The Admirable Convert, Part 8
VERSE 42.
And he ſaid vntounto Ieſus,Text. Lord remember me, &c.
THe penitent Thiefe hauing giuen good teſtimony of his repentance for ſinne, is now qualified to pray, for now is he humbled, made meeke and gentle, his heart is fitted and prepared for this duty. Note hence, that
None can pray aright, but the Penitent,None can make an effectuall prayer but the penitent. Iam. 5.18 Pſal. 32.6. ſuch as are truly and throughly humbled for ſinne, theſe are qualified for this dutie. The prayer of a righteous man auaileth much, ſaith Saint Iames. Therefore ſhall eueryevery one that is godly make his prayer vntounto thee. It was the Church that made prayer vntounto God for Peter. Act. 12.When the children of Iſrael had humbled themſelues from morning vntill euening, and wept before the Lord, then were they qualified to aske counſell of the Lord.Iudg. 20.23.26.
Gen. 4.4.The Lord had reſpect to Abel and his offering: but vntounto Cain and his offering had he not reſpect. Abels perſon was firſt accepted in Chriſt, before his ſacrifice could be. This is that the Lord requireth of his people,Iſa. 1.16. Waſh you, make you cleane: put away your euils out of my ſight, &c. And then what followeth,Verſ. 1…. Come let vsus now reaſon together, ſaith the Lord, though your ſinnes were as ſcarlet, they ſhal be made as white as ſnow, &c. As for the prayers of the wicked,Pro. 15.8. The ſacrifice of the wicked is an abhomination vntounto the Lord. But the prayer of the righteous is his delight. Though they cry vntounto me, I will not heare them. Hoſ. 7.14.What might be the reaſon? ſee it in the verſe going before:Ier. 11.11. They turned back to the iniquities of their forefathers, which refuſed to heare my words. The blinde man acknowledged this truth,Ioh. 9.30. God heareth not ſinners. Whereas on the contrary,Pſal. 51.17 A broken and contrite heart God will not deſpiſe. The prayers of the righteous are his delight. Prou. 15.8.And it muſt bee the ſupplication of Iob, Iob 42.8.that God will accept of in the behalfe of his friends. And there is reaſon for it.
Reaſ. 1 Firſt, that of our Sauiour, A good tree (ſaith he) bringeth forth good fruit: Mat. 7.17but an euill tree bringeth forth euill 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.
Reaſ. 2 Secondly, Gods fauour and countenance is onelyonly and alwaies manifeſted there where his Image appeareth. Now it is onelyonly in his children, who hauehave dedicated themſelues onelyonly to him and his ſeruice.
Reaſ. 3 Thirdly, it is the godly man that can ſpeake the language of heauen, hee hath the ſpirit of adoption giuen vntounto him, enabling him to cry, Abba, Father. Now they muſt bee the breathings of Gods Spirit,Rom. 8.15. which God will acknowledge: That is the languages the which God doth vnderſtan…en Now wicked men wanting this ſpirit, what reckoning & account can God make of the prayers of ſuch a one?
Fourthly, Whatſoeuer is not of Reaſ. 4 faith is ſinne. And againe,Heb. 11.6. Without faith it is impoſsible to pleaſe God. Faith is the ſalt of the Sanctuarie that muſt ſeaſon all our ſacrifices, and giues vsus a comfortable aſſurance, that they ſhall finde acceptation with God.
That ye may beleeue in the name of the Sonne of God. 1. Ioh. 5.13.14.And this is the aſſurance, that if we aske any thing according to his will, he heareth vsus. Faith is all in all to make our prayers accepted. How many came to our Sauiour in the dayes of his fleſh to bee cured, ſome of one diſeaſe, and ſome of another? And what is Chriſts anſwer, but this: According to thy faith, ſo be … vntounto thee. 2. Theſ. 3.2Now All men hauehave not faith, ſaith the Apoſtle. It is called the Faith of the elect, becauſe none are betruſted therewith but the elect of God: and ſo it muſt needs bee they, and they alone, that can pray effectually.
Reaſ. 5 And laſt of all, they cannot be the prayers of wicked men that God can heare and accept of, becauſe they hauehave refuſed to heare God, God will therefore refuſe to heare them, Becauſe I hauehave called (ſaith the Lord) and ye hauehave refuſed: Pro. 1.24.ye ſhall cry and call, and I will not anſwer. And this ſtands with the diſtributiue Iuſtice of Almightie God, that God ſhould deale with them as they hauehave dealt with him.
Vſe 1 This ſerues then to ſet out vntounto vsus the miſery of eueryevery wicked and vngodly man, of eueryevery impenitent ſinner, that liues and lyes in ſinne without repentance; God is prouoked by him daily, his verie prayers themſelues are turned into ſinne.Pro. 28.9. He that turneth away his eare from hearing the law, euen his very prayers are abhominable. The Lord doth ranke this mans prayers amongſt the bed roll of his ſinnes; Thou that art a drunkard, a ſwearer, a beaſtly liuer, thou that liueſt and lyeſt in thy ſinne without repentance, thou diddeſt neuer all the dayes of thy life make an effectuall prayer vntounto God, the Lord neuer heard thee in mercy in any petition thou diddeſt euer put vp vntounto him. But thy very praiers were euer turned into ſin, and became abominable vntounto him: thou wanteſt the Spirit of God to enable thee to this duty. For it is the breathing of that Spirit that God will acknowledge. O the miſery of an impenitent ſinner, that whether hee do thoſe things that are forbidden, or thoſe things that are commanded, is ſtill poſting to hell, and haſtening his owne deſtruction.
Obiect. If an impenitent ſinner ſinne thus euen in praying vntounto God, it ſeemes then that it were better for a wicked man not to pray at all.
Anſw. I ſay not ſo, albeit a wicked man ſinne praying, becauſe his perſon is not accepted with God in Chriſt, hath not repentance for ſinne, nor faith in Chriſt, which muſt make his prayers auailable. Yet he muſt pray. The Lord declared by his Prophet how deteſtable the ſacrifices of the people were vntounto him:Iſa. 1.14. My ſoule hateth your new Moones, and your appointed feaſts, &c. What then, muſt they obſerue theſe ſolemne feaſts no more, becauſe the Lord hated them? No. What then? Take away the euill of your doings from before my eyes. Verſ. 16.Repentance will remoue the cloud, and that partition wall that is betwixt God and vsus, and giuegive our prayers acceſſe before him.
Secondly, this ſhewes the miſery Vſe 2 of thoſe who truſt onelyonly to their prayers, and other good deeds, as they ſay, to pacifie Gods wrath, to eſcape the vengeance to come, and to make amends for all their euill wayes. Though in the meane time their conſciences are defiled, their conuerſations are ſinfull, and which is worſt of all, their hearts are no way humbled for the ſame. Poore ſoules, doe they thinke the Lord will be beguiled thus? Thinke they that the Lord is driuen to ſuch a neceſſitie, that either he muſt take their ſeruice, or not to bee ſerued at all? No, no, the Lord hath Angels and Saints to doe him ſeruice, though thou ſerue but for his iuſtice vponupon whom he may glorifie himſelfe in thy euerlaſting confuſion; and ſo will the Lord be glorified by the wicked at laſt.
Vſe 3 Thirdly, this may ſerue to admoniſh vsus all in the feare of God, that as we deſire to bee heard in prayer, and to auoid this fearefull curſe, to hauehave our prayers turned into ſinne, that wee lay a good foundation with this Penitent here; By confeſſing our ſinnes vntounto God, by giuing good teſtimonie of our vnfained ſorrow and repentance for them, with a godly reſolution of newneſſe of life. That wee firſt waſh our hands, and ſo come to his Altar. For if wee regard wickedneſſe in our hearts, the Lord will not heare vsus. Sinne ſtoppeth Gods eares, that he cannot heare, and is that cloud that hindereth the acceſſe of them into his preſence. Now what can be more vncomfortable vntounto the ſoule of man, then this? Not to be heard in miſery, when Sathan ſhall tempt vsus, ſinne diſquiet vsus, troubles oppreſſe vsus, death affright vsus; what is now the laſt refuge of a poore ſoule, but to flie vntounto God by prayer. Now, alas, when our prayers ſhall become abhominable, and turned into ſinne, who is then able to put to ſilence the voice of deſperation?
And on the contrary part, what can bee more comfortable then when troubles and miſeries ſhall come, ſickneſſe, and death it ſelfe ſhall approach, that we may hauehave free acceſſe vntounto the throne of grace, there to powre out our ſoules into his boſome. The very thoughts hereof comforted Dauid ouer all his ſorrowes, I ſhall (ſaith he) finde trouble and heauineſſe, but I will call vponupon the Name of the Lord, O Lord, I beſeech thee deliuer my ſoule.
Vſe 4 And laſt of all, this may teach vsus how to eſteeme of godly and righteous men, howſoeuer the world eſteemeth of ſuch, doubtleſſe they are in high eſteeme with God, they are the Lords Fauourites, they are ſeldome or neuer denyed in their ſuites vntounto God; they hauehave euer acceſſe into the preſence chamber of the Almightie; they preuaile for themſelues and others, being in grace and fauour. Surely howſoeuer the world doth iudge and eſteeme of Gods people, there is not a wicked man liuing but fareth the better eueryevery day, for their ſake. They are they that, with Moſes and Aaron, are euer and anon readie to ſtand in the gap to turne away the Lords wrathfull indignation againſt a Land and people. Thus much for the generall Inſtruction.
Lord remember me when thou commeſt, &c.Text.
The next thing we are to obſerue, is the Prayer it ſelfe, Lord remember me, &c.
Though faith which is the life of the ſoule be hidden in it ſelfe, yet it is perceiued by the fruites thereof. As we ſee the naturall life is a ſecret in nature, yet perceiued by the Symptomes of life, ſuch as are motion, breathing, &c. And as the ſappe in the root is ſecret, yet perceiued by the bloſſomes and fruite that the ſame ſends forth; Euen ſo is that ſpirituall life in the ſoule, made manifeſt by the bleſſed fruites and effects thereof, ſuch as are affiance in God, prayer, &c.
The faith of the Penitent, admirable in two reſpects.Now the faith of this Penitent is admirable in two reſpects.
Firſt, in reſpect of the things beleeued.
Secondly, in reſpect of the circumſtances thereunto belonging, which makes the ſame ſo much the more admirable.
The things he profeſſeth here to beleeue touching Chriſt, are
1 That he is a Lord.
2 That he is a King, howbeit that his kingdome be not of this world, but ſpirituall in the hearts of men.
Secondly, the circumſtances thereto belonging, ſerue much to commend the excellency thereof.
1 In reſpect of the Petitioner.Firſt, in reſpect of the Petitioner, ſuch a one that had not beene brought vp in the ſchoole of Chriſt, but rather in a den of theeues, hauing none to inſtruct him, hauing not heard Chriſts heauenly doctrine, nor ſeene thoſe glorious miracles that hee wrought, and yet notwithſtanding to acknowledge him thus to be a Lord, and a King: this ſerues greatly for the commendations of his faith.
Secondly,2 In reſpect of the Petitioned. in reſpect of the Petitioned, and that is Chriſt, now at this time ſo much abaſed, deſpiſed, forſaken, yea, of his owne Diſciples themſelues. Now there is no healing of the ſicke, no giuing ſight to the blinde, no raiſing vp of the dead. At this time I ſay to acknowledge Chriſts Deity, and to ſeeke at his hands for a kingdome, muſt needs ſhew his faith to be admirable.
(Lord)
Chriſt a Lord two wayes.The firſt title that hee here aſſigneth vntounto Chriſt is, he calleth him Lord.
Now Chriſt is a Lord,
1 In himſelfe,
2 In his relation to vsus.
1 In himſelf. Ioh. 1.3. Heb. 1.3.Firſt, in himſelfe, and ſo is hee Lord ouer all, bleſſed for euer. Both in reſpect that he giueth eſſence and being vntounto all things, ſuſtaining all things by his Almighty power.
As alſo for that he is the Soueraigne Lord of all, Luke 2.11. Acts 10.36and therefore called Lord of the Angels, much more of all other inferiour creatures.
Yea, the title of Soueraigntie, to be called Lord, is ſo proper vntounto Chriſt, as that many times in the Scriptures, he is called by no other name. As that of the Apoſtle Saint Paul. God hath raiſed vp the Lord; 1 Cor. 6.14 1 Cor. 12.3and, no man can ſay that Ieſus is the Lord, but by the holy Ghoſt: and againe,1 Cor 8.6. VntoUnto vsus there is but one God, which is the Father, in whom are all things, and one Lord Ieſus Chriſt.
Yea, this is that title which Chriſt doth aſſume and take vntounto himſelfe, as a proper name, by the which he will be knowne of vsus. Ye call me Lord and Maſter, Ioh. 13.13.and ye ſay well, I am ſo.
Now this title of Lord doth moſt truely and properly belong vntounto him,Chriſt Lord in himſelfe, in foure reſpects. becauſe he is Lord indeed, and that in foure reſpects,
Firſt, by right of creation, in that he made vsus of nothing, when we had no being.Ioh. 1.3. Col. 1.15. For all things were made by him, and without him was made nothing that was made.
Secondly, by right of inheritance, Heb. 1.2.for he is made Heyre of all things.
Thirdly, by right of dominion, or Lordſhip, in regard of that power, rule, and dominion, hee hath ouer all things, of whom we hold all things wee hauehave and inioy; bodies, ſoules, goods, and all, and that but in Capite, and onelyonly durante beneplacito, ſo long as he ſhall pleaſe.
And laſtly, in regard hee hath no partners with him in his dominion.1 Cor. 12.5 Though there be differences of adminiſtrations, yet there is but one Lord, and it is hee that is ſole Monarch, and onelyonly Potentate ouer the whole earth, and is therefore called King of Kings, 1 Tim. 6.15and Lord of Lords.
2 In his relation to vsus: foure wayes.Secondly, as he is Lord in himſelfe, ſo is hee alſo in his relation to vsus, and that foure wayes.
Firſt, by right of redemption, for it is he that hath ranſomed vsus out of the hands of Sathan, and power of hell, to whom wee were once in bondage. Now hee redeemes vsus with his bloud, and payes that matchleſſe price for vsus, and thereby makes vsus his owne; We were not redeemed, (ſaith the Apoſtle) with corruptible things, 1 Pet. 1.18 19.as Siluer and Gold, but with the pretious bloud of Chriſt.
Secondly, in reſpect of that ſpirituall marriage that is betwixt Chriſt and eueryevery faithfull ſoule. For the Lord hath coupled vsus vntounto himſelfe in holy wedlocke: I will marry thee vntounto me for euer; Hoſ. 2.19.yea, I will marry thee vntounto mee in righteouſneſſe, in iudgement, and in mercy, and in compaſsion. And againe, As the Husband is the Wiues head, Eph. 5.23.ſo Chriſt is the head of the Church.
Thirdly, in the right of conſeruation, by whom we are kept and maintained.Heb. 1.3. Suſtaining all things by his mighty power. For as he hath redeemed vsus out of the power of Sathan, he leaues vsus not without any further care, but ſtill watcheth ouer vsus for good: for if the wings of his ſpeciall prouidence were not ſpred ouer vsus, and mercy compaſſed vsus about, wee had not liued to this preſent hour, but our bodies long ere this had beene in the graue, and our ſoules in hell.
And laſt of all, becauſe all the elect of God are a choſen generation giuen him of God the Father, ouer whom hee ſhould rule, and therefore called his peculiar people, caſt vponupon him onelyonly to bee cared for.
So then conſider we Chriſt as a Redeemer, as a Husband, as hee that hath vndertaken for vsus, and his Church likewiſe as his peculiar people, caſt vponupon him by good right muſt Chriſt needs be Lord.
But how can Chriſt be ſuch a Lord, Obiect. ſeeing he is ſo often called in the Scriptures, by the name of a Seruant? Phil. 2.7.He tooke vponupon him the forme of a Seruant.
Chriſt is to be conſidered as a Mediator, Anſw. and ſo is he in a ſpeciall manner,Eſa. 37.35. a Seruant vntounto his Father, becauſe he faithfully ſerued him therein, being firſt ſent of God, and therein became obedient vntounto his Father in all things. Yet this doth no whit derogate from Chriſts dignitie, who ſtill remained a Lord in himſelfe, and Lord ouer vsus his redeemed ones.
The vſes ariſing hence are theſe.
Firſt, if Chriſt be ſuch a Lord in Vſe 1 himſelfe, and ſuch a Lord ouer vsus, we are taught to eſteeme of him accordingly, and to yeeld vp all holy obedience vntounto him. Doth not the Lord require it vponupon this very ground:Mal. 1.6. If I be a Lord, where is my feare? Luke 6.46And againe, Why call ye me Lord, and doe not the things I command you? And becauſe an hypocrite may yeeld Chriſt this homage in words, to cry Lord, Lord, Mat. 7 21.we muſt by our deeds yeeld vp our ſelues as ſeruants to obey him in all righteouſneſſe.
Vſe 2 Secondly, wee muſt labour to be acquainted with the will of our Lord, for otherwiſe we can neuer performe any acceptable obedience vntounto him. Our good meanings will not goe for payment with him; ſuch ſeruice can neuer pleaſe him,Pro. 19.2. for without knowledge, the minde is not good.
Vſe 3 Thirdly, the conſideration of this, that Chriſt is our Lord, ſhould worke our hearts to contentation in all eſtates and conditions of life whatſoeuer, whether weale or woe, proſperity or aduerſitie It was a godly reſolution of old Eli, when he heard of that ſtrange iudgement the Lord would bring vponupon his houſe. It is the Lord, 1 Sam. 2.18.let him doe as it pleaſeth him. He kiſſeth the rod like a good natured childe, and ſubmitteth himſelfe to the Lords ſharpeſt corrections without repining. And this was Dauids caſe when the Lords hand lay heauy vponupon him: I became dumbe, Pſal. 39.and opened not my mouth, becauſe it was thy doing. And ſo the Church in great affliction and diſtreſſe: It is the Lords mercy that wee are not conſumed, Lam. 3.40. Iob 1. vlt.becauſe his compaſsions faile not.
And laſt of all, we are taught to Vſe 4 depend vponupon him, for food rayment, and all things neceſſary, that is our Lord, and hath vndertaken for vsus. Children can doe this, hauing earthly fathers, and ſeruants can doe this, that hauehave earthly Maſters and Lords ouer them; Why then ſhould not Gods people doe this with hope and boldneſſe, eſpecially ſeeing he hath commanded vsus to caſt all our care vponupon him, being God alſufficient.Gen. 17.1.
Text.(Thy Kingdome)
Secondly, as he acknowledgeth Chriſt to be a Lord, yea, the Soueraigne Lord of all, ſo doth he likewiſe acknowledge him to be a King, yet ſo as that his kingdome is not of this world, Lord remember me when, &c.
2 Chriſt is a King.This regall and Kingly office of Chriſt, is clearely manifeſted throughout the whole Scripture.
Pſal 2.6.I hauehave ſet my King vponupon my holy mountaine.
Chriſt taketh this honour vntounto himſelfe,Mat. 28.18 Eſay 9 7. All power (ſaith he) i… giuen me in heauen and earth.
And againe, he hath vponupon his garment, and vponupon his thigh, a name written, The King of Kings, Reu. 19.16 Luk. 1.33. Dan. 2.44. Dan. 7.14. 1 Cor. 15.24.and Lord of Lords. Thus the Euangeliſt Saint Luke, Hee ſhall raigne ouer the houſe of Iacob for euer, and of his kingdome ſhall bee no end.
Againe, that this kingdome of Chriſt is not of this world, otherwiſe then in the hearts of men, but it is a ſpirituall and celeſtiall kingdome; ſo Chriſt,Ioh. 18.36. Rom. 3. Ioh. 6.15. My kingdome is not of this world: though he were Heyre apparent vntounto the Crowne, and kingdome of Iſrael, being the ſeed of Dauid, Luke 12.13yet hee withdrew himſelfe when the people ſought to make him King, and refuſed to determine caſes of Inheritances betwixt brethren.
The things peculiar vntounto Chriſt and his kingdome.Now there are many things peculiar vntounto Chriſt, wherein hee excels all the Kings of the earth.
Firſt, in regard of the excellency of his perſon, other Kings are the ſonnes of mortall men, Chriſt is the Sonne of the euerliuing God.
Secondly, in reſpect of the extent of his Kingdome, hee is that vniuerſall Monarch, King of Kings, Reu. 19.16 Pſal. 2.8.from the ends of the earth. Aske of mee, and I will giuegive thee the heathen for thine inheritance, and the vtmoſt parts of the earth for thy poſseſsion. Alexander neuer ſaw many parts of the world, much leſſe ſubdued them; but Chriſt is King ouer all, Acts 10. Col. 2.9.yea, hee raigneth and ruleth ouer Angels, principalities and powers.
Thirdly, in reſpect of thoſe victorious conqueſts that are made by Chriſt, he hath the preheminence of all Princes, he hath conquered ſi…ne, death, hell,Col. 2.15. Sathan, and hath ſpoyled Principalities and powers.
And laſt of all, in regard of the perpetuitie of Chriſts Kingdome, His Kingdome ſhall hauehave no end. 1 Tim 1.17Other Kings and Kingdomes hauehave their periods, and determination, but thus is it not with this King and Kingdome, for hee is The King eternall, immortall, inuiſible, and onelyonly wiſe God.
Now the vſes are,
Firſt of all, ſeeing Chriſt is our Vſe 1 King, we are taught with Iob, to acquaint our ſelues with God, and with the ſtatute lawes of his kingdome, Subiects muſt not be ignorant of the Princes lawes. To plead ignorance, will not purchaſe immunitie from puniſhment, if men offend againſt the lawes of the kingdome. All Gods people muſt be acquainted with Gods will reuealed in his Word.Mat. 28.20. Heb. 12.25. Teaching them to obſerue all things whatſoeuer I command you. See that ye deſpiſe not him that ſpeaketh, for if they eſcaped not which refuſed him that ſpake on earth, much more ſhall we not eſcape, if wee turne away from him that ſpeaketh from heauen.
Vſe 2 Secondly, ſeeing Chriſt is our King, and we are his Subiects, we we are taught to carry our ſelues accordingly; Chriſts Subiects muſt differ in manners from all other Nations and people in the world, they are a Royall generation, a peculiar people vntounto the Lord, and therefore are to ſhew forth the power of him that hath thus called vsus out of darkeneſſe, into the maruellous light. And herein to approue our ſelues for his Subiects and People, by our holy conuerſation in the world. He hath choſen vsus, Eph. 1.4.that we ſhould be holy and without blame before him in louelove.
Thirdly,3. The meanes to inlarge Chriſts kingdome. we are to labour by all meanes poſſible for the comming of Chriſts Kingdome; that is, for the inlargement thereof in the world, in the hearts and conſciences of men. Chriſts kingdome of power, Chriſts kingdome of grace, and his kingdome of glory.
Now the meanes are either, Externall, or Internall.
The Externall meanes for the inlarging of Chriſts kingdome,1 Externall. are,
1 The Word.
2 The Sacraments.
3 Diſcipline.
The Word is the Scepter of Chriſts kingdome.
The Sacraments are the Churches magna charta, confirming the Couenants betwixt Chriſt and his people.
And Diſcipline is the due execution of Chriſts lawes for the incouragement of the good, and reclaiming of the euill.
2 Internall.The Internall meanes for the enlarging of this kingdome of Chriſt is, the effectuall working of Gods Spirit, without which no outward meanes whatſoeuer can be effectuall. And therefore God is earneſtly to be ſought vntounto by prayer, to ſecond his owne ordinances by the effectuall working of his owne Spirit, that the ſame may be effectuall for the building vp of the elect, and the gathering together of the body of Chriſt. And this is that which all good Subiects muſt deſire and labour for, eueryevery particular man according to his place, Princes and Magiſtrates eſpecially. Then Miniſters who are the Diſpenſers of Chriſts Lawes, yea and all people, for herein ſhall wee approue our ſelues true and loyall Subiects indeed to Chriſt our King.
And thus hauehave we ſeene how Chriſt is both Lord and King. And now for this poore Penitent thus to behold Chriſts excellencie and glory at this time when he was at the loweſt ebbe of his humiliation, I ſay, to behold Chriſts Godhead when it was moſt vailed, in ſuch a death to behold life, and in ſuch ignominie and reproach, to behold ſuch glory; this makes greatly for the commendations of his faith.
Had hee in times paſt beene conuerſant with Chriſt, had hee heard his heauenly doctrine, or ſeene thoſe glorious miracles which he wrought, as the diſciples did, there might haply that ſeed be fallen into his heart, that howſoeuer buried for a time, as it wa… the caſe of Peter, yet at laſt might bring forth this happie fruite. But this being the firſt ſight that hee got of Chriſt, for ought we know, and that at ſuch a time, when Chriſt is moſt of all abaſed, and when all his Diſciples had forſaken him. Surely this muſt needs declare the almightie power of God in him, and commend his faith and conuerſion to be admirable indeed. But this will faith do, the nature whereof is,
Doct. True faith raiſeth vp a man aboue this life.To raiſe a man aboue this life. Not to liue by ſenſe, or to iudge of things according to the outward appearance, but to beleeue Gods Word, and things incredible, and in ſome ſort impoſsible, againſt ſence, and aboue reaſon. Thus was it with this Penitent Thiefe at this time. What great things beleeueth and con…ſſeth hee here of Chriſt, againſt …ll ſence and reaſon, that he was Lord and King of heauen and …arth, able to giuegive eternall life and …aluation to whom it pleaſed him, when there was no outward appearance of any ſuch power in Chriſt, but rather indeed of the contrary. This ſhewes the wonderfull force of faith; yea hee beleeueth aboue hope, and contrary to hope, hauing no ground at all in naturall reaſon to perſuade him thereunto.
Faith (ſaith the Apoſtle) is the euidence of things not ſeene, Heb. 11.1.and the ground of things hoped for. Where outward ſence and naturall reaſon takes place, there faith is not exerciſed. It is the excellencie of faith to beleeue where we ſee not, when we ſhall come to walke (as the Apoſtle ſaith) by faith, 2. Cor. 5.7.and not by ſight. Yea when outward ſence and naturall reaſon failes then doth faith moſt of all beſti… it ſelfe. Fortifying it ſelfe daily in all the attributes of God, ſuch as are his wiſedome, power, truth, iuſtice, &c. We may ſee this in Abraham in the very act of ſacrificing his ſonne Iſaac, Gen. 22.2.in whom the promiſe was made. He conſulted not with fleſh and bloud, what ſhould become of the ſame, if Iſaac ſhould faile. But his faith looked vp higher, euen vntounto Gods power, faithfulneſſe, and truth, and ſtayeth himſelfe thereon.
Wee hauehave a Catalogue of examples in this kinde, mentioned by the Author of that Epiſtle to the Hebrewes, Heb. 11.who manifeſted the truth of their faith by beleeuing the promiſes in the middeſt of the extremeſt dangers.
Reaſ. And the reaſon is, Becauſe the …aith of eueryevery true beleeuer reſt…th it ſelfe vponupon two immoueable …rops, Gods power, and Gods …ruth.
Gods power, was the ground of that admirable faith that was found in Abraham, Heb. 11.19in ſacrificing of Iſaac, He accounted that God was able to raiſe him vp, euen from the dead, from whence alſo he receiued him after. And the conſideration of Gods truth is excellent to the ſame end. He is a God of truth and cannot lie, he cannot denie himſelfe:Mat. 5.18. Heauen and earth ſhall paſſe away, yet ſhall no one iot or tittle of his word paſſe away.
Seeing then the nature of faith Vſe 1 is ſuch, as that it raiſeth vp the faithfull ſoule aboue this life, to beleeue contrary vntounto hope, as we ſee in this Penitent, that albeit Chriſt at this time was in extreme ignominie and reproach, yet acknowledgeth him to be Lord, and King: How many ſorts of mē want true faith.this ſerues to ſhew the… how many thouſands in the world deceiue themſelues, and are farre from true faith.
Firſt, all ſuch whoſe faith is not grounded vponupon Gods word, but onelyonly vponupon ſence; ſuch truths as they are able to apprehend in their owne iudgements, they will be content to allow of; but ſuch truths as they are not able by ſence and reaſon to apprehend, they preſently reiect: whereas true faith hath an eye principally to the word, and reſts there, whileſt ſence and reaſon ſees nothing.
Secondly, ſuch as by reaſon of outward proſperitie, concludes they muſt needs bee highly in Gods fauour and louelove, whereas indeed,Eccl. 9.2. No man knoweth either louelove or hatred of that that is before him. Whereas the childe of God that hath faith indeed, reſts vponupon Gods bare word, though for the preſent he ſee no performance.
Thirdly, ſuch who becauſe the Lords iudgements are not preſently executed, hauehave their hearts ſet vponupon euill, and are ready to ſay with thoſe curſed Atheiſts, Where are the promiſes of his comming? They neuer tremble before the Lord vntill his rod be vponupon them. Wheras the godly man that hath faith indeed, hee knoweth that there is an vnchangeable certaintie in Gods threatnings, and ſeeing the ſword comming hideth himſelfe.
Secondly, let this ſerue to admoniſh Vſe 2 vsus all in the feare of God, to take heed how we conſult with fleſh and bloud in things appertaining vntounto God, vntounto eternall life and ſaluation. The Impenitent Thiefe from the conſideration of Chriſts wonderfull abaſement, and that common reproach that he now lay vnderunder, from all ſorts concludeth that he could not be God. He is led as a beaſt onelyonly by ſence, Chriſt appearing now without forme or beautie. Iſa. 53.So depraued are our iudgements by nature, in things appertaining vntounto Chriſts kingdome. But this Penitent Thiefe is led by another principle, he beholds Chriſt not with fleſhly eyes, but with the eyes of faith, and ſo, euen in his loweſt degree of humiliation, beholds him as Lord, and King: heere is the ſtrength and power of ſauing faith indeed.
Text.Lord remember me when thou commeſt, &c.
This Penitent being now to leaue the world, and to go to giuegive vp his laſt account vntounto God,2. Cor. 5.10. for all the things he had done in his bodie, whether they were good or euill: he commends his ſoule vntounto God in prayer, and therein ſhewes an excellent fruite of his faith.
And in praier preſenteth Chriſt vntounto him, vnderunder ſuch names and titles as may ſtrengthen his faith, and miniſter vntounto him a comfortable expectation to be heard and anſwered in thoſe things he prayeth for. Now the onelyonly thing he deſireth at this time is, that ſince he muſt now leaue the world, to go to a place of an euerlaſting abode, where he muſt heare that hee neuer heard, and muſt euer heare; where he muſt ſee that he neuer ſaw, which hee muſt euer ſee; and feele that hee neuer felt, which hee muſt euer feele, that Chriſt whoſe power he acknowledgeth to be all-ſufficient, being Lord and King of heauen and earth, would now in mercy remember him. Note hence,
Doct. In prayer wee muſt ſee God alſufficient in thoſe things wee aske of him.That wee muſt ſo conſider of God in prayer, as that we may ſee him to bee God all-ſufficient in thoſe things we deſire of him. It was mercy for his ſoule after death that was the thing this Penitent ſo much deſired. And ſo that it might go well with it, hee neuer ſeeks at Chriſts hands any corporall or temporall deliuerance, as his fellow the Impenitent Thiefe doth. But this, O this is the thing that hee principally doth deſire aboue all things in the world, that Chriſt would in mercy remember him when hee came into his kingdome. And to the end hee may hauehave hope in death, and that this his requeſt may be gratiouſly heard and anſwered by Chriſt,Gen. 17.1. hee beholdeth Chriſt at this time to be God all-ſufficient, eueryevery way able to grant his deſire, he ſeeth and acknowledgeth him to hauehave all the power in heauen and earth, able to giuegive ſaluation at laſt. And thus whatſoeuer our requeſts are that wee put vp vntounto God, it is an excellent thing, ſo to conceiue of God, and ſuch his glorious attributes, as his power, wiſedome, truth, louelove, mercy, iuſtice, &c. as that we may ſtill behold him as God all-ſufficient in thoſe things wee ſeeke of him.
An excellent example whereof we hauehave in the ſeruant of Abraham, Gen 34.12who being ſent by his Maſter to prouide a wife for his ſonne Iſaac, goeth firſt vntounto God in prayer, to proſper him therein. And in prayer preſenteth God vntounto him according to his couenant and promiſe hee had made with his Maſter Abraham, O Iehouah thou God of my Maſter Abraham, I pray thee ſend me good ſpeede this day, and ſhew kindeneſſe vntounto my maſter Abraham. This we may obſerue likewiſe to hauehave beene in the Apoſtle Paul, in diuers and ſundry prayers of his that he made vntounto God, as when he exhorted the Romans to patience and conſolation. Hee prayes that the ſame gifts and graces may be beſtowed vponupon them, and in prayer ſets God before his eyes, as God al-ſufficient, in thoſe particular things:Rom. 15.4.5. Now the God of patience and conſolation grant you to be like minded one towards another. Againe, the ſame Apoſtle in the ſame Chapter, cals him the God of hope, Verſ. 13.The God of hope fill you with all ioy, &c.
We may ſee this in the Prophet Dauid, who when he was to pray againſt the enemies of the Church, beholdeth God to bee al-ſufficient, to take vengeance vponupon them, O Lord God to whom vengeance belongeth, Pſal. 94.1.thou God to whom vengeance belongeth, ſhew thy ſelfe.
Thus the Church when they heard that Peter was caſt into priſon, goe preſently vntounto God in prayer, and therein ſtrengthen themſelues in the conſideration of Gods power. This being an act wherein the ſame might be made manifeſt in Peters deliuery; Lord, thou art a God, who haſt made heauen and earth, the Sea and all that in them is, &c.
So the Apoſtle Saint Paul exhor ing the Corinthians to mutuall peace, liue in peace (ſaith he) and the God of peace and louelove bee with you. We may ſee this in all the Apoſtles at ſuch times as they made choyce of one in the rome and place of Iudas. They pray that God would direct them therein.Acts 1.24. Thou God which knoweſt the hearts of all men, ſhew which of theſe two thou haſt choſen. The reaſons are,
Reaſ. 1 Firſt, this is to pray in iudgement, which is required of eueryevery one that would make an effectuall prayer vntounto God.Pro. 15.8. The ſacrifices of the wicked are abhomination vntounto the Lord, but the prayer of the righteous is his delight. And this is indeed to glorifie God in his attributes, who delighteth in his ſeruants, that can make a right vſe of them.
Reaſ. 2 Secondly, this is an excellent prop for the faith of Gods people to leane vponupon. When men ſeeke of thoſe that are eueryevery way furniſhed to ſupply their wants, it is no ſmall incouragement vntounto them to bee earneſt in their ſuits vntounto them. Now all fulneſſe and ſufficiency is in God. What thing doe we ſtand in need of, wherein there is not an al-ſufficiency in him? How many diſtinct acts of his wiſedome, power, goodneſſe, mercy, iuſtice, &c. hath he left vsus examples of in his Word, and all to ſupport our weake faith when we pray vntounto him.
Thirdly, the due conſideration Reaſ. 3 hereof, makes a beleeuer more earneſt and affectionate in prayer, which is a thing wherein the Lord takes much delight. This put life in the ſute of the poore Cananite,Mat. 15. who will not bee ſayd nay at Chriſts hands, albeit ſhee had neuer ſo many diſcouragements by Chriſt himſelfe at the firſt, and afterwards by his Diſciples. Shee ſaw Chriſts al-ſufficiency, that hee was able to helpe. Nothing doth better ſtabliſh and ſettle the heart of the childe of God, againſt doubtings and fears, and worke feruency, integrity, and confidence, all which are moſt requiſite in prayer, then the due conſideration of this, that God is all in all, in the very thing it ſelfe we ſeeke vntounto him for.
Vſe 1 This ſerues firſt of all to condemne that horrible practice of the Church of Rome, who nozell vp the people in all manner of ignorance; how is it poſſible that ſuch a one ſhould make an effectuall prayer vntounto God? Surely, where men are ignorant of the nature of God, and of his principall attributes, ſuch as are his power, wiſedome, truth, iuſtice, mercy, &c. which thoſe muſt needs bee, that are acquainted with his Word, ſuch can neuer make an effectuall prayer vntounto God.
Secondly, this may alſo ſerue Vſe 2 for our inſtruction, that as wee deſire to pray effectually: as wee are to take notice of our owne miſery and preſent neceſſity, ſo withall, to behold in God his al-ſufficiency, and ſuch ſpeciall attributes of his, we ſtand moſt of all in need of. Art thou in miſery and diſtreſſe, conceiue of God in thy prayers, as a mercifull God, and ſuch a one that is full of compaſſion, able and willing to helpe: 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 helpe thee? Preſent him vntounto thy minde, euen at the firſt entrance into thy prayers, as a powerfull God. And ſo likewiſe for his wiſedome, truth, iuſtice, &c. We euer ſeeke thoſe things moſt conſtantly and comfortably when we know them to bee ha… at his hands, from whom we ſeek them. This being carefully obſerued of vsus, we ſhall finde it a ſtrong prop vntounto our faith, and an excellent meanes to kindle affection in vsus, and ſo a thing moſt vſefull and neceſſary in prayer.
Text.Lord remember me when thou commeſt into thy kingdome.
2 His deſire it ſelfe.Theſe two Theeues make two different requeſts vntounto Chriſt; the one for a corporall and temporall deliuerance, If thou bee Chriſt, ſaue thy ſelfe and vsus. The requeſt of the other is, that his ſoule might bee ſaued in the day of the Lord, Lord remember mee, &c. according to the inward principle of the heart, ſo goes the deſire. They that are carnall, are carnally minded, but the ſpirituall man is ſpiritually minded, and his …eſires are principally after ſpiri…uall things.
And herein will teach vsus,
That the ſaluation of a mans ſoule is the thing that eueryevery man, Doct. The ſaluation of the ſoul is principally to be deſired.next vntounto the glory of GOD, ought principally to deſire. This Penitent had taken care of Gods glory before, by iuſtifying Chriſts innocency, and now in the next place, he looketh after the ſaluation of his ſoule, that it might goe well with that in death: yea, by how much the more excellent the ſoule is aboue the body, by ſo much the more carefull ought a man to be of the ſaluation of the one aboue the other. Our greateſt care muſt be, that it may goe well with our ſoules at death.
We may ſuppoſe this penitent Thiefe, ſpeaking thus at this time. O Lord, inaſmuch as my life had beene wretched, it is iuſt with thee that I ſhould now at laſt ſuffer this ſhamefull & curſed death. It is not life that I deſire, but am willing to imbrace the ſentence of death, and the rather, for that I ſee it is thy good pleaſure it ſhould be ſo. This is the onelyonly thing I now deſire, that when this life ſhal hauehave an end, & I ſhal come to appeare before thee in thy kingdome, that thou wouldeſt bee pleaſed in mercy then to remember me.
Now if all Gods children bee led by one and the ſame ſpirit, and ſo are alike diſpoſed in reſpect of ſpirituall good things; it muſt neceſſarily follow that this longing deſire after life and ſaluation, that was in this Penitent, is wrought in ſome meaſure in the hearts of al thoſe that are vnderunder the ſame …ope, and they are able in the witneſſe of a good conſcience, to ſay as hee did here, Lord remember me, &c.
This affection was in the Prophet Dauid, when hee ſaith, O Lord, I hauehave longed for thy ſaluation. And indeed what other thing then the ſoules future happineſſe, can the Scriptures intend in theſe and the like places, exhorting vsus to ſeeke for wiſedome and knowledge, as for ſiluer. Pro. 2.4.Of ſearching for it as for treaſures: of ſtriuing to enter in at the ſtraight gate, Luk. 13.24 Ioh. 6.27.of labouring for that meate which ſhall indure to euerlaſting life, of running to obtaine, and the like, what is meant I ſay in all theſe, but the ſaluation of the ſoule aboue all other things? This was old Simeons deſire,Luke 2. Lord now letteſt thou thy ſeruant depart in peace, &c.
This affection we finde to hauehave beene in thoſe Iewes conuerted at Peters Sermon, Men and Brethren, Act. 2.37.(ſay they) What ſhall wee doe to be ſaued? being conuinced in their iudgements of that their hainous ſinne of crucifying the Lord of life, they came trembling vntounto the Apoſtles, fearing what would become of their ſoules.
We may ſee this in that poore perplexed Iaylor, who came trembling in to Paul and Sylas, Act 16.30.with his, Sirs what ſhall I doe to be ſaued? This truth is further cleared vntounto vsus by Chriſts prayer hee hath left vntounto vsus, where wee are taught to pray firſt of all, Thy kingdome come, Mat. 6.before, GiueGive vsus this day, our daily bread. And this is obſerued to hauehave beene the commendations of that wiſe Merchant, that ſold all that he had, to buy the Pearle, Mat. 13.44as knowing that it would make him rich vntounto ſaluation. I might giuegive diuers other inſtances and examples, but theſe are ſufficient, to ſhew what is the diſpoſition and affection of all Gods people. Theirs are hungrie ſoules, theirs are longing hearts; and the maine thing they ſo much deſire is, the ſaluation of their ſoules.
Whereas on the contrary part, carnall men, like the Impenitent Thiefe, preferre a temporall deliuerance before an eternall;Hag. 1.2. Like thoſe Iewes who preferred their owne priuate gaine, before the building of the Temple.Heb. 12.16 Like Eſau a meſſe of pottage, before the Birth-right. Like thoſe Gadarens, Mat. 8.24.their hogges before Chriſt: And like that young man in the Goſpell, who went away ſorrowfull,Mat. 19. chuſing rather to hazard his ſoule then to part with his wealth. Now the grounds are theſe.
Reaſ. 1 Firſt, the godly do principally deſire the ſaluation of their ſoules, in regard their iudgements are rightly informed, to ſet a due price vponupon the ſame. The Apoſtle Saint Peter ſpeaking of the inheritance of eternall life, calleth it, Immortall, 1. Pet. 1.4.vndefiled, and that which withereth not, reſerued in heauen for vsus. Wherein he ſecretly compareth the things of this world, with thoſe that are reſerued for the faithfull after this life and ſheweth that all things here are corruptible, but the things of the life to come are incorruptible. And hence it comes to paſſe, that wiſdoms children make choice of heauen & heauenly things, aboue all tranſitorie things whatſoeuer.
Reaſ. 2 Secondly, our Sauiour ſheweth the neceſſitie hereof,Mat. 16.26 ſaying, What ſhall it profit a man to winne … the whole world, and to loſe his owne ſoule? Were it not better for that man that he had neuer beene borne? what then can deſerue the chiefeſt of a mans care, if not this?
Thirdly, this is it that diſtinguiſheth Reaſ. 3 betwixt Gods people and the men of this world, worldly men deſire principally worldly things, Corne, and wine, and oyle: Whereas the godly that hauehave another principle within to direct them, deſire eſpecially Gods countenance and grace with Dauid, But Lord grant me thy countenance, &c.Pſal. 4.6.
This ſerues firſt of all to reproue Vſe 1 the great and generall neglect of that, for the which there ought to be ſo great a care. Alas, the behauiour of the greateſt part of the world, concerning their ſoules and the eternall wellfare of the ſame after this life, ſauoureth of an opinion, that it is either a thing moſt eaſie, or a thing indifferent to be ſaued. For the things of this life wee ſee the exceſſiue care, the wonderfull labour and paines that men take early and late, by Sea and by Land, putting their bodies many times to that labour they would not willingly put their beaſt vntounto, and all for fleeting and tranſitorie things, that will not, that cannot profit in the euill day; which cauſed the Prophet to complaine thus: Wherefore do ye lay out your ſiluer, Iſa. 55.2.and not for bread; and your ſtrength, and not being ſatisfied? Who can ſufficiently bewaile this madnes, and cry downe this follie? The cares of this life, like Pharaohs leane kine, Gen. 41.20hath deuoured the care of heauen. Such men can neuer lift vp their mindes vntounto heauen, that account the earth and earthly things their chiefeſt Treaſure; giuegive them enough of this world, and let him that will take the world to come. None are farther out of the way, nor deſtitute of true wiſedome, then thoſe men are. What are they better then fooles, that preferre a peece of rotten wood that ſhineth in the night, before the fineſt gold of Ophyr? Oh let vsus take heed, leſt while wee condemne this as madneſſe and folly in other men, we proue not our ſelues the greateſt fooles.
Secondly, this may ſerue to admoniſh eueryevery one in the feare of Vſe 2 God, that with this godly Penitent wee make ſure worke for a better life. There is nothing concerneth a Chriſtian more then this, to get good aſſurance vntounto his owne ſoule, that he ſhall bee ſaued at laſt.
Wee dwell here in houſes of clay, and our eyes on eueryevery ſide of vsus do behold the vncertaintie of all earthly things. Why then ſhould our thoughts be ſo taken vp, for theſe fraile bodies of ours, which are but ſlaues to death, ſo as in the meane time we neglect our pretious ſoules, which hauehave an euerlaſting being? why ſhould we exalt the body ſo high, that muſt lye ſo low, and moulder to duſt and aſhes, die and rot in the graue, and make no reckoning of our ſoules that liue for euer, wherein we may be truly bleſſed indeed?
O did wee know the conſequence of this one thing, and how much it concerneth vsus, to ſeeke the eternall wellfare of our ſoules, as Chriſt ſaid to the Samaritaniſh woman,Ioh. 4.10. If thou kneweſt the gifts of God: we would come vntounto the Miniſters of God with that queſtion of the trembling Iewes, and perplexed Iaylor, Sirs, Act. 16.30what muſt we do to be ſaued? What comfort can a man take in any thing, that wants comfort in this? This is that one thing that is ſo neceſſary, this is that good part that ſhall not be taken from vsus.
But it will bee ſaid, Obiect Wherefore take you ſo much paines to perſwade to bee ſaued? who is there ſo vile, ſinfull, or wicked, that would not be ſaued?Num. 23.10. Did not Balaam deſire to die the death of the righteous? And doth not our Sauiour tell vsus of many that ſhall ſay, Lord, Lord, open vntounto vsus?Mat. 7.21.
I anſwer, it is moſt true: Reſp. none ſo deſperately wretched and ſinfull, but would willingly go to heauen, eſcape Gods wrath, and be ſaued at laſt. But theſe light wiſhes and deſires may be in the wicked, as well as in the godly, in thoſe that ſhall periſh euerlaſtingly, as well as in thoſe that ſhall be ſaued at laſt. And therefore it will bee requiſite to obſerue, the difference betwixt the wiſhes of the wicked, and the deſires of the godly, in this weightie point of ſaluation.
The difference betwixt the godly and the wicked in their deſiring ſaluation.Firſt, this proceeds not from the like ground in theſe two ſorts of men. In all Gods children that ſhall be ſaued in the end, this deſire of theirs ſprings from a true ſence and feeling of their owne wretchednes and miſery through ſinne, that he is the child of wrath, and firebrand of hell by nature, lies vnderunder Gods wrath, and is in danger of eternall deſtruction. The thoughts of this his preſent miſerie, and fearefull condition by nature, ſets him on worke to ſeeke deliuery. And in reaſon it muſt be ſo, for vntounto a condemned perſon, that lookes eueryevery houre to bee executed, the Princes pardon muſt needs bee moſt acceptable, yea he would preferre that aboue all the world beſides: So is it with a poore ſinner, once throughly conuicted in his conſcience for ſinne, he can prize the fauour of God in Ieſus Chriſt in the pardon of the ſame, more then all the world beſides. Whereas the Perſon that is full deſpiſeth the honey combe. Pro. 27.7.And this is the eſtate of naturall men, they are not ſenſible of their owne ſpirituall miſerie by reaſon of ſinne, but are Frozen vponupon the dregs, Zeph. 1.12. Deut. 29.19 Reu. 3.17.bleſſe themſelues in their owne hearts, and know not that they are miſerable, and poore, and blinde, 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 ſinne.
Secondly, the deſire of Gods people of life and ſaluation, as it proceeds from a good ground, and therefore earneſt; So it is euer ioyned with the vſe of the means that God hath appointed for the attaining of eternall ſaluation; ſuch as are the Miniſtery of the Word, the reuerend vſe of the Sacrament, prayer, &c:
Whereas of the wicked, that of Solomon is moſt true,Pro. 13.4. The ſluggard luſteth, but his ſoule hath naught. And againe, The deſire of the ſlothfull ſtayeth him, for his hands refuſe to worke.
Thirdly, howſoeuer a wicked man may deſire heauen, eternall life and ſaluation, yet there is euer ſomething that he preferreth before this. The young man in the Goſpell that came to Chriſt, ſay…g, Good Maſter, what ſhall I do … inherite eternall life? ſhewed …hat hee wiſhed well to heauen, …nd the ſaluation of his ſoule: But …eing required by Chriſt to ſell all …hat hee had, and to giuegive to the …oore, and to follow Chriſt,Mat. 19. the Text ſaith, He went away ſorrowfull. Which ſhewed plainly, that hee loued his wealth better. Whereas the deſire of the godly is ſuch, as that they preferre eternall life, and the ſaluation of their ſoules, aboue all things in the world beſides. So Dauid, Many ſay, who ſhall ſhew vsus any good? But Lord grant mee thy countenance, thy fauour, and grace. Where Dauid oppoſeth his deſire againſt the deſire of worldlings; and ſheweth that howſoeuer worldly men deſire chiefely worldly things, hee for his part did chiefly deſire Gods countenance, fauour and grace in … pardon of his ſinnes, aboue … the world beſides. And indeed v… to ſuch doth the promiſe of ete… nall life belong and appertain… for ſo ſaith the Lord,Ier. 29.13. Ye ſhall ſeek… me, and finde me, becauſe ye ſha… ſeeke me with your whole heart.
Fourthly, howſoeuer the wicked and the godly deſire eternall life alike, the childe of God onelyonly is wiſe to lay hold vponupon the opportunity whileſt grace is offered, ſeeking that in the firſt place,Mat. 6.33. aboue all earthly and tranſitory things; whereas it is the propertie of wicked and vngodly men, to put it off, vntill the day of grace be paſt,Luk. 13.25 euen till the Maſter of the houſe be riſen vp, and hath ſhut to the dore.
Fiftly, there is in the godly, and thoſe that ſhall bee ſaued in the end, a conſtant ſeeking of God, of …nall life and ſaluation, not by …ods and fits, but throughout … whole courſe of their liues. … their thoughts, words, and …ions, ſauor of grace within, and …d vntounto heauen, and the furthe…nce of their eternall happineſſe. Whereas with the wicked, it is …ot ſo with them, for if they de…e eternall life and ſaluation, it is … conſtant deſire, but by fits, …ther when the Word, or ſome …fliction or other hath kindled …ch a good motion for the pre…nt within them, but by and by, …ke the morning dew it goeth away.Hoſ. 6.4.
And laſt of all, there is yet this difference betwixt the godly and the wicked in their deſires. A wicked man deſires mercy, but not grace, the pardon of ſinne, but not the ſpirit of corroboration and ſtrength againſt ſinne. He rather deſireth freedome from miſery the effect of ſinne, then from ſinne it ſelfe, the cauſe of miſery: wheras the childe of God is as earneſt with God for ſtrength againſt his corruptions for the time to come, as the pardon of his ſinne paſt: Dauid is as earneſt with God to ſtabliſh him with his free ſpirit, Pſal. 51.12.as to waſh him from his ſinne.
Well then to conclude this poynt, would we hauehave any comfort in our owne ſoules, that wee are amongſt the number of thoſe that hunger and thirſt aright after eternall life and ſaluation, that our deſires proue not to bee like the vaine wiſhes of the wicked, that ſhall not profit them in the end. O let vsus then try our ſelues, and examine our owne hearts by the rule of this doctrine. Are we truely ſenſible of our owne wretchedneſſe and miſery, by reaſon of ſin? hauehave we vſed all holy helpes and meanes, whereby wee may come to the comfortable aſſurance therof vntounto our owne ſoules? HaueHave we learned to prize eternall life and ſaluation aboue all the world beſides? hauehave we made vſe of all opportunites that God hath offered vntounto vsus for the getting of grace into our ſoules? hath this deſire of ours beene conſtant, and not by fits onelyonly? and hauehave we as earneſtly ſought at Gods hand, ſtrength againſt our corruptions, as the pardon of our ſinnes paſt? Theſe things indeed may miniſter vntounto vsus a comfortable aſſurance that our deſire of eternall life and ſaluation hath beene true, hath beene vnfained, ſuch as ſhall not miſſe of ſaluation in the end.
Whereas if on the contrary part, we neuer yet truely ſaw our miſery, by reaſon of ſinne, hauehave euer ſleighted Gods ordinances, preferred the world, our profit and pleaſures, before the euerlaſting ſaluation of our ſoules; hauehave made no account of the ſeaſon and opportunity of grace offered, hauehave neither conſtantly deſired, nor for future times ſought ſtrength of God, againſt our corruptions; know wee that our deſires were neuer true and vnfained, but ſuch as may be in wicked men, that ſhall miſſe of ſaluation in the end.
When thou commeſt into thy kingdome.3 The time when.
As this Penitent Theefe at this time acknowledgeth Chriſts Deity, that hee was Lord and King, and deſireth as we hauehave heard before, principally, mercy for his ſoule, that it might goe well with it in death or after death. So now he comes to the time wherein eſpecially he deſired to bee remembred of Chriſt: …. when Chriſt ſhould come into his kingdome.
Q.d. O Lord now is the time of thy humiliation, wherein thou art pleaſed to vndergoe the puniſhment for the ſinnes of all the elect, and to beare the burthen of thy Fathers wrath, and all to free thine from the wrath to come. I know this price will be payd, and this miſery thou now ſuffereſt for ſinne, will be ouer; and thou thy ſelfe againe reſtored into thy glorious kingdome, there to liue and raigne for euer. I beſeech thee now heare mee againſt that time, Doct. 1 and remember mee in mercy,The happineſſe of a Chriſtian not to be looked for here, but hereafter. when thou commeſt thither.
Note we hence,
That the happineſſe of a Chriſtian is not to be looked for here, but hereafter. The fruit of repentance, of righteouſneſſe, and of holineſſe, is not to bee looked for here, but hereafter. The Chriſtian hath not his happineſſe in preſent poſſeſſion, but in reuerſion. In hope and expectation are they kept here, liuing by faith: as the Heyre being not of ripe yeares, is not poſſeſt of the inheritance, but after death they come then to bee poſſeſt of that glorious inheritance layd vp for the Saints. This doth this Penitent Theefe acknowledge here in this his requeſt to Chriſt, as if he ſhould ſay; O Lord it is not life for a time which cannot be long, that I ſo much ſtand vponupon, ſince death I hauehave deſerued, I am willing to dye: but it is this I ſpecially deſire aboue al the world beſides, that when this life ſhall hauehave an end, I may hauehave a reſting place in thy kingdome. If in this life onelyonly wee hauehave hope in Chriſt, 1 Cor. 15.19.wee are of all men moſt miſerable. And this the holy Ghoſt obſerueth as an admirable fruit of the admirable faith of the Primitiue Fathers,Heb. 11.13 14. who albeit they receiued not the promiſes, but ſaw them a farre off, were perſwaded of them, and imbraced them, and confeſſed that they were ſtrangers and Pilgrims on earth, declaring plainely that they ſeeke a Country. 1 Ioh. 3.2.Now we are the Sonnes of God, (ſaith the Apoſtle) But it doth not appeare what we ſhall be. It is true, the Lord giues vsus now the firſt fruits of the ſpirit, the earneſt of our inheritance, which is peace with God, and peace in our owne conſciences, and ioy in the holy Ghoſt, to comfort the hearts of his ſeruants, and to cheare them vp in their pilgrimage. But the full fruition of their happineſſe is not to be expected here, but in heauen. This made the Apoſtle Paul to ſay,…hil. 3.3. …3.14. I forgat that which was behinde, and reaching forth vntounto thoſe things which are before. I preſſe toward the marke for the price of the high calling of God in Chriſt Ieſus, as knowing that the happy recompence of reward was not to bee looked for here, but hereafter. And the reaſon is,
Reaſ. 1 Firſt, we know but in part, and therefore can beleeue but in part, can be ſanctified but in part, and ſo cannot be capable of the perfection of our happineſſe, till all our imperfections be done away,… Cor. 13.9 and our ſanctification ſhall bee perfected.
Reaſ. 2 Secondly, this is the time in this life of a Chriſtians warfare, where wee are to combate with ſinne, Sathan, and the world. Now as it was ſaid, Let not him that putteth on his Armour reioyce, but him that putteth it off: for this battell endeth not, vntill death come, when then we ſhal be out of the Gun-ſhot of Sathans temptations, and ſet free from all the enemies of our peace.
Beſides, the Lord will hauehave Reaſ. 3 the graces in the hearts of his ſeruants firſt exerciſed and made manifeſt, to the praiſe of his owne Name, and that in this life, before he crowne them with glory hereafter.
Seeing then that the happineſſe Vſe 1 of a Chriſtian is not to be looked for here, but hereafter in the kingdome of heauen; This may teach vsus in the firſt place, to vſe the world, as if we vſed it not, and not to pitch our Tabernacle here, but rather to reſolue that heauen is our portion and our inheritance,Heb. 11.13 and therefore as Strangers and Pilgrims, we ſhould ſeek and prouide for an abiding City.
Vſe 2 Secondly, ſeeing our chiefeſt happineſſe and comfort is not to be looked for here, nor in any ſublunary thing vnderunder the Sunne, but reſerued for vsus in Gods kingdome; This ſhould teach vsus to lift vp our hearts thither,Col. 3.2. and to ſet our affections on heauenly things, and not on things below; nothing can more diſhonour a Chriſtian, then this, to make the world his chiefeſt ſtudy and care, whereas the Lord hath reſerued vsus for a more durable and laſting inheritance.
Text.When thou commeſt into thy kingdome.
This Penitent Thiefe, albeit truely humbled for his ſinnes, and obtayning mercy at Chriſts hands in the pardon of them, as we ſhall ſee hereafter, yet is not freed from his temporall puniſhment, but ſuffereth with Chriſt. And herein will teach vsus,
That releaſe from temporall Doct. 2 afflictions doth not alwayes follow true repentance;Releaſe from temporall afflictions doth not alwayes follow true repentāce. but many are puniſhed temporally, that are not condemned eternally. Wee may ſee this in that manner of the Lords dealing with Adam and Eue after they had ſinned, God made with them a couenant, that The Seed of the woman ſhould bruſe the Serpents head: Gen. 3.15.which was a cleare promiſe and prophecie of Chriſt, by whom he was againe to bee reſtored into fauour. Yet notwithſtanding, Curſed bee the earth for thy ſake. And, In ſorrow ſhalt thou bring forth, &c. This we may ſee in Moſes, Deu 34.5.10.an excellent ſeruant of God, and ſo often ſtiled in Scripture, a man highly in Gods fauour, to whom God ſpake face to face, a Ruler, and Sauiour, vntounto his people Iſrael. Yet for his ſinne the Lord would not ſuffer him to go into the land of Canaan. I do not doubt of the ſaluation of Miriam, the ſiſter of Moſes, that repined againſt Moſes, becauſe ſhe was no Propheteſſe, or at leaſt in that authoritie as Moſes himſelfe was: yet God ſtroke her with the Leproſie. Though the Lord pardoned the ſinne of Dauid vponupon his true repentance,2. Sam. 12.10.11. yet the ſword is ſent againſt his houſe, and his owne wiues are defiled. We may ſee this in the Iſraelites, in their iourneying towards the Land of Canaan, for whoſe ſinne of murmuring againſt Moſes and Aaron, Pſal. 90.the Lord brought heauie iudgements vponupon them, vntill they were almoſt waſted and conſumed. And thus dealt the Lord with the Church of Corinth, for their want of their godly preparation in comming to the Lords Table, the Apoſtle tels them,1 Cor. 11.30. For this cauſe ſome are ſicke, and ſome are weake, and ſome are fallen aſleepe.
And it muſt needs be thus.
Firſt, the Lord though he do Reaſ. 1 pardon the ſinnes of his children, doth oftentimes chaſtice them afterwards for the ſame; that hereby he may preuent the like ſinnes in time to come, and by the bitterneſſe of affliction may moue them to hate thoſe ſinnes, which otherwiſe vntounto their corrupt nature would hauehave beene ſweet and pleaſant: And this, no doubt, was one reaſon wherefore the Lord layed his corrections ſo ſharply vponupon Dauid, Hezekiah, Manaſſes, &c. that they might for future times keepe the better watch ouer their owne hearts, and ouer their owne wayes, ſince ſinne brings with it more bitterneſſe at laſt, then ſweetneſſe at firſt: and herein preuents more heauie iudgements, which otherwiſe they would draw vponupon themſelues.
Reaſ. 2 Secondly, as in reſpect of the godly themſelues when they ſin againſt God, God will viſit their iniquities with the rod, and their ſinnes with ſcourges; ſo alſo in reſpect of others, the Lord will make them exemplarie vntounto others, to terrifie them from ſinning againſt him. How many in the world hauehave receiued incouragement to commit ſinne by Dauids example, Noah, Peter, &c. and yet the Lord did ſharply and ſeuerely correct them. How much more would they bee incouraged by their examples, if the Lord had any whitſpared them therein.
The conſideration whereof, Vſe 1 ſhould make vsus carefull by all meanes poſſible to auoid ſinne, that brings with it ſuch miſerie here, if not for feare of eternall torments, which I confeſſe all the godly are freed from through the Lord Ieſus Chriſt, yet at leaſt for feare of temporall afflictions and chaſtiſements for ſinne, which the Lord many times doth bring vponupon his ſeruants in this life ſinning againſt him, which hauehave in them more bitterneſſe at laſt then pleaſure at firſt.
Secondly, this may teach vsus to Vſe 2 take heed how we cenſure others when Gods hand is vponupon them; for ſo may Gods Church, and the deareſt of his ſeruants, ſeeme manie times to bee moſt miſerable. Who euer had ſuch a load of ſorrowes and afflictions layed vponupon them, as Chriſt himſelfe had? Doth not Hezekiah complaine that the Lord bruſed his bones like a Lion? Eſay 53.And Iob likewiſe that the Lord ſet him as a marke to ſhoot at, and that the venome of the arrowes of the Almightie had drunke vp his ſpirits?
And ſo likewiſe for the Church of God, how many patheticall complaints doth it put vp in times of miſerie, as in the whole booke of the Lamentation, and elſewhere, of whom it is ſaid, Thou feedeſt them with the bread of teares, Pſal. 80.5.and giueſt them teares to drinke in great meaſure. And againe, in what a miſerable condition was the Church in, when the Prophet complaineth of it thus:Pſal. 29.2. The dead bodies of thy ſeruants hauehave they giuen to bee meat vntounto the fowls of the heauen: and the fleſh of thy Saints vntounto the beaſts of the earth. Their bloud hauehave they ſhed like water, &c. and yet notwithſtanding precious in Gods account.
Hitherto of the Penitent his requeſt vntounto Chriſt. Chriſts anſwer followeth.