The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

A SERMON PREACHED upon

LUKE XXIII. 42, 43.

And he saith unto Iesus, Lord, remember me, when thou comest into thy Kindom. And Iesus said unto him, Verily I say unto thee, To day shalt thou he with me in Paradise.

OUR Saviour upon his Cross was like Joseph in his Prison, in regard of this circumstance, that he was between two Thieves that had offend∣ded against the Law of the Land, as Joseph was between two Servants of Pharaoh, that had offended against the Law of the life of their Master. One of these Delinquents was delivered, and the other Ex∣ecuted: as one of these Thieves is saved and the other perished. But here is a very great difference and discord, that Joseph intreats one of these Offenders to remember him, when it should be well with him, but he forgot him: but here one of the Offenders intreats Christ, that he would remember him, when he came into his Kingdom, and he does it and forgets him not.

O! Who would not love thee, O thou King of mercies, though the King of sorrows, that forgetest thine own tortures to remember a poor Petitioner; and mindest not the wrecking of thine one Cross, to take care of another souls deliverance? And who would be ashamed, nay who would not triumph in a Crucified Jesus, that evidenceth such Sal∣vation in his very Crucifying? That in the deepest of his shame, and in the highest of his pain, and greatest of his weakness, shews such pity, such strength, such deliverance, towards a poor wretch, when there is but a span betwixt him and destruction: when the roaring Lion had him in his mouth, and it was but three or four hours journey to have got him into his Den. But in comes this great deliverer in the very needful nick of time: and in the midst of all his weakness and anguish, he wrings the Lamb out of the jaws of the devourer, and secures him; Verily I say unto thee, to day shalt thou be with me in Pa∣radise.

For the construction of the words, only these two carry some difficulty with them. One in the Thief's Petition, What he means by Christs Kingdom. And the other in Christs Answer, What he means by Paradise. The former we will refer to speak to after∣wards: and indeed the explication of the later will explain the former. But as for the later, who shall explain it to us?

If you will believe some, they will make it something different from the highest and happiest Heaven: though, if the Apostle were wrapt into the highest Heaven, he saith, he was taken up to Paradise. But here you must believe that our Saviour spake according to the common notion and apprehension of the Nation; and our surest way to under∣stand it, is to take the sense in which they understood it. In their Writings they com∣monly speak of The Garden of Eden, which speaks but the same thing with Paradise: and that what they meant by it was the place and state of the Blessed, may appear by these two things.

I. That they constanly oppose it to Hell, or Gehennah. Instances out of their Wri∣tings might be given numberless. Their explication of those words of Solomon may suf∣fice, Eccles. VII. 14. God hath set the one against the other; that is, say they, the Gar∣den of Eden, and Gehennah, i. e. Paradise and Hell. Now as Hell in their constructi∣on was the place of the wicked and damned in torment: so Paradise on the contrary in their construction was the place of the righteous and blessed in glory. And,

II. This appears in their Writings more plain, in that they tell us, that Abraham when he dyed, went to Paradise; Moses, when he dyed went to Paradise. Which else∣where they express after this manner, That Abraham and Moses, and all righteous ones, when they dye, are laid up under the very throne of God. To which that seems to allude, Rev. VI. where mention is made of the holy Souls under the Altar. For the Altar they accounted the seat of the Divine Presence. The Thief very well understood the meaning, for he was no stranger to the phrase in the Nation: and he knew his Petition of being re∣membred by Christ in his Kingdom, was sufficiently granted, when Christ secured him, To day shalt thou be with me in Paradise.

So that in the two verses you have the Thief turned to Christ, and Christ to him;* 1.1 the Thief petitioning, and Christ promising: the Thief begging for Heaven, and Christ granting it: the great power and work of divine grace appearing in the Thiefs conver∣sion, and the great freeness and abundance of divine grace appearing in Christs pardon. The mans request, as happy a prayer as ever man made: and our Saviours return, as happy an answer as man could desire.

We must first look upon the man and his Prayer. The man in the Evangelists character* 1.2 of him was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Thief, for so one calls him: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Malefactor, for so ano∣ther: one that had traded in mischief, and it had now brought him to the Gallows. And on the Gallows for a while bad enough too, if you will take the words of Matthew in strict propriety; for he joyns both the Thieves as companions together in reviling of Christ, Chap. XXVII. 44. The Thieves also that were Crucified with him cast the same in his teeth. That is, the same that other standers by reviled him with: If he be Christ let him come down from the Cross: And let God deliver him, if he will have him. And so it doth magnifie Divine grace the more, if it checkt him in his very reviling, and made that tongue that reproached Christ, in the very next instant to confess and adore him. So Saul was happily checked even while he was breathing rage and revenge against the Church, and he brought to be a most special member and minister in it.

The cause of this mans Conversion we must all ascribe to Gods infinite grace and good∣ness. But the means that that grace and goodness used for his conversion, I cannot but ascribe to these two things: a Doctrine, and a Miracle; as in those times Doctrines and Miracles went very commonly together.

I. I cannot but suppose, that the darkness, that then began to be over all the Land, wrought something with this man to bring him to some consideration with himself, of the present case, which he had not before. His fellow Thief it seems was not moved with it at all, but I cannot but believe, that This was so deeply affected with it, that it proved a means of his Conversion. They both of them knew very well, that Jesus suf∣fered meerly because he professed himself to be the Christ. That is plain by their saying to him, If thou be the Christ, save thy self and us. And now this man seeing so strange an occurence, as had been not seen, or heard of at any mans Execution before, begins to be convinced, that he was the Christ indeed, for whom such a wondrous miracle was wrought and manifested. And then,

II. It may very probably be conceived, that he remembred those passages of the Pro∣phet Esay, describing his Passion and suffering, Chap. LIII. and particularly that, vers. 12. He was numbred with the transgressors. A clause which the Jewish Expositors wrest, some one way, some another, because they cannot abide to hear of Messias sufferings. But (which we may very well think) that as Divine grace brought his Soul to the acknow∣ledgment of Christ, so it brought also that prediction of Christs sufferings, and with such company, to his remembrance, as a means to work him to that acknowledgment. For how might he argue, This Jesus after all the great miracles that he hath done, agreeable to the working of Messiah, hath asserted and maintained, that he is Messiah to the very death: this strange and wondrous darkness, that is begun over all the Land cannot but bear witness to such a thing. And when it is so plainly prophesied by the Prophet Esay, that he should suffer, and be numbred with such Malefactors as I and my fellow are: I am past all doubting that this Jesus is the promised Messiah. Therefore, He said unto Jesus, Lord remember me, when thou comest into thy Kingdom.

A great faith, that can see the Sun under so thick a Cloud; that can discover a Christ, a Saviour under such a poor, scorned, despised, crucified Jesus, and call him Lord. A great Faith, that when he sees Jesus struggling for his own life, and no deliverer come to him; yet sees reason to cast himself upon him for his Eternal state and Everlasting con∣dition, and pray to him, Lord, remember me. A great Faith, that could see Christs Kingdom through his cross and grave and death, and where there was so little sign of a Kingdom; and pray to be remembred in that Kingdom.

I doubt the Apostles reached not to such a Faith in all particulars. They acknowledg∣ed Jesus indeed to be Christ, while he lived, but when he is dead, they are at it, We trusted that it had been he that should have redeemed Israel, Luk. XXIV. 21. But now they could not tell what to make of it. But this man, when he is dying doth so stoutly own him. They looked for a Kingdom that Christ should have indeed, but they little looked that Christ should suffer, and so enter into his kingdom; as it is intimated in the same Chapter, vers. 26. But this man looks for it through and after his sufferings. That it is no wonder if he sped at the hands of Christ, when he brings so strong a Faith with him; and that when he pours out his Prayer, Lord, remember me, &c. in such strength of believing, it is no wonder, if he hear from him in whom he so believes, Verily I say unto thee, To day shalt thou be with me in Paradise.

And could such a Faith be without a parallel and sutable measure of Repentance? Our Saviour very well saw that it was not. And the Evangelist gives some intimation, that it was not. For he tells, that he confessed his own fault, which is one sign of his Repen∣tance; We are here justly, and receive the due reward of our doings. And that he reproveth his fellow, and would fain have reduced him, which is another: Fearest thou not God, seeing thou art in the same condemnation? And that he pleadeth for the innocency of Christ, which is a third: This man hath done nothing amiss. And in what words and meditations he spent the three or four hours more, that he hung alive upon the Cross, it is easie to conjecture, though the Evangelist hath spoken nothing of it.

The great sum and tenor of the Gospel is, Believe in the Lord Jesus Christ, and thou shalt be saved. And as Christ himself did seal the truth of the Gospel with his own death, so was he pleased, that that main truth of the Gospel should be proved and con∣firmed by this noble and notable example, even whilst he was dying. And accordingly it hath pleased the Spirit of God to give a demonstration of this mans believing in the Lord Jesus Christ, more copiously and apparently than of his repantence; though he hath given very fair demonstration of that also. That as all posterity was to read that great Doctrine of Believing in the Lord Jesus Christ for Salvation, so they might have this illustrious and lively Commentary of the truth and proof of it in this mans believing, and in his Sal∣vation.

And now having seen this great monument of Faith and Repentance and Pardon, What say we to it? As the Evangelists tell us, that they that had seen the passages at Christs death, returned from the Cross, striking upon their breasts; and no doubt very full of cogitations. So what are the thoughts of our hearts upon this passage, which was not the least remarkable among them? A great matter that the light of the Suu should be so darkned; and not a small, that such a dark soul should be so enlightned. A great matter, that the Earth should quake, the Rocks rent, and the Vail of the Temple be torn from top to bottom: and not a small matter, that such a stupid soul should be moved, that such a strong heart should be dissolved, broken and brought to softness. The spactators then present considered of those things. Our present work is to consider of these: and what do we think of them?

I move not the question without reason, because many men assume vain hopes from such demonstrations of mercy, as these, without any ground. Therefore instead of looking what use may be made of this passage, let us consider that we make not an abuse of it. And the Apostle Peter gives the proper reason of it, Because they wrest the scripture to their own destruction, 2 Pet. III. 16. Here are things recorded indeed, that may justly be admired for their excellency by Men and Angels, the wondrous power of grace in converting such a sinner, the wondrous readiness of Christ in pardoning such a sinner, and the infinite mercy of God in saving such a sinner. And yet even Manna it self, the bread of Angels, proves worms and rottenness and stink to those that use it not aright; as well as it proves wholesome and pleasant food to those that do.

It is but too common with the rotten heart of Man to misconstrue such demonstra∣tions of mercy to the more boldness in sinning, and to make most base conclusions from most noble premises. Here is a great and notorious sinner pardoned; he is pardoned upon his first begging of pardon; he begged not pardon, till he was just in dying, and yet was pardoned. And therefore thinks the carnal heart, I hope I shall as easily ob∣tain pardon; and though I put off my seeking of pardon still and still, yet I hope I shall find it as well as he, when I seek it. And Men that put off repentance, and seeking pardon and salvation from day to day, and from year to year, do but speak too plain, that they are of the same thoughts, though their tongue do not confess, and it may be, their hearts take no notice of it neither.

The Thief's Petition we may the better understand, if we consider some Doctrines of* 1.3 the Jewish Nation, in which he was trained in his Religion, if he had any at all: which laid against his present thoughts, will make his Petition appear the more pious.

I. It was the common Doctrine in their Schools and Pulpits, That a condemned Ma∣lefactor, when he was to go to Execution, if he made but confession of his sins, that that and his death did expiate for his sins. To that Doctrine about Death expiating for sin, which was their Doctrine in that case and all others, do those words of our Saviour re∣late when he saith, The blasphemy against the Holy Ghost shall never be forgiven neither in this life, nor in that which is to come. Which words Papists abuse to maintain forgive∣ness of sins by Purgatory in the world to come: whereas our Saviours meaning is, that it shall never be forgiven either before death, nor by death it self, as the Jews held it might.

Now it is very likely this Man had been at his Confession; and by his Confession had been encouraged to expect expiation of his sin by that, and by his death. But now that serveth not his turn, his mind is not satisfied with that; but he finds something else is needful, viz. To trust in the Messias, and to be saved by him. And therefore being satisfied now, that Christ is He, he addresseth himself to him in that Petition, That he would remember him, and that through him he might find and obtain Salvation. For to that tenor does his request run, Lord, remember me, &c.

II. It was the common Doctrine of the Nation that they needed nothing from Messi∣as for redemption, but only that he would deliver them from their dispersion, and from un∣der the yoke of the Heathen. They speak this out in plain terms in their Writings. For as for justification and salvation, they thought they could do that by their own works. And as for teaching and instruction, they concluded that they had as much as they needed, or as could possibly be contributed to them, by their Traditions, which they dreamed God delivered to Moses at Mount Sinai.

But this man you see looks upon the deliverance by the Messias with another kind of eye. He values it at its proper rate; viz. That his Redemption is the Redempti∣on of Souls; that it is, as the Apostle most truly calls it, Eternal redemption: and there∣upon he bequeaths his departing soul to his goodness for its eternal welfare.

III. The Scriptures had taught that Messias should have a Kingdom, and their Schools had taught, That this Kingdom must be an earthly, pompous, flourishing Kingdom; that he should restore the Kingdom to Israel, as the Apostles phancy, Act. I. 6. And that Israel should enjoy that Kingdom in all worldly prosperity, and earthly flourishing. But this man you see looks upon his Kingdom under another notion: he looks for his reign∣ing in Heaven, rather than upon Earth, and his Saints reigning there eternally with him. And accordingly he begs that he may obtain that like felicity from him, and that he may have interest in that blessedness; Lord, remember me when thou comest into thy Kingdom.

Who taught him this wisdom, we need not to ask, if we but consider who or what it was, that brought him to his conversion. Divine grace must have the honour of all attributed to it: and so no doubt did he attribute it with all his soul, and ascribed it to his Divine goodness. Whose further goodness he still begs, that he would con∣summate that grace in glory, and compleat what he had begun in his Everlasting Kingdom.

And now look upon the Man thus converted, thus inlightned, and thus praying, and we may say of him, as our Saviour of the Syro-Phenician Woman, the title of the sex only changed, O Man, great is thy Faith.

In our Saviours Answer we may observe his ready granting the Thief's Petition, and his* 1.4 assuring the Man that it was granted. His granting of it, Thou shalt be with me in Para∣dise. His readiness of granting it, that it should be accomplished that very day. This day shalt thou be with me. And his giving him assurance of it, Verily I say unto thee.

What is meant by Paradise hath been some dispute. Some not thinking it means the compleat state of blessedness in Heaven, but something short of it; but how much short of it, it is not worth the examining. I believe the blessed Apostle (that was rapt into the third Heaven, or into Paradise; and he makes them one and the same thing) would determine the question after another manner, and assure us, that where he heard those unutterable things that he heard, was in the highest Heavens, where is the throne of God, and the habitation of the blessed.

When I think of mens wresting such passages of mercy, as these, to their own destruction, I remember that cross conclusion, that the Chief Priests and Scribes make upon very good premises, Act. IV. 19. That indeed a notable miracle is done by these men, is manifest to all them that dwell at Jerusalem, and we cannot deny it. What then? Therefore let us take care, that this doctrine spread no further. Whereas the direct contrary had been the proper inference; viz. Let us take care not to hinder it. So, that indeed a notable and renowned miracle of grace and pardon is shewed here, is manifest to all the world and all generations: what then is the conclusion, that such men make upon it? Therefore we hope we shall get pardon and salvation with a little ado: and if we put off the seeking of it till our death-Bed, we hope we may find it then, as this man did. Whereas the proper conclusion should be to no other tenor, viz.

Why should I sin against such a God, that is so good and merciful? Let us consider of two or three things.

First, Monuments of mercy were never set up in Scripture to be encouragements of presumption, and examples of pardon never recorded to state the rate and price of par∣don. David's conclusion is, There is mercy with thee, that thou mayst be feared, Psal. CXXX. But God never shewed mercy, that he might be made the more bold withal, and the less feared. And the inference he makes upon the pardon of his sin is this, Psal. XXXII. 5, 6. I acknowledged my sin, and thou forgavest the iniquity of my sin. What use is here for others to make of that example? For this shall every man that is godly make his prayer in a time, when thou mayst be found: and not put it off to what time he himself shall find, he knows not when. Whosoever is emboldned by this rare example before us, to think he shall so easily obtain his pardon, though he put off the earnest business of it to a sick bed: Let him but hit on such a nick of time as this man did, and he may possibly speed. But it was such a nick of time as the world never saw, nor ever must see the like: the very instant of time when Pardon and Salvation were purchasing. And whereas he looks upon the Thief's sin so easily pardoned, and thinks his own may be so too; Let him bring the same Faith and Repentance, that he did; and he may be likely pardoned as readily as he. For herein are men deceived about the facility of pardon, that because God can easily forgive sin, therefore it is easie to get sin forgiven: and be∣cause he hath so readily forgiven others, therefore he will as readily forgive me. As if no difficulty else lay in the way. Whereas,

Secondly, The great difficulty is to get the party fit and capable of pardon and Sal∣vation. For that is an oyntment not to be poured into every Vessel. There is no sin but it may be pardoned, if it can be repented of, but all the business is to get repen∣tance. The Scripture tells you of two sins impardonable, the sin against the Holy Ghost, Mark III. and the sin unto death, or final Apostacy, 1 Joh. V. Now the reason of the unpardonableness of these sins, lay in the men themselves, that were guilty of them, viz. because they were past repentance; and so the sins could not be pardoned, because they could not be repented of. There are thousands in Hell whose sins in themselves were pardonable, and had been pardoned, had not they themselves been the cause, why they were not pardoned, because they did not repent of them.

If I were to Answer this Question, What hope the greatest sinner may have of the pardon of their greatest sinning: I might reckon up how great sins and sinners have been pardoned from Adam upward. But this doth not reach the question. For the question is not, whether such sins be pardonable, nor whether God be able to forgive them; but what hope may the party have of pardon being such a sinner. For in this case something more is to be looked at, than either Gods power or his mercy, and than either the qua∣lity of sin or the quantity: And this something more is a man coming into the way and capacity of pardon. When our Saviour prays for the forgiveness of those that Cruci∣fied him, he never meant they should be forgiven, while they continued in their cru∣elty, wickedness and unbelief; but that they might be brought into a composure and capacity fit for forgiveness.

Thirdly, The Providence of God was never the rule for men to go by, but his word. It were not good sense to say, that Gods extraordinary actings should be mens ordinary rule. He that would not plow nor sow, but expect bread to be rained for him from Heaven, because God once rained Manna upon Israel, may fit and starve: and he that will look for Ravens to bring him bread and flesh morning and evening, because they did once so to Elias, may walk with a hungry belly, but he will never be fed.

Gods extraordinary actings are peculiarly for the magnifying of his own glory, but ne∣ver were intended for mans rule to go by. They shew what God can do, but little in∣tend that man should either expect the like or do the like. Here was a most singular act∣ing of God, to pardon and save such a wretch as this, who had put off his repentance to the very last; because there was an extraordinary occasion in hand, and because God would signally glorifie the death of Christ. He that puts off his repentance, and seek∣ing for pardon to the very last in relyance upon this example, does but tempt God, and turns that to his own poyson, which God intended for a better end. And he forsakes the bridge that would carry him safe over Jordan, and ventures to go through the River to his own drowning; expecting a miracle for the drying of it up, because it was once dryed up before the Children of Israel.

God hath appointed the wages and means to come to repentance, and those we are to wait upon: and if he brought this man to repentance by a way extrarodinary, we have to admire the peculiar dispensation of his grace, but still to have an eye to our own rule.

The mercies of God are never recorded in Scripture for mans presumption, and the failings of men never for imitation. Here is the memoral of a singular mercy of God in saving this sinner: and a failing of this man, that he never sought salvation

till this very instant. Now he makes but an evil application, that resolves to imitate his failing, and yet hopes to speed as he did, who had an unparalleled mercy: and whom God would set up for a monument to all generations. Not for mens presuming upon mercy, because of this mercy, nor to imitate the delay of repentance in this man: but rather from Gods mercy he should be stirred up the more unto it.

For the stating of the sure grounds, whereupon a man may comfortably hope and ex∣pect pardon and salvation at the hands of God, it were a mad doing, to lay for the two corner stones in such a building, Presumption upon Mercy, and delaying of Repen∣tance. This is worse than building upon the sand, for this is building upon Impiety.

Now the word of God, which is to be our rule tells us these two things:

1. That Repentance is the gift of God, as well as Pardon. It is he that pours out the spirit of grace and supplication, Zech. XII. 10. Him God hath exalted to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins, Act. V. 31. Therefore that man takes the interest of God and Christ out of their hands, that presumes he shall give himself Repentance, and that when he pleaseth. Can such a man give himself life, when God will not give it; health, when God will not give it; And can he give him∣self Repentance, when God will not give it? They in the Apostle James, that say, To day or to morrow we will go into such or such a City, &c. are justly confuted, by the un∣certainty of their life; that can so little maintain it, that cannot tell how long or little it shall be maintained. So those that promise to themselves repentance the next year, or the other; besides that they cannot promise to themselves to live to such a time; and if they do, can they any more give themselves repentance then, than they can now? Or can they presume, God will give them repentance then any more than now? I remember that passage of the Apostle 2 Tim. II. 15. If peradventure God will give them repentance. If the Apostle put it to a Peradventure whether God will give them repentance, I dare say it is past all peradventure they cannot give it themselves.

It is God that gives repentance, as well as he gives pardon. For he and he only is the giver of all grace: and repentance is the gift of sanctifying grace, as pardon is of justifying.

2. He that hath set conditions, upon which to give repentance: a rule whereby to come to repentance, as well as he hath set repentance the rule whereby to come to pardon. And his rule is, Take Gods time, as well as take Gods way. His way is to attend upon his word, that calls for repentance; to cast away every thing, that may hinder repentance. So his time is, Betake to repentance, when God calls for repentance. And that is this day, this very hour, every day, every hour. We hear of to day, and while it is called to day, in the claiming of mans duty; but we never hear of to morrow, or the next day, much less of the next month, or next year, or I know not how long to come.

How ever this man in the Text neglected Gods time all his life, and yet sped well enough at his later end, because God would make him a singular example of Gods mercy and Christ's Purchase, and triumph: yet canst thou find no reason in the world to expect the like mercy, if thou neglectest Gods time; unless thou canst think of Gods setting thy name in the Bible for a monument to all posterity, as he did this mans? The Rule of our duty that we go by, and not by Providence, especially miraculous and extraordi∣nary. Now the rule of our duty teacheth, that we delay not any time, but to it to day, while it is called to day. And as our Saviour's lesson is about not taking care for to morrow, in respect of food and clothing; so we may say, We are not to put off the care till to morrow in respect of repentance and amendment.

Object. But do you think, that Death-bed repentance never speeds well? There have been many, that have not betaken themselves to repentance, nay nor never thought of repenting, till death hath been ready to seize on them; and yet then have shewed great tokens of repentance, and have made a very hopeful end.

Answer. We must distinguish the rule of our duty, and the rule of judging others. The rule of our duty is plain and legible; the rule of our judging others is not so plain; if so be we have any rule at all, besides the rule of Charity, which not seldom is mistaken. It is not for us in such cases to be so wise as either to limit God, or to be too confident of our own determinations, or too ready to judge. The words of our Saviour may hint unto us a good caution in this case, Joh. XXI. 22. What is that to thee, follow thou me. Be not inquisitive after other mens occasions, but mind thine own. And this may be very pertinent counsel. Venture not Salvation upon such late Repentance, and venture not to have the question determined in your case, but keep to the stated and fixed Rule.

Notes

• * 1.1

  I.
• * 1.2

  I.
• * 1.3

  II.
• * 1.4

  II.