. These rather show themselves to be of the generation of cursed Cham, that uncovered the nakedness of his father, then of God's people that mourn for the sins of others, and in brotherly love seek by all means possible, to recover them into the state of grace. No doubt it pierced this Penitent Thief to the heart, to hear him blaspheme and rail on Christ, he can by no means bear it. But howsoever his own grief was great, and pain grievous, he seemeth to neglect all, and falleth to the rebuking of his fellow, sinning against God; this will a grations heart do. And woe to that man that can with patience hear God dishonoured, that is not affected with the sins of other men, such are fare enough from the work of grace and conversion, and from that Christian compassion that ought to be in us towards others, to save a soul, to cover a multitude of sins, or to free themselves from the sins of other men. Secondly, this may serve to admonish every one in the fear of God to make conscience of this duty, that we admonish one another, and seek to convert one another from going astray, this is the truest testimony of love, we can show to others. For indeed no man loveth naturally, that doth not love spiritually; for by how much the more excellent the soul is above the body, by so much the more excellent is the love to it, above that of the body. And indeed this will be a sound witness unto our hearts, of our love towards others, in that we have admonished our brethren, and sought by all means possible to recover them from their sinful ways. It shall be a precious balm that shall not break their heads. Neither may these thoughts hinder us that we have no hope to prevail by our admonitions and reprehensions, this we are not so much to look after, as the conscionable discharge of our own duty. And thus fare we are sure we shall glorify 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 us know that the Spirit of God bloweth where it listeth, and the Lord can even of Lions, Tigers, and Cockatrices, make at his pleasure to become the sheep of Christ: of Abraham an Idolater, he can make the Father of the faithful; of bloody and barbarous Manasses, he can make an humble Convert; and of a persecuting Saul, he can make a painful preaching Paul: and of a lewd graceless Thief, an holy confessor. Let none therefore be discouraged, because of the lewdness 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 serve to admonish every man in the fear of God, Heb. 13.22 To suffer the word of exhortation, and to labour to keep under all repining thought and evil disposition that is in their hearts, which bewray themselves never more, than when they are admonished or reproved for sin; and doubtless Satan himself bloweth the coals, knowing that it is an excellent means to recover a sinner out of his power. O how hardly is a reproof digested by a natural man, that hath not the work of grace in him! It is found often true which Solomon saith, Reprove a scorner and he will hate thee. A sharp reproof is more hardly digested then the bitterest pill; men would not be disturbed in their sinful courses. But if the Lord love thee, he will send thee one faithful friend or other to reprove thee. And surely it is a fearful thing, and a sign that God hath cast off such a soul his care, and that he intends to glorify himself in the destruction of such a one, that is suffered to go on in sin without controlment. Let the righteous smite me friendly (saith David) and reprove me. And well far that heart that can so willingly suffer a reproof. The sweetest meats are not always the wholesomest, neither are the sharpest reproofs worst for the soul. He is a miserable man that if his neighbour shall tell him of his enemy's purpose to kill him, should hate him for his pains; much more wretched and miserable is the case of that man, that being put in mind of the danger of sin, how his soul is like to be made a prey unto Satan, will requite this warning with displeasure. Let us not be such spiritual fools, Pro. 13.24. He hateth his son, that spareth the rod, saith Solomon. The best kindness is to smite while there is hope, and to reprove betimes ere it be too late. But the other rebuked him. Text. Here we have a true pattern of a true penitent, and look 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 us, That true repentance and conversion unto God, Doct. 2 A true Convert 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, than this. How Gods people being themselves converted, and having this grace given them to repent and believe, have endeavoured to bring others to the knowledge of the truth likewise. Thus the faithful in the Primitive time of the Church, having tasted themselves, and seen how gracious the Lord is, they provoke others to embrace the same grace, together with themselves. Come (say they) let us go up to the mountains of the Lord. Esay 2.3. A true convert cannot but proclaim the goodness of God unto others. Come (saith David) and I will show you what God hath done for my soul. Psal. 66.16 God's grace is like fire in the bones, as saith the Prophet. His Word was in my heart as a burning fire shut up in my bones, jer. 20.9. and I was weary of forbearing, and I could not stay. Christ forbade the two blind men in the Gospel that were cured of their blindness, straightly that they should tell no man; but what saith the Text, When they were departed, Mat. 9.30.31. they spread abroad his fame in all that country; They could not for their lives conceal it: so Andrew when he had found Christ, he had no rest till he had acquainted Peter. The like we may see in Philip towards Nathaniel; joh. 1.41. Verse 45. we may see this in David, who having petitioned the Lord in this wise, Psal. 51.12.13. Make me to hear the voice of joy and gladness, etc. what followeth, Then will I teach thy ways unto the wicked, and sinners shall be converted unto thee. The woman of Samaria leaves her pot behind her, Io. 4.28. and runs into the town, that as she had received Christ, she might bring the tidings of joy to her neighbours, to provoke them also to see and to hear Christ. And what might be the reason wherefore Matthew the Publican invited so many to his house when Christ was to come thither? Luk. 5.29. no question he had this good intent therein, that they also that came thither, might reap some good by Christ. These are those rivers of waters our Saviour prophesied of, Io●. 7.37. that should flow from the bellies of true believers, even to the refreshing of the dry and barren hearts of others, to cause them to bring forth also the fruits of righteousness. This will grace do. We may see this likewise in Onesimus, whom Paul sent bacl unto his Master Philemon with this testimony, that howsoever in times past, that is, before his conversion, he was unprofitable, yet now saith Paul, is profitable to thee and me. No Usurer is more forward to put out his money, as it cometh into his hand, for an increase, as is the child of God to improve the grace received for the good of others. And it must needs be so, First, in regard of the nature and property of grace itself, which is of a generative nature, producing grace; this Talon cannot be hid or kept close in the heart without profit or increase. Indeed the common gifts of the spirit, such as are given many times to the wicked themselves, these are not so profitable, because they are but common gifts; but where the sanctified graces of God's spirit are, They are (saith the Apostle) given to edify withal, and these are never idle nor unprofitable in the heart of a true believer. As none are more desirous of wealth than the rich, so they that have grace, are ever seeking for a further increase thereof. Secondly, the godly know right well that the gifts and graces of the spirit are given to the same end: viz. that the body of Christ might be edified; hence is it that the Lord jesus doth so straightly enjoin Peter, When thou art converted, Luk. 21.32 1 Pet, 4.10 strengthen thy brethren; and again, Let every one as he hath received a gift, minister the same one unto another, as good disposers of the graces of God. And indeed God doth never give to any of his servants any spiritual grace, for his own private benefit alone, but that he might be a good Steward and Disposer of the grace of God, for the good of others. And hence is it that the Apostle concludeth of the grace bestowed upon him, 2 Cor. 1.4. that God had comforted him, that he might comfort others with the same comfort. Thirdly, there is no service that a Christian can do in the Church, that hath the like promise of recompense or reward, as that which extendeth to the souls of men. Let him know that he that hath converted his brother, jam. 5.20. hath saved a soul from death, and shall hid a multitude of sins, and again, Dan 12.3. They that turn many to righteousness, shall shine as the stars for ever and ever. The mercies that men shall show here unto the bodies of the Saints, shall bring with them a sure reward. He that shall give but a cup of cold water unto a Disciple, Luke 10. in the name of a Disciple, shall not lose his reward. How much more shall the feeding and refreshing of hunger-starved souls with the bread of life, that are ready to perish, be plentifully rewarded with him? Seeing then that where there is the work of grace and true conversion, Use 1 such labour by all means possible to bring others into that happy condition with themselves. This may serve for matter of trial and examination of the work of grace in ourselves. Would we have the comfort of our own conversion and repentance, do but question thy own heart how thou standest affected towards those thousands in Israel, that yet are held in miserable bondage under Satan, & power of darkness, wallowing in the blood of their own souls. Canst thou mourn for these as Samuel did for Saul? dost thou pity them in their spiritual miseries, and do thy bowels earn within thee towards such? And dost thou labour to the utmost of thy power and according to thy calling, to bring home those that go astray, to the knowledge of the truth? dost thou take all opportunities that are offered unto thee, by admonition, instruction, and reprehension, to set forward the Lords work herein? Surely there cannot be a more certain note of the truth of grace in thy heart, and of thy own conversion, than this: When thou art converted, (saith our Saviour to Peter) Strengthen thy brethren. No man can truly desire and endeavour the spiritual good of another, that hath not tasted of the work first in himself. But if on the contrary part, upon this examination thou findest that there is in thee no touch at all of grief for the sins of other men, thou layest not their miseries to heart: the horrible sins of the times, such as are whoredom, pride, drunkenness, swearing, profanation of the Sabbath, etc. These things do no whit affect thee nor trouble thee, surely thou hast cause to mourn in secret, and to be humbled for the hardness of thy own heart, for as yet the work of grace is not wrought in thee, for if it were, it would manifest in this, to labour the spiritual good of others. Do● but consider the truth of this point in the example of this Penitent Thief, that had the least time that ever we read of, or heard of, to manifest the fruits of his repentance in, and we shall see that howsoever his time was short, and he was now to mind the everlasting welfare of his soul, yet he is not unmindful of the spiritual misery of the soul of his Brother, by rebuking him for his blasphemy, by putting him in mind of his sin, and the equity of that his deserved punishment, that was now inflicted upon him, and all to this end, if it were possible, that his heart might be touched with some remorse for sin, and he be brought to repentance for the same. There is no grace in that heart that doth not endeavour this in some measure of life. Secondly, if their case be miserable that do not compassionate others in their spiritual miscries, what shall we say of those that with Simeon and Levi, are brethren in iniquity, that provoke one another, come let us cast in our lots together: that are Satan's spokesmen, and solicitors to draw men into sin. And those again that are so fare from labouring the spiritual good of others, as Ismael-like, by reproaches and disgraces, lay stumbling blocks in the way of others, to hinder them in their Christian courses, like the Scribes and pharisees, against whom our Saviour pronounceth a woe, because they entered not into the kingdom of God themselves, nor suffered those that would. And last of all, this may provoke all unto this duty, and to labour to approve the truth of their own conversion, by labouring to be instruments of the spiritual good of others. And this duty rests upon all, Reu. 1.6. for we are all a kingdom of Priests, and have received a holy accomptment of the Father. So especially, the Ministers of the Word, whose sacred calling calls for this duty, they are in a special manner to look unto it; they are to preach the Word in season and out of season. 2 Tim. 4.2. Sow thy seed (saith Solomon) in the morning, and let not thy hand rest in the evening, for thou knowest not which shall prosper: God calleth not all at the same hour, but some at one time, and some at another; neither doth he make the Word effectual at all times at the first hearing, for the strong man armed will not quickly leave his Luke 11. possession. But many live long under the ministry of the same, before they believe and embrace it, yet at the last God toucheth the hearts of many, to attend and to be saved. What though they do not find that comfortable return of their labours: are not some to lay the foundation, and others to raise up the building? Is not the Word to be the savour of death to some, as it is to be the sweet savour of life to othersome? Is not their reward with the Lord, Esa. 49.4.5 and their recompense with their God? And unto this day must Parents and Masters be provoked to set forward the Lords work, by the conscionable performance of Economical duties, they must be helpful unto the Minister this way; it is not enough for them to bring their people to Church, and to cast them off so unto the Minister, his burden is too great if thou help not. The Apostle calls Philemon, Phil. 1. his fellow labourer: no doubt it was in regard he so fitted and prepared his family for Paul's ministry. And for this, many of God's worthy servants are highly commended in the Word, as Abraham, Gen. 18. jesh, 24. Acts 10. josuah, Cornelius. The Parent and Master is as straightly charged with their families, as the Minister with the congregation: and if any under them do die for want of instruction, the Lord will require the blood of such a one at their hands. VERSE 40. Dost thou not fear God, seeing thou art in the same condemnation? HItherto we have heard the Reprehension, of the Penitent Thief in general. He rebuked him. Now the Evangelist comes to set down the particulars of his reprehension, with those several arguments and reasons to make the same the more effectual: for he that is to deal with rebellious and obstinate sinners, had need to bring with him very moving and effectual arguments to dissuade from sin. Now his arguments are: 1. A persona: From the nature of the person against whom he railed. God. 2. A timore Dei: From the fear of God, the want whereof was the cause of his blasphemy. 3. A praesente miseria: From his present misery, Knowing thou art in the same condemnation. 4. A iusto, iudicio: From the equity of his punishment, We are justly punished. 5. Ab innocentia Christi: From Christ's innocence, This man hath done nothing amiss. All which being duly consiclered, are very powerful motives and arguments, to set on his reprehension, and to make the same the more effectual. And thus doth this Penitent manifest the truth of his conversion by many blessed fruits and effects thereof: The particulars whereof follow. Fearest thou not God? Text. q. d. O wretched man that now suffering the due reward of thy sin, shouldest thus blaspheme an Innocent, even the Lord jesus Christ himself, from whom salvation cometh. Even him before whom thou art shortly to appear, to give an account of all thy evil deeds; is there no fear of God at all with thee, that thou so maliciously blasphemest? Thus he takes him up roundly, and lets him see who it was that he blasphemed, and whence it was that he broke out in this wise against Christ; The want of God's fear. Fearest thou not God? He doth not say, Dost thou mock; But, Fearest thou not God? Because he would give him to understand, against whom his sin did extend and reach itself, namely, God himself. For no doubt the Impenitent Thief was of the same opinion with the common people, Argument A persona. that Christ was a mere man, and that his reproachful speeches reached not so high as God. And therefore this was his first argument he taketh up to make his reprehension so much the more effectual, that in railing against Christ, he railed against God; his sin did reach up to God himself. Note we hence, Doct. 1 That the mockings, reproaches, The afflictions of the godly reach unto Christ. and persecutions done against the godly, reach unto God himself. Whosoever mocketh a servant of God, mocketh God himself. When Saul being a Pharisee persecuted the Church, the voice from heaven was, Act. 9 Saul, Saul, why persecutest thou me? Let no man put me to business (saith Paul) for I bear in my body the marks of the Lord jesus. Even so all those raylings of Sennacherib, Whom hast thou reproached and blasphemed? 2. Kin. 19.22. and against whom hast thou exalted thy voice? and lifted up thine eyes on high, even against the holy one of Israel. And our Saviour shows that he takes whatsoever is done unto his members, Mat. 25. as done unto himself, whether good or evil, and accordingly rewardeth the one, and punisheth the other. So that whosoever mocketh or reproacheth a servant of Christ, mocketh Christ himself in them. Of this before. Now the reasons are. First, Reas. 1 in regard of the hear conjunction and spiritual union, that is betwixt Christ and every true believer; he is their head, they his members. Now what member doth not sympathise with the other member, in every natural body, either in weal or woe? If one member suffer (saith the Apostle) all the members suffer with it. Thus is it in the mystical body. Secondly, God hath undertaken for his children, yea he hath indented, sealed, and sworn, their safety and protection: Zach 2. He that toucheth you, toucheth the apple of my eye, saith God. He is therefore called their Father, their Rock, their your, and their strong Refuge. Which serves to discover unto us, Use 1 the miserable condition of the wicked, whose daily sins do reach unto God himself, and therefore must needs be provoked at last to bring down judgements upon them. Secondly, to show the happy condition of the faithful, though those that trouble and molest them are many and mighty, Yet he that dwelleth on high is mightier: who partaketh with them in all their sufferings. And last of all, it may be an excellent motive to provoke men to become his children by grace and adoption, to whom all these excellent privileges belong and appertain. Fearest thou not God? Text. As before this Penitent hath reproved the horrible blasphemy of his fellow: Argument A timore Dei. so in these words he goeth on to show and to discover unto him from what a filthy and stinking fountain the same proceeded, namely, from the want of God's fear in his heart. So that he leads him from the stream to the fountain, and from the fruit shows him the bitter root from whence those blasphemies sprang, namely, this, the want of the fear of God in his heart. And herein will teach us, That the want of the fear of God is the cause of all sin. Doct. 2 The want of the fear of God the cause of all sin. 2. Kin. 17.34. From this evil fountain doth flow all the evil that is in the world; They fear not me, saith the Lord. Such men must needs run headlong into all kind of wickedness, for what should restrain them, when the fear of God is wanting? By a Prosopopeia the Prophet David 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 fear of God before their eyes. The open profaneness of wicked men seemed to proclaim this openly in the ears of the Prophet, that such bade defiance to all godliness, and wanting the fear of God, we may see the further behaviour of such in the latter part of that Psalm. So Paul having reckoned up a bedroll of many horrible sins, he addeth this as the cause of all, The fear of God is not before their eyes. Rom. 3.18. Abraham knew this full well, when he caused Sarah to say she was his sister, Gen. 20.11 that the men of Gerar would not care to commit any sin: Why? Because the fear of God was not in that place. And what may be the reason that at this day men break out, Hos. 4.2. as the Prophet speaketh, into lying, kill, whoring, etc. The reason is plain, the fear of God is wanting. On the contrary, where the true fear of God is, it will fence a man from sin. joseph confirmed the timorous hearts of his brethren, that they should fear no evil at his hands, why? Gen. 42.18 I fear God, saith he: this was it that fenced the heart of joseph against the allurements of his adulterous Mistress. Gen. 39.10 This kept the Midwines of Egypt from laying hands upon the Infants of the Hebrews, the Text saith, The Midwives feared God. Exod. 1.17 And The fear of God (saith Solomon) is to departed from evil. This maketh a man to live always in God's 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 darkness, 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 himself 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 fear me always, etc. as the only thing that keepeth the heart upright with him, and fenceth the same against all sin. Whereas when this fear of God is wanting, such a one is fit for any sin, lies open to every assault of Satan, and cannot escape evil. And the reason hereof is taken from the nature of God's fear, Reas. it is the most excellent Antidote against sin, and causeth God's children to be loath to offend, not so much for fear of punishment, as for love they bear unto God. But what manner of fear is this, Quest. 1 that is so useful in the life of a Christian, to keep the heart upright with God? There is, I confess, Ans. a twofold fear, the filial, and son-like fear, which is found only in the godly; and the servile and slavish fear, to fear God only for his judgements: and this is most usually seen in the wicked; It is that son-like fear that we here speak of, whereby Gods children fear God, as a loving and dutiful child his father; not so much for fear of the rod, and punishment if he offend, as of love, as being fearful to offend so good and so loving a father. Whereas that servile and slavish fear that is in wicked men, looks only to the punishment, as the galleyslave to the whip, and that many times doth terrify him; as for sin itself, it doth no whit trouble him; nay, as Solomon saith, It is a pastime to the fool to do wickedly. But may not Gods children abstain from sin for fear of God's wrath, Quest. 2 and for punishment sake? I answer, Answ. the spirit of bondage and of fear hath its work in the hearts of all the godly, especially at the first, when they begin to convert and to turn unto God: And this is compared to a needle, that maketh way for the thread to follow. And thus have the godly at first feared God, even for his judgements sake, as Paul testifieth when he saith, Rom. 8.15. Ye have not received the spirit of bondage to fear again. Wherein is employed, that there is a time wherein the children of God fear God for his judgements: but now, saith he, Ye have received the spirit of Adoption, whereby ye cry, Abba, Father: and that is the spirit of freedom and of boldness. So that the child of God is not always held under that slavish fear, but cometh at last to fear God out of love to him, and abstaineth from sin not so much for punishment sake, as for the detestation he beareth to it, and because it offendeth so good and so gracious a God. Yea though there were no hell at all to punish sin, yet would he not willingly commit sin out of that awful respect he beareth to so good a God and loving Father in jesus Christ. Now because this love is not perfect in the child of God, neither any other grace whilst we live here, there will be still a remnant of servile fear remaining even in the best, as job saith, Punishment was fearful unto him. job 31.23. Neither are they exempted from all fear of God's judgements, in as much as the remembrance hereof is an excellent preservative against sin. Psal. 119.120. So David, My flesh trembleth for fear of thee, and I am afraid of thy judgements. David had in him a son-like fear of God, fearing him out of love; yet in the second place, he stood in awe of his judgements. This serves then first of all to discover unto us in what a wretched and miserable estate and condition such men are in, Use 1 that have not the fear of God before their eyes; behold we the state of such in this impenitent Thief, such men must needs run headlong into all manner of abominations; for, alas, what should restrain them, when the fear of God is wanting? Rom. 3.12, 13, 14, 15. Mark the Apostle, Their throat is an open sepulchre, with their tongues they have used deceit, the poison of Asps is under their lips: whose mouth is full of cursing and bitterness, their feet are swift to shed blood, destruction and misery is in their ways, and the way of peace they have not known. But what might be the reason of all these vile and filthy abominations? the Apostle subioynes, There is no fear of God before their eyes. Abraham knew this when he caused Sarah his wife to dissemble, and to say she was his Sister, and therefore woeful and miserable is the estate and condition of such, whom the Lord hath thus given over to themselves and to their own hearts lust, and want this holy fear to preserve them. Secondly, this may serve to admonish us every one, that as we desire to be free from those gross and grievous inormities of the times, that we labour to get our hearts seasoned with the fear of God, that we may truly say, The Lord is our fear, Esay 8.13. our dread. This will fence us from sin, and arm us against every evil way, such are freed from those vile abominations wherewith the lives of all wicked men for the most part are tainted withal. Yea, the fear of God is such an excellent thing, that all the duties we own unto God, Eccl. 12.13 are comprehended therein; Let us hear the end of all (saith Solomon) fear God, and keep his Commandments, for this is the whole duty of man. Yea, The privileges that belong to them that truly fear God. to such belong all these excellent privileges and prerogatives. First, they shall not want any temporal good thing, O fear the Lord O ye his Saints, Psal. 34.9. Psal. 112.3 for there is no want to them that fear him. Secondly, such hath the Lord promised to acquaint with his secrets. The secrets of the Lord are with them that fear him. Psal. 25.14. Thirdly, such only are under the Angel's protection, Psal 34.7. The Angels of the Lord encamp round about them that fear him. Fourthly, God takes special notice of such▪ Mal. 3.16. A book 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 express the excellent privileges of such: Psal. 31.19. O how great is the goodness which God hath laid up for them that fear him! All which may be so many motives to stir us up to get this fear of God, which hath the promise of this life, and the life to come, and to whom alone so many excullent privileges belong and appertain. Seeing thou art in the same condemnation. Text. In these words we have his third Argument, 3 Argument. to dissuade his fellow from that his railing on Christ, and this is taken from his own present misery; A presenti miseria. Thou art (saith he) in the same condemnation, q.d. Fie upon thee most desperate wretch! Is this the behaviour meet for him that is now going to give up his last account before the great Tribunal, and that judge of all the world, before whom thou art shortly to appear to give account of all the actions of thy life past, especially of this thy blasphemy against the Lord jesus the innocent? And herein as before, this penitent Thief showeth an excellent fruit of his own repentance, pressing his fellow with this Argument, the consideration of his present misery, and punishment that was now upon him, Thou art in the same condemnation: Note we hence, That punishments and afflictions, Doct: Afflictions that summon to death, should in a special manner cause men to look home. especially such as summon to death, should in a special manner cause us to look home, humble us, and cause us to break off our sins by repentance, and when they produce not this effect, especially when death approaches, and we are to come to appear before the Lord's Tribunal, it is a sign indeed that the heart is desperately wretched and sinful. It is the main 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 sin, let us search and try our ways, and turn unto the Lord; and again, Come let us return unto the Lord, Hos. 6.1. for he hath wounded us, and he will heal us, he hath smitten us, and he will bind us up. The happy fruit thereof, David confesseth by that comfortable experience he had in himself, Psal. 119.71 saying, It is good for me that I have been in trouble, that I may learn thy commandments. When we are judged, (saith the Apostle) we are chastened of the Lord, 1 Cor. 11.32. that we should not be condemned with the world. The Rod makes the child to stand in awe of the Father, and the Scholar of the Master, and the Blueness of the wound, Pro. 20.30 (saith Solomon) serveth to purge the evil. 2 Chro. 33.12. When did Manasses repent, was it not when he was in tribulation? When came the Prodigal son to himself, Luke 15. and got the happy resolution to return again to his Father, was it not when he was pinched with the famine. It was in the time of adversity, that the Israelites remembered GOD to be their strength, who in times of prosperity, rebelled against him. judg. 6. Ephraim may thank the Lord for his corrections, that he was reclaimed and brought to see his own disobedience and rebellion against God, jer. 31.18.10. Esa. 38.14. who was as an untamed Hayfer. The like we may see in Hezechiah, in job, and in all God's 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 judgement; are upon us. It seemed unto this godly Penitent, a most heinous thing indeed in his fellow, yea, the height and top of all impiety, that now the hand of God was upon him, and he so shortly to departed this life, and to make his last account before the judge of all the world, that he should in this reproachful manner blaspheme an innocent, even the Lord jesus Christ himself, before whom he was shortly to appear, and to give account of all the things that he had done in the flesh. But what shall I say? There are some whom all the torments in the world cannot move or make them better; sickness, poverty, shame in the world, all the buffet of Satan, or miseries that can be thought upon, alas, move them not, nor any whit affect them, to work remorse of conscience, compunction or sorrow for sin, to make them any whit the better. But what may be the reason? can any affliction press out of the creature, that was never in it? If a whole mountain were laid upon a dry or rotten stick, will it yield any sap? no, no, it will first be ground to powder. The impenitent Thief for all his misery that he was in, or thoughts of death, or of judgement, that now were upon him, is not brought to the least remorse of conscience for sin; but the Penitent Thief he being under the same affliction, yields the sweet sap and liquor of faith and repentance; he confesseth his sins, pleads Christ's cause, and compassionates the misery of his fellow, and shows most admirable fruits of repentance. Yea, if there be any grace at all in the heart of man, now is the time for it to show itself, otherwise we perish without hope. Seeing then that afflictions should thus make us to look home, Use 1 and that then in a special manner, the graces of the heart will manifestly appear. This shows the misery of every wicked man, that as he hath been a stranger from the life of grace in life, so must needs want the comfort of grace in death; as they have lived, so commonly they die; and in them that is verified oftentimes that is said of Nabal, their hearts die like stones within them, like unto a beast: Or else as they have minded the world, their lusts and pleasures; of these things they speak, and their minds run after them even to the last. Behold here in this impenitent Thief, a spectacle wherein every wicked man may behold himself; as he was graceless and wretched living, he speaks nought but the language of hell dying, as his life; so was his death, wretched was he lining, and cursed and miserable is he dying. Secondly, this may serve to admonish every one, that as we would have our last words gracious, and comfort in death, to learn to speak the language of Canaan betimes; for when the evil day comes, all the wait and burden of judgements and afflictions, will never press out one drop of spiritual moisture from us, no though they should press us down to hell, vnl●●●● we have faith and repentance, and other graces wrought in us before misery comes. VERSE 41. We indeed are justly punished, Text. for we receive the due reward of our deeds. IN these words, 4 Argument. the Penitent comes to his fourth Argument, to dissuade his fellow from reviling of Christ, and this is drawn from the e●●ity and justness of their punishment and present misery, A justo judicio. We indeed are justly punished, for we, etc. Q.d. This present death we are now to suffer, be it never so vile, shameful, ignominious, or accursed, we ought with patience to bear the same, for therein we are but justly punished. Our sins we have committed, and wherein we have continued, have brought upon our heads this deserved punishment. Micha 7.9 We ought therefore to bear with patience the Lords wrath, because we have sinned against him. And herein we have another admirable fruit of his faith and repentance: confessing, 1 His sin. 2 Gods justice. We are justly punished, The Penitent Thief, in rebuking his fellow, He confesseth his sin. falls into a hearty confession of their sins, and herein likewise manifesteth the truth of his repentance. And will herein teach us and all men unto the end of the world. That unto true repentance, Doct. confession of sins is most necessary; Unto true repentance, confession of sins is necessary. where the heart is truly and throughly touched with compunction and sorrow for sin, it will tune the tongue, and set it on work, about the hearty acknowledgement of the same. This Penitent herein may be an excellent pattern unto us, who manifesteth herein the fruit of a wounded spirit and a broken heart, in the sense of sin, he sticks not to shame himself, that God may have the glory, making a humble and hearty acknowledgement of his sin, and the world therein a witness of his unfeigned repentance, and indeed, to such only belongs the promise of remission of sins. Pro. 28.13 He that hideth his sins, shall not prosper, but he that confesseth them, and forsaketh them, shall find mercy. And again, 1 Io. 1.9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. And hence is it that we shall find the servants of God very frequent in this duty, in the times of their humiliation and conversion unto God. Thus Daniel confesseth his own sins, and the sins of the people, Dan. 5.9. We have sinned (saith he) and have committed iniquity, and have done wickedly; yea, we have rebelled, and have departed from thy precepts, and from thy judgements. Thus Ezra, that Noble and religious Scribe; Ezra 9.6. O my God, I am ashamed and confounded to lift up my eyes to thee, for our iniquities are increased over our heads, and our trespass is gone up to heaven. So Esay the Prophet, We have all been as an unclean thing, Esay 64.6. and all our righteousness is as filthy clouts, and we do all fade like a leaf, and our iniquities like the wind have taken us away. An excellent and admirable example whereof we have in the Prophet David, who when Nathan the Lord's Prophet had convinced him of his sins, he presently falls to the confession of them, 2. Sam. 12.13. I have sinned against the Lord, etc. And in that Penitential Psalm of his, Psal. 51.2. penned of purpose to make known unto the world that his unfeigned repentance for the same, he is very exact that way throughout the whole Psalm. This appears in those Converts won unto the Church by the Ministry of the Baptist, Mat. 3.6. They were baptised of john in jordane, confessing their sins. And of those Converts of Ephesus, Act. 19.18. it is said, that Many that believed came and confessed, etc. The like acknowledgement is made by Paul of his misled life, whilst he lived in the state of a Pharisee, 1. Tim. 1.13 18. I was (saith he) a blasphemer, a persecuter, and an oppressor, etc. And excellent to this purpose is that of the Prodigal son, Luk. 15.18. a lively pattern of a true Penitent, and a lively picture of a reclaimed sinner, having run riot a long time, and by affliction at last brought to know himself. What is his resolution but this, by his confession to make satisfaction to his Father whom he had offended: Verse. 21 I will go to my Father, and say, Father, I have sinned against heaven and before thee, etc. And as his resolution and purpose was, so was his practice. And indeed true repentance cannot be silent, when the heart is truly pricked it cannot forbear, it is like a vessel full penned with liquor, if it have not some vent it will break; it is one of the most sovereign salves for sin. Yea, Erroris medicina est confessio. as an Ancient well observes, The bands of sin are loosed when they are confessed. Nothing doth more bewray a broken heart within, than an open acknowledgement of sin. What led that poor Publican to that remorseful supplication mixed with confession, God be merciful to me a sinner. Luk. 18.13. A lively representation of the true contrition that was in his heart, that he held himself but vile and sinful in God's sight. And indeed as nothing can be more needful and necessary to testify the inward sorrow of heart for sin, than an hearty acknowledgement of the same: so there is nothing more contrary to the corrupt nature of man, then in this sort to shame himself, to give God the praise. And therefore it is a good observation of an Ancient, Mirentur quicunque volent, etc. Gregor. Let men admire what they please in other men, I know (saith he) through the infirmity of our nature, that the godly find it an harder thing to confess sin after it is committed, then to repress it before. Surely it is no small evidence of grace in the heart, when a man is thrust forward, readily to confess his faults to God, and unto man, as the case may require, by whose advice and prayers he may receive comfort. The reasons follow. First, Reas. 1 acknowledgement of sin is necessary unto God, because all sin is done against God; sin reacheth ever unto God himself, whose righteous Law is violated and broken, otherwise sin could not be sin. This is acknowledged by David, when he saith, Against thee only have I sinned. Psal. 51.4. The sin of David was the shedding of the innocent blood of Vriah, and the defiling of his wife. But yet the violating and breaking of Gods most righteous Law, wherein God became to be offended, was it that went nearest the heart of David. Now if all sin be against God, it is requisite that we should make confession of the same to him. Secondly, without confession we have no promise of remission of our sins; for thus runs the promise, If we confess our sins, 1. joh. 1.9. he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Now as we expect that the Lord should show us mercy in the pardon of our sins, it is requisite that we should perform those conditions which are required on our part, namely, to come unto him in an humble acknowledgement of the same. Thirdly, acknowledgement of sin is necessary unto God, because it is he only that hath power to forgive sins. This truth is confessed by the Scribes and Pharisees, whose judgements howsoever they were corrupt in many things, yet were sound in this, Mar. 2.7. Who can forgive sins (say they) but God only? Now reason would that we make confession of our sins only to him that hath power to forgive sins. But this is only in God, therefore to him must we go to make confession of the same. Fourthly, confession of sins is necessary, in regard it is an excellent thing to glorify God. As we have dishonoured him by sin, by an hearty confession of the same, we honour him again; for herein we acknowledge his principal attributes, namely, his omniscience, omnipresence, power, justice, mercy, etc. And this is the reason that josuah urgeth unto Acan, Ios. 7.19. My son, I pray thee give glory to God, and confess thy fault. Where he joins these two together, God's glory, and the confession of our faults. For sin indeed doth not serve more to the dishonour of God, then doth an hearty confession of the same, serve to his honour. And this is the reason why God's servants having sinned, have been content to shame themselves, by confessing the same, knowing indeed it would bring so much glory to God. Fifthly, the conscionable performance of this duty is an excellent means to keep the heart upright with God for future times, and so a notable preservative against sin. For that man that hath once done his penance before God in that kind freely, penitently, and hearty, it will be a corasive unto his heart all the days of his life after, and make him to dread those sins that bring such a tail of sorrow with them in the end. Sixthly, by our acknowledgement of sin we clear the Lords justice, and justify his Majesty, in punishing us for the same. Thus David is led unto this duty to make an hearty confession of his sins, Psal. 51.4. That thou (saith he) mayst be justified in thy say, and true when thou judgest. Nehe. 1.7. Dan. 9.5. Ezra 9.6. This is clear likewise in those excellent prayers of Nehemiah, Daniel, Ezra, etc. And last of all, by recounting duly our sins, and making due acknowledgement of the same, our hearts are the better fitted for prayer, and for all holy duties public and private, this makes us earnest and affectionate in the suits we put up to God, for never is a poor sinner more earnest in his requests for mercy, then when he is most sensible of his own misery, and in the sense thereof hath been led to an hearty acknowledgement of the same. This makes men importunate suitors, Dan. 9.19. Ezra 9.6. Nehe. 1.11 Mat. 15. such as will have no nay, as it appears in Daniel, Ezra, David, the Cananitish woman, and the like. This serves first of all to reprove divers abuses about the performance of this duty of confession of sins, Use 1 amongst which the corruption crept into the Church of Rome, is not the least, urging that their Auricular confession of sins in the ears of the Priest, and that upon pain of damnation, Radford his Directory pag. 114. for these are their own words: Every one under the pain of damnation is bound to confess to a lawful Priest his sin; A doctrine that hath not one Scripture in all the book of God, urging the necessity of such a confession. Nay contrarily to many a one many a time, did our Saviour give absolution of sin, where there was no particular confession thereof made unto him: as that man in the Gospel that was sick of the palsy, upon Christ's sight of his faith, he pronounced thus, Mat. 9.2. Son thy sins be forgiven thee. And so to penitent Mary, testifying her repentance for sin by her abundant tears, joh. 7. our Saviour pronounced, Thy sins are forgiven thee. But this is a subtle net which our Adversaries, like cunning Fishers of men, have framed to catch men's goods, to enrich themselves, to discover men's secrets, even in the Counsels of Princes; and for the Priest to know where to have one for his turn. But doth not Saint james say, Object. jam. 5.18. Confess your faults one to another? This is the Scripture I confess that is principally urged by our Adversaries, Answ. to warrant their doctrine of Auricular confession. But by this Scripture the Priest is bound as straightly to shrive himself to the penitent, as the penitent to the Priest, for S. james requires it as a mutual duty. Indeed that there is a lawful and commendable duty to be performed amongst Christians in confessing of their faults one to another, was never denied by us, it is that we often call upon and provoke men unto. But yet in these two cases especially. First, Cases of private confession in private and personal injuries and wrongs done one to another, it is requisite that we should come and confess our faults one to another, and to seek forgiveness, and to labour a reconciliation. Secondly, in case of trouble of conscience, to the end we may not sink under the burden thereof, or any way give advantage unto Satan to have the greater power over us, it is an excellent thing to disburden our souls by confession of our particular sins unto some godly Minister, or some faithful Christian, that is known to be a man of wisdom and conscience, able to minister comfort: in these cases it is a most commendable duty. But we hold it not as a matter of absolute necessity to confess unto men, as the Church of Rome doth, neither do we tie this duty to the Priest's ear, but hold that it may be performed also to a faithful Christian, albeit but a private man who is able to minister a word of comfort, and to bear another's burden in love. Secondly, this shows how fare such men are from true repentance that are strangers unto this duty of Confession. Feign they would have God to pardon their sins, but they yet never framed any Indictment against themselves; feign they would escape the judgement of God, but they cannot endure to judge themselves. And of these there are four sorts. First, such as are ignorant of their own estates, and of their own misery by reason of sin, these men rest with this general acknowledgement of sin, We are all sinners. And, God forgive us, there is none without sin. But yet they never came truly to see any one sin, how sin hath made them guilty of God's wrath and vengeance, and without repentance, makes them liable unto everlasting damnation: this knowledge of sin whilst they are ignorant of, there can be no true joy nor hearty acknowledgement of sin, and so no hope of pardon. It is the knowledge of the Word we know, that brings men to the sight of their sins, to an hearty acknowledgement of the same to God, and teacheth them how to pray for the pardon of the same, which whilst men remain ignorant of, it is impossible to perform these duties aright. Secondly, such as hid their sins, and conceal them, yea, if they be told of them, will outface them like Gehezi, 2 Reg. 5.25. Acts 5.3. who being questioned of his Master, Thy Servant went not whither, saith he; and this was the behaviour of Ananias and Saphira, who rather than they would glorify God by confessing their fault, sinned yet more and more, by lying unto the holy Ghost. We have too many of such amongst us, that unless you be able to testify upon proof, will hardly be brought to confess any thing: wherein the policy of Satan doth notably appear, to take away shame where it should be in the committing of sin, and to put it where it should not be, in the confession of the same. Whereas a true confessor will be his own greatest enemy, racking his sin to the utmost pin, that God may have the glory, and the sinner his deserved shame. Thirdly, those that Pharisaically stand upon their own righteousness, and have got a whorish forehead to defend their sins; this is that corruption we have drawn from our first Parents. How did Adam post off the matter to his Wife, when the Lord expostulated the matter with him; Gen. 3.12.13. The woman (saith he) whom thou gavest me, she gave me of the fruit, and I did eat. And the woman, she laid the blame upon the Serpent, and thus sin is posted off from one to another. Thus is it now, no sin can be so vile, but men are ready to plead for it, and therein hold a buckler over Satan's head, for fear he should receive a blow. Drunkenness, say they, is but good fellowship, whoredom and uncleanness but a trick of youth, covetousness and usury but good husbandry: Thus pay they one debt with another, Culpa cum defenditur geminatur. and by excusing and defending of sin, make themselves more inexcusable, and their sins unpardonable. And yet we have a fourth sort of wicked men, that outstrip all that went before, and they are such who are so fare from confessing their sins, as that they brag and boast of their vile abominations; how they laid up such and such to sleep at such a time, what pranks they played elsewhere, some for Drunkenness, some for uncleanness, some for one wickedness, and some for another, who glory in their shame, and whose damnation doth not sleep. From whence should I fetch the charity to hope of the conversion and salvation of such a one? Surely if the Lord give not a great measure of repentance, the very blackness of darkness is reserved for such at the judgement of the last day. And last of all this may serve to exhort us, Use 3 that we would every one in the fear of God, seek to get to ourselves this testimony of our unfeigned conversion; By making a hearty confession of our sins unto God. Not every one that saith Lord, Lord, shall enter into the kingdom of heaven, saith our Saviour: it is not every slight confession of sin that will serve the turn; nothing is more common in the world, then to hear men say, I am a sinner, and all men are sinners, and the like, these are grown words of course; this and more than this hath been the confession of Cain, Pharaoh, Saul, judas, etc. and yet were damned: if then we would speed better than these did, we must learn to confess better than they did. And that we may do so, regard is to be had unto three particulars. First, Properties of true confession. that our confession of sin proceed from a good ground, from a heart that is truly humbled, and broken in the sense of sin. For there is nothing can be more acceptable unto God, than the hearty confession of a sinner, a confession that comes from a broken heart. So David, A broken and contrite heart, Psal. 51.17 O God thou wilt not despise. Such was the confession of the Publican, God be merciful to me a sinner. He fetched up his conversion from his heart. That confession of sin that comes but from the mouth, and not from the heart, returneth unto us again empty, without comfort, being in Gods esteem but a maimed sacrifice, a lame offering that is not accepted with him; and hence it is that all those formal confessions of hypocrites and wicked men, that only in times of adversity, It must be hearty. have fled to God, and confessed their sins, when the rod of God hath been upon them, as upon Pharaoh, Saul, judas, etc. and that for fear of further punishment, and not out of hatred against sin, hath been in Gods esteem most abominable, no way moving the Lord to pity, nor to compassionate his creature in their misery. Secondly, in the confession of our sins, We must confess our particular sins. it is requisite that we should come to particulars, not summing them up together in a gross sum, but laying them open in the special kinds thereof; even as a Patient that is sick, lays open unto the Physician, every particular of his infirmity, in what place the grief is, in what manner it holdeth him, when and how he is troubled; and thus have the servants of God done in their confession of sin, and have found comfort therein: thus David, Against thee have I sinned, Psal. 51.4. and done this evil in thy sight. David did not post off the matter with a general acknowledgement, we are all sinners, and so am I, but he confesseth his particular sins, and prayeth God to deliver him from blood-guiltiness: Verse 14 So likewise in that fact of his in numbering of the people, 2 Sam. 24.10. I have sinned exceedingly in that I have done. So Paul confesseth, that he was a Persecuter, a Blasphemer, and an Oppressor. 1 Tim. 1.13 And no question this was the reason why Peter in that Sermon of his unto the jews, pressed so hard upon this point, Ye are they which have crucified the Lord of life; Acts 2.23: 36. That hereby he might bring them to the knowledge and acknowledgement of their special sins. This is it that wounds the heart to the quick, humbles the soul, and gives sound testimony that the repentance of such a one is true and unfeigned. And this is it indeed, that puts the difference between that formal confession of sins that is to be seen in hypocrites and wicked men, who will not stick at a general acknowledgement of sin, as we have heard before, whereas the godly Christian, and penitent soul, is ready to charge himself before God with the particulars of his failings, and disobedience before him. Thirdly, unto true confession, A resolution for the time to come to forsake sin. there must be joined a purpose and resolution in heart for the time to come, to leave and forsake sin: for this is all in all in the matter of confession, for otherwise wicked men themselves have gone very fare in the bare duty of confession. No question Cain, Pharaoh, Saul, judas, for the matter of confession did it very freely; yea, they could very willingly have confessed much more against themselves, when the judgements of God were upon them, and their consciences were upon the rack. But this proceeded not out of indignation against sin, as displeasing unto God, but out of the sense of their present misery, as it may appear by their relapse into the same sins, when God's hand was removed. That confession of sin was never sound, Confessio sine emendatione est professio peccati. Esay 55.7. that produceth no change nor alteration in the life of the confessor. Let the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, etc. It is an excellent thing with good Senacherib so to confess, Ezra 10.23 as that we may make a covenant and league with the Lord, never to have to do again with those sins we have made confession of unto him. This is the condition Samuel makes with the people, If ye be come again unto the Lord with all your heart, 1 Sam. 7.3 put away (saith he) the strange gods from amongst you. And this hath been ever the blessed fruit of sound confession of sin, and of true conversion unto God in all God's people. justly punished, Text. for we receive the due reward of our deeds. How fare this Penitent chargeth himself in regard of his sin, Cleareth God's justice. we have heard before in his hearty confession of the same. The next remarkable thing to be observed in this Text, is his subscribing unto that their deserved punishment. We are justly punished, for we receive the due reward of our deeds. q. d. Thou art greatly deceived to think that because we three do suffer punishment alike, that therefore our deserts are all alike, no, This man hath done nothing amiss, or worthy of this death, for he suffereth as an innocent; But we for our parts, suffer righteously, and by reason of our evil deeds that we have done, receive but our deserts. Behold we here again another admirable fruit of his repentance, and conversion unto God, that he can and doth so readily and willingly subscribe unto his deserved punishment, without any manner of grudging or repining. And herein also will teach all men unto the end of the world, That God's children, Doct. when once they come truly and thoroughly to be convinced of sin, Godly submit themselves ●o Gods severest corrections without repining. submit themselves to God's severest corrections without grudging or repining. This Penitent Thief herein may be a lively pattern and example of the true disposition that is in every true convert. That when they shall once come truly to see sin, they can with all readiness submit themselves unto God's severest corrections without repining, acknowledging that therein the Lord is most just and righteous: thus this Penitent here, howsoever, saith he, our punishment be sharp and shameful, bitter and cruel, yet our mouths are stopped, and we have nothing to plead for ourselves: For we receive the due reward of our deeds. He acknowledgeth the Lord to be just and righteous in laying of that punishment upon them. This disposition we find to have been in job, who being laid in the dust, and brought full low, by reason of God's hand; This is recorded to his everlasting praise: job 1.22. In all this did not job sin, nor charge God foolishly: That is, he did not any way question God's justice, in dealing so severely with him. I do not deny but that some weakness did break out from him that way, as it doth many times in the best of God's servants, but this was at that time when the burden of his sorrows did oppress him; but he afterwards corrects his error, job 39.37. Once have I spoken (saith he) but I will answer no more. This we may see in Hezekiah, who when the Prophet Isaiah had denounced the Lords judgement against him, Isa. 39.8. namely, that all those goodly treasures that he, in the pride of his heart, had showed unto the Ambassadors of the King of Babylon, should be carried away into Babylon, doth he repine and murmur against the Prophet for this tidings? Doth he any way go about to excuse his fact, that it was but that Courtlike entertainment fit for an Ambassador of so great a Prince, or the like. Surely no, but he buckels handsomely to the judgement threatened, being conscious unto his own sin, and saith, The word of the Lord is good that thou hast spoken. Excellent to this purpose is that of the Prophet David, when Nathan the Lord's Prophet had denounced those several judgements against him and his house, that the Infant conceined in adultery should die, that his own wives should be defiled, that the sword should never departed from his house. How doth David behave himself in the midst of all these judgements threatened, doth he complain that the Lord dealt hardly with him? No. But falls to the confession of his fault, taking all upon himself, accusing himself, and excusing the Lord, Psal. 51.4. Against thee only have I sinned, and done this evil in thy sight. And the reason hereof is added, That thou mightest be just when thou speakest, and true when thou judgest. q. d. I dare not say, that thou hast in the least respect dealt hardly with me, insomuch as I have deserved that all these judgements should light upon me: Even so at other times when he tasted of Gods rod. Never child was more submissive to the corrections of a Father, than David was. Memorable is that speech of his, Psal. 119.75. I know, O Lord, that thy judgements are good, and that thou of very faithfulness hast caused me to be troubled. To this accordeth the example of old Eli, when Samuel told him, 1 Sam. 3.18. That the Lord would do a thing in Israel, that whosoever should hear thereof his ears should tingle. Meaning indeed the judgement the Lord would bring upon him and his house: how doth he behave himself under this heavy denunciation threatened, It is the Lord (saith he) 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 behaviour towards his sons, & takes the same as a just punishment from heaven upon the same. Of this spirit, no doubt, savours that of the Prodigal, Luk. 15. I will go to my Father, and I will say unto him, Father, I have sinned against heaven, and before thee, I am no more worthy to be called thy son. Read we over the prayers of God's Church and people, at such times as God's wrath hath broken out upon them, and his judgements have laid heavy upon them. Have they not still acknowledged the Lord to be most just? Thus Ezra in the behalf of the people. Ezra 9.10 Now our God what shall we say, for we have forsake● thy commandments. Neh. 9.33. Thus Nehemiah, Surely thou art just in all that is come vpon us. Dan. 9.7. Thus Daniel, O Lord righteousness belongs unto thee, but unto us shame. Yea Micah personating the whole Church, and people of God, in times of great affliction and sore adversity: Mich. 7.9. I will bear with patience the wrath of the Lord, because I have sinned against him. By which examples and divers more of that kind, recorded in God's Book, we may see the property of a true convert, and of an heart truly humbled forsinne, it can willingly and readily take all upon itself, and still acquit the Lord of injustice, or hard dealing, when his judgements lie most heavy upon them. Whereas on the contrary, if we look upon the behaviour of wicked men, when the Lord most justly hath overtaken them in their wickedness, we shall hear them grudging, repining, and complaining, as if the Lord were not just in punishing them so severely, Gen. 4.13. My punishment (saith Cain) is greater than I can bear. Saul, can plead for himself, 1. Sam. 15.20. as if his punishment were not just. And so the Prophet Malachy brings in the wicked pleading against God: Mal. 1.6. Wherein have we despised thy Name? or wherein have we been stout against him? As if the Prophet had taken his aim amiss, and done them great wrong, to charge them on that wise. O the wickedness that is in an impenitent heart! The point is clear and plain, the reasons briefly are, First, Reas. 1 his word and spirit hath informed the judgements of his servants, teaching them how to conceive of the Lords distribution of his judgements, that are executed upon them, that the Lord therein cannot but be just. He rewardeth every man according to his works, Psal. 62.12. saith the Psalmist. God doth not proceed against any in judgement upon malice, or upon suspicion, but upon just ground, before whom all things are open and naked. And hence is it that the Lord pleads this his integrity and justice against the people of Israel, Are not my ways equal? Eze. 18.2. and are not your ways unequal? Secondly, the conscience of their own sin causeth them to justify the Lord, and to accuse themselves, Psal. 39.9. I was dumb (saith David) and opened not my mouth because thou didst it. And again, My soul keepeth silence unto God. The godly cannot but know, that they are their sins that have provoked God to anger, and provoked him to displcasure. Lam. 3.39 Man suffereth for his sin. And the consideration hereof doth humble them, and cause them to bear with patience the Lords corrections. Seeing then in this Penitent Thief acknowledging that his punishment to be so just, Use 1 we have been taught the property of a true Convert, namely, to submit to God's severest corrections without grudging or repining; Hereby than we may take good trial of the integrity of our own hearts, and of the truth of our own repentance. Hath the hand of God been upon us at any time in any kind, whether on our bodies by long and tedious sickness, or any other misery on our goods, names, estates, of what kind soever, how have we behaved ourselves, and been affected under the same? Corrupt nature in this case will be ready to stand upon terms of justification, as if we were hardly dealt withal. But a sanctified spirit and gracious heart can willingly stoop unto God, Isa. 39.8. and say with Hezekiah, The word of the Lord is good, which thou hast spoken. Neh. 9.33. And with good Nehemiah, Lord thou art just in all that is come upon us. If in times of affliction and adversity, we have behaved our selves in this sort; This is a good testimony unto our own hearts, of the true humiliation and conversion of the same unto God. But if on the contrary part upon trial had, we find that we were never yet so sensible of our sins, nor apprehensive of our misery, to know and acknowledge that we have deserved at God's hand his sharpest plagues, and severest corrections, so that in the midst of them all we could say, Lam. 3.39. It is the Lords mercy we are not consumed; We can have no sound comfort in our souls, that the true work of grace & conversion is wrought in us. Secondly, this may teach us in all our afflictions to labour with ourselves, to see that sin is the cause thereof, and to learn to profit thereby to amendment of life, for such men are fare enough from repentance and true conversion, which go on sleepily in a course of life, and are not humbled when the Lord correcteth. And last of all we are taught here, even in our sharpest afflictions, still to justify God, and to acknowledge that he is ever just in his judgements, before whom the most holy that are, cannot be innocent. But this man hath done nothing amiss. Text. In these words we have the third proof that manifesteth the truth of this Penitents conversion, justifieth Christ's innocency and that is his justifying of Christ's innocency. This man hath done nothing amiss. 5 Argument. A● innocer 〈◊〉 tia Christi. And this is that fift and last Argument that he useth to his fellow, to dissuade him from reproaching of Christ, and so to stop him in his course of sin, and this is taken from Christ's 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, We are justly punished. The most righteous God hath now justly overtaken us in our sinful and wretched course of life, and now we reap but the just reward of our own works. But this man, what evil 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, judas 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 unto all men a most necessary duty. That every faithful Christian should be ready at all times to speak for Christ, Doct: A true Christian must at all times speak for Christ. to stand up in the defence of the truth, and not to suffer his name to be 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 cruel shameful, ignominious and reproachful death, that in this so low a degree of his humiliation, he should acknowledge his Godhead, and stand up 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 she held fast Christ's Name, and denied not the faith, Reu. 2.12.13. Even where Satan had his throne. So when religion is every where despised, then to love it with David, is a blessing of blessings; with Noah, to be upright, and of good conversation, when all flesh had corrupted their ways, Gen. 6. this was praiseworthy with God; when idolatry and all manner of superstition and profaneness doth abound, is maintained, graced, countenanced, then to keep up the pure worship of God with Eliah, where there could not be found that had not bowed the knee to Baal; this must needs show admirable fortitude. Thus must all God's people do, confess and profess Christ, not only in prosperous times, and in times of prosperity, whilst religion is graced and countenanced by authority, but even at such times also when it seemeth to be most dangerous. It is an easy matter to profess the Gospel in prosperous times, whilst we have wind and tide with us; but then is the truth of our profession manifested in times of adversity. The field proveth the Soldier, the Mariners skill is best seen 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 Saviour doth acquaint his Disciples aforehand of those troubles that should happen unto them, to the end they should not give bacl, but confess him to the end. And how resolute the Apostles were, this way, we may see afterwards, who being convented before the Council, and commanded to Preach no more in the name of jesus, answered thus, Whether it be right in the sight of God, Acts 4.18.19. to hearken unto you, more than unto God, judge ye. So Paul, when Agabus through the spirit of prophecy, had told him of the troubles that should befall him at jerusalem, his friends began to dissuade him from going up thither, to the intent he might escape that danger, but behold that godly resolution of that holy servant of God. Act. 21.13. What do ye weeping and breaking my heart? I am ready not to be bound only, but also to die at jerusalem, for the Name of the Lord jesus. We may see this again in those three worthies mentioned in Daniel, who held out the light of their holy profession, Dan. 3. not only when they were in favour with the King, but even at that time also when the furnace was making ready to consume them. This was also the godly resolution and practice of Daniel himself, not to shrink bacl, but to go on in his godly course, even to the extreme hazard of his own life. And for this we have a cloud of testimonies by the Apostle unto the Hebrews, of whom he speaketh thus, Some were racked, some tormented and afflicted, Heb. 11.35 not accepting deliverance, that they might obtain a better resurrection. And this is observed to have been the great weakness of the Apostle Peter, Mat. 26.70 that when Christ was apprehended, he being in the High Priests Hall, should so shamefully deny Christ, and that at the voice of a silly Girl. And of Nichodemus, joh. 3. that howsoever he had a great love to Christ, yet was overawed by the jews, 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 upon God's promises, and is content to follow Christ, even to the top of Mount Caluary, there to suffer with him. And great reason, For first this argueth Christian courage and resolution, Reas. 1 an excellent ornament in a Christian, and that such a one is mortified unto the world, in as much as he is content to hazard all, and to part with all rather than to lose Christ. And indeed the Christian herein can sustain no loss, but great advantage. Mat. 10.32 He that loseth his life (saith Christ) for my sake, shall find it: and again, whosoever shall confess me before men, him will I confess also before my Father which is in heaven: but whosoever shall deny me before men, him also will I deny before my Father which is in heauen Secondly, this is it that distinguisheth between the true Christian, and the carnal 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 temporal honour to give, but to pledge Christ in the bitter cup of affliction, & to take up his Cross and to follow him, this proves a hard saying, who can bear it? This shows then first of all, Use 1 the devilish policy of those that would be Christians, and make profession of religion, yet think it wisdom to sleep in a whole skin. In peaceable times they will seem very forward and zealous professors, but when any trouble shall arise for the truth's sake, most shamefully pull in their heads again. Many such cold friends hath Christ and his truth now a days, like joseph of Arimathea, joh. 19.38 who was one of Christ's Disciples, but he carried his religion securetly and covertly for fear of the jews. Io. 9 And as the Parents of the blind man, to whom Christ had given sight, he durst not confess all that he knew of Christ, he was overawed likewise by the jews. And thus is it with many a man, the fear of their Landlord, or some great man in the Country that is a Papist or an Atheist, upon whom he hath some dependency, & whose displeasure he is not able to bear, doth make him pull in his head, that he dares not be too forward that way. These men are like Simon of Cyrene, who bore the Cross, but suffered nothing: So these wear the cognizance of Christ, but will suffer nothing for Christ. O this is a grievous and a fearful sin, I would commend unto such a one, these places of Scripture to be duly thought upon. The just shall live by faith, Heb. 10.38 but if any man draw bacl, my soul shall have no pleasure in him. The fearful and unbelieving shall have their portion in the lake which burneth with fire and brimstone, Reu. 21.8. which is the second death. Whosoever shall be ashamed of me, Mar. 8.38. and of my words, among this adulterous and sinful generation, him shall the son of man be ashamed of when he cometh in the glory of his Father, with all his holy Angels. O that these things were duly thought upon, how would they make us tremble to consider how upon every light occasion we are ready to pull in our heads, every threat, every mock and disgrace, enery frown of a mortal man, that is but dust, is ready to make us stagger in the good way of righteousness, and to abate our zeal in our holy profession. An evident demonstration, that the zeal of the Lords house hath not yet consumed us. Secondly, learn from this Penitent thus, clearing Christ's innocency, pleading his cause, and acknowledging his Deity, when all besides scorned and derided him, never to think thou hast profited aright in the School of Christ, if either fear, or shame abate thy zeal, or cause thee to deny that truth thou hast professed, or any way to estrange thyself from the professors of the same, especially in time of their afflictions. Heb. 11.25 It was Moses praise, and an argument of his love to God and his people, that he could choose rather to share with them in their present afflictions, then to enjoy the pleasures in Pharaohs Court. There is no one thing that doth yield more sound comfort unto a man's own soul than this, that he hath stood for Christ and his truth; and howsoever such a one may meet with troubles and persecutions here, he is faithful that hath promised, Mat. 5.12. Great shall be your reward in heaven. He that loseth his life for my sake shall find it, saith Christ. And therefore as Caesar's eye made his soldiers prodigal of their blood: so God's eye that always is upon us, and his cause which principally ought to affect us, should cause us stand to his truth above our own credit, liberty, life, and all. But this man hath done nothing amiss. Text. It came not to pass but by an extraordinary providence that this Penitent Thief should in this wise give testimony unto Christ's innocency, especially at this time of his wonderful abasement, when all contemned and despised him, judas betrayeth, Pilate condemneth, the Scribes, and Pharisees, and Elders mock and revile him, the common people and passers by wag their heads at him, the other Thief reproacheth him, yet in the midst of them all here is one that will take his death on it, that Christ died 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 have given testimony unto his truth. At all times he hath had some to defend him, and clear his innocency: in times of the horest persecution some that stick fast to the truth, when others deny him. No doubt this could not but be a corrafive at the very heart of the high Priest and Elders, and people that pursued Christ to this death, to have 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 duty, when one urgeth it dying, it leaves the greater impression behind it. The brethren of joseph can plead this to their brother: Gen. 50.16 Thy father (say they) commanded a little before his death, that thou shouldest forgive the trespass of thy brethren. Here we have the last words of a dying man, now leaving the world, and going to give up his last account; and behold this is the testimony he gives of Christ, This man hath done nothing amiss. When God's truth hath been 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 give power (saith the Lord) unto my two witnesses, etc. Reu. 11.3. Let jeremy be cast into the dungeon, je. 38.8. the Lord hath a Ebedmelech to plead his cause to the King, and to be a means of his delivery. If the Scribes and Pharisees go about to condemn Christ, Nichodemus will plead his cause whatsoever come of it. Let Christ be mocked and derided of all, yet this poor Penitent confesseth him to be the Lord of life, Luk. 23.50 and will take his death upon it, that Christ dyeth an Innocent. Yea when they sat in council to condemn Christ, there is in the company one joseph a good man and a just, That consented not unto his death. When Christ was risen again from the dead, he appears to the two Disciples that went from jerusalem to Emaus, that they might give testimony of the truth of the same. So are Mary Magdalene, Luk. 24. and Mary the mother of joses, made witnesses likewise of the truth thereof. And for the further clearing of this truth, the Apostle Paul saith, 1. Cor. 15.6 He was seen of more than five hundred brethren at once. The Reasons are. First, Reas. 1 the Lord will have wisdom to be justified of her children, though others regard it not, and his truth to flourish and to remain to posterities. 1 Pet. 1.24. All flesh (saith the Apostle) is grass, and the glory of man as the flower of the field: The grass withereth, the flower fadeth away, but the Word of the Lord endureth for ever. Secondly, he it is that hath the hearts of all men in his hand, to turn them at his pleasure; and can when it pleaseth him, make of a persecuting Saul, Acts 9.15. a preaching Paul, and appoint him to be a witness of his truth, to bear his Name unto the Gentiles, that had been a persecuter of the same: yea, as Christ saith, Luk. 19.40 If these should hold their peace, the stones would cry. But why should Christ make choice of such mean witnesses to give testimony to him and his truth? Quest. For two respects. Answ. First, Why Christ chooseth such weak witnesses to give testimony to him and his truth. that he might have the glory of the work, who commonly chooseth the weak and foolish things of the world to confound the wise, and the mighty, putting this treasure in earthen vessels, that the power might be in God, and not in men. Secondly, that there might appear a clear difference betwixt the kingdom of Christ, and the kingdom of Antichrist. The kingdom of Christ doth not stand in need of humane power, of earthly and carnal props to lean upon; but is supported with God's almighty power, which watcheth over it continually. Whereas the kingdom of Antichrist must have all the wit and policy of man to support it, Equivocation, devilish plots and practices, such as are, Gun powder Treasons, murdering of kings, etc. or else it could never sland. This lets us see the wonderful care God hath of his Church and truth, Use 1 that albeit they are both opposed by many and mightle enemies, yet he is ever mindful of his covenant and oath, that he made to a thousand generation●. Yea when Popery most of all prevailed, what Instruments hath God stiried up in all places, in Spain, Germany, Grance, Boh●mia, England, etc. to oppose that Antichristian pride. As also to teach us that when we shall see the Church of God in her wane, and the beauty & glory thereof eclipsed and overshadowed, to rest upon this, that God can never want instruments of the Church's delivery; he can make their enemies their friends: as here he opened the mouth of this Thief, to give testimony unto Christ. As in the time of the Prophet Elias, the Lord had seven thousand that never bowed the knee unto Baal. He can never want mouths to confess him, that out of the mouths of very babes & sucklings, ordaineth such strength to perfect his own praise. Hitherto of his speech to his Fellow, and therein of the three first testimonies of the truth of his Repentance and conversion unto God. VERSE 42. And he said unto jesus, Text. Lord remember me when thou comest into thy kingdom. FRom his speech to his fellow, rebuking him, and justifying the Lord jesus, he comes now to direct his suit to Christ, Lord remember me, etc. It was a temporal deliverance and corporal life the blasphemous Thief desired, Save thyself and us: and because he judged Christ to be Man only, and not God, and so not able to give this, therefore he blasphemed him. But the Penitent Thief that life's by faith, and not by sense, beholds Christ's glorious power, even in this low degree of his humiliation, and through faith raiseth up himself to the hope of a better life. Not regarding so much a temporal life, or corporal deliverance, so that it might go well with his soul in death; and therefore prayeth, Lord remember me, etc. And herein, as before, he manifesteth likewise the admirable fruit of his faith and repentance; whether we consider the condition of the person of this Supplicant, or petitioner, or of Christ himself, to whom he sues for mercy. First, if we consider the Supplicant, or petitioner himself, a man not trained up in the School of Christ, but rather in a den of Thiefs, a man given unto all manner of Rapine, like a ravenous beast upon the prey, living by cutting of throats, theft, and the blood of men: for such a wretched creature as this, to be brought at last to see his sins, and to repentance for the same, and to seek so earnestly for mercy for his soul, this must needs declare the almighty power of God. Secondly, if we consider withal the condition of Christ himself at this time, to whom he directeth his suit, even crucified Christ; Betrayed by judas, condemned by Pilate, mocked of Priest and people, denied by Peter, forsaken at this time of all his Disciples, for the Text saith, They all forsook him and fled. At this time, I say, to acknowledge Christ's Deity, to perform divine honour unto him, by praying unto him, was wonderful indeed. Had he in times past heard Christ preach, and been familiar with Christ, or his disciples, had h: heard his heavenly word, or seen those glorious miracles that he had wrought. Haply there might have been wrought some grace in the heart, which howsoever it might be kept in for a time as fire raked up in the ashes, yet now at last, at the time of his death might revive. As it was the case of Peter, who had forgot Christ's words, Mat. 26. which said, Before the Cock crow thou shalt deny me thrice. Yet afterwards the Text saith, He remembered the words of Christ: then had not this been so much to be wondered at. But this being the first meeting and greeting, the first sight he got of Christ, who suffered now the same cursed, shameful, and ignominious death, together with him, this could not but make greatly for the commendations of his admirable faith. Before we come to the particular handling of the words, we have a twofold instruction to be handled in general. First then we may note, what a happy progress this Penitent maketh in the ways of godliness, and in the work of repentance. He groweth up still in Christ, and goeth on from virtue to virtue, and from one measure and degree of grace unto another, as it were by steps and stairs ascending up into God's kingdom: first, he rebuketh is fellow: secondly, confesseth their sins: thirdly, cleareth Christ's innocency: And now again maketh earnest supplication unto him, and herein will teach us, Doct. 1 That a daily growth and increase in grace is necessary unto salvation. True grace is known by the growth in grace. True grace will show itself by the daily growth in the measure and degrees thereof. Where grace is well used, it will increase. It is not with grace, as it is with the material things of this life, the more they are used, the more they decay; but grace is of a generative nature, one grace well used, and rightly improved, brings forth another: We glory in tribulation (saith the Apostle) knowing that tribulation worketh patience, Rom. 5.3.4. and patience experience, and experience hope, and hope maketh not ashamed. This duty of daily growth and increafe in grace, is often urged and pressed in the Scriptures: We beseech you brethren, 1 Thes. 4.4 and exhort you in the Lord jesus, that ye increase more and more: 2 Pet. 3.18 So Peter, grow in grace; and again, Heb. 6.1. Pro. 1.5. Let us be led forward towards perfection. A wise man will hear and increase in learning, saith Solomon. God's Church in the Scripture is compared to an Orchard or a Garden, the Ministers of the Word are Planters and Waterers, and all the faithful are trees of righteousness, and such as are thus planted in the Courts of the Lords house, Psal. 92.14 they bring forth much fruit in their age, and are fat and well liking. The blessing upon the Creatures was increase and multiply. Gen. 1.22. Even so the blessing on the new Creatures is, Grow in grace, 2 Pet. 3.18 and in the knowledge of our Lord and Saviour jesus Christ. This is excellently shadowed out unto us by ezechiel's vision of waters, Eze. 47.12. which increased more and more, which shadoweth out unto us the power of the Word in the hearts of believers in the time of the Gospel. And wheresoever these waters should come, they should cause admirable fruitfulness. And this is that which our Saviour noteth, that his Father is the Husbandman, himself the Vine, every true believer, a branch of this Vine. And such (saith he) my Father purgeth, joh. 15.1. that they may bring forth more fruit. Solomon compareth the righteous to the Sun that shineth more and more unto the perfect day. Pro. 4 18. The point is clear, neither is there any duty whereunto a Christian is more urged and pressed in the Scripture than this. And the reasons are, First, Reas. 1 in regard that the greatest measure of grace that the faithful in this life can possibly attain unto, is not more than needful to salvation. As the least measure of sanctifying grace, truly wrought, shall be available unto salvation; so the greatest measure that any have, will but serve the turn: 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, etc. shall find the same little enough to keep the head above the water, when a man shall come to combat with death, The king of fears, and to wrestle with Satan's temptations. Secondly, such as improve their graces received, the Lord is pleased daily to add to the stock of grace, making them more and more to abound therein, as saith our Saviour, Luk. 8.18. To him that hath, shall be given, whereas wicked and men, which have but the outside of religion only, the Lord will take from such that they seemed to have. Thirdly, the great cost the Lord is daily at with us, may provoke unto this duty. First, he bought us at a dear rate, from our sinful, vile, and vain conversations, to the end we might serve him in righteousness and holiness all our days. Again, he hath planted us by the rivers of waters, even his sacred Word, with the daily dews, and spiritual moisture flowing from the same, he daily watereth our souls. Besides all this, he hath come unto us with the pruning knise of his judgements, and corrections of all sorts, both national and personal, to shred off sin and corruption, and so many superfluous and luxurious branches, that hinder fruitfulness; so as the Lord may plead with us as with his people of old, Esay 5. What should I have done more that I have not done? All which may provoke unto this duty. And last of all, the Scripture compareth a Christian to new borne Babes. As new borne Babes, 1 Pet. 2.2. desire ye the sincere milk 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 have an infant live, and not grow: the Word truly heard and received, breeds no such starvelings. Again, the Scripture compares a Christian to a building. Now what is it to lay a foundation of a work, and not to build upon it? If it be not followed, we see it comes to nothing. Thus is it with the building up of the inward man. Is this daily increase & growth in grace so necessary, Use 1 as that without it we can have no sound comfort of the truth of grace? Miserable then and fearful is the state and condition of those, that have lost their first love, and have fallen away from that measure of love, zeal, and other graces, that appeared in them in times past? Surely the estate of such men is lamentable and fearful, If they (saith Peter) after they have escaped from the filthiness of the world, 2 Pet. 2.20, 21, 22. through the acknowledging of the Lord and Saviour jesus Christ, are yet tangled again therein, and overcome, the latter ●nd is worse with them, than the beginning; for it had been better for them not to have acknowledged the way of righteousness, then after they have knowledged it, to turn away from the holy Commandment given unto them, but it is come unto them according to the Proverb, The dog is turned unto his own vomit, and the Sow that was washed, to the wallowing in the mire. This was the case of Demas, Hymeneus, and Philetus, 1 Tim. 120 2 Tim. 2. mentioned by Paul to Timothy; they were counted famous in their times, yet at last fell away. But woe be unto Satan for his malice, and woe be unto such men for their backsliding, the estate of such is fearful. Secondly, this serves to condemn the common security of men in these days and times wherein we live, who are strongly persuaded in themselves, that they have attained to a sufficiency in religion for knowledge and grace, they have plied 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 woeful is their condition. Of all the diseases of the Asian Churches, this was the most dangerous that the Church of Laodicea was sick withal, who thought themselves rich, and increased in wealth, and needed nothing, no more knowledge, no more grace: whereas indeed they were miserable, poor, and blind, and naked, the very opinion of sufficiency shows our penury. Dost thou put forth thy child to Nurse, thou desirest that it should thrive and prosper, and not stand at a stay; if it prosper not, every one will say, the child will not continue long. Thus is it with us, when the Lord shall feed us with the wholesome milk of the Word, and we daily lug the breasts of our Mother the Church, and yet profit not, but stand rather at a stay, as ignorant as before, as dull, heavy, and untoward in holy performances as before. O this is a fearful sign of a spiritual consumption: and this we may fear will follow in the end, that God at last will be provoked to give such a one over to hardness of heart, and to reprobate sense, that have made no better a use of the grace that hath been offered unto them. And last of all, it may serve for matter of comfort and consolation unto the godly, that are on the mending hand, though they find many defects and imperfections in them, and be often drawn aside through their own corruptions, yet the increase in knowledge, zeal, love, and the like graces, proves the truth thereof in the heart. By'r how shall I know whether I increase in grace yea or no? Quest. Thou mayest know it by these signs. Answ. First, by thy daily increase in humility, for God resisteth the proud, but giveth grace to the humble. Humility is a Mother-grace, as we thrive in it, we prosper in all other graces. Whereas on the contrary, where pride groweth, it is like a noisome weed in a garden, true grace doth there whither, and the best plants can never prosper. Secondly, it is discerned by the conscionable use of the means, by the which grace is daily more and more nourished and increased in us. Such as are the hearing of the Word, the conscionable use of the Sacraments, prayer, with the conscionable performance of these and the like holy duties, both public and priunte, with a delight therein: this being thy case, thou needest no more question the state of thy soul all this while, than the state of that body that hath a good appetite to meat, and withal a good digestion. Thirdly, it may be discerned in us by the taste and relish we have in heavenly things, with the delight in God's people, for the body of Christ increaseth in the edification of itself, through love; and as this love increaseth or decayeth, so doth grace. VERSE 42. And he said unto jesus, Text. Lord remember me, etc. THe penitent Thief having given good testimony of his repentance for sin, is now qualified to pray, for now is he humbled, made meek and gentle, his heartis fitted and prepared for this duty. Note hence, that None can pray aright, but the Penitent, None can make an effectual prayer but the penitent. jam. 5.18 Psal. 32.6. such as are truly and throughly humbled for sin, these are qualified for this duty. The prayer of a righteous man availeth much, saith Saint james. Therefore shall every one that is godly make his prayer unto thee. It was the Church that made prayer unto God for Peter. Act. 12. When the children of Israel had humbled themselves from morning until evening, and wept before the Lord, than were they qualified to ask counsel of the Lord. judg. 20.23.26. The Lord had respect to Abel and his offering: Gen. 4.4. but unto Cain and his offering had he not respect. Abel's person was first accepted in Christ, before his sacrifice could be. This is that the Lord requireth of his people, Isa. 1.16. Wash you, make you clean: put away your evils out of my sight, etc. And than what followeth, Vers. 18. Come let us now reason together, saith the Lord, though your sins were as scarlet, they shall be made as white as snow, etc. As for the prayers of the wicked, Pro. 15.8. The sacrifice of the wicked is an abomination unto the Lord. But the prayer of the righteous is his delight. Hos. 7.14. Though they cry unto me, I will not hear them. What might be the reason? see it in the verse going before: jer. 11.11. They turned back to the iniquities of their forefathers, which refused to hear my words. The blind man acknowledged this truth, joh. 9.30. God heareth not sinners. Whereas on the contrary, Psal. 51.17 A broken and contrite heart God will not despise. Prou. 15.8. The prayers of the righteous are his delight. And it must be the supplication of job, job 42.8. that God will accept of in the behalf of his friends. And there is reason for it. First, Reas. 1 that of our Saviour, A good tree (saith he) bringeth forth good fruit: Mat 7.17. but an evil tree bringeth forth evil fruit. He must be a good man that maketh a good prayer, a bad man cannot make a good prayer. For such as the root is, such is the fruit. Secondly, God's favour and countenance is only and always manifested there where his Image appeareth. Now it is only in his children, who have dedicated themselves only to him and his service. Thirdly, it is the godly man that can speak the language of heaven, he hath the spirit of adoption given unto him, enabling him to cry, Abba, Father. Now they must be the breathe of God's Spirit, Rom. 8.15. which God will acknowledge: That is the language the which God doth understand. Now wicked men wanting this spirit, what reckoning & account can God make of the prayers of such a one? Fourthly, Whatsoever is not of faith is sin. And again, Heb. 11.6. Without faith it is impossible to please God. Faith is the salt of the Sanctuary that must season all our sacrifices, and gives us a comfortable assurance, that they shall find acceptation with God. That ye may beleene in the name of the Son of God. 1. joh. 5.13.14. And this is the assurance, that if we ask any thing according to his will, he heareth us. Faith is all in all to make our prayers accepted. How many came to our Saviour in the days of his flesh to be cured, some of one disease, and some of another? And what is Christ's answer, but this: According to thy faith, 2 Thes. 3.2 so be it unto thee. Now All men have not faith, saith the Apostle. It is called the Faith of the elect, because none are betrusted therewith but the elect of God: and so it must needs be they, and they alone, that can pray effectually. And last of all, they cannot be the prayers of wicked men that God can hear and accept of, because they have refused to hear God, God will therefore refuse to hear them, Pro. 1.24. Because I have called (saith the Lord) and ye have refused: ye shall cry and call, and I will not answer. And this stands with the distributive justice of Almighty God, that God should deal with them as they have dealt with him. This serves then to set out unto us the misery of every wicked and man, Use 1 of every impenitent sinner, that life's and lies in fin without repentance; God is provoked by him daily, his very prayers themselves are turned into sin. Pro. 28.9. He that turneth away his ear from hearing the law, even his very prayers are abominable. The Lord doth rank this man's prayers amongst the bed roll of his sins; Thou that art a drunkard, a swearer, a beastly liver, thou that livest and liest in thy sin without repentance, thou didst never all the days of thy life make an effectual prayer unto God, the Lord never heard thee in mercy in any petition thou didst ever put up unto him. But thy very prayers were ever turned into sin, and became abominable unto him: thou wantest the Spirit of God to enable thee to this duty. For it is the breathing of that Spirit that God will acknowledge. O the misery of an impenitent sinner, that whether he do those things that are forbidden, or those things that are commanded, is still posting to hell, and hastening his own destruction. If an impenitent sinner sin thus even in praying unto God, Object. it seems then that it were better for a wicked man not to pray at all. I say not so, Answ. albeit a wicked man sin praying, because his person is not accepted with God in Christ, hath not repentance for sin, nor faith in Christ, which must make his prayers available. Yet he must pray. The Lord declared by his Prophet how detestable the sacrifices of the people were unto him: Isa. 1.14. My soul hateth your new Moons, and your appointed feasts, etc. What then, must they observe these solemn feasts no more, because the Lord hated them? No. What then? Take away the evil of your do from before my eyes. Vers. 16. Repentance will remove the cloud, and that partition wall that is betwixt God and us, and give our prayers access before him. Secondly, this shows the misery of those who trust only to their prayers, and other good deeds, as they say, to pacify God's wrath, to escape the vengeance to corn, and to make amends for all their evil ways. Though in the mean time their consciences are defiled, their conversations are sinful, and which is worst of all, their hearts are no way humbled for the same. Poor souls, do they think the Lord will be beguiled thus? Think they that the Lord is driven to such a necessity, that either he must take their service, or not to be served at all? No, no, the Lord hath Angels and Saints to do him service, though thou serve but for his justice upon whom he may glorify himself in thy everlasting confusion; and so will the Lord be glorified by the wicked at last. Thirdly, this may serve to admonish us all in the fear of God, that as we desire to be heard in prayer, and to avoid this fearful curse, to have our prayers turned into sin, that we lay a good foundation with this Penitent here; By confessing our sins unto God, by giving good testimony of our unfeigned sorrow and repentance for them, with a godly resolution of newness of life. That we first wash our hands, and so come to his Altar. For if we regard wickedness in our hearts, the Lord will not hear us. Sin stoppeth Gods ears, that he cannot hear, and is that cloud that hindereth the access of them into his presence. Now what can be more uncomfortable unto the soul of man, than this? Not to be heard in misery, when Satan shall tempt us, sin disquiet us, troubles oppress us, death affright us; what is now the last refuge of a poor soul, but to fly unto God by prayer. Now, alas, when our prayers shall become abominable, and turned into sin, who is then able to put to silence the voice of desperation? And on the contrary part, what can be more comfortable than when troubles and miseries shall corn, sickness, and death itself shall approach, that we may have free access unto the throne of grace, there to pour out our souls into his bosom. The very thoughts hereof comforted David over all his sorrows, I shall (saith he) find trouble and heaviness, but I will call upon the Name of the Lord, O Lord, I beseech thee deliver my soul. And last of all, this may teach us how to esteem of godly and righteous men, howsoever the world esteemeth of such, doubtless they are in high esteem with God, they are the Lords Favourites, they are seldom or never denied in their suits unto God; they have ever access into the presence chamber of the Almighty; they prevail for themselves and others, being in grace and favour. Surely howsoever the world doth judge and esteem of God's people, there is not a wicked man living but fareth the better every day, for their sake. They are they that, with Moses and Aaron, are ever and anon ready to stand in the gap to turn away the Lords wrathful indignation against a Land and people. Thus much for the general Instruction. Lord remember me when thou comest, etc. Text. The next thing we are to observe, is the Prayer itself, Lord remember me, etc. Though faith which is the life of the soul be hidden in itself, yet it is perceived by the fruits thereof. As we see the natural life is a secret in nature, yet perceived by the Symptoms of life, such as are motion, breathing, etc. And as the sap in the root is secret, yet perceived by the blossoms and fruit that the same sends forth; Even so is that spiritual life in the soul, made manifest by the blessed fruits and effects thereof, such as are affiance in God, prayer, etc. Now the faith of this Penitent is admirable in two respects. The faith of the Penitent, admirable in two respects. First, in respect of the things believed. Secondly, in respect of the circumstances thereunto belonging, which makes the same so much the more admirable. The things he professeth here to believe touching Christ, are 1 That he is a Lord. 2 That he is a King, howbeit that his kingdom be not of this world, but spiritual in the hearts of men. Secondly, the circumstances thereto belonging, serve much to commend the excellency thereof. First, In respect of the Petitioner. in respect of the Petitioner, such a one that had not been brought up in the school of Christ, but rather in a den of theenes, having none to instruct him, having not heard Christ's heavenly doctrine, nor seen those glorious miracles that he wrought, and yet notwithstanding to acknowledge him thus to be a Lord, and a King: this serves greatly for the commendations of his faith. Secondly, 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 own Disciples themselves. Now there is no healing of the sick, no giving sight to the blind, no raising up of the dead. At this time I say to acknowledge Christ's Deity, and to seek at his hands for a kingdom, must needs show his faith to be admirable. (Lord) The first title that he here assigneth unto Christ is, Christ a Lord two ways. he calleth him Lord. Now Christ is a Lord, 1 In himself, 2 In his relation to us. First, In himself joh. 1.3. Heb. 1.3. in himself, and so is he Lord over all, blessed for ever. Both in respect that he giveth essence and being unto all things, sustaining all things by his Almighty power. As also for that he is the Sovereign Lord of all, Luke 2.11. Acts 10.36 and therefore called Lord of the Angels, much more of all other inferior creatures. Yea, the title of Sovereignty, to be called Lord, is so proper unto Christ, as that many times in the Scriptures, he is called by no other name. As that of the Apostle Saint Paul. 1 Cor. 6.14 1 Cor. 12.3 God hath raised up the Lord; and, no man can say that jesus is the Lord, but by the holy Ghost: and again, 1 Cor. 8.6. Unto us there is but one God, which is the Father, in whom are all things, and one Lord jesus Christ. Yea, this is that title which Christ doth assume and take unto himself, as a proper name, by the which he will be known of us. Ye call me Lord and Master, joh. 13.13. and ye say well, I am so. Now this title of Lord doth most truly and properly belong unto him, Christ Lord in himself, in four respects. because he is Lord indeed, and that in four respects, First, by right of creation, in that he made us of nothing, when we had no being For all things were made by him, joh. 1.3. Col. 1.15. and without him was made nothing that was made. Secondly, Heb. 1.2. by right of inheritance, for he is made Heir of all things. Thirdly, by right of dominion, or Lordship, in regard of that power, rule, and dominion, he hath over all things, of whom we hold all things we have and enjoy; bodies, souls, goods, and all, and that but in Capite, and only durante beneplacito, so long as he shall please. And lastly, in regard he 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 he that is sole Monarch, and only Potentate over the whole earth, and is therefore called King of Kings, 1 Tim. 6.15 and Lord of Lords. Secondly, In his relation to us: four ways. as he is Lord in himself, so is he also in his relation to us, and that four ways. First, by right of redemption, for it is he that hath ransomed us out of the hands of Satan, and power of hell, to whom we were once in bondage. Now he redeernes us with his blood, and pays that matchless price for us, and thereby makes us his own; We were not redeemed, (saith the Apostle) with corruptible things, 1 Pet. 1.18 19 as Silver and Gold, but with the precious blood of Christ. Secondly, in respect of that spiritual marriage that is betwixt Christ and every faithful soul. For the Lord hath coupled us unto himself in holy wedlock: I will marry thee unto me for ever; Hos. 2.19. yea, I will marry the● unto me in righteousness, in judgement, and in mercy, and in compassion. And again, Eph. 5.23. As the Husband is the Wines head, so Christ is the head of the Church. Thirdly, in the right of conservation, by whom we are kept and maintained. Heb. 1.3. Sustaining all things by his mighty power. For as he hath redeemed us out of the power of Satan, he leaves us not without any further care, but still watcheth over us for good: for if the wings of his special providence were not spread over us, and mercy compassed us about, we had not lived to this present hour, but our bodies long ere this had been in the grave, and our souls in hell. And last of all, because all the elect of God are a chosen generation given him of God the Father, over whom be should rule, and therefore called his peculiar people, cast upon him only to be cared for. So then consider we Christ as a Redeemer, as a Husband, as he that hath undertaken for us, and his Church likewise as his peculiar people, cast upon him by good right must Christ needs be Lord. But how can Christ be such a Lord, Object. seeing he is so often called in the Scriptures, Phil. 2.7. by the name of a Servant? He took upon him the form of a Servant. Christ is to be considered as a Mediator, Answ. and so is he in a special manner, Esa. 37.35. a Servant unto his Father, because he faithfully served him therein, being first sent of God, and therein became obedient unto his Father in all things. Yet this doth no whit derogate from Christ's dignity, who still remained a Lord in himself, and Lord over us his redeemed ones. The uses arising hence are these. First, Use 1 if Christ be such a Lord in himself, and such a Lord over us, we are taught to esteem of him accordingly, and to yield up all holy obedience unto him. Doth not the Lord require it upon this very ground: Mal. 1.6. If I be a Lord, where is my fear? Luke 6.46 And again, Why call ye me Lord, and do not the things I command you? And because an hypocrite may yield Christ this homage in words, to cry Lord, Lord, Mat. 7.21. we must by our deeds yield up ourselves as servants to obey him in all righteousness. Secondly, we must labour to be acquainted with the will of our Lord, for otherwise we can never perform any acceptable obedience unto him. Our good meanings will not go for payment with him; such service can never please him, Pro. 19.2. for without knowledge, the mind is not good. Thirdly, the consideration of this, that Christ is our Lord, should work our hearts to contentation in all estates and conditions of life whatsoever, whether weal or woe, prosperity or adversity. It was a godly resolution of old Eli, when he heard of that strange judgement the Lord would bring upon his house. 1 Sam. 2.18. It is the Lord, let him do as it pleaseth him. He kisseth the rod like a good natured child, and submitteth himself to the Lords sharpest corrections without repining. And this was David's case when the Lords hand lay heavy upon him: I became dumb, Psal. ●9. and opened not my mouth, because it was thy doing. And so the Church in great affliction and distress: It is the Lords mercy that we are not consumed, Lam. 3.40. job 1. vlt. because his compassions fail not. And last of all, we are taught to depend upon him, for food, raiment, and all things necessary, that is our Lord, and hath undertaken for us, Children can do this, having earthly fathers, and servants can do this, that have earthly Masters and Lords over them; Why then should not God's people do this with hope and boldness, especially seeing he hath commanded us to cast all our care upon him, Gen. 17.1. being God alsufficient. Text. (Thy Kingdom) Secondly, as he acknowledgeth Christ to be a Lord, yea, the Sovereign Lord of all, so doth he likewise acknowledge him to be a King, yet so as that his kingdom is not of this world, Lord remember me when, etc. This regal and Kingly office of Christ, Christ is a King. is clearly manifested throughout the whole Scripture. I have set my King upon my holy mountain. Psal 2.6. Christ taketh this honour unto himself, Mat. 28.18 Esay 9 7. All power (saith he) is given me in heaven and earth. And again, he hath upon his garment, and upon his thigh, a name written, The King of Kings, Reu. 19.16 Luk. 1.33. Dan. 2.44. Dan. 7. 1●. 1 Cor. 15.24. and Lord of Lords. Thus the Evangelist Saint Luke, He shall reign over the house of jacob for ever, and of his kingdom shall be no end. Again, that this kingdom of Christ is not of this world, otherwise then in the hearts of men, but it is a spiritual and celestial kingdom; so Christ, joh. 18.36. Rom. 3. joh. 6.15. My kingdom is not of this world: though he were Heir apparent unto the Crown, and kingdom of Israel, being the seed of David, Luke 12.13 yet he withdrew himself when the people sought to make him King, and refused to determine cases of Inheritances betwixt brethren. Now there are many things peculiar unto Christ, The things peculiar unto Christ and his kingdom. wherein he excels all the Kings of the earth. First, in regard of the excellency of his person, other Kings are the sons of mortal men, Christ is the Son of the everliving God. Secondly, in respect of the extent of his Kingdom, he is that universal Monarch, King of Kings, Reu. 19.16 Psal. 2.8. from the ends of the earth. Ask of me, and I will give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession. Alexander never saw many parts of the world, much less subdued them; but Christ is King over all; Acts 10. Col. 2.9. yea, he reigneth and ruleth over Angels, principalities and powers. Thirdly, in respect of those victorious conquests that are made by Christ, he hath the pre-eminence of all Princes, he hath conquered sin, death, hell, Col. 2.15. Satan, and hath spoilt Principalities and powers. And last of all, in regard of the perpetuity of Christ's Kingdom, 1 Tim. 1.17 His Kingdom shall have no end. Other Kings and Kingdoms have their periods, and determination, but thus is it not with this King and Kingdom, for he is The King eternal, immortal, invisible, and only wise God. Now the uses are, First of all, Use 1 seeing Christ is our King, we are taught with job, to acquaint ourselves with God, and with the statute laws of his kingdom, Subjects must not be ignorant of the Prince's laws. To plead ignorance, will not purchase immunity from punishment, if men offend against the laws of the kingdom. All God's people must be acquainted with Gods will revealed in his Word. Mat. 28.20. Heb. 12.25. Teaching them to observe all things whatsoever I command you. See that ye despise not him that speaketh, for if they escaped not which refused him that spoke on earth, much more shall we not escape, if we turn away from him that speaketh from heaven. Secondly, seeing Christ is our King, and we are his Subjects, we we are taught to carry ourselves accordingly; Christ's Subjects must differ in manners from all other Nations and people in the world, they are a Royal generation, a peculiar people unto the Lord, and therefore are to show forth the power of him that hath thus called us out of darkness, into the marvelous light. And herein to approve ourselves for his Subjects and People, by our holy conversation in the world. He hath chosen us, Eph. 1.4. that we should be holy and without blame before him in love. Thirdly, The means to enlarge Christ's kingdom. we are to labour by all means possible for the coming of Christ's Kingdom; that is, for the enlargement thereof in the world, in the hearts and consciences of men. Christ's kingdom of power, Christ's kingdom of grace, and his kingdom of glory. Now the means are either, Externall, or Internal. The Externall means for the enlarging of Christ's kingdom, Externall. are, 1 The Word. 2 The Sacraments. 3 Discipline. The Word is the Sceptre of Christ's kingdom. The Sacraments are the Churches magnacharta, confirming the Covenants betwixt Christ and his people. And Discipline is the due execution of Christ's laws for the encouragement of the good, and reclaiming of the evil. The Internal means for the enlarging of this kingdom of Christ is, Internal. the effectual working of God's Spirit, without which no outward means whatsoever can be effectual. And therefore God is earnestly to be sought unto by prayer, to second his own ordinances by the effectual working of his own Spirit, that the same may be effectual for the building up of the elect, and the gathering together of the body of Christ. And this is that which all good Subjects must desire and labour for, every particular man according to his place, Princes and Magistrates especially. Then Ministers who are the Dispenser's of Christ's Laws, yea and all people, for herein shall we approve ourselves true and loyal Subjects indeed to Christ our King. And thus have we seen how Christ is both Lord and King. And now for this poor Penitent thus to behold Christ's excellency and glory at this time when he was at the lowest ebb of his humiliation, I say, to behold Christ's Godhead when it was most vailed, in such a death to behold life, and in such ignominy and reproach, to behold such glory; this makes greatly for the commendations of his faith. Had he in times past been conversant with Christ, had he heard his heavenly doctrine, or seen those glorious miracles which he wrought, as the disciples did, there might haply that seed be fallen into his heart, that howsoever buried for a time, as it was the case of Peter, yet at last might bring forth this happy fruit. But this being the first sight that he got of Christ, for aught we know, and that at such a time, when Christ is most of all abased, and when all his Disciples had forsaken him. Surely this must needs declare the almighty power of God in him, and commend his faith and conversion to be admirable indeed. But this will faith do, the nature whereof is, To raise a man above this life. Doct. Not to live by sense, True faith raiseth up a man above this life. or to judge of things according to the outward appearance, but to believe God's Word, and things incredible, and in some sort impossible, against sense, and above reason. Thus was it with this Penitent Thief at this time. What great things believeth and confesseth he here of Christ, against all sense and reason, that he was Lord and King of heaven and earth, able to give eternal life and salvation to whom it pleased him, when there was no outward appearance of any such power in Christ, but rather indeed of the contrary. This shows the wonderful force of faith; yea he believeth above hope, and contrary to hope, having no ground at all in natural reason to persuade him thereunto. Faith (saith the Apostle) is the evidence of things not seen, Heb. 11.1. and the ground of things hoped for. Where outward sense and natural reason takes place, there faith is not exercised. It is the excellency of faith to believe where we see not, when we shall come to walk (as the Apostle saith) by faith, 2. Cor. 5.7. and not by sight. Yea when outward sense and natural reason fails, then doth faith most of all bestir itself. Fortifying itself daily in all the attributes of God, such as are his wisdom, power, truth, justice, etc. We may see this in Abraham in the very act of sacrificing his son Isaac, Gen. 22.2. in whom the promise was made. He consulted not with flesh and blood, what should become of the same, if Isaac should fail. But his faith looked up higher, even unto God's power, faithfulness, and truth, and stayeth himself thereon. We have a Catalogue of examples in this kind, mentioned by the Author of that Epistle to the Hebrews, Heb. 11. who manifested the truth of their faith by believing the promises in the midst of the extremest dangers. And the reason is, Reas. Because the faith of every true believer resteth itself upon two immoveable props, God's power, and God's truth. God's power, was the ground of that admirable faith that was found in Abraham, Heb. 11.19 in sacrificing of Isaac, He accounted that God was able to raise him up, even from the dead, from whence also he received him after. And the consideration of God's truth is excellent to the same end. He is a God of truth and cannot lie, Mat. 5.18. he cannot deny himself: Heaven and earth shall pass away, yet shall no one jot or tittle of his word pass away. Seeing then the nature of faith is such, Use 1 as that it raiseth up the faithful soul above this life, to believe contrary unto hope, as we see in this Penitent, that albeit Christ at this time was in extreme ignominy and reproach, yet acknowledgeth him to be Lord, and King: How many forts of men want true faith. this serves to show then how many thousands in the world deceive themselves, and are fare from true faith. First, all such whose faith is not grounded upon God's word, but only upon sense; such truths as they are able to apprehended in their own judgements, they will be content to allow of; but such truths as they are not able by sense and reason to apprehend, they presently reject: whereas true faith hath an eye principally to the word, and rests there, whilst sense and reason sees nothing. Secondly, such as by reason of outward prosperity, concludes they must needs be highly in God's favour and love, whereas indeed, Eccl. 9.2. No man knoweth either love or hatred of that that is before him. Whereas the child of God that hath faith indeed, rests upon Gods bare word, though for the present he see no performance. Thirdly, such who because the Lords judgements are not presently executed, have their hearts set upon evil, and are ready to say with those cursed Atheists, Where are the promises of his coming? They never tremble before the Lord until his rod be upon them. Whereas the godly man that hath saith indeed, he knoweth that there is an unchangeable certainty in God's threaten, and seeing the sword coming hideth himself. Secondly, Use 2 let this serve to admonish us all in the fear of God, to take heed how we consult with flesh and blood in things appertaining unto God, unto eternal life and salvation. The Impenitent Thief from the consideration of Christ's wonderful abasement, and that common reproach that he now lay under, from all sorts concludeth that he could not be God. He is led as a beast only by sense, Christ appearing now without form or beauty. Isa. 53. So depraved are our judgements by nature, in things appertaining unto Christ's kingdom. But this Penitent Thief is led by another principle, he beholds Christ not with fleshly eyes, but with the eyes of faith, and so, even in his lowest degree of humiliation, beholds him as Lord, and King: here is the strength and power of saving faith indeed. Lord remember me when thou comest, Text. etc. This Penitent being now to leave the world, and to go to give up his last account unto God, for all the things he had done in his body, 2. Cor. 5.10. whether they were good or evil: he commends his soul unto God in prayer, and therein shows an excellent fruit of his faith. And in prayer presenteth Christ unto him, under such names and titles as may strengthen his faith, and minister unto him a comfortable expectation to be heard and answered in those things he prayeth for. Now the only thing he desireth at this time is, that since he must now leave the world, to go to a place of an everlasting abode, where he must hear that he never heard, and must ever hear; where he must see that he never saw, which he must ever see; and feel that he never felt, which he must ever seel, that Christ whose power he acknowledgeth to be all-sufficient, being Lord and King of heaven and earth, would now in mercy remember him. Note hence, That we must so consider of God in prayer, Doct. In prayer we must see God alsufficient in those things we ask of him. as that we may see him to be God all-sufficient in those things we desire of him. It was mercy for his soul after death that was the thing this Penitent so much desired. And so that it might go well with it, he never seeks at Christ's hands any corporal or temporal deliverance, as his fellow the Impenitent Thief doth. But this, O this is the thing that he principally doth desire above all things in the world, that Christ would in mercy remember him when he came into his kingdom. And to the end he may have hope in death, and that this his request may be graciously heard and answered by Christ, Gen. 17.1. he beholdeth Christ at this time to be God all-sufficient, every way able to grant his desire, he seethe and acknowledgeth him to have all the power in heaven and earth, able to give salvation at last. And thus whatsoever our requests are that we put up unto God, it is an excellent thing, so to conceive of God, and such his glorious attributes, as his power, wisdom, truth, love, mercy, justice, etc. as that we may still behold him as God all-sufficient in those things we seek of him. An excellent example whereof we have in the servant of Abraham, Gen. 34.12 who being sent by his Master to provide a wife for his son Isaac, goeth first unto God in prayer, to prosper him therein. And in prayer presenteth God unto him according to his covenant and promise he had made with his Master Abraham, O Ichovah thou God of my Master Abraham, I pray thee send me good speed this day, and show kindness unto my master Abraham. This we may observe likewise to have been in the Apostle Paul, in divers and sundry prayers of his that he made unto God, as when he exhorted the Romans to patience and consolation. He prays that the same gifts and graces may be bestowed upon them, and in prayer sets God before his eyes, as God all-sufficient, in those particular things: Rom. 15.4.5. Now the God of patience and consolation grant you to be like minded one towards another. Again, the same Apostle in the same Chapter, calls him the God of hope, Vers. 13. The God of hope fill you with all joy, etc. We may see this in the Prophet David, who when he was to pray against the enemies of the Church, beholdeth God to be all-sufficient, to take vengeance upon them, Psal. 94.1. O Lord God to whom vengeance belongeth, thou God to whom vengeance belongeth, show thyself. Thus the Church when they heard that Peter was cast into prison, go presently unto God in prayer, and therein strengthen themselves in the consideration of God's power. This being an act wherein the same might be made manifest in Peter's delivery; Lord, thou art a God, who hast made heaven and earth, the Sea and all that in them is, etc. So the Apostle Saint Paul exhorting the Corinthians to mutual peace, live in peace (saith he) and the God of peace and love be with you. We may see this in all the Apostles at such times as they made choice of one in the room and place of judas. They pray that God would direct them therein. Acts 1.24. Thou God which knowest the hearts of all men, show which of these two thou hast chosen. The reasons are, First, Reas. 1 this is to pray in judgement, which is required of every one that would make an effectual prayer unto God. Pro. 15.8. The sacrifices of the wicked are abomination unto the Lord, but the prayer of the righteous is his delight. And this is indeed to glorify God in his attributes, who delighteth in his servants, that can make a right use of them. Secondly, this is an excellent prop for the faith of God's people to lean upon. When men seek of those that are every way furnished to supply their wants, it is no small encouragement unto them to be earnest in their suits unto them. Now all fullness and sufficiency is in God. What thing do we stand in need of, wherein there is not an al-sufficiency in him? How many distinct acts of his wisdom, power, goodness, mercy, justice, etc. hath he left us examples of in his Word, and all to support our weak faith when we pray unto him. Thirdly, the due consideration hereof, makes a believer more earnest and affectionate in prayer, which is a thing wherein the Lord takes much delight. This put life in the suit of the poor Cananite, Mat. 15. who will not be said nay at Christ's hands, albeit she had never so many discouragements by Christ himself at the first, and afterwards by his Disciples. She saw Christ's al-sufficiency, that he was able to help. Nothing doth better establish and settle the heart of the child of God, against doubtings and fears, and work fervency, integrity, and confidence, all which are most requisite in prayer, than the due consideration of this, that God is all in all, in the very thing itself we seek unto him for. This serves first of all to condemn that horrible practice of the Church of Rome, Use 1 who nozell up the people in all manner of ignorance; how is it possible that such a one should make an effectual prayer unto God? Surely, where men are ignorant of the nature of God, and of his principal attributes, such as are his power, wisdom, truth, justice, mercy, etc. which those must needs be, that are acquainted with his Word, such can never make an effectual prayer unto God. Secondly, this may also serve for our instruction, that as we desire to pray effectually: as we are to take notice of our own misery and present necessity, so withal, to behold in God his alsufficiency, and such special attributes of his, we stand most of all in need of. Art thou in misery and distress, conceive of God in thy prayers, as a merciful God, and such a one that is full of compassion, able and willing to help: Thus doth this Penitent here, yea, behold him as a God of mercy, and Father of all consolation and comfort. Standest thou in need of his power to help thee? Present him unto thy mind, even at the first entrance into thy prayers, as a powerful God. And so likewise for his wisdom, truth, justice, etc. We ever seek those things most constantly and comfortably, when we know them to be had at his hands, from whom we seek them. This being carefully observed of us, we shall find it a strong prop unto our faith, and an excellent means to kindle affection in us, and so a thing most useful and necessary in prayer. Lord remember me when thou comest into thy kingdom. Text. These two Thiefs make two different requests unto Christ; His desire itself. the one for a corporal and temporal deliverance, If thou be Christ, save thyself and us. The request of the other is, that his soul might be saved in the day of the Lord, Lord remember me, etc. according to the inward principle of the heart, so goes the desire. They that are carnal, are carnally minded, but the spiritual man is spiritually minded, and his desires are principally after spiritual things. And herein will teach us, That the salvation of a man's soul is the thing that every man, Doct. The salvation of the soul is principally to be desired. next unto the glory of GOD, ought principally to desire. This Penitent had taken care of God's glory before, by justifying Christ's innocency, and now in the next place, he looketh after the salvation of his soul, that it might go well with that in death: yea, by how much the more excellent the soul is above the body, by so much the more careful ought a man to be of the salvation of the one above the other. Our greatest care must be, that it may go well with our souls at death. We may suppose this penitent Thief, speaking thus at this time. O Lord, inasmuch as my life hath been wretched, it is just with thee that I should now at last suffer this shameful & cursed death. It is not life that I desire, but am willing to embrace the sentence of death, and the rather, for that I see it is thy good pleasure it should be so. This is the only thing I now desire, that when this life shall have an end, & I shall come to appear before thee in thy kingdom, that thou wouldst be pleased in mercy then to remember me. Now if all God's children be led by one and the same spirit, and so are alike disposed in respect of spiritual good things; it must necessarily follow that this longing desire after life and salvation, that was in this Penitent, is wrought in some measure in the hearts of all those that are under the same hope, and they are able in the witness of a good conscience, to say as he did here, Lord remember me, etc. This affection was in the Prophet David, when he saith, O Lord, I have longed for thy salvation. And indeed what other thing then the souls future happiness, can the Scriptures intent in these and the like places, exhorting us to seek for wisdom and knowledge, as for silver. Pro. 2.4. Of searching for it as for treasures: of striving to enter in at the strait gate, Luk. 13.24 joh. 6.17. of labouring for that meat which shall endure to everlasting life, of running to obtain, and the like, what is meant I say in all these, but the salvation of the soul above all other things? This was old Simeons' desire, Luke 2. Lord now lettest thou thy servant departed in peace, etc. This affection we find to have been in those jews converted at Peter's Sermon, Men and Brethren, Act. 2.37. (say they) What shall we do to be saved? being convinced in their judgements of that their heinous sin of crucifying the Lord of life, they came trembling unto the Apostles, fearing what would become of their souls. We may see this in that poor perplexed jailor, who came trembling in to Paul and Sylas, Act 16.30. with his, Sirs what shall I do to be saved? This truth is further cleared unto us by Christ's prayer he hath left unto us, where we are taught to pray first of all, Thy kingdom come, Mat. 6. before, Give us this day, our daily bread. And this is observed to have been the commendations of that wise Merchant, that sold all that he had, to buy the Pearl, Mat. 13.44 as knowing that it would make him rich unto salvation. I might give divers other instances and examples, but these are sufficient, to show what is the disposition and affection of all God's people. Theirs are hungry souls, theirs are longing hearts; and the main thing they so much desire is, the salvation of their souls. Whereas on the contrary part, carnal men, like the Impenitent Thief, Hag. 1.2. prefer a temporal deliverance before an eternal; Like those jews who preferred their own private gain, before the building of the Temple. Heb. 12.16 Like Esau a mess of pottage, Mat. 8.24. before the Birth right. Like those Gadarens, their hogs before Christ: And like that young man in the Gospel, who went away sorrowful, Mat. 19 choosing rather to hazard his soul then to part with his wealth. Now the grounds are these. First, Reas. 1 the godly do principally desire the salvation of their souls, in regard their judgements are rightly informed, to set a due price upon the same. The Apostle Saint Peter speaking of the inheritance of eternal life, 1. Pet. 1.4. calleth it, Immortal, undefiled, and that which withereth not, reserved in heaven for us. Wherein he secretly compareth the things of this world, with those that are reserved for the faithful after this life: and showeth that all things here are corruptible, but the things of the life to come are incorruptible. And hence it comes to pass, that wisdoms children make choice of heaven & heavenly things, above all transitory things whatsoever. Secondly, our Saviour showeth the necessity hereof, Mat. 16.26 saying, What shall it profit a man to win the whole world, and to lose his own soul? Were it not better for that man that he had never been borne? what then can deserve the chiefest of a man's care, if not this? Thirdly, this is it that distinguisheth betwixt God's people and the men of this world, worldly men desire principally worldly things, Corn, and wine, and oil: Whereas the godly that have another principle within to direct them, desire especially God's countenance and grace with David, But Lord grant me thy countenance, Psal. 4.6. etc. This serves first of all to reprove the great and general neglect of that, Use 1 for the which there ought to be so great a care. Alas, the behaviour of the greatest part of the world, concerning their souls and the eternal welfare of the same after this life, savoureth of an opinion, that it is either a thing most easy, or a thing indifferent to be saved. For the things of this life we see the excessive care, the wonderful labour and pains 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 unto, and all for fleeting and transitory things, that will not, that cannot profit in the evil day; which caused the Prophet to complain thus: Wherefore do ye lay out your silver, Isa. 55.2. and not for bread; and your strength, and not being satisfied? Who can sufficiently bewail this madness, and cry down this folly? The cares of this life, like Pharaohs lean kine, Gen. 41.10 hath devoured the care of heaven. Such men can never lift up their minds unto heaven, that account the earth and earthly things their chiefest Treasure; give 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 wisdom, than those men are. What are they better than fools, that prefer a piece of rotten wood that shineth in the night, before the finest gold of Ophir? Oh let us take heed, lest while we condemn this as madness and folly in other men, we prove not ourselves the greatest fools. Secondly, this may serve to admonish every one in the fear of God, that with this godly Penitent we make sure work for a better life. There is nothing concerneth a Christian more than this, to get good assurance unto his own soul, that he shall be saved at last. We dwell here in houses of clay, and our eyes on every side of us do behold the uncertainty of all earthly things. Why then should our thoughts be so taken up, for these frail bodies of ours, which are but slaves to death, so as in the mean time we neglect our precious souls, which have an everlasting being? why should we exalt the body so high, that must lie so low, and moulder to dust and ashes, die and rot in the grave, and make no reckoning of our souls that live for ever, wherein we may be truly blessed indeed? O did we know the consequence of this one thing, and how much it concerneth us, to seek the eternal welfare of our souls, as Christ said to the Samaritanish woman, joh. 4.10. If thou knewest the gifts of God: we would come unto the Ministers of God with that question of the trembling jews, and perplexed jailor, Sirs, Act. 16.30 what must we do to be saved? 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 us. But it will be said, Object Wherefore take you so much pains to persuade to be saved? who is there so vile, sinful, or wicked, that would not be saved? Num. 23.10. Did not Balaam desire to die the death of the righteous? And doth not our Saviour tell us of many that shall say, Lord, Lord, open unto us? Mat. 7.21. I answer, it is most true: Resp. none so desperately wretched and sinful, but would willingly go to heaven, escape God's wrath, and be saved at last. But these light wishes and desires may be in the wicked, as well as in the godly, in those that shall perish everlastingly, as well as in those that shall be saved at last. And therefore it will be requisite to observe, the difference betwixt the wishes of the wicked, and the desires of the godly, in this weighty point of salvation. First, The difference betwixt the godly and the wicked in their desiring salvation. this proceeds not from the like ground in these two sorts of men. In all God's children that shall be saved in the end, this desire of theirs springs from a true sense and feeling of their own wretchedness and misery through sin, that he is the child of wrath, and firebrand of hell by nature, lies under God's wrath, and is in danger of eternal destruction. The thoughts of this his present misery, and fearful condition by nature, sets him on work to seek delivery. And in reason it must be so, for unto a condemned person, that looks every hour to be executed, the Prince's pardon must needs be most acceptable, yea he would prefer that above all the world besides: So is it with a poor sinner, once throughly convicted in his conscience for sin, he can prise the favour of God in jesus Christ in the pardon of the same, more than all the world besides. Whereas the Person that is full despiseth the honey comb. Pro. 27.7. And this is the estate of natural men, they are not sensible of their own spiritual misery by reason of sin, but are Frozen upon the dregs, Zeph. 1.12. Deut. 29.19 Reu. 3.17. bless themselves in their own hearts, and know not that they are miserable, and poor, and blind, and naked. And hence is it, that the desires of such men are cold and sleight in comparison of the other that are sensible of their misery by reason of sin. Secondly, the desire of God's people of life and salvation, as it proceeds from a good ground, and therefore earnest; So it is ever joined with the use of the means that God hath appointed for the attaining of eternal salvation; such as are the Ministry of the Word, the reverend use of the Sacrament, prayer, etc. Whereas of the wicked, that of Solomon is most true, Pro, 13.4. The sluggard lusteth, but his soul hath naught. And again, The desire of the slothful stayeth him, for his hands refuse to work. Thirdly, howsoever a wicked man may desire heaven, eternal life and salvation, yet there is ever something that he preferreth before this. The young man in the Gospel that came to Christ, saying, Good Master, what shall I do to inherit eternal life? shown that he wished well to heaven, and the salvation of his soul: But being required by Christ to sell all that he had, and to give to the poor, and to follow Christ, Mat. 19 the Text saith, He went away sorrowful. Which shown plainly, that he loved his wealth better. Whereas the desire of the godly is such, as that they prefer eternal life, and the salvation of their souls, above all things in the world besides. So David, Many say, who shall show us any good? But Lord grant me thy countenance, thy favour, and grace. Where David opposeth his desire against the desire of worldlings; and showeth that howsoever worldly men desire chiefly worldly things, he for his part did chief desire God's countenance, favour and grace in the pardon of his sins, above all the world besides. And indeed unto such doth the promise of eternal life belong and appertain; for so saith the Lord, jer. 29.13. Ye shall seek me, and find me, because ye shall seek me with your whole heart. Fourthly, howsoever the wicked and the godly desire eternal life alike, the child of God only is wise to lay hold upon the opportunity whilst grace is offered, seeking that in the first place, Mat. 6.33. above all earthly and transitory things; whereas it is the property of wicked and men, to put it off, until the day of grace be past, Luk. 13.25. even till the Master of the house be risen up, and hath shut to the door. Fiftly, there is in the godly, and those that shall be saved in the end, a constant seeking of God, of eternal life and salvation, not by moods and fits, but throughout the whole course of their lives. All their thoughts, words, and actions, savour of grace within, and tend unto heaven, and the furtherance of their eternal happiness. Whereas with the wicked, it is not so with them, for if they desire eternal life and salvation, it is no constant desire, but by fits, either when the Word, or some affliction or other hath kindled such a good motion for the present within them, but by and by, like the morning dew it goeth away. Hos. 6.4. And last of all, there is yet this difference betwixt the godly and the wicked in their desires. A wicked man desires mercy, but not grace, the pardon of sin, but not the spirit of corroboration and strength against sin. He rather desireth freedom from misery, the effect of sin, then from sin itself, the cause of misery: whereas the child of God is as earnest with God for strength against his corruptions for the time to come, as the pardon of his sin past: David is as earnest with God to establish him with his free spirit, Psal. 51.12. as to wash him from his sin. Well then to conclude this point, would we have any comfort in our own souls, that we are amongst the number of those that hunger and thirst aright after eternal life and salvation, that our desires prove not to be like the vain wishes of the wicked, that shall not profit them in the end. O let us then try ourselves, and examine our own hearts by the rule of this doctrine. Are we truly sensible of our own wretchedness and misery, by reason of sin? have we used all holy helps and means, whereby we may come to the comfortable assurance thereof unto our ownesoules? Have we learned to prise eternal life and salvation above all the world besides? have we made use of all opportunites that God hath offered unto us for the getting of grace into our souls? hath this desire of ours been constant, and not by fits only? and have we as earnestly sought at God's hand, strength against our corruptions, as the pardon of our sins past? These things indeed may minister unto us a comfortable assurance that our desire of eternal life and salvation hath been true, hath been unfeigned, such as shall not miss of salvation in the end. Whereas if on the contrary part, we never yet truly saw our misery, by reason of sin, have ever slighted God's ordinances, preferred the world, our profit and pleasures, before the everlasting salvation of our souls; have made no account of the season and opportunity of grace offered, have neither constantly desired, nor for future times sought strength of God, against our corruptions; know we that our desires were never true and unfeigned, but such as may be in wicked men, that shall miss of salvation in the end. When thou comest into thy kingdom. The time when. As this Penitent Thief at this time acknowledgeth Christ's Deity, that he was Lord and King, and desireth as we have heard before, principally, mercy for his soul, that it might go well with it in death or after death. So now he comes to the time wherein especially he desired to be remembered of Christ: n. when Christ should come into his kingdom. Q.d. O Lord now is the time of thy humiliation, wherein thou art pleased to undergo the punishment for the sins of all the elect, and to bear the burden of thy Father's wrath, and all to free thine from the wrath to come. I know this price will be paid, and this misery thou now sufferest for sin, will be over; and thou thyself again restored into thy glorious kingdom, there to live and reign for ever. I beseech thee now hear me against that time, Doct. 1 and remember me in mercy, The happiness of a Christian not to be looked for here, but hereafter. when thou comest thither. Note we hence, That the happiness of a Christian is not to be looked for here, but hereafter. The fruit of repentance, of righteousness, and of holiness, is not to be looked for here, but hereafter. The Christian hath not his happiness in present possession, but in reversion. In hope and expectation are they kept here, living by faith: as the Heir being not of ripe years, is not possessed of the inheritance, but after death they come then to be possessed of that glorious inheritance laid up for the Saints. This doth this Penitent Thief acknowledge here in this his request to Christ, as if he should say; O Lord it is not life for a time which cannot be long, that I so much stand upon, since death I have deserved, I am willing to die: but it is this I specially desire above all the world besides, that when this life shall have an end, I may have a resting place in thy kingdom. If in this life only we have hope in Christ, 1 Cor. 15.19. we are of all men most miserable. And this the holy Ghost observeth as an admirable fruit of the admirable faith of the Primitive Fathers, Heb. 11.13 14. who albeit they received not the promises, but saw them a fare off, were persuaded of them, and embraced them, and confessed that they were strangers and Pilgrims on earth, declaring plainly that they seek a Country. 1 joh. 3.2. Now we are the Sons of God, (saith the Apostle) But it doth not appear what we shall be. It is true, the Lord gives us now the first fruits of the spirit, the earnest of our inheritance, which is peace with God, and peace in our own consciences, and joy in the holy Ghost, to comfort the hearts of his servants, and to cheer them up in their pilgrimage. But the full fruition of their happiness is not to be expected here, but in heaven. This made the Apostle Paul to say, Phil. 3.3.13.14. I forgot that which was behind, and reaching forth unto those things which are before. I press toward the mark for the price of the high calling of God in Christ jesus, as knowing that the happy recompense of reward was not to be looked for here, but hereafter. And the reason is, First, Reas. 1 we know but in part, and therefore can believe but in part, can be sanctified but in part, and so cannot be capable of the perfection of our happiness, 1 Cor. 13.9 till all our imperfections be done away, and our sanctification shall be perfected. Secondly, this is the time in this life of a Christians warfare, where we are to combat with sin, Satan, and the world. Now as it was said, Let not him that putteth on his Armour rejoice, but him that putteth it off: for this battle endeth not, until death come, when then we shall be out of the Gun-shot of Satan's temptations, and set free from all the enemies of our peace. Besides, the Lord will have the graces in the hearts of his servants first exercised and made manifest, to the praise of his own Name, and that in this life, before he crown them with glory hereafter. Seeing then that the happiness of a Christian is not to be looked for here, Use 1 but hereafter in the kingdom of heaven; This may teach us in the first place, to use the world, as if we used it not, and not to pitch our Tabernacle here, but rather to resolve that heaven is our portion and our inheritance, Heb. 11.13 and therefore as Strangers and Pilgrims, we should seek and provide for an abiding City. Secondly, seeing our chiefest happiness and comfort is not to be looked for here, nor in any sublunary thing under the Sun, but reserved for us in God's kingdom; This should teach us to lift up our hearts thither, Col. 3.2. and to set our affections on heavenly things, and not on things below; nothing can more dishonour a Christian, than this, to make the world his chiefest study and care, whereas the Lord hath reserved us for a more durable and lasting inheritance. When thou comest into thy kingdom. Text. This Penitent Thief, albeit truly humbled for his sins, and obtaining mercy at Christ's hands in the pardon of them, as we shall see hereafter, yet is not freed from his remporall punishment, but suffereth with Christ. And herein will teach us, That release from temporal afflictions doth not always follow true repentance; Doct. 2 Release from temporal afflictions doth not all ways follow true repentance. but many are punished temporally, that are not condemned eternally. We may see this in that manner of the Lords dealing with Adam and Eve after they had sinned, God made with them a covenant, that The Seed of the woman should bruise the Serpent's head: Gen. 3.15. which was a clear promise and prophesy of Christ, by whom he was again to be restored into favour. Yet notwithstanding, Cursed be the earth for thy sake. And, In sorrow shalt thou bring forth, etc. This we may see in Moses, Deu 34.5.10. an excellent servant of God, and so often styled in Scripture, a man highly in God's favour, to whom God spoke face to face, a Ruler, and Saviour, unto his people Israel. Yet for his sin the Lord would not suffer him to go into the land of Canaan. I do not doubt of the salvation of Miriam, the sister of Moses, that repined against Moses, because she was no Prophetess, or at least in that authority as Moses himself was: yet God struck her with the Leprosy. Though the Lord pardoned the sin of David upon his true repentance, 2. Sam. 12.10.11. yet the sword is sent against his house, and his own wives are defiled. We may see this in the Israelites, in their journeying towards the Land of Canaan, for whose sin of murmuring against Moses and Aaron, Psal. 90. the Lord brought heavy judgements upon them, until they were almost wasted and consumed. And thus dealt the Lord with the Church of Corinth, for their want of their godly preparation in coming to the Lords Table, the Apostle tells them, 1 Cor. 11.30. For this cause some are sick, and some are weak, and some are fallen asleep. And it must needs be thus. First, Reas. 1 the Lord though he do pardon the sins of his children, doth oftentimes chastise them afterwards for the same; that hereby he may prevent the like sins in time to come, and by the bitterness of affliction may move them to hate those sins, which otherwise unto their corrupt nature would have been sweet and pleasant: And this, no doubt, was one reason wherefore the Lord laid his corrections so sharply upon David, Hezekiah, Manasses, etc. that they might for future times keep the better watch over their own hearts, and over their own ways, since sin brings with it more bitterness at last, than sweetness at first: and herein prevents more heavy judgements, which otherwise they would draw upon themselves. Secondly, as in respect of the godly themselves when they sin against God, God will visit their iniquities with the rod, and their sins with scourges; so also in respect of others, the Lord will make them exemplary unto others, to terrify them from sinning against him. How many in the world have received encouragement to commit sin by David's example, Noah, Peter, etc. and yet the Lord did sharply and severely correct them. How much more would they be encouraged by their examples, if the Lord had any whit spared them therein. The consideration whereof, Use 1 should make us careful by all means possible to avoid sin, that brings with it such misery here, if not for fear of eternal torments, which I confess all the godly are freed from through the Lord jesus Christ, yet at least for fear of temporal afflictions and chastisements for sin, which the Lord many times doth bring upon his servants in this life sinning against him, which have in them more bitterness at last then pleasure at first. Secondly, this may teach us to take heed how we censure others when God's hand is upon them; for so may God's Church, and the dearest of his servants, seem many times to be most miserable. Who ever had such a load of sorrows and afflictions laid upon them, as Christ himself had? Doth not Hezekiah complain that the Lord bruised his bones like a Lion? Esay 53. And job likewise that the Lord set him as a mark to shoot at, and that the venom of the arrows of the Almighty had drunk up his spirits? And so likewise for the Church of God, how many pathetical complaints doth it put up in times of misery, as in the whole book of the Lamentation, and elsewhere, of whom it is said, Thou feedest them with the bread of tears, Psal. 80.5. and givest them tears to drink in great measure. And again, in what a miserable condition was the Church in, when the Prophet complaineth of it thus: Psal. 29.2. The dead bodies of thy servants have they given to be meat unto the fowls of the heaven: and the flesh of thy Saints unto the beasts of the earth. Their blood have they shed like water, etc. and yet notwithstanding precious in God's account. Hitherto of the Penitent his request unto Christ. Christ's answer followeth. VERSE 43. And jesus said unto him, Text. Verily I say unto thee, To day shalt thou be with me in Paradise. HItherto of the Penitents Petition. Now followeth Christ's answer, Verily I say unto thee, etc. Wherein are obscruable, 1. Christ's asseveration, (Verily.) 2. Person to whom, (Thou.) 3. Promise itself, (Shalt be with me.) 4. Place (Paradise.) 5. Time, (This day.) And jesus said unto him, Verily I say unto thee, etc. The word Englished here, Verily, in the original is, Amen, and is seldom or never translated either in the Greek, Latin, English, or any other language. It is used often both in the old and new Testament: And the use thereof is twofold. First, it is used for an earnest wish and desire of the heart: and thus when David had appointed Solomon to be Ruler over Israel, 1. King. 1.36. Benaiah the son of jehoida answered David, saying, Amen: therein testifying his unfeigned desire that it should be so. And thus in those solemn curse which the Levites must pronounce with a loud voice in the hearing of the people; The people to signify that their assent thereunto, to every particular thereof must say, Amen. And thus it is used in our Church at the shuting up of our prayers, wherein we testify our desire to be heard and answered in those things we pray for. Secondly, the same is used again for an earnest affirmation and asseveration, as in that speech of our Saviour unto Nichodemus, wherein the word is twice together repeated, Amen, Amen, Dico tibi, job. 3.11. etc. Verily, verily, I say unto thee. And is there in that place, as also in this, in the nature of an oath, wherein our Saviour will assure Nichodemus, and also this Penitent here, of the undoubted certainty of that he spoke, and promised, binding his promise here for the further confirmation of his faith, with a kind of oath, Verily I say unto thee. Doct. 1 The Doctrine that from hence may be concluded for our Instruction, It is a won derful hard thing truly to believe. is; How difficult a matter it is truly to believe in Christ. Christ promising this Penitent forgiveness of sins, the salvation of his soul, and that that very day he should be with him in Paradise. He is feign for the further confirmation of his faith, to use this asseveration, Verily, and all to persuade him of the truth of his promise. To believe aright in Christ, is not a work of Nature, nor a thing that a natural man in himself is disposed to, but it is a supernatural work of God's Spirit. Phil. 1. To you it is given to believe, saith Paul, yea it is a work of God's Almighty power: Ephe. 1.19 That ye may know the greatness of his power to us ward who believe, according to the working of his mighty power. This made the Prophet Isaiah to complain, and to say, Esay 53.1. Lord who hath believed our report, and to whom hath the arm of the Lord been revealed? The old world would not believe Noah's preaching. Gen. 6. Neither was Lot regarded of his sons and Sodomites, Gen. 18. but he seemed unto them as if he had mocked. We may see this in Gideon, he was a man sent of God to be a deliverer of the people of Israel, the Lord had assured him by his Angel that he would deliver Israel out of the hands of the Midianites by his hand. Yet he is so hardly brought to believe this, as that he asketh a sign: judg. 6.14.36. If thou wilt save Israel by my hands, as thou hast said, behold I will put a fleece of wool in the threshing place, etc. The like we have in Sarah, albeit she had heard the promise that God had made to Abraham her husband, Gen. 17.16 that God would give her a son, Gen. 18.12 I will bless thee (saith God) and give thee a son. She laughed at it. Which was as much as if she should have said, This is a jest indeed. We may see this most clear in the people of Israel, though the Lord from time to time had given good demonstration of his love, power, goodness, and mercy towards them, which might have caused that people for ever to have trusted in his help, and never to have despaired of the same in time of their greatest need. Yet still when the outward means of their deliverance failed, they believed not Gods promises, insomuch that the Lord again and again complaineth of them: Num. 14.11 How long will this people provoke me? How long will it be ere they believe me? for all the signs which I have showed among them? And, How oft did they provoke him in the wilderness, and grieved him in the desert? The like example of man's imbecility and weakness in believing the promises of God. We may see this in Zachary, the father of the Baptist, who bewrayeth his infidelity in this, that could not be induced to believe the Angel touching a Son which Elizabeth his wife should bear unto him. Luk. 1.13. Which promise the Angel amplified for the further confirmation of his faith. First, by his Office, he should go before Christ. Secondly, from the graces of God which should be bestowed upon him, and the effects of his Ministry. Notwithstanding all this, Zachary remains still incredulous and distrustful, saying unto the Angel, Ver. 18 Whereby shall I know this? The Angel had assured Zachary before, that the Lord had heard his prayer, Ver. 13 Fear not Zachary, for thy prayer is heard. And yet he is hardly brought to believe the promise. The like we may see in Peter, a man full of faith, and the holy Ghost; in so much that when Christ bade him come upon the Sea, Ma. 1.8. he left the ship, but a wave arising, his faith failed him. And thus was it with the Virgin Mary, when as the Angel came unto her, and told her that she had found favour in the sight of God: Luk. 1.39. How shall this be (saith she) seeing I know not a man? It seemed to her a strange thing, that she should have a child when she had not companied with a man. So that let the Lord promise immediately by himself, by his Angels, or by men, yet are we hardly brought to believe: So hard and difficult a thing in the heart of a man faith is. Neither is this a thing to be wondered at. For first, Reas. 1 Faith is none of those plants that grow in the garden of our hearts naturally: Ephes. 2.8. No it is not of ourselves (saith the Apostle) it is the gift of God. Nature hath furnished us with no principle at all concerning Christ, concerning eternal life, or the salvation of our souls. And hence it comes to pass, that because the means whereby God usually worketh faith in our hearts, and so consequently salvation, seem unto our carnal reason to be unlikely, we presently reject them, like Naaman, when he was commanded to wash in jordane seven times: Are not (saith he) Admah and Pharphar, 2. King. 5. rivers in Damascus, better than all the waters in jordane? Even so that by Christ's death we should come to life, by his shame that we should come to glory; by his stripes that we should be healed; Isa. 53.5. and that the Gospel should be the word of reconciliation, that hath no estimation for wisdom or authority in the world: O how hard a thing is this to bring our corrupt hearts to believe this? Secondly, there are many things in the doctrine of salvation that are scandalous to the wicked. In which respect the Apostle saith, 1 Cor. 1.23. That the preaching of Christ crucified, was to the jews a stumbling block, and to the Greeks', foolishness; yea, 1 Pet. 2.8. Christ himself is to some a very Rock of offence. How then is it possible that such should ever attain this saving grace truly to believe? And last of all, this is that treasure that God hath reserved for his children, & for none but those that are heirs of life, Phil. 1. To you it is given to believe. And when the Apostles preached the Word, the Text saith, Acts 22. As many as were ordained to eternal life believed, and is therefore called the faith of Gods elect. As for wicked and men, the Apostle concludeth of such, 1 Thes. 3.2 All men have not faith. Seeing then it is so hard and difficult a matter, Use 1 truly to believe, this shows that the faith of the greatest part of the world is no better than presumption, who albeit they never sought this grace at wisdom's house, nor at the word of faith, which is the Gospel, Rom. 10: For how can they believe on him on whom they have not heard? yet persuade themselves that they have faith as well as the best, as if it were so easy a matter truly to believe, which indeed no less power must effect in us, than the mighty power of God. Eph. 1.19. Such men do wonderfully deceive themselves. How many have we amongst us that live in gross and palpable ignorance, and turn their backs upon the ordinance of God, having no delight therein, living in all manner of open profaneness, these men must needs be strangers from the covenant of promise, and howsoever they may brag of their hope of eternal life, yet as the Apostle saith, They are without hope, Eph 2.2. without God in the world. Yea, but they believe, say they, all the Articles of the Christian faith, and repeat them daily. But this may be a dead and vain faith, when it doth not work by love of piety towards God, and charity towards men. And notwithstanding all this, the Lord will profess against such in the last day, Mat. 7.22. Depart from me ye workers of iniquity. Yea, but they come to Church, hear the Word, receive the Sacrament, pray to God, and mean 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 again, 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 gives acceptation to all our service we do unto God, Heb. 11.6. and without faith it is impossible to please him. But how may I know that my faith is true, Quest. and such a faith as is proper and peculiar only to the elect, and not that common faith which may be in a common Protestant? First, Answ. by those proper fruits that follow a trueiustifying faith, not only a civil life, just dealing, outward performance of holy duties and the like, which may be in a natural man, and an unbeliever. But by those proper fruits of faith, which are peculiar only to the elect; Such as are an inward love of God, of his Word, and Children, a willing subjection of the heart and life to Gods will renealed, a constant communion with his Majesty in prayer, etc. which are the proper fruits of a true believer, and evermore flow from a justifying faith. Secondly, by our daily increase in the work of mortification to the old man, and works of vivification to the new, wherein the faith of a true believer is daily exercised, purging the heart, Acts 15.9. and purifying the conscience daily from dead works, and inclining the same daily to the performance of the duties of holiness readily and cheerfully. Secondly, Use 2 this may serve to admonish every one to labour for the truth of this grace, as for salvation itself, without all which, all those excellent and precious promises, profit not at all: faith is all in all in the matter of salvation; yea, salvation itself in attributed thereunto, Believe and thou shalt be saved; Acts 16. where that is attributed to the instrument, which belongeth indeed to the principal efficient to show the excellency of this grace in itself, as also the necessity thereof in those that look for life and salvation. This is that will stid us in the evil day, this gives us to participate of the new covenant, and will assure our hearts of the full fruition of everlasting life at last: joh. 3.16. Verily, verily, I say unto you, he that believeth on me, hath everlasting life: where Christ binds his promise of everlasting salvation only unto the believer, with the like asseveration he doth unto this Penitent here, Verily this day thou shalt be with me, etc. And last of all, this may serve for ground of comfort unto all God's people, that they be not discouraged, though they find infidelity in them; we have no grace in this life in perfection, and they that have had the greatest measure of faith, as we have heard, yet have had the same mixed with doubtings and fears. And therefore it is recorded of the people of Israel, that when they were delivered out of captivity, they were like men in a dream. Psal. 126. Only we are to take heed that we do not please ourselves, or rest in any such doubtings, for that will be marvelous uncomfortable, but to labour to come out thereof, and to get assurance, which is done by frequenting the public ministry of the Word, whereby faith is begotten and increased in us, by the reverend use of the Sacrament of the Lords Supper, Rom. 4.11. for that is the Seal of the righteousness of faith, by renewing of our repentance daily, and by keeping a more strict watch over our lives, whereby we shall come daily more and more to be settled and established in our holy and precious faith. Verily I say unto thee, Text. etc. The next thing we are to observe in Christ's asseveration, is the certainty of his promise, the which to persuade this Penitent unto, Christ is pleased to bind with a kind of oath, verily. q. d. Thou shalt not need to doubt, or any way call into question that I now promise unto thee, that thou shalt be this day with me in Paradise, for I assure thee thou mayest rest upon it, that I will make good my word therein; though thou seest me now without form or beauty, forsaken of all, and accountest thyself unworthy of such a mercy, Verily I say unto thee, this day, etc. That we may observe in the next place is, that There is an unchangeable certainty in all God's promises, Doct. 2 There is an unchangeable certainty in all God's promises. Mat. 24. his Word shall surely be accomplished: Heaven and earth shall pass away, but my Word shall not pass away. He is not as man, that he should lie, or the son of man that he should change. Hath he said it, and shall he not do it? who hath resisted his will? He is most just in all his promises he maketh with his servants, and will in his due time accomplish all his judgements threatened against the wicked, he is yea and Amen, Reu. 2. The faithful and true witness. I will not falsisie my truth (saith the Lord) My covenant will I not break, Psal. 89.33 nor alter the thing that is gone out of my lips. We may see this in the Lord's manner of dealing with his servants, as to Abraham, David, and the rest. Thou wilt (saith the Prophet) perform thy truth to jacob, Mic. 7.20. and mercy to Abraham, as thou hast sworn to our forefathers in old time. Mal. 3.6. I am the Lord, & change not, and therefore he is called jehovah, one, that as he hath his being of himself, and from himself, so giveth he the being to all creatures, that have their being, so likewise giveth he being to all his promises. This is that josuah observeth concerning the Lords promises made unto the people of Israel, Ios. 21.44. There failed nothing of all the good things which the Lord had said unto the house of Israel, but all came to pass. We may see this in that first covenant and promise God made with Adam having sinned, Gen. 3.15. The seed of the woman shall bruise the Serpent's head; what though the same promise seems to be forgotten, it being almost 4000 years after, Gal. 4.4. wherein God made the same good. Yet when the fullness of time was come, God sent his Son. We must not tie the Lord to any time when to help, he knoweth the fittest and the best time to relieve his distressed servants. Neither are we to be discouraged, though we be not by and by delivered out of misery. The people of Israel were promised deliverance out of captivity, yet it was a long time first. David was delayed so long, before deliverance came, as that he crieth out, Psal. 13. How long wilt thou forget me? God dealeth with men herein as a Physician dealeth with his Patient, when he requireth wine in the fit of a burning Fever, I will not give it, saith he, not because he will never give him wine, but because he knoweth when it is best to give it, thus dealeth he with his servant, making choice of the most seasonable time to send comfort. And as the Lord will in his due time make good his promises unto his children; so will he also make good those his denuntiations of judgements against the wicked. What became of his denunciation against the old world in the days of Noah? Gen. 7. As God had a time to threaten, he had a time also to punish. What became of that judgement the Lord threatened against jericho, Ios. 6.26. that the man should be accursed of God that should go about to reedisie that cursed City: That he should lay the foundation in the blood of his eldest son, and rear up the gates thereof in the blood of his youngest son. What though this judgement seemed to be forgotten many hundred years, 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 believe the Prophet, touching that plenty the Lord would give in that City, 2. King. 7. the judgement threatened for his incredulity was afterwards inflicted upon him. Though the Lord be full of lenity, to keep off his hand a long time from the wicked, yet all his judgements shall be accomplished in their season; and in the end the Lord will pay them home. For whatsoever he hath said in his Word shall surely come to pass. Though it go well with the wicked a while, and they flourish like a green Palmtree, though their Cow calf in due season, though they have riches, and leave Inheritances to their babes; yet there is a day of reckoning, when all things that God hath threatened shall be accomplished. And the reason hereof may be drawn from the unchangeableness of God's nature. Reas. 1 Mal. 3.6. I am the Lord and change not. Cursed Balaam can acknowledge this truth, perceiving in himself how he was led by an overruling hand to bless God's people when he feign would have cursed them. God is not (saith he) as man that he should lie, Num. 23.19. neither as the son of man that he should repent. Hath he said, and shall he not do it: hath he spoken, and shall he not accomplish it? job 23.13. He is (saith job) of one mind, and who can turn him? He doth what his mind desireth. Secondly, God is a God of power, able of himself to perform and bring to pass whatsoever the purpose of his will is; for which cause he is called the God of might: able to do whatsoever he will in heaven and earth. So saith God of himself to Abraham, I am God all sufficient. Gen. 17.1. Gen. 35.11 The same esaith he to jacob, I am God all-sufficient, grow and multiply. Our Saviour Christ saith, Mat. 19.26 With God all things are possible. Most plentiful be the places that commend unto us the power of God, and all to show that nothing can hinder him from executing the purpose of his own will. Seeing then that there is such an undoubted certainty in God's Word, Use 1 both in respect of his promises made unto the godly, as also in respect of his threaten denounced against the wicked. This may serve for ground of singular comfort unto the godly. For hereupon may they stay themselves in a comfortable expectation of all those promises he hath made unto 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 Satan, nor in the crafty devices of wicked men to make frustrate. Such as are the manifestation of Christ in the flesh; the calling of the Gentiles, etc. So shall it be touching all those promises that are not yet accomplished. Such as are, The calling of the jews; what though now they be cut off for a time, through their unbelief, Rom. 11. God hath promised to graft them in again; and he will make good his promise. The overthrow of Antichrist, That hath made all Nations drunk with the wine of her fornication: What though now she sit as a Queen, and saith, I shall see no more sorrow, God will bring her plagues upon her in that day, when he will visit her in wrath, and render vengeance upon her, for all her spiritual whoredoms she hath committed, and innocent blood 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 jesus shall raise them up in the last day, and make these vile bodies of ours like unto his glorious body. The coming of Christ to judgement; What though the cursed Atheists of the world say, Where is the promise of his coming, 2. Pet. 3.4. for since the beginning all things continue alike? Yet the day of the Lord will come as a Thief in the night. And he that hath promised to come, will come, and will not tarry. Yea, for whatsoever we have a promise, say, I know whom I have believed. 2. Tim. 1.12 His word is unchangeable as himself is, who is truth itself, and cannot lie. And as this yields matter of comfort and consolation unto the godly, in the undoubted expectation of his promises that are yet to come; So serves it also to set out unto us, the misery of all wicked and men, every impenitent and hardhearted sinner, for God will not dally with us, but will in time make good all his threaten he hath denounced against sin and sinners; for God is unchangeable, true in the one, as in the other: he tendereth his justice as he regardeth his mercy. Oh the misery of every impenitent and hardhearted sinner, that lieth in sin, and so under the curses of the Law, he is as sure one day to partake of the same, as if he were under 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 sin, the other is a heaping up of wrath against that day: the certainty of judgement is to them both alike. O that all wicked and men could but see their happiness, that that day is not yet come upon them, but that the Lord doth yet afford them a season of grace, and time to repent in; and that they would remember Solomon's Proverb, A prudent man forseeth the evil, Pro. 22.3. and hideth himself. It is righteousness that delivereth from death. Whereas Riches avail not in the day of wrath: Pro. 11.4. nor no outward thing can profit in the evil day. Text. Verily I say unto thee. As Christ was pleased to compassionate this man in this time of his misery, pardoning his sins, and receiving him into savour; so he would have him persuaded of his love herein, and no way to doubt or question the truth of his promise. Verily I say unto thee, God's children as they have God's Word to assure them of the pardon of their sins upon their repentance, Doct. 3 Godly must labour to be persuaded of God's love towards them. so it is his pleasure that they should believe the same his promises unto life and salvation, and no way to doubt of the truth thereof. This is the tenure of that covenant of grace God makes with his Church. This shall be my covenant, jer. 31.33.34. I will make with the House of Israel, after those days, saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my people, etc. And they shall all know me from the greatest of them to the least of them. It is the speech of the Spouse that speaketh thus, Can. 2.16. My beloved is mine, and I am his. The Church there was throughly persuaded of Christ's love: again, Behold (saith Saint john) what love the Father hath showed unto us, 1 joh. 3.1. Ver. 2. Ver. 14. that we should be called the sons of God. Now we are the Sons of God, etc. and hereby we know, etc. But this Thief might know this, Object because Christ did assure him of the certainty of his salvation: but what is that to us, doth it therefore follow that we may? Yes verily this comfort is not entailed and appropriated to this Penitent only, Resp. but he would have all his servants to make their calling and election sure, 2 Cor. 13.5 and to work out their salvation in fear and trembling; and for the further clearing of this truth, consider First, Reas. 1 that the promises of God howsoever they be made in general terms, every one is bound to make a particular application thereof unto himself. As in Prince's Laws and Proclamations, all the Subjects stand bound to take notice thereof, and to make a particular application thereof unto himself, as if the same law were made for his own person. Even so the Gospel and the promises therein made unto the faithful, run in general to all believers. Now every soul that would have the comfort thereof, must make the particular application thereof unto himself, Hab. 2.5. according to that of the Prophet, The just shall live by his own faith. Secondly, every one shall be saved by a particular faith of his own; no man can be saved by another man's believing, no more than one man can be nourished by another man's feeding. The just shall live by his own faith. No faith is of that nature that it is ever exercised about applying of Christ, his merits, his righteousness and obedience to the soul of every true believer. Thirdly, the Lord to this end hath given us his Sacraments which are called the Seals of the righteousness of faith, Rom. 4.11 and these we know are delivered in particular to every one, thereby to assure him of Christ, the pardon of his sins, and the salvation of his soul in particular. The uses follow. This serves then in the first place to let us see what an uncomfortable Tenet that is in the Church of Rome, Use 1 that teach and hold that no man in this life can attain to any assurance of his salvation, other then conjectural, unless it be made known unto him by special revelation; nay, more by the Council of Trent, he is in danger of an Anathema, that is, to be accursed, that shall affirm that he is assured of his salvation. He that will be a Papist, is bound by the rule of that religion, to the end and period of his days to live in suspense, a most uncomfortable religion, and then the which, what more uncomfortable Doctrine, it being the breakneck of all true comfort unto a Christian soul. We teach and hold that a Christian may doubt, which is not his virtue, inasmuch as doubting is opposite unto saith, and therefore if the one be commanded, the other must needs be forbidden. They teach & hold that we must doubt, and let him be assured, saith the Council, if he either think or endeavour any certainty or assurance. Miserable comforters are they, as job saith of his friends: and herein what do they else, but rob God of his glory, and deprive a Christian soul of his chiefest joy. Now I would not be mistaken, as though I meant that the comfort and assurance of a Christians salvation, were so firm and certain, as that the same were never intermixed, and overclouded. There is no such assurance in this life to be looked for, nay rather Gods people have felt much fear and doubtings in themselves. Hezechias complains, Esa. 39 that the Lord had bruised his bones like a Lyon. And David is full of complain, Psal. 31.22 Psal 77.7. I am cast out of thy sight, will the Lord show no more favour? and hath he shut up his loving kindness in displeasure? And again, Psal. 69.3. My eyes faint for waiting so long upon my God. Nay, I dare add this further, that he which never doubted of his salvation, had never true faith to believe aright the pardon of his sins, and the assurance of his salvation, for hadst thou faith, thou mightest assure thyself that Satan would winnow thee. But what manner of assurance than is this you speak of? Quest. Not an assurance that is free from doubtings and fears, Answ. but such an assurance that labours after assurance. Assurance that wrestles and combats with doubtings and fears. It is the wisdom of God by this means to settle and establish the hearts of his servants. A man that hath newly planted a tree, will be ever and anon shaking of it, not purposing to overthrew it, but to settle it the more: and thus the Lord by suffering the faith of his chosen sometimes to be shaken, will have their hearts rooted and grounded in him, whilst they learn to deny themselves, and to rest in him their strength. Secondly, seeing it is the pleasure of our good God, thus to cheer up the hearts of his chosen in their Pilgrimage here, to fill their hearts with such joys, and to give them such secret and sweet raptures in the sense of his favour in his Son, whereby with the Spouse they role themselves upon the beds of roses, Can. as she confesseth, and that to cause them so much the more cheerfully to serve him. This may serve for our instruction to try our hearts, and to see whether the work of grace and of faith be wrought in us. It is the advice of the Apostle, 2 Cor. 13.5 Prove yourselves whether ye be in the faith: & how shall we do this, but by making particular application unto ourselves of those things we believe. In the matters of this life it is cucry man's care to dole upon certainties, for tenors of lands, for Conveyances, Leases, etc. Council is entertained, and every word therein is scanned, men will not deal but upon good grounds. But alas, for the matter of our chief inheritance, how simply do men deal therein, they are content to rest upon a bare hope, and think that a Lord have mercy upon me, will serve the turn. What meaneth the Apostle to say, Give all diligence to make your calling and election sure: but to show that a Christians chiefest care must be for this. But how may a man come to Quest. this assurance of his salvation? We must get good evidence and assurance of our faith in Christ, Answ. for so saith the Apostle, As many as believed in him, joh. 1.12. to them gave he this power to be made the sons of God, even to them that believe on his name. And again, We are saved by faith. No man can have the spirit of adoption, that wants faith to believe. Now for the obtaining of this grace of saving faith, the ordinary means is the preaching of the Word: Rom. 10.17. faith cometh by hearing, and the Gospel is called the word of faith: upon that then we are to attend with all care and diligence, as we look to get faith, and so consequently, the salvation of our own souls. Secondly, the Apostle gives this note how to know our adoption, and so consequently whether we be in the state of salvation or not, Rom. 8.16. His spirit beareth witness to our spirit that we are the sons of God. Now concerning this testimony of God's spirit, I will not make myself so skilful to define what it is, it is better felt then expressed. The Prophet calls it The hearing of a voice behind us, Esa. 38.21. whereby the heart comes to be persuaded of it reconciliation with God. But how shall I know that my persuasion is not presumption? Quest. There be two special marks whereby we may distinguish betwixt them. Ans. First, that undoubtedly is the voice of God's spirit, when comfort and assurance is felt in the heart, after such time as the heart hath first been humbled and cast down in the sight and sense of sin; Psal. My heart (saith David) is as wax, it is melted in the midst of my body, for in the time of a man's security, when he hath little or no apprehension of sin, then for a man to hope well, and to conclude of his own salvation, is no strange thing; nothing is more usual in the world amongst mere natural men that never felt the smart of sin, then to brag and boast of this assurance of salvation: but alas, they raise up this building but upon a sandy foundation, which will never stand in the time of try all: for it is God's manner of dealing usually in this work of man's salvation, to lay full low, whom he intendeth to advance full high; by sorrow to bring them unto joy, by death to bring them unto life, and by their humiliation for sin, to bring them to glory: so that when a man hath once truly felt the smart of sin, when a man hath once combated with God's wrath, and the terrors of hell have possessed his soul, here is a good foundation to build the hope of heaven upon, for humiliation is the ground of exaltation, and after this to stay a man's self upon the promise of God in Christ, is undoubtedly the voice of God's spirit, a token of true comfort, and a note of true joy. Secondly, when comfort ariseth from the comfortable use of the means God himself hath appointed, such as are the preaching of the Word, the reverend use of the Sacrament, prayer, reading of the Scripture, meditation, etc. for the Lord is ever a maintainer of that course which he himself hath sanctified and set apart to the same end: so then try thy assurance thus, hath it been laid in godly sorrow for sin? hast thou attended the posts of the Lords Sanctuary, etc. This is undoubtedly the voice of God's spirit, and not of presumption. But if on the contrary part, thou never yet feltest such grief of heart for sin, thy conscience did never yet torment thee in the sight and sense of sin, neither haste thou ever had any delight in the Lords Sabbaoths, nor the duties of holiness, etc. O deceive not thy own soul, thy hope of heaven, of eternal life and salvation is mere presumption, and no true assurance. Thou shalt be with me Text. The next thing we are to observe, To whom. is the person to whom the promise is mad, and that is the Penitent that had confessed a good confession, and had given so good testimony of his faith in Christ, acknowledging his deity at this time, when all the world despised him, and resting on him alone for life and salvation, to him is the promise made, Thou shalt be with me. Whence we may note first of all, Doct. 1 The prayers of the godly very effectual with God. The wonderful force of the prayers of the godly, how powerful and effectual the same are with God. Such as lay a good foundation in humiliation for sin, and have laboured by true repentance their reconciliation with the Almighty, these are they that prevail most of all with God in prayer. See we this in the example of this poor Penitent, who having given good testimony of his true repentance and conversion unto God, how powerful is he in prayer, what a gracious answer doth the Lord give unto him, Verily, thou shalt be with me. The best way to have our wills satisfied and our requests granted, is to be godly, for to such is the promise made. God is near to all that call upon him, Psal. 145.18.19. yea to all that call upon him in truth. He will fulfil the desires of those that fear him, he also will hear their cry and will help them. We may see this in the Lords merciful dealing with the people of Israel, who being sore oppressed by the Canaanites, who took of them prisoners, they humbled themselves, and besought the Lord, and the Text saith, Num. 21.3. The Lord heard the voice of Israel. Yea the Lord to testify that his ready disposition, to hear and to grant the prayers of his servants, declareth by his Prophet, saying, Before they call I will answer, Isa. 65.24. and whilst they speak I will hear. Thus David, Psal. 120.1 I called upon the Lord in trouble, and he heard me. The faithful being suitors unto God, are always sure of good success, yea many times above that they ask or think, as we shall see hereafter in this Penitent, that the Angel telleth Cornelius, a godly man, Act. 10.4. that his prayers were heard. Yea the more God's people can get their hearts to be broken and humbled in the sense of their sins, the more powerful and effectual are their prayers with God. A broken and contrite heart, Psal. 51.17. O God, thou wilt not despise. This David found by comfortable experience in himself, that when in the pride of his heart he had numbered the people, for whose sin the Lord sent that grievous plague upon them. When he humbled himself, before the Lord, confessed his sin: 1. Chron. 21.17.27. It is I that have sinned: But what have these sheep done? How suddenly upon this did the Lord command the Angel to put up his sword? When Israel was in great affliction and distress, still They cried unto the Lord in their troubles, and the Text saith, Psal. 107.10. He delivered them out of their distress. How powerful were the prayers of Moses against the Amalekites, Exod. 17. that Israel prevailed all the while the hands of Moses were held up, and he besought the Lord in the behalf of the people. Yea joash doth acknowledge that the prayers of Elisha, 2. King. 13.14. an holy Prophet of God, stood his kingdom in more stead, than all the chariots and horsemen of Israel could do. Neither is this to be wondered at, that the prayers of the faithful are of this force with God to prevail with him. For, First, Reas. 1 God giveth unto his chosen one's the Spirit of supplication and prayer; Zach. 12. Which doth so enable the faithful unto this duty, that they will have no nay, or receive no repulse at God's hand, according to that of the Apostle; 1. joh. 5.14.15. This is the assurance we have in God, that if we ask any thing according to his will, he heareth us. And if we know that he heareth us, whatsoever we ask we know that we shall have the petitions we desire of him. Secondly, to comfort the hearts of his servants, and to minister unto them a comfortable expectation to be heard in prayer, he is pleased to pass his promise out of his own mouth, and to assure us by his own word, that we shall obtain our desires, saying, Ask, and ye shall have: seek, Mat. 7.7. and ye shall find: knock, and it shall be opened unto you. For every one that asketh, receiveth, etc. This is indeed the very groundwork and foundation of the Christian prayer, namely, God's promise, which is as true and unchangeable as himself is, without which we could never so confidently come unto him. But many of the godly have prayed much and often unto God, Object. and yet the Lord seemeth not to hear nor to answer? God doth not forget his servants, answ. though for a time he defer to answer. God made Abraham a promise of a son by Sarah, this Abraham expected, ten, twenty, yea almost thirty years, who would have thought all this while that God had forgot his promise? but yet we know at last in a seasonable time God remembered the covenant and promise that he made with Abraham, and Sarah had a son. The Lord promised the posterity of Abraham the Land of Canaan, yet in what a miserable bondage were they in, in Egypt under Pharaoh, and that for the space of four hundred and thirty years; who would not have thought that surely God had not remembered his promise to Abraham? yet at last the Lord brought them out with a mighty hand and stretched. out arm. But what might be the reason of the Lords dealing with his people after this manner? Quest. Doubtless God delayeth to answer the requests of his servants till a more seasonable time; Ans. like a skilful Physician, whom when his Patient being sick of a burning Fever, shall ask wine, will not give it him, knowing indeed that that is no time to drink wine. The Lord, in whose hands are times and seasons, chooseth ever a fit time to answer the requests of his servants. Secondly, the Lord will have many times the case of his servants desperate, and they themselves past all hope of delivery, in respect of any humane help; to the end his own power, love, goodness and mercy should be acknowledged in sending unto them unexpected deliverance. How could the jews but acknowledge God's goodness towards them in the time of Hester, when they were all appointed unto death, when besides all hope the Lord sent them deliverance? How could Israel but acknowledge his mighty power and stretched out arm, when they came out of the land of Egypt, when the Sea was before them, the Egyptians behind them: the mountains on each hand of them, and they left void of all humane help and means to escape? Exod. 15. Now was it a seasonable time for the Lord to step in, that his own power and stretched-out arm might be seen. At what a low ebb did the Lord bring Daniel, Dan. 3. and those three worthies, when one in the Lion's den, the other in the fieric furnace, when all hope of deliverance was past, and humane help failed, then was his power most seen, and then was deliverance most seasonable. Thirdly, in God's delays than is there a seasonable time for the exercise of all those graces that he hath betrusted his servants withal, such as are, patience, faith, hope, etc. For it is the storm that proves the Mariner; and the battle, the Soldier: whose experience and valour till then cannot be known. If the prayers of God's servants be thus powerful and effectual with him, Use 1 This may be a notable encouragement for all God's people, to be frequent in this duty, and to be incessant in their prayers, and not to give him over, though we 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 heaviness three weeks of days, Dan. 10.12 and to his thinking God heard him not, yet the Lord heard him indeed from the first day, as he said to Daniel, From the first day that he had set his heart to understand. Paul when the prick of the flesh was given unto him, the messenger of Satan was sent to buffet him; he therefore besought the Lord that it might departed from him. But he received this answer, 2. Cor. 12.7.8.9. My grace is sufficient for thee, my power is made perfect in thy weakness. Paul was heard though not at the first: and therefore when we shall pray for some blessing of the Lord, which we stand in need of, or when we shall crave power of the Lord over some unruly affection of ours; though we have not answer by and by, yet we are not to leave off. This Christ teacheth us when he saith, Shall not God avenge the elect, Luk. 18. that cry day and night unto him? Mark there Christ's sweet application of that unrighteous judge, to teach us to continue our suits, and to hold out, and then we shall not miss in the end. Secondly, this shows the happy privilege of God's Church and people, that no man should say, Ma●. 3.14. It is in vain to serve the Lord, and what profit is it that we have kept the commandments, and have walked humbly before him? It is sure to go well with them, they are in great credit & esteem in the Court of heaven; they are all Favourites to the great King of heaven and earth, and he hath commanded such at all times, to have free access unto him, and to enlarge their desires with a promise of a gracious answer, joh. 16.24. Ask (saith our Saviour) and ye shall receive, that your joy may be full. What though for a time they lie under troubles and sorrows, miseries and afflictions, Rom. 8.37. Are they not herein more than conquerors through him that hath loved them? The present miseries of the faithful cannot hinder their happiness, but through the Lord's goodness they shall make way to their everlasting felicity. Let all God's people then walk worthy of this calling, and take heed that they no way forfeit his favour and love. There is no comfort like unto this in this life, at all times to have free access into God's presence, and to have a comfortable return of our prayers, to obtain health in sickness, rest in trouble, safety in danger, joy in sorrow, comfort in adversity, yea hope in death, and assurance of future happiness with this Penitent here when we depart hence: then the which what greater royalties and privileges can there belong to any? Thirdly, seeing all the faithful are thus sure of audience, and a comfortable return of their prayers at all times; This may provoke all God's people to be frequent in this duty, The righteous cry, and the Lord heareth and delivereth them out of all their troubles. And again, Psal. 81.10. The Name of the Lord is a strong Tower, the righteous fly unto it, and are helped. The Lord doth call upon us that we should call upon him. Psal. 50.15 Call upon me in the time of trouble, and I will hear thee, and deliver thee. This is the only refuge of a Christian in time of trouble and distress. Only care must be had, that we be earnest and constant in our suits, For the prayers of the righteous avails much, jam. 5.16. if it be fervent. God delivereth the poor when he crieth. Psal. 72.12. If we would have hearing, there must be crying. God poureth forth floods of grace: But upon whom? Isa. 44.3. On the thirsty ground. Indeed many pray, and prevail not, because they do it so drowsily and carelessly, the Lord defers to keep them, because they are not fit for help, they strive and wrestle not with God as jacob 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 sins of the Penitent cannot hinder their salvation, Doct. 2 The sins of the Penitent cannot hinder salvation. but the Lord is merciful to great sinners when once they come to see their sins, and truly convert and turn unto him; we may see the truth hereof in this present example. Here we have an example of humane frailty, of a man led by the sway and swinge of his own corruptions, one that had run riot a long time, living by rapine, cruelty, cutting of throats, shedding of blood, and in all manner of excess, without God in this world, led by the god of the world, yet now at last received into favour. It skils not what our sins are, or how great they have been, but how true our sorrow and unfeigned our repentance is: repentance going before, mercy ever followeth after. This the Prophet teacheth in the name of the Lord, Wash you, make you clean, put away the evil of your do from before my eyes, cease from evil, etc. Come now and let us reason together saith the Lord, Though your sins be as scarlet, they shall be as white as snow, and though they be red like crimson, etc. The same the Lord declareth by his Prophet Ezechiel, Eze. 18 21 22.23. where he saith, If the wicked will turn from the sins he hath committed, and keep my statutes, and do the thing that is lawful and right, he shall surely live and not die. This truth is further cleared by that of job, God (saith he) looked upon men, job 33.27.28. and if one say I have sinned and perverted righteousness, and it doth not profit me, he will deliver his soul from going into the pit, and his life shall see the light. Yea, this is the thing that Solomon prayeth for in that excellent prayer of his at the dedication of the Temple, If they turn unto thee with all their hearts, 1 Reg. 8 47 in the land to the which they be carried captives, and return, and prey unto thee saying, We have sinned, we have transgressed and done wickedly, then hear thou their prayer in heaven, etc. Consider the example of Manasses, 2 Chro. 33.12.13. how desperately wretched and sinful soever he had been, yet in his captivity, returning unto the Lord with all his heart, found mercy with him. Luk. 17 48 Act. 16.26. Of Peter that denied his Master, of Paul that persecuted the Church, of David that committed Adultery and Murder, of Solomon that fell to idolatry, of Mary Magdalene, out of whom were cast seven devils, of the jews that crucified the Lord of life, Act. 2.37. of the jailor, etc. All which repenting of their sins, and returning from their iniquities, had their sins pardoned, and were themselves received into favour: neither is this a thing to be wondered at, for, First, Reas. 1 consider that it is a thing agreeable to God's justice, that he should be gracious and merciful to those that truly repent, for so saith the Apostle, If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Upon this ground, the holy Apostle terms that which God will bestow at the day of account upon the elect, a Crown of righteousness, and that which shall be conferred upon them by that righteous judge, not because the works of the faithful are meritorious, as the gloss of the Papists is upon that place, but because of the Lords merciful promise made unto every true believer in Christ, and having made himself a debtor by promise (saith an Ancient) it is agreeable to justice that he should perform the same. Secondly, to have sin pardoned, is a special privilege of the Church, and the members of it only. Esa. 33.24. Thy people that dwell there shall have their iniquities forgiven: Yea, it is part of that promise God hath made to those that are within the covenant. The days come saith the Lord, that I will make a new covenant, for I will forgive their iniquity, and remember their sins no more. A third reason may be taken from the nature of true repentance, which doth as fully blot out sin out of God's account, as if the same had never been committed, for whereas sin is a debt, forigue us our debts; Repentance is a cancelling of that band, and a discharging of that debt. Seeing then that the sins of the penitent cannot hinder their salvation, Use 1 this Doctrine may be a Noah's Dove, a messenger of glad tidings unto the godly, and that which may yield singular comfort to every penitent sinner. Is thy heart truly humbled in the sense of thy sins? is it thy chiefest grief and sorrow that thou hast offended so good and so gracious a God and Father in jesus Christ? doth thy spirit droop and groan under the burden of thy transgressions, so as thou abhorrest thyself with job, job 42.6. and repentest in dust and ashes? Thou canst pass the sentence of condemnation against thyself, acknowledging that if the Lord should do thee justice, he might justly condemn thee for ever. Consider then for thy comfort, this being thy case, God cannot withhold from thee comfort, it cannot stand with the rule of justice to deny thee mercy. Nay, more, thou mayst in a holy boldness challenge God of his word and promise, which it cannot stand with his honour and justice not to perform. God should not be just in his promises, if he should not pardon the sins of the penitent. O how may this comfort the hearts of such as mourn in Zion, that hang down their heads as being ashamed to lift up the same to heaven, that go mourning all the day long; let such comfortably apply this doctrine unto themselves. Thou desirest nothing more in all the world, than God's favour, his countenance & grace, and it is thy greatest grief that thou injoyest it not: Remember to thy comfort, Christ will not quench the smoking flax, Mat 12.20 nor break asunder the bruised reed; he can as well deny himself, and cease to be God, as to deny mercy to those that truly see their sins, are humbled for them, and sue unto him for the pardon of the same. And for thy further comfort herein, consider that thy sins, whatsoever they have been, have been but the sins of a poor, weak, and frail man, and the mercy thou shalt have in the pardon of them, is the mercy of a God, even of a God of mercy, betwixt which there is no comparison. But doth not God without repentance, grant remission of sins, Quest. how then is remission of sins, salvation, and eternal life his free gift? I answer, that remission of sins, Answ. and eternal life, is his free gift. First, because howsoever they are not given without repentance and faith, yet they are not given for these things sake. Secondly, even these gifts and graces, truly to repent, and to beleeuc, are not of ourselves, neither are they common to all, but they come from God, proving (saith the Apostle) if at any time God will give them repentance unto life. 1 Tim. Thirdly, repentance and faith are requisite not to show for what, but rather to show to whom remission of sins, and eternal life doth belong and appertain, and serve to qualify God's people for the promises of life and salvation. Secondly, Use 2 seeing that repentance for sin doth thus qualify a man for remission of sins, and so for life and salvation: it shall then be our wisdom to labour for repentance above all things in the world, to lay hold upon the opportunity of grace offered, and speedily to return, not to defer the same from day to day, lest our hearts come to be hardened through the deceitfulness of sin: take we heed that we do not abuse his patience and forbearance, or take occasion of liberty to turn this grace of his into wantonness: Rom. 2.4. Rom. 6.1.2 Shall we sinne (saith the Apostle) because grace should abound? God forbidden. Nay rather let us know that they that wait upon lying vanities, jon. 2.8. forsake their own mercy. The longer that any remain in the mire of sin, the faster they stick therein; Reu. 3. God will not at all times offer the like mercy, neither will he ever stand and knock at the door of our hearts; let us than lay hold upon the opportunity offered, lest our repentance at last come too late. Thirdly, Use 3 seeing we have such a merciful God & loving Father, that is so ready to show mercy, and to receive ut into favour upon our true repentance; Let us labour to be like unto God, and show that we are children of such a Father, by our long sufferance towards our brethren that injure us. There is no one thing that doth more manifestly declare the image of God to be renewed within us, than this propenseness and ready disposition to forgive the injuries of our brethren. How earnestly doth the Apostle persuade unto this duty, when he saith, Put on therefore as the elect of God, holy and beloved, bowels of mercy, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, etc. And to this end Christ propoundeth that parable in the Gospel, of the King taking account of his servants, and therein shows the merciful dealing of him that had ten thousand talents forgiven him, yet would take his fellow by the throat for ten talents; and therein will teach us that if we would have pardon at God's hand for the greater, we must forgive the lesser, whereas such as will not forgive the injuries of others, this shows that they are stamped with the very image of Satan, who was malicious and a murderer from the beginning, and indeed there shall be judgement merciless to him that showeth not mercy. Shalt be with me Text. Here we have the promise itself, Promise itself. which is to be with Christ in his glorious kingdom. That in as much as by faith he was able to discern Christ's Deity in this base and low degree of his humiliation, and by a lively faith did rest on him alone for life and salvation. Christ will not suffer his faith to fail, nor himself to be disappointed of the end thereof, but grants him his hearts desire. Verily thou shalt be with me. The Instruction is, That they that in misery seek unto God, Doct. i. They that in misery wait upon God, shall not miss of comfort in the end. and rest on him, shall be sure of comfort in the end. There is no labour lost in seeking and serving of him, but howsoever their present miseries are great, yet as Mordecai said to Hester, Deliverance will come. Let thy heart be in the fear of the Lord continually (saith Solomon) for surely there is an end, Pro. 23.17. and thy hope shall not be cut off. Psal. 37.37 So David, Mark the upright man, and behold the just, the latter end of that man shall be peace. Pro. 11.7. Whereas the hope of the wicked shall perish. And as job saith, job 17.8. What hope hath the hypocrite when God shall take away his soul? Meaning indeed he hath no hope. And again, There is no peace to the wicked, Isa. 48.21. saith my God. So that the condition of God's people, even in their deepest adversities and miseries, is fare better than the condition of the wicked, in their chiefest prosperity: For the one is sure that the end of his life will end his misery, and finish his sorrow, and enter his possession of everlasting felicity. Whereas the candle of the wicked at last shall be put out, and their fleeting pleasures which they have had for a time here, shall bring at last an eternal weight of torment, as our Saviour saith, Woe to you that laugh, Luk. 6. for you shall wail and weep. Would we have some examples for the further clearing of this truth? How many miseries did the Israelites go under, and that for the space of four hundred and thirty years, yet at last the Lord gave them rest in the promised Canaan? How long was David persecuted before he came to the kingdom, and after, yet at last the Lord gave him rest? Again, how sore were his inward fears and terrors by reason of sin, yet at the last filled with comfort? How dealt the Lord with job, both in respect of his outward man, and temporal estate, of a great Prince the Lord brought him to the dunghill. And for his soul, doth he not often complain, that God Had set him as a But to shoot at. And that the Arrows of the Almighty had drunk up his spirits, yet at last died peaceably? And there is reason for it. First, Reas. 1 the Lords own promise, Call upon me in the time of thy trouble, Psal. 50.15 and I will hear thee, and deliver thee. Which promise of his the Lord hath ever made good from time to time, putting an end at last unto the miseries of his servants, and giving them rest: and in this regard there is nothing in all the world more sure and certain, than the good success of the hope of Christians, it never misseth of that it aimeth at, for their hope which is the Anchor of the soul, hath faith for the ground of it, Rom. 5.5. whereupon it fasteneth itself. And further, God's truth and faithfulness to assure them of the truth thereof. Secondly, it is God that inclineth the heart to seek him, and causeth the soul so to hunger and thirst after him. All which are clear demonstrations that the Lord hath a purpose to give them comfort at last. Upon this very ground David concludeth the help and deliverance of God's people in distress, Psal. 10.17. Lord (saith he) thou hearest the desire of the poor: thou preparest their heart, and thine ear inclineth thereunto. Thirdly, God delaying to help his servants by and by in time of misery and distress, doth provoke them to pray so much the more earnestly and frequently unto him, drawing away the heart from the world, and causing the soul to have the more secret communion with the Almighty, and so must needs bring comfort in the end: Seeing than that those that seek unto God, Use 1 and wait upon him, shall have comfort in the end, as we see in this poor Penitent here. This may serve then in the first place to stay the godly in the time of their sorest trials, not to despair, not to murmur, repine and complain, as if their case were desperate: For in due time they shall reap, if they faint not. What though for a time they bear the burden and the heat of the day, when the Evening cometh they shall not miss 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 eternal recompense of reward. In the mean time let us possess our souls in patience: tarry the Lords leisure, and wait upon him; our labour shall not be in vain in the Lord. After all the boisterous storms in this life, wrestle against sin, Satan, and our own corruptions, and against malicious and wick●d men, Deliverance will come, and the godly shall find it most true in the end, that they that wait upon him shall not be ashamed. Secondly, it may serve to admonish us, that we take heed that we do not prevent the Lord, and forestall that comfortable issue we might have of our miseries and afflictions, either by not seeking of him, when misery is upon us, or by unlawful ways and means to seek to come out of them. This is indeed to rob God of that honour that is due unto him, in waiting for his help; and ourselves of that comfort we might otherwise have, of a seasonable deliverance if we had sought and waited upon him. Thou shalt be with me. That is, with the soul of Christ, for his body went from the cross to the grave, q. d. Since thou hast confessed my name, and desirest principally the fruition of me, thou shalt be satisfied in the thing thou desirest, Thou shalt be with me. Note hence, That the souls of the faithful after this life have the fruition of Christ, Doct. 2 The souls of the faithful in death are gathered to Christ. and are gathered unto him. So soon as the soul goeth out of the body, it goeth immediately to heaven, or hell. The Scripture maketh mention but of two ways, the broad, and the narrow, and these lead but unto two places, either to endless bliss, or into Everlasting torment; there is a Paradise you see here for the Penitent, Luk. 23.43. or an Abraham's bosom for a Lazarus. And there is again a Gulf of hell for the Glutton, Luk. 16. or Everlasting torment for the Impenitent. No third place can be found in all the Scripture. So Paul, I desire to be dissolved, Phil. 1.23. and to be with Christ. The faithful can be no sooner dissolved, or their souls set at liberty, but they are gathered unto Christ. As for the wicked, with judas they go to their own place, Act. 1. that is, to Hell, out of which there is no redemption. And it must needs be so, Reas. in regard that Christ is the head of believers, and they are his body, yea every true believer 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, joh. 17.24. Father I will that those thou hast given me, be with me where I am, that they may behold my glory which thou hast given me. This meeteth with the doctrine of Purgatory so much urged, Use 1 and pressed by the Church of Rome, as the most gainfullest doctrine of their Church. It is wonderful to see how the great Rabbis of that Church are troubled about this fire of Purgatory, both what it is, where it is, how long it shall burn, the conditions of those persons that shall have that favour to come into it, and the like: some holding one thing, some another. Some hold it to be Saint Patrick's hole in Ireland: some, Aetna, that Mountain in Sicily, that burneth continually: or in the Pope's Kitchen, they should say, where there is indeed a true fire, maintained daily by the Fees that come in by that imaginary 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 Primitive Fathers themselves, either strangers unto it, Aug. de Ciuit. Dei. lib. 21. Ch. 26. or doubtful of it. Augustine who lived four hundred years after Christ, plainly showeth, that in his time it was not received, Tertiumlo. cumpenitus ignoramus. nor believed for any Article of faith, and in some places of his writings he absolutely denieth it. Fisher, sometimes Bishop of Rochester, ingeniously confesseth, That there is no Scripture to prove Purgatory; Ross. contra assert. Luth. and may we not justly deny that for the which there is no Scripture to prove it? Nay more, he confesseth, that seldom or never any mention is made of Purgatory, either among the Greek or Latin writers. Nay rather the Scriptures teach the contrary, Legat qui volet Graecorum commentarioset nullum quantum opinor de Purgatorio sermonē invenies, etc. Isa. 57.2. as that of Isaiah, They shall enter upon peace, and they shall rest upon their beds, every one that walketh before the Lord in righteousness. And amongst all those sacrifices that were appointed in the time of the law, for the Prince, for the Priest, and for the Congregation, Leu. 5.6. all were appointed for the living; and none that ever we read of were appointed for the dead. Doubtless either God was very forgetful of them, or else this Doctrine of Purgatory was not hatched. When Paul directs the Church how they should carry themfelues towards the dead, Phil. 3. he gives no direction at any time to pray for the dead. Saint john saith, Blessed are the dead that dye in the Lord. And the holy Ghost addeth further, Reu. 14.13: From henceforth they rest from their labours. Now to enter upon peace, and to rest from their labours, and yet to suffer hellish torrments for many years, are things incompatible, and cannot stand together. Besides Christ hath promised rest, and refreshing to those that are heavy laden, and come unto him, saying, Come unto me all ye that travail, Mat. 11.28 and are heavy laden, and I will refresh you. Now what refreshing and rest is this, to fry in the flames of Purgatory? Surely the Scriptures know no such third place, but that the souls of the righteous, so soon as ever they depart out of the body, they go with the soul of this Penitent here into Paradise, or into heaven the place of everlasting joy and felicity. And the souls of the wicked go immediately to Hell, a place of everlasting torment, there is no middle place betwixt these. But as there are but two sorts of persons, so there are but two sorts of places. Besides it stands not with the rule of justice, that the soul should be punished without the body, since the body and the soul were copartners together in sin. But the Church of Rome knew well enough what it did to broach this doctrine, and what they do in maintaining the same at this day. But we will leave them and come unto ourselves. This may serve for matter of singular comfort and consolation unto the godly, that inasmuch as the souls of the faithful in death are gathered unto Christ; they may comfort themselves, that this work of repentance for sin, of mortification, of sanctification, howsoever it may seem painful for a time, yet it will be gainful in the end. Let such then comfort their hearts and say, O my soul return thou unto thy rest, for the Lord hath been beneficial unto thee. And say with David, Psal. 23. Though I walk through the valley of the shadow of death, I will fear none ill, for thou art with me. This, this is it that makes the true believer look death in the face, and supports him against the fears of the grave, an assured persuasion in death to be gathered unto Christ, yea it is a true note of an honest heart, so to walk with God in life, as willingly and cheerfully to embrace the sentence of death at last. Whereas on the contrary, it is a note of a soul soiled with corruption, or else endued but with a small measure of sanctification, to be kept under the continual fear of death. Paradise. The Scriptures make mention of a twofold Paradise, Place. Terrestrial and Celestial: The Terrestrial or earthly Paradise, is that Paradise in the which Adam was placed by God himself, a place of excellent felicity, beauty and glory, and out of the which, both Adam and his posterity after him, Gen. 2, 8. even unto this day were cast by reason of their sins. There is besides this, the Celestial Paradise, or the kingdom of heaven, into the which the Lord jesus Christ, the second Adam, was now to enter, and doth promise this Penitent here the fruition thereof with himself, whereby is meant indeed the happy and blessed estate of glorified souls in the kingdom of heaven, as it appeareth plainly by that of the Apostle Paul, 2 Cor. 12. that when he was caught up into Paradise, he was caught upindeed into the third heaven. But why doth our Saviour call heaven by the name of Paradise? Quest. In regard no place on earth could better resemble the kingdom of heaven, Answ. and being to speak to men, and not to Angels, Paradise was the most excellent place, a place of pleasure, solace, and of all delight, and therefore did most fitly shadow out the variety and excellency of those delights and pleasures in the kingdom of heaven. And herein will teach us, That in heaven there is the perfection of all happiness, Doct. In heaven is the perfection of happiness. of pleasure and delight. The great pleasures in the garden of Eden, where there were trees of all sorts, and Rivers for pleasures and delight, doth most excellently shadow out unto us, those pleasures reserved for the Saints in God's kingdom; which happiness of every true believer shall in the last day appear to the whole world, to men and Angels, when he shall come as the Apostle saith, 2 Thes. 1.10. To be glorified in his Saints, and to be made marvelous in all them that believe. There is to be looked for, the perfection of their glory, especially when the bodies of true believers shall come to be glorified with their souls; for so saith the Apostle, Phil. 3.21. He shall change our vile body, and make it like his glorious body, and then their bodies and souls joined together, and glorified together, must needs enjoy the perfection of their happiness and glory, and for the hastening of the consummation thereof; the Saints under the Altar cry, How long Lord, Reu. 6.10 as indeed expecting and longing for the full fruition of that glory. This happiness & glory what it is, if we had the tongues of men and Angels, we are not able to express it; the Apostle terms it A most excellent, 2 Cor. 4.17 and an eternal weight of glory, when he shall appear, we shall be like unto him, (saith Saint john.) 1 joh. 3.2. The Church is compared to a Bride, and the Lord jesus Christ to the Bridegroom; Reu. 19.8. now what can be imagined here, that can yield more joy and contentment, than a marriage day, when the marrled couple enjoy the sweet content in the fruition of each other. Thus are true believers decked and trimmed with the white robes of Christ's righteousness, as a Bride, suitable and fit for so pure and glorious a Bridegroom. This lets us see then in the first place, Use 1 the great advantage that comes unto every true believer by death; here they sow in tears, there they reap in joy; they live here in this world, as in a tempestuous sea, there they lie at anchor and rest, as in a Haven. Now is their time of servitude & bondage, then is their year of jubilee. Here are they exercised continually with sorrows, fears, cares, buffet within, and fightings without. There they shall rest from their labours, and enter into the joy of their Lord, there to enjoy him, in whose presence is the fullness of joy, and at whose right hand there is pleasure for evermore, such as the Apostle saith, The eye hath not seen, 1 Cor. 2.9. the ear hath not heard, etc. We have in our times seen many glorious sights, our ears have heard of greater, but our hearts are so large, that they many times conceive great things indeed, and yet the happiness of the Saints in heaven, surpasseth them all. And therefore what wonderful thing thou seest at any time, say that this is not it, for the eye hath not seen it; what wonderful thing thou hast heard of, say this is not it, for the ear hath not heard. Yea, whatsoever thou art able to comprehend in thy heart, say that it is not it, for the heart is not able to conceive. Now what greater happiness can betid any of God's servants, then to be raised up to such a state of glory, as neither eye hath seen, ear hath heard, etc. When the Queen of the South beheld the glory of Solomon, his attendants, the order of his house, diet, servants, and the like, she concludeth thus, 2 Reg. 10.18: Happy are thy men, and happy are these thy servants that stand before thee always, etc. Did she pronounce such to be happy, that stood continually before Solomon, and heard his wisdom? O how great then shall be their happiness that shall come to behold the blessed Trinity, Father, Son, and holy Ghost; what joy will be there, when we shall see those ten thousands praise the Lord day and night? And if Peter, james, and john, upon Mount Tabor, were so ravished, as that they desired to pitch their Tabernacles there: O what raptures and joys may the godly expect, when they shall see and enjoy the Lord jesus Christ their beloved Bridegroom, not upon Mount Tabor, but upon Mount Zion, not to be separated suddenly asunder, as the Disciples were there, but to enjoy the full fruition of Christ for evermore! 2 Cor. 12.2 Mat. 25. This is called the third heaven, the Bridegroom's Chamber, an everlasting habitation, lightened with the glory of the Lamb. Reu. 19.5. Reu. 21.23. The company there, Saints and Angels, the time of their abode, for ever and ever. The happiness of the souls of the Saints after this life. Furthermore, these things do manifest the happiness of the souls & bodies of the St. there. First, whereas here in this life we cannot but provoke the Lord daily by our sins, the very consideration whereof is a dagger to the hearts of God's people, and makes them to cry out with the Apostle, and to say, O wretched man that I am, who shall deliver me from this body of sin? there they shall cease to sin; and shall be wholly joined to the Lord in truth and righteousness, never to displease him any more. Secondly, all the imperfections of the soul shall be done away, and our knowledge shall be perfect, all ignorance shall be done away, infidelity, distrust, etc. Thirdly, we shall not need there the Word, Sacraments, prayer, etc. And for our bodies at that day, they shall likewise be freed from sin, from corruption, and from all the miseries and infirmities that cleave unto them here, And be made like unto his glorious body. Phil. 3.21. O how may this affect our hearts with a longing desire of that time, Use 2 when we shall thus see the face of God in glory, it should move us to long for that time, Rom. 8. when this glory shall be revealed. Surely, if we look for a part in this kingdom of heaven, wherein is all perfection of happiness, we cannot but desire the coming of the same, and to cry and say with the Church, Come Lord jesus, Reu. 22.20. come quickly. This day Text. Here we have the fift and last circumstance in this Text at first propounded, Time when. and that is the time when this promise shall be fulfilled, This day. Verily this day thou, etc. q.d. what though thy misery be great, and torment grievous, that thou sufferest, yet thy time is but short, thy deliverance is at hand, verily this day, etc. Where we may note first of all, the Lords bountiful liberality towards his servants that seek unto him in time of misery. This Penitent desireth only to be remembered of Christ, when he should come into his kingdom, but Christ promiseth more, This day shalt thou be with me. God gives more many times unto his children, Doct. 1 God many times gives more than his servants ask. then they either ask or think; he is many times larger in giving, than they in desiring. It was but to be remembered when Christ came into his kingdom, that the Penitent requireth, Christ promiseth him not only to be remembered, but also to be with him, to be with him this day, to be with him this day in Paradise. God is usually more liberal in giving, Gen. 33.9.10. than his servants in desiring. jacob desires only food and raiment at God's hands, but God gives him more, as jacob himself confesseth: God gave him two bands, and abundance of goods, and cattles besides. 1 Reg. 3.9.13. Solomon desires only an understanding heart at God's hand to govern his people, God gives him not only wisdom according to his desire, but abundance of wealth besides. 1 Sam. 2.8. Hannah entreats the Lord to take from her the curse of barrenness, and to give her a son, the Lord granted her more than she desired, he gave her many sons afterwards. How many came to our Saviour in the days of his flesh, some sick of one disease, and some of another, desiring help, whom our Saviour did not only make whole of their infirmities, but also pronounced that their sins were forgiven them. Luke 19 Zacheus came only but to see Christ, and he obtains not only the thing he desired, in getting a full sight of Christ, but he hath this honour, to talk with Christ, to invite him to his house, yea more than all this, to have his soul everlastingly saved by Christ. Neither is this a thing to be wondered at, Reas. for such is the Lords bounty and goodness towards his servants, taking pleasure in their prosperity, And hence it is that the Apostle writing to the Ephesians, Eph. 1.7. Psal. 23. saith that he is rich in grace, a most bountiful master, making the cup of his servants to overflow, and is therefore called the Father of mercy, 2 Cor. 1. and God of all consolation. Seeing then that God is so liberal a master, Use 1 giving many times unto his servants, more than they ask or seek, this may be an excellent motive with us, to bring christianity into request, inasmuch as we serve such a bountiful master. Servants commonly inquire after such masters, and will desire to live in such places, where they shall be bountifully rewarded. This we are sure of, that the Lords servants shall be bountifully rewarded with him, he is ever better than his word unto his people. Why are we then so backward in our suits unto him? Are we in misery and distress? As a father pitieth his children, so hath the Lord compassion on them that fear him. O but I am unworthy of mercy: God gives mercy, not for our merit, but it is his free gift. O but I am a great sinner, and provoke him daily? He remembreth whereof we are made, he considereth that we are but dust. He hath said it, and he will do it. He will fulfil the desires of them that fear him, Psal. 145.18. he also will hear their cry, and will help them. Secondly, seeing we are to deal with so liberal a Lord, that gives unto his servants more than they desire: hence ariseth our comfort and encouragement in prayer, to fly unto him in all times of misery and distress, for so hath the Lord said, Psal. 50.15. Call upon me in the time of thy trouble, and I will hear thee and deliver thee. Do wicked men persecute us? doth Satan continually solicit us? do our corruptions prevail with us? do the thoughts of death and of the grave affright us? yet still we have the bosom of a loving Father to fly unto. Behold this Penitent now at this time, astonished no doubt at the sight of death, and thoughts of his account he is to make before the great tribunal. O happy he that could now fly into the bosom of his Saviour, as the Dove to the Ark, that elsewhere could find no rest. Now may he sing that sweet Requiens unto his soul, Return unto thy rest O my soul, for the Lord hath rewarded thee. We shall not need to fear any excess in faith, as if we could believe more than the Lord would, or could do unto us; for his grace is ever more plentiful than our petitions; he giveth more than we ask, having his hand ready to give, before we can get our mouths open to desire. This day. As Christ is pleased to answer his servant, and to grant him the thing he prayeth for: So it is a thing remarkable, to consider in the circumstance of time, the speedy performance of the Lords promise, This day. q.d. thou shalt not only be remembered of me, which is the thing thou desirest, but thou shalt even this present day have an end put unto thy misery, and thy soul received into glory. Note hence, That a man may be in misery and joy in an hour. Doct. 2 A man may be in misery & joy in an hour. Though the afflictions of God's servants are many times sharp and grievous, yet the Lord makes them many times but short and of small continuance. Psal. 94. Heaviness may endure for a night, but joy cometh in the morning. The miseries of the righteous are neither durable nor incurable. In the multitude of the sorrows of my heart (saith David) Thy comforts have refreshed my soul. The Lord doth aswell foresee their arrival, as their lancing 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 delivereth them out of all. And indeed, If the Lord should not deal thus with his servants, Reas. 1 they would have their hearts overwhelmed with sorrow, and themselves faint and sink under the burden of their sufferings. Now it is his gracious will, not to break the bruised reed, nor quench the smoking flax. Secondly, the end of all afflictions and miseries that betid the godly here, is but to humble them, and bring them nearer unto God. Now when any affliction sent hath wrought this effect, God presently removes the affliction, as a wound when it is whole the plaster falls off. Thirdly, life itself is not long, but short, and of small continuance. Now miseries cannot be long where life is so short. This serves then to teach us in all our miseries still to wait on God, Use. with this Penitent here; for, as Mordecai said to Hester, Deliverance will come. There is nothing more sure and certain, than the deliverance of God's people out of misery. As God makes provision for his children of correction as of food, and not at sometime to taste of correction, is a sign rather of a Bastard then of a Son: So will the Lord see to them, that they shall not want a seasonable deliverance. Let no man then say in time of prosperity, Psal. 30.6. I shall never be moved. Neither let any say in times of adversity, I shall never be restored. For God can turn thy night into day, thy heaviness into joy, and thy mourning into gladness, and all in a moment of time. Oh but thou hast lain long among the pots, and thou hast often sought the Lord. What then? By so much the more precious will deliverance be, and thou fitted to praise his name, when the Lord shall deliver thee. This day. The last Instruction we are to observe hence is, Doct. 3 Such as have showed mercy in an evil day, shall find mercy in the evil day. That they that show mercy in an evil day, shall themselves find mercy in the evil day. Christ being now to suffer, and lying under many reproaches: This poor Penitent pitieth Christ in his misery, pleads his cause, and cleareth his innocency, This man (saith he) hath done nothing amiss. And now Christ shows 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 receiveth him to mercy. That which our Saviour had formerly taught his disciples, Mat. 3.7. Blessed are the merciful, for they shall obtain mercy: he maketh good to this poor Penitent. His mercy to Christ, is recompensed with mercy from Christ. Onesiphorus, that good man, shown mercy to Paul, 2. Tim. 1.16. He often refreshed me, and was not ashamed of my chain: but when he was in Rome, he sought me diligently, and found me. What then? The Lord grant unto him that he may find mercy of the Lord in that day. Verse 18. An excellent example whereof we have in Ebedmelech, who understanding that jeremy was in prison, jer. 38.9. and there ready to perish for hunger: He pleads his cause unto the King, and procures his delivery. The Lord remembered this kindness of Ebedmelech, jer. 39.17. I will deliver thee in that day, saith the lord Ios. 6.17. Rahab shown mercy to the Lords servants when they searched the land of Canaan, hid the spies, and preserved their lives. This kindness of hers is requited with the safety of her own life. The Shunamite that was so kind unto Elisha, 1 King 17.10. making such provision for him in his travail, loseth nothing by it in the end; her mercy to him, is recompensed with mercy to her and hers. And Christ shows how he will proceed in judgement at the last day, with wicked men, Mat. 25. I was hungry, etc. And the reason hereof is, Reas. 1 Because mercy to such as are in misery, is an excellent fruit of faith; and such as God hath promised to crown, and to reward at last. Secondly, it kindleth the affections of those that have been relieved, to pray unto God for such, as have been such instruments of their comfort, and to praise God for them; by which means the Lord is moved to show mercy. This teacheth all God's people to lay hold upon all opportunities that shall be offered unto them, Use. of doing good unto others, especially to such as are in misery. It was jobs comfort, that The bowels of the hungry did bless him. Pity the distressed in their need, and the Lord will pity thee in thy greatest need. Do we not desire mercy in the hour of death, and in the day of judgement? The way to find mercy then; is to show mercy now; otherwise, There shall be judgement merciless to him that will show no mercy. jam. 2.13. FINIS. A Short view of such Doctrines as are enlarged with their Reasons and Uses, in this Book. Doctrines. THe malice of the wicked great against Christ, and his members. Page. 6 Doctrines. Good men many times suffer as malefactors. Page. 13 Doctrines. Christ died an accursed death. Page. 18 Doctrines. Not the punishment but the cause maketh a Martyr. Page. 32 Doctrines. Sin 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 have no stay of themselves. Pag. 59 Doctrines. A sinful life, hath commonly attending it a cursed and miserable death. Pag. 71 Doctrines. None more subject unto disgrace, than the godly are. Pag. 93 Doctrines. It is a great sin to add affliction to the afflicted. Pag. 103 Doctrines. God brings his children often to a low ebb in this life. Pag. 111 Doctrines. Infidelity a dangerous sin. Pag. 115 Doctrines. Evil examples dangerous. Pag. 124 Doctrines. Properties of a wicked man to be given to mocking. Pag. 132 Doctrines. God can make of great sinners great Saints. Pag. 143 Doctrines. All men are alike by Nature, until God make a difference by grace. Pag. 153 Doctrines. Afflictions of excellent use to bring men to God. Pag. 164 Doctrines. To cease from evil is not sufficient; we must do good. Pag. 172 Doctrines. He that rebuketh another, must not be guilty of the same fault himself. Pag. 183 Doctrines. A true note of a true Convert to stop others in a course of sin. Pag. 191 Doctrines. A true Convert desires that others may partake of the same grace Pag. 216 Doctrines. The afflictions of the godly reach unto Christ. Pag. 233 Doctrines. The want of the fear of God the cause of all sin. Pag. 237 Doctrines. Afflictions that summon to death, should cause a man to look home. Pag. 250 Doctrines. Unto true repentance, confession of sin necessary. Pag. 257 Doctrines. Godly submit themselves to God's severest corrections without repining. Pag. 285 Doctrines. A true Christian must at all times stand for Christ. Pag. 298 Doctrines. In all ages God hath had some witnesses of his truth. Pag. 310 Doctrines. True grace is known by the daily growth in grace. Pag. 322 Doctrines. None can pray effectually, but the Penitent. Pag. 334 Doctrines. Christ a Lord. Pag. 349 Doctrines. Christ a King. Pag. 356 Doctrines. True faith raiseth up a man above this life. Pag. 365 Doctrines. In prayer we must see God all-sufficient in those things we seek of him. Pag. 372 Doctrines. The salvation of the soul is principally to be desired. Pag. 381 Doctrines. The happiness of a Christian not to be looked for here, but hereafter. Pag. 401 Doctrines. Release from temporal afflictions doth not always follow true repentance. Pag. 407 Doctrines. It is a wonderful hard thing truly to believe. Pag. 416 Doctrines. There is an unchangeable certainty in all God's promises. Pag. 431 Doctrines. Godly must labour to be persuaded of God's love. Pag. 443 Doctrines. Prayers of the godly very effectual. Pag. 457 Doctrines. The sins of the Penitent cannot hinder their salvation. Pag. 471 Doctrines. They that in misery wait upon God, shall not miss of comfort in the end. Pag. 482 Doctrines. The souls of the faithful in death are gathered unto Christ. Pag. 489 Doctrines. In heaven is the perfection of all happiness. Pag. 498 Doctrines. God many times gives more than his servants ask. Pag. 506 Doctrines. A man may be in misery and joy in an hour. Pag. 512 Doctrines. Such as show mercy in an evil day shall not miss of mercy in the evil day. Pag. 515