Practical Divinity, Sermon 7
A CAVEAT AGAINST LATE REPENTANCE. In a SERMON
BY That laborious and faithfull Meſſenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Miniſter of Rochford in Eſſex.
A CAVEAT against Late Repentance.
LUKE 23. 24.
And he ſaid unto Jeſus, Lord remember me when thon commeſt into thy kingdome.
THis is ſpoken from the good Thief on the Croſſe, And be ſaid unto, &c. Extraordinary caſes never make a common rule: The ordinary rule is this, As is a mans life, ſo is his death. 'Tis a common axiome, and it is as true as common, Qualis vita, finis ita; a good life cannot chooſe but have a good death, and a wicked life a curſed end: this is the ordinary rule.
Nevertheleſſe there are extraordinary caſes wherein it may be otherwiſe, and theſe caſes are referred to four heads.
Firſt, when it pleaſeth God to ſhew his prerogative royall, he may convert a man at the laſt gaſpe, and give unto the laſt even as unto the firſt, Mat. 20. 13. his grace is his owne, Chriſt his owne, Heaven is his owne, and he may doe with his owne as he will; this is Gods prerogative; as a King may pardon an old beaten Traitor, and thereby ſhew his prerogative: but this is not ordinary.
Secondly, when a ſinner hath not had meanes of ſalvation in this life, but only at his death; as when S. Paul came unto Corinth, many were there lying on their death-beds, S. Paul converted ſome of them, 1 Cor. 15. 29. Alas, they were Pagans before, they never had the means of ſalvation before; yet ſo it pleaſeth the Lord ſometimes to ſtep in and convert a ſinner that never had the meanes before: but this caſe is not ordinary neither; for now we have the means and health.
Thirdly, when it comes to paſſe that a ſinner is made an example to all the world, as when a theef is brought to the gallows, & the Lord converts him: And for ought we know, this was the caſe Of Achan, Joſ. 7. 25. he was converted perhaps, when the ſtones flew about his eares.
Another extraordinary caſe is, when the Lord may be as much honoured by a mans death, as he hath been diſhonoured by his life. In ſuch a caſe ſome live, and it pleaſeth the Lord to giuegive repentance unto life: And this was the caſe of this Thief; he did as much honour God at his death, (as you ſhall ſee in his repentance) as many whoſe lives were ſpent in all holineſſe.
The priviledges of a few men make no common rule; men deal with repentance (as a Divine ſpeaks) as they do with their Wills, they put them off to the laſt gaſp; ſo they put off repentance to the laſt hour, like A chitophel, that never ſet his houſe in order till he went and hanged himſelf. As it is ſaid of the ſerpent, it growes crooked all the dayes of his life, and when it dies then it ſtraightens it ſelfe: So many walke perverſly while they are well, and then to ſtraighten all, cry God mercy when they are a dying, as the heart of oak, that never growes ſoft till it is dead and rotten; ſo they never ſoften their hearts with repentance, till they ſee they muſt die, and then they fall to their beads and ſay, Was not the Thief converted at the laſt? and did not the Thief on the croſſe find forgiveneſſe? and why then may not I? Thus they bear themſelves on the example of the Thiefs converſion. I dare be bold to ſay, that this Thief never ſtole more goods in his life, then his example hath ſtollen ſouls from heaven after his death. Therefore I have choſen this Text, to let you all know that the repentance of this Thief was no ordinary thing, nay, to us an extraordinary wonder, and therefore there is no truſting to it; For, for a man to be careleſſe while he is well, hoping to ſpeed with repentance at the laſt, is vain.
Now that this his repentance was extraordinary, I prove it by five arguments.
Firſt, becauſe it was one of the wonders of Chriſts paſsion: now Chriſts paſſion was full of wonders, and they were of two ſorts, Corporall and Spirituall.
The firſt wonder was in the heavens, the Sun was ecclipſed, the Moon the being at the full, which is a miracle in nature. To ſhew that Chriſt the Sun of righteouſneſſe was ecclipſed at that time; for there was darkneſſe over the face of the whole earth, Mark 15. 33.
The ſecond wonder was in the temple, the vale of the temple did rent, verſ. 38. to ſhew that the ceremonies therein contained were abrogated, the ſubſtance being then preſent.
The third wonder was in the rocks, the hard rocks clave, to convince the hardnes of thoſe that did not rent their hearts.
The fourth wonder was in the earth, Mat. 27. 31. the earth did quake at the ſight thereof, to upbraid thoſe that quaked not.
The fifth wonder was in the ſepulchres, many graves were opened, to ſhew the vertue of Chriſts paſſion.
And as there were wonders corporall, ſo there were wonders ſpirituall.
Firſt, the Centurion glorified God, ſaying, This was the Son of God, Mat. 27. 54. Secondly, there was a wonder among the people, beholding the things that were done; they ſmote their breaſts, and returned. A third wonder was on this thief, for he was converted; To day ſhalt thou be with me in paradiſe. Thus you ſee that Chriſts paſſion was full of wonders, ſo that there is no ground for a man to delay his repentance, hoping to repent as this Thief did, unleſſe he will look for wonders. Canſt thou expect, when thou lieſt a dying, that that he will rent the rocks again, or open the graves, or create new wonders? No, no, thou canſt not look for forgiveneſſe, if thou deferreſt thy repentance: This repentance was extraordinary, and one of the wonders of Chriſts paſſion.
Secondly, that this repentance was extraordinary, it may appear by the number; for of all numbers of men from the creation to that houre, it was never read that any one was converted thus at the laſt, as was this Thief; ſo that for all that we know, for this one Thief that was penitent and ſo ſaved at the laſt, the whole world of the wicked and ungodly, that delayed their repentance, living and dying in ſin, were damned for ever. For all that we know, Er and Onan, Jeroboam and Pharaoh, as they lived in ſin, ſo the Scriptures plainly ſhew that they died in their ſinnes. What need I ſpeak of thoſe hundred fourſcore and five thouſand, 2 King. 19. 35. all clapt to hell in one night, for all we know? What need I ſpeak of the old world? As they were diſobedient in the dayes of Noah, ſo they are now in chains. What need I ſpeak of Admah, Zeboim, Sodom and Gomorrah, burnt with fire and brimſtone? ſo that as they lived in ſin, ſo they died and were damned in their ſins, for all we know. Now what poor ground is this for a man to deferre his repentance, thinking to repent at the laſt houre, when among ſo many millions of men, only this Thief found repentance? Thus you ſee it was extraordinary, in regard of the number.
Thirdly, in regard of the ſuddenneſſe of it. Repentance the work of grace ordinarily takes up the whole time of life, and will require as many dayes as a man lives; this is a great work and it cannot be performed on the ſuddain; and yet that this work ſhould be attained unto in that while he was on the croſſe, this muſt needs be wonderfull; nay he had not ſo much time; for it ſeems he did hang on the croſſe in his ſin, the thieves (ſaith the text) reviled him, Mat. 27. 44. both caſt the ſame thing in his diſh, therefore he was not working repentance all the time; this then muſt needs be wonderfull, that this work ſhould be diſpatched in one houre, and God knowes it might have been in leſſe time effected. Is it not a wonder that a man that hath no ſkill in muſick ſhould learne that Art in one houre? Is it not a wonder that a boy that knowes not a letter in the book ſhould learne to write and read well and ſpeak good latine in one houre? Is it not a wonder that a man that is an errant ignoramus, ſhould attaine to be a good Lawyer in one houre? Theſe are wonders: So I tell you repentance, grace and converſion, are hard artes, harder then muſick or divinity, harder then all artes; there is no arte ſo hard as to learne to goe to heaven, and can a man learne this in one houre? if he doe, it is a wonder; It coſt David all his life time; Timothy from his youth ſtudied the Scriptures, and Hillary ſaid, 90. yeares have I been learning to die. If a man had Methuſalahs dayes he could no more then con this leſſon, now ſeeing repentance is ſo long an arte, and we think to repent as the thiefe, becauſe Philip was carried to Azotus at a trice, Acts 8. 30. which was as ſome affirme 16 miles, doth it follow that another ſhall doe ſo too? the way to heaven is a long way, and if the thief diſpatcht it in one houre, it was a miracle.
This repentance was extraordinary in regard of the Evangelicall perfection of it, though diſpatcht on a ſuddaine, yet it was not done to halves, but was perfect conſiſting of theſe ſeven parts.
For firſt, there was his penetentiall confeſſion, as you may read verſe. 41. we indeed juſtly receive the due reward of our death, q. d. Tis juſt with God that I am brought to the gallows, & juſt it were with God if I were damned; I have lived all my dayes in roving and hunting up and downe, in breaking Gods commandements, and now God hath juſtly found me out; this is his open penitentiall confeſſion.
Here is his penitentiall profeſſion, but this man hath done nothing amiſſe, all his Doctrine was true, not one jot amiſſe in all his life, there was nothing amiſſe; but you Scribes have cryed crucifie him amiſſe; thou wretched Judas haſt betrayed him amiſſe; he is the Son of God; here he confeſſeth Chriſt to be the Meſſiah, and thus he ſtood for him againſt all the world.
3. Here is his penitential ſatisfaction; as he had been partner with the other thiefe in ſin, ſo now he labours to make him ſatisfaction in turning him to God; in the 40 verſe, doſt thou not feare God, ſeeing thou art in the ſame condemnation? Alas thou and I have plaid the villanes againſt God, and are juſtly damned; But as we have been theeves together, ſo now let us repent together, and call on God together; doſt thou not feare God ſeeing that thou art in the ſame condemnation? and thus he labours to convert his fellow thief.
4. Here is his penitential ſelf-denyal; he denyes himſelf, he loves the glory of God more then his owne ſoule or ſalvation, mark here how he labours to convert his fellow thiefe and to make him give all the glory to God; he was ſo wounded to the ſoule that his fellow thief ſhould diſhonour God, as that he laboured to turn him before he prayed for his own ſoule; doſt thou not fear God? &c. this he ſaid, before he ſaid, Lord remember mee; he lets his owne ſoule lie at the ſtake while he labours to glorifie God; ſo that it is plaine he loves God more then his owne ſoule.
5. Here you may ſee his penitential faith, he beleeves not with a generall faith, but with a ſaving and particular faith, with faith and aſſurance he lookes on Chriſt as his Jeſus; he ſaid unto Jeſus; there is not one idle word in this text, the holy Ghoſt ſayes he ſaid unto Jeſus, he ſaid not that he thought to ſay ſo, but the Spirit of God witneſſeth that he ſaid ſo indeed, he ſpake to Chriſt as to a Jeſus.
6. Here is his penitential resolution of newnes of life & new obedience for time to come; Lord, remember mee; he acknowledgeth Chriſt to bee his Lord, q. d. I have followed the imaginations of my owne will hitherto; all my ſtealing and other ſins have been to fulfill my owne will; but now I confeſſe thee to be my Lord, and were I to live againe, or any longer, I would for ever ſerve thee.
Laſtly, here is his penitential prayer, Lord remember me; he acknowledges Chriſt to be his Lord, nay he did not only pray thus, but ſaith Baſil, he offered much prayer unto God, even as much as his ſhort time could permit; theſe words are but the ſumme of what he ſpake, Lord remember mee, &c. thus you ſee he was no more a thief but a convert and confeſſour, as Auguſtine obſerves, a wicked thief to ſteal earthly things, but a good thief (as we call him to this day) to break through into the Kingdom of heaven, he ſteals Paradiſe; thus you ſee what a wonderfull repentance he had in regard of the perfection of it; faith was in it, humiliation was in it, turning to God was in it, felfe-denyall was in it, ſatisfaction was in it, and glorifying of God in the face of the world was in it; nay he was the only profeſſor of Chriſt, to the Nations at that time; he had never a ſervant but this; never a word at this time ſpoken for Chriſt, but that which this Thief ſpake; none to back Chriſt but this Thief; he was the only profeſſor and confeſſor of Chriſt at this time, the only man on the earth that glorified GOD. Therefore unleſſe thou expect ſuch a death, to bring ſuch glory to God as this Thief did, never beare thy ſelf upon his example.
Fifthly, This repentance was extraordinary, in regard of the incomparableneſſe of it; Never was there ſuch a repentance ſince the world began, nor ſhall be while the world ſtands: for when all the world, Jews and Gentiles, ſtood in their obſtinacie, Prieſts and Rulers, great and ſmall, all cryed Crucifie him; and when the Diſciples doubted, this Thief believed; and when Peter denied Chriſt, this Thief repented and confeſſed Chriſt; nay, when all the Apoſtles ſhewed their heeles, this Thief ſtood to his tacklings, this Thief maintains Chriſt againſt them all; nay when Mary Magdalen, out of whom Chriſt had caſt ſeven devils, when ſhe was afraid to come neer to the Croſſe, Mat. 27. 55. and the mother of Zebedees children, who ſhould have come neer, yet they ſtood a far off; only this Thief published the goſpel of Jeſus Chriſt, and makes open acknowledgement of him to be the Saviour of the world, when all his Diſciples and the world forſook him in their obſtinacie, and, as the Papiſts obſerve, God then had no viſible Church upon the earth; ſo that this Thief on the croſſe put down all the world for repentance, yea the Apoſtles of Chriſt. Now ſhew me ſuch a repentance whereby thou maieſt put down Peter and all the Apoſtles of Chriſt; either ſhew me ſuch a repentance, extraordinary, incomparable, and wonderfull, to make them all aſhamed: I ſay, either ſhew me ſuch a repentance, or never truſt on the Thieves example on the croſſe. If a man have a hundred miles to go for his life, and but a ſhort time allotted unto him, he had need make haſte. Now the way to heaven is a long way, and he that can begin and end that journy when he lies a dying, is the quickeſt man of foot that ever yet was heard, this Thief only excepted. If thou run to obtain, thou hadſt need to have the art of prayer and repentance, or elſe thou canſt not overtake them, for they are before thee much.
Vſe. This may ſerve to condemns thoſe that rely upon this example. Oh, ſaith one, did not the Thief on the croſſe repent at the laſt houre? and God is the ſame God ſtill; and if he repented at thee laſt, why may not I? How many wreſt this Scripture to their own damnation? that live in ſin with this Thief that went to heaven; yet die and are damned, with the other Thief that went to hell.
I will demonſtrate this and make it plain, becauſe I deſire to convince all that hear me.
Firſt then, tell me when this Thief was converted? was it not when Chriſt hung on the croſſe? Mat. 27. 33. Chriſt hung then on the croſſe, and was to be inaugurated King over all. Now, when Kings are inaugurated into their kingdoms, they ſhew that bounty, then, which they will not do again all the time of their raigne. We have of this a ſufficient ſtory in the Chronicles of England, of King Henry the fourth, who when he was inaugurated King, he created 55 Knights, he hung all the ſtreets and lanes in London with cloth of gold, he made all the Conduits in London to run with Sack. Claret and White wine: this he did when he was inaugurated King, which he never did all his life time afterwards. Even ſo Chriſt was pleaſed to ſhew mercy and grace unto this Thief, unto life eternall, when he was inaugurated King over principalities and powers, over hell and darkneſſe. Now as K. Henry never created ſo many Knights again… never hung London ſtreets ſo again, never made the Conduits run ſo with wine again; even ſo the Lord ſhewed ſuch a bounty then, as, for ought we know, he never did before, nor will do the like again.
Secondly, Kings when they are inaugurated, they pardon ſuch offences, forgive ſuch taxations, wrongs, injuries, treaſons and fellonies, as they will never pardon again as long as they live in the kingdome. So we read of Charles the 3. King of France, that day that he was crowned, he pardoned all thoſe that had ſinned againſt the Crown, in what kinde ſoever they had offended; Why? becauſe he was crowned King, and ſo he would make that day a day of rejoycing. And thus it was when Chriſt triumphed over hell, he forgave the ſins of this Thief, the like whereof we never read of, and for ought we know will never do the like again.
3. Tell me where was this thief pardoned? Was it not in Golgotha, where Chriſt was crucified, the place where Chriſt did triumph, where he was crowned, where he forgave tranſgreſſions and ſins? there it was where Chriſtpardoned him. Now as it is with a Captain when he hath gotten the victory, he will ſet up ſome monument at the place, that it may be a token thereof; ſo Chriſt having wrought the ſalvation of the world, ſet up a monument there where he wrought it, whereof none greater then this could be, not the rending of the rocks, nor the earthquake, nor any of the wonders beſides did ſo honour the death of Chriſt, as the converſion of this Thief; who like a Phyſitian having made an excellent medicine, and deſirous to try it, will do that for nothing; which he will not do again for much: ſo Chriſt having made an admirable ſoveraign plaiſter for the ſalvation of mankinde, ſo ſoon as ever he had made it, he makes an experiment thereof on this Thief; as if he ſhould have ſaid, Now you ſhall ſee what my death can do. So then you ſee that the converſion of this Thief was no ordinary, but an extraordinary wonder.
Fourthly, tell me how he cures by forgiveneſſe, not by bare repentance only, but by repentance with Martyrdome; he did not only nakedly repent of his ſin, but he died alſo a Martyr for Chriſt; hee was a Martyr on the croſſe; for although he was firſt hung on the croſſe for his evill deeds, yet afterwards when he repented and confeſſed the Lord Jeſus Chriſt, and maintained him to be the Meſſias, and condemned Pilate, Herod, and the Jewes, by publiſhing that he was unjuſtly crucified, and that he was the ſon of God; I ſay though at the firſt he was hung on the croſſe for his ſin; yet now they let him hang for his religion, as by their own law it was manifeſt; for they had a law that whoſoever confeſſed Chriſt, ſhould be puniſhed; ſo that now he confeſſing Chriſt, they let him hang for his religion to Chriſt, ſo that he died a Martyr; and verſe 20. what a witneſſe he gave unto Chriſt? The other anſwering, he rebuked him, ſaying, Doſt not thou feare God? &c. As if he ſhould ſay, thou ſeeſt the Scribes and Phariſees feare not God, they have conſpired againſt the Son of God. The Jewes that ſhould have beleeved on him cryed crucifiy him; Herod: hath mocked him, Pilate condemned him; doſt thou not yet feare God? what not thou that art in the ſtate of condemnation, thou that art to be damned within this houre? is it not enough for them to crucifie Chriſt, but doſt not thou feare God neither; Oh what a witneſſe was this unto Chriſt; no wonder if he found mercy when it pleaſed the Lord to enlarge himſelfe ſo in bringing his ſoule unto him.
Obj. But it may be objected, why is this Scripture recorded, if I may not make this uſe of it to repent as this thief did, ſeeing all Scripture is for our learning?
Sol. You know the common anſwer, it is once recorded that none might deſpaire, and but once, that none might preſume. Chriſt ſaved him at the laſt caſt, that when a man is at that pinch hee might not deſpaire if he repent and become a new creature; and but one was ſaved that none might preſume.
There are many reaſons why this Scripture is recorded.
Firſt, to ſhew the ſoveraignty of Chriſts death, and as Chriſt healed all manner of ſickneſſe in his life, ſo his death is able to heale all manner of ſins; it is the leaves of that tree only that can heale the Nations, Rev. 22. 2. and therefore the Scripture ſets downe a deſperate example of a thief; for a man muſt be a deſperate man, if he be a thief: and Chriſt did this to ſhew that he can ſhew mercy even to a thief; that ſo all the world may take notice of the vertue of Chriſts death.
Secondly, it is recorded, that no poor ſoul ſhould cry out of his ſinnes, ſaying, I am damned, I am accurſed, I am more ſinfull and graceleſſe then any man, more wicked then any man. I ſay, do not thus reaſon; for here is an example ſet down of the thief, and you know what Chriſt ſaid to the multitude, of a Thief; Do you come unto me as to a thief, with ſwords and ſtaves? as if he ſhould have ſaid, You deal baſely with me, as if I were as bad as a thief, implying, that a thief is the worſt of all men, nay as bad as the devil, Joh. 12. 6. And it is reckoned as one of their damnable uſages againſt Chriſt, that they hung him between two thieves, two of the vileſt creatures of all: ſo that a thiefe is an example of a deſperate man; and yet you ſee Chriſt hath mercy, and gives it to a thief; Therefore if the LORD have enlarged thy heart to repent, be not diſcouraged, but lay hold on CHRIST.
Thirdly, this Scripture is recorded, that we may not caſt off all men that come to the laſt caſt; all men, though great ſinners, muſt not deſperately be caſt off: For ſuppoſe a man have been a Drunkard, yet prayer and ſupplication may be made to God for him, and God may open his eyes, and there is ſome poſſibility that he may be ſaved, though it be a thouſand to one; yet I ſay there is ſome poſſibilitie; for there was one thief ſaved at the laſt caſt: and therefore a Drunkard, &c. is not to be given over for quite gone. It may be there are a wonderfull company of improbabilities in it, yet we cannot tell but that this may be the ſecond to whom the Lord will give repentance, and therefore the Lord converted this thief.
Laſtly, this ſtory is recorded, that by it we may be encouraged to believe, and to be converted betimes. for if the Lord were ſo willing to receive the thief that ſought him but at the laſt houre, how willing will he be then to receive thee that ſeekeſt him betimes? But as for thee that liveſt in thy ſins, and beareſt on the example of this Thief; let me tell thee, this ſtory was never penned for thy comfort. The Lord knew how men would abuſe this ſtory; therefore S. Matthew, S. Mark, and S. John omit it; and if we had none to teſtifie it, all the world would ſay both the theeves were damned; nay, S. Matthew ſaith, the thieves, both the thieves caſt the ſame thing in his teeth: only S. Luke, he pens it for the comfort of the godly; he was loth (as it ſeems to me) to leave it out quite, becauſe ſome poor ſoule might ſtand in need of it. Therefore let me here rap off the fingers of all thoſe that would lay hold on this example of the thief, to deferre their repentance: this ſtory belong not unto ſuch.
Firſt, because this thief had not the means of life and grace before; for where do you read in all the goſpel, that ever this Thiefe had the meanes of life? perhaps when Chriſt was preaching, he was pilfering; where do you read that ever he heard any of the Apoſtles, or Seventy, or John the Baptiſt, or any Sermon in all his life? No, no, he went roving up and down, we have not one title to imply that he had the means of ſalvation; and therefore this is nothing to thee, that haſt the preaching of the Word, which reproves thee of thy ſins and therefore if thou wilt go on, thou ſhalt dye, Ezech. 3. 19.
Secondly, this ſtory belongs not unto thee; for, where doſt thou read that ever this thief did build upon this hope? do you think that this thief ſaid I will ſteal as long as I can, I know I ſhall be impriſoned, and I ſhall be crucified with Chriſt, but while I lie in priſon, I will repent, and then he will have merciemercy on me? did this poor thief ever dreame of theſe hopes; did he preſume of merciemercy, and ſo ſin againſt mercies, and therefore thou that buildeſt on this example, whoſoever thou art, it belongs not unto thee.
Tuſh, tuſh, ſayes the Drunkard ſhall I be damned? the thief was ſaved. Thou curſed caitiffe, what though thou ſhouldſt repent and cry for merciemercy? art thou ſure the Lord will heare and pardon thee? when I ſpake to you ſaid Moſes, you would not heare, but rebelled, and were preſumptuous, Deut. 1. 43. Doſt thou preſume on Gods merciemercy that hee will convert thee at the laſt? I tell thee that Gods mercy is good merciemercy, it is not like the merciemercy of a wicked Iudge; that is wickedly mercifull, and ſuffers Rogues to be pardoned; No, no, Gods merciemercy is good, pſal. 109. 21. merciemercy and juſtice are all one with God, and they have all one name in ſcripture. There is a crown laid up for me ſaith Paul which the Lord, the juſt Judge ſhall give me (viz) which God the mercifull Judge ſhall give unto me; God is juſt in his merciemercy, and therefore thinkeſt thou to live in thy ſins, to ſweare, to lie, to be drunk, &c. and yet hope to have mercy? thou art deceived; the Lords mercy is juſt mercy, and he will damne thee for evermore, if thou repent not in ſincerity. You never read in the Scripture, that there is mercy in the wayes of the devil: But, Pſal. 25. 10. all the wayes of the Lord are mercy and iudgement, &c. So long as thou walkeſt in the wayes of the Lord, there is mercy to thee in every ſtep; mercy in Prayer, mercy in hearing the Word, and in receiving the Sacraments; but in the wayes of the devil there is no mercy; for as long as thou walkeſt in darkneſſe, ſecurity, and all ſinfull and vain courſes, which are the wayes of the devil, there is no mercy for thee; for, the Spirit of God ſaith, thoſe that follow their vanities, forſake their own mercies; you muſt turn from your own wayes; for the way of mercy lies in another road, in the road of holineſſe, humiliation, and repentance, in the road of forſaking all your vain imaginations and thoughts; If thou follow thy own wayes, God will have no mercy on thee, Jonas 2. 8. He will not tell a lye, to have mercy on thee: Gods mercy is true, and mercy and truth go together, Pſal. 98. 3. Now if thou be a Drunkard, and doſt live and die in that ſin, God hath ſaid that he will damn thee, Gal. 5. 21. Now he ſhould be a liar, if he ſhould not do it, and thou knoweſt that mercy and truth go together in him: Therefore in time repent. Piſh, piſh, ſayes the Drunkard, &c. I hope the Lord will be more merciful; theſe Preachers preach nothing but damnation, I hope the Lord will pardon me. Pardon thee; ſaith God? how ſhall I pardon thee for this? Thy children have forſaken me, and ſworne by them that are no gods, and though I fed them to the full, yet they committed adultery, and aſſembled themſelves by troopes in the harlots houſes, Jer. 5. 7. As if God ſhould have ſaid, I cannot pardon thee. No: why? Thou wilt not come at me, thou haſt forſaken me in mine ordinances, &c. Will a Phyſitian cure a man that will not come at him? why, they have forſaken me, ſaith God, and they will not come at me; as if he ſhould ſay, I am willing to pardon, I ſend out my commandements, but they will not bend their mindes to keep them, they forſake theſe wayes of mercy. Have mercy on them? nay, ſhall I not rather viſit for theſe things, ſaith the Lord? Jer. 5. 9. If thoſe that diſobeyed Moſes law dyed without mercy, Heb. 10. how then lookeſt thou for mercy, that deſpiſeſt the Lord Jeſus, even the goſpel of his kingdome? Nay, the croſſe of Chriſt cals thee, he wooes thee by his death and paſſion, and now it thou wilt not obey, thou ſhalt die without mercy. Oh what a curſed concluſion is this: I have a mercifull and a good Father, and therefore I will lift up my head againſt him; I know he will forgive me; I will break my head, I know where to have a plaiſter to heal it; I will offer ſuch a man a wrong, I know he will nnot ſue me? Thou curſed wretch! though the Lord pardon ten thouſand, yet he will not pardon thee; no, no, thou ſinneſt with a high hand. But keep your ſelves in the love of God, looking for the mercy of our Lord Jeſus Chriſt, Jude 21. Keep your ſelves there, if you be wiſe; for if Gods patience be abuſed, it will be turned into wrath and wormwood, and it will burn like fire unto the nethermoſt hell: to a man that ſins againſt mercy, there is no redemption; this ſtory belongs not unto ſuch.
Thirdly, this ſtory is nothing to thee, becauſe at that time God was in a way of working miracles, but now he is not in that way; then he rent the rocks, opened the ſepulchres, and raiſed the dead, &c. Now unleſſe thou take God in this way again, never look to have thy ſinnes pardoned, if thou goeſt on in thy ſinnes with a high hand. It may be God will not be in the way of working of miracles, when thou art a dying; No, the Lord will ſhew ſalvation to no man but unto him that orders his converſation aright, Pſal. 50. 23. thy life muſt be right, and all thy wayes muſt be upright, if thou mean to find merciemercy.
But the Thief was converted, without ordering his wayes aright.
I anſwer, one Swallow cannot make Spring, nor one fair day a harveſt; One example cannot make a rule, one inſtance concludes nothing. This example breakes no ſquare; but it is onelyonly hee that lives uprightly, that ſhall ſee the ſalvation of God, and none elſe. And if thou doſt mean to go to heaven, thou muſt go in the way that leads thither, and thou muſt do thoſe things that are between thee and heaven: there is but one way to heaven, and all that go to heaven muſt walk that way; there is one faith, one newneſſe of life, one kinde of regeneration, and God will have thee go all theſe over, he will have thee run through every Commandement; all that come to heaven muſt travell thither: therefore never beare thy ſelf on this or that example, for 'tis a wonder of wonders, one of the miracles of Chriſts paſſion.
I remember the ſtory of an ancient Confeſſor which proved a worthy Chriſtian, 300 years after the Apoſtles time: this man was an old man, and had been a Pagan all his dayes, and in his old age he hearkened after Chriſt, and ſaid he would be a Chriſtian. Simplinus hearing him ſay ſo, would not believe him; but when the Church ſaw him to be a Chriſtian indeed, there was ſhouting and dancing for gladneſſe, and Pſalmes were ſung in every Church, Caius Marius Victorius is become a Chriſtian: this was written for a wonder, that he in his old age and in his gray haires ſhould become a good Chriſtian; ſo this is a great wonder, and an extraordinary example, that this Thiefe was converted. Do you not think that there were a thouſand thieves that at that time lived and dyed in their ſins, and ſo were damned? Were there not many widows in the dayes of Eliah, and yet to none of them was he ſent but to the widow of Sarepha? Were there not many Lepers in the dayes of Eliſha? yet none of them were cleanſed ſaving Naaman the Syrian. So there were many thouſands at that time, and yet for all that we know they were all damned, only this one is excepted. Now, ſhall a man ruſh into a den of Lyons, becauſe Daniel did eſcape? or will a man caſt himſelf into a fiery furnace, becauſe the three Children were caſt in and had no hurt? Shall a man venture to caſt avvay his juels or his purſe, becauſe one among a thouſand did ſo, and found it again? No, no, theſe are wonders, and therefore beare not thy ſelf on this, or the like example.
The common rule is this, Live in ſinne, and die in ſinne; you that live in ſinne now, ſhall then be damned in ſinne for ever, if you repent not. St. Paul knew well that this thief was converted; and yet he ſaith, Be not deceived, neither Drunkards, nor Fornicators, nor Theeves, &c. ſhall inherit the kingdom of God. 1 Cor. 6. 9, 10. St. Peter alſo knew that this thief was converted, yet ſaith he, If the righteous ſcarcely be ſaved? where ſhall the ſinners and ungodly appeare? 2 Pet. 2. 9. St. Iames alſo knew this ſtory, Jam. 5. 12. yet if we ſweare, we may fall into condemnation. This is a moſt ſweet example, if by it we return unto God; but thou makeſt a damned uſe of it, if by it thou makeſt thy ſelf ſecure in thy ſinfull courſes, hoping to be ſaved at the laſt, as this thief was. Conſider with your ſelves, wherefore are the commandments of God? are they, think you, to be diſobeyed while men live, and then when men are dying, to cry God mercy? Again, why hath God given you Miniſters to preach the Word of eternal life? Never to preach it to men till they are a dying? No, no, deceive not thy ſelf; thou muſt hear Gods Miniſters preach whilſt thou art well. What, hath God given you dayes, that you ſhould ſpend your lives in ſin? No, no; ſaith God, I gave her time to repent, but ſhe repented not, Rev. 2. 21. And this is the leaſon that God gives thee time; That thou mighteſt repent. The Lord could have ſent thee to hell as ſoon as thou waſt borne, but that in mercy he gives thee life and time to repent, that ſo thou mayeſt find forgiveneſſe with God, and chat thou mayeſt become a new creature, before thou go hence and be no more ſeen. You that think to repent, reſting on the example of this thief, take heed leſt the Lord put you off: therefore labour to obey whilſt it is called to day, and make uſe of the Word whilſt it is ſounded in your eares, before theſe things be hid from your eyes.