A Golden Chain

The second is, the conversion of the thief: a most worthy argument of the godhead of Christ. For by it when he was upon the cross, and in the very middest of his passion, he gives unto all the world a lively and notable experience of the virtue and power of his death, so as his very enemies might not only behold the passion it self, but also at the same time acknowledge the admirable efficacy thereof. And therefore with the passion of Christ, we must join the conversion of the thief: which is as it were a crystal glass wherein we may sensibly behold the endless merit and virtue of the obedience of Christ to his father, even to the death of the cross. And therefore I will briefly touch the special instructions which are to be learned by it. First let us mark that both the thieves in every respect were equal, both wicked and lewd livers: and for their notorious faults both attached, condemned, and executed both on the cross at the same time with Christ: yet for all this, the one repenting was saved, the other, was not. And in their two examples we see the state of the whole world, whereof one part is chosen to life eternal: and thereupon attains to faith and repentance in this life: the rest are rejected in the eternal counsel of God, for just causes known to himself, & such being left to themselves never repent at all. Secondly we are taught hereby, that the whole work of our conversion and salvation must be ascribed wholly to the mere mercy of God: of these two thieves the one was as deeply plunged in wickedness as the other, & yet the one is saved, the other condemn ned. The like was in Jacob & Esau;¹ both borne at one time, and of the same parents, ⟨p. 358⟩and neither of them had done good nor evil when they were borne: yet one was then loved, the other was hated: yea if we regard outward prerogatives,² Esau was the first borne, and yet was refused.

The second is, the conuersion of the theife: a most worthy argument of the godhead of Christ. For by it when he was vpon the crosse, and in the very middest of his passion, he giues vnto all the worlde a liuely and notable experience of the vertue and power of his death, so as his verie enemies might not onely beholde the passion it selfe, but also at the same time acknowledge the admirable efficacie thereof. And therefore with the passion of Christ, wee must ioyne the conuersion of the thiefe: which is as it were a crystall glasse wherein we may sensibly behold the endlesse merit and vertue of the obedidience of Christ to his father, euen to the death of the crosse. And therefore I will briefely touch the speciall instructions which are to be learned by it. First let vs marke that both the thieues in euery respect were equall, both wicked and lewd liuers: and for their notorious faults both attached, condemned, and executed both on the crosse at the same time with Christ: yet for all this, the one repenting was saued, the other, was not. And in their two examples we see the state of the whole worlde, whereof one part is chosen to life eternall: and thereupon attaines to faith and repentance in this life: the rest are reiected in the eternall counsell of God, for iust causes knowne to himselfe, & such being left to themselues neuer repent at al. Secondly we are taught hereby, that the whole worke of our conuersion and saluation must bee ascribed wholly to the meere mercie of God: of these two thieues the one was as deeply plunged in wickednes as the other, & yet the one is saued, the other condē ned. The like was in Iacob & Esau;