thereby hee may punish one sinne with another All this may God doe and bee free from sinne Thus wee see the truth of this doctrine and may it not be confirmed out of their owne popish writers Who doe affirme as much in this as we doe For the first that God is immediately the first cause of all things produced by the two causes but of things euill he is the mediate cause Oâ—â—haâ— qu 5. 〈◊〉 in that he produceth and preserueth the creature These are the words of one of their owne side The same writer also doth confirme the third in saying that God is a debter to no man Oâ—hani 3. qui 12 in 〈◊〉 and therefore hee is bound neither to cause that act nor the contrary nor yet not to cause it but the will of the creature by Gods law is bound not to cause the act and so consequently sinneth by doing of it Bellar. de amissi grat lib. 2. ca. 13. The third way of Gods working in sinne Bellarmine their graund-champion doth maintaine Who saith that God not onely permitteth the wicked to doe many euills but he also ouerseeth their euill wills and ruleth and gouerneth them he boweth and bendeth them by working inuisibly in them Thus we see that our aduersaries doe in plaine termes maintaine that which they exclaime and cry out against vs for But I woonder with what faces they dare challenge vs for that whereof they themselues are so guilty haue they forgotten what is written in their Canon law viz. that the Iewes had sinned deadly if they had not crucified our Sauiour Christ oh horible blasphemy whereby they doe affirme that that immaculate Lambe in whom was no sinne and in whose mouth was no guile was iustly and worthily condemned Can they shew any thing of vs touching the prouidence of God which commeth neere to this impiety Let these things stop the graue of their slanderous throats if they haue not a whores forehead being past shame But I may leaue them as a people that haue cast off all shame 2. Thes 2.9.10 spurned against the truth and trodden vnder feet the blood of the new couenant and therefore damned if they conuert not through the iust iudgment of God of themselues Vse 2 Now for our selues Seeing this is so that God oftentimes leaueth men to themselues and giueth them ouer to their owne hearts lust Let it admonish vs all to beware of this heauy iudgement and pray to the Lord of all iudgements to keepe thee from this that thou mayst not bee giuen ouer to thy owne hearts lusts It is the saying of a worthie man if God should giue him the option to choose the torments of hell with hope to recouer his gracious fauour or thus vtterly to forsake him of his grace and leaue him to his owne wayes he would wish rather hell torments with expectation of deliuerance then this giuing vp to the lusts of his owne heart and surely except God should presently send vs down to that place of torment where is paine endlesse easelesse and remedilesse I cannot see what greater iudgement can befall But shall a childe of God alwayes be thus left Obiect Hath not God promised to returne againe how then can this be so heauie a iudgement As I haue formerly said so againe I say Answ the desertion that doth befall Gods children it is but temporary for a time and not for euer were it for euer it were hell it selfe But albeit it bee but for a time yet for that time their case is grieuous These temporall desertions are more grieuous vnto them then temporall death and if they might haue their choise they would rather choose to die a thousand deaths then to be thus forsaken and no wonder for put case many so be that they can discerne small difference if any betwixt themselues and a Reprobate nay they may hereby be so tormented that they euen Gods owne deare children they I say may blaspheme God and cry out they are damned read these places Iob 13.24.16.12.22.3.4 And see whether Iob was in any better estate Read also Psalme 6 1.-4 And iudge how miserable was Dauids condition It is the iudgement of a worthie Diuine that the pangs which Dauid felt after his fall before he could recouer againe Gods former fauour were more sharpe vexing then those that did accompany his first conuersion vnto grace Oh beware beware ye that now stand beware lest you fall 1. Cor. 10.12 be more prouident for your owne good then to giue God occasion by reason of your sins to depriue you of his fauour leaue you to your selues If euer you doe recouer your losse many a sigh and groane must be sent from the heart before it can be obtained Many a salt teare and longing looke vp towards God Rom. 11.20 before the sence and feeling of Gods spirit can bee regained be not then high minded but feare be fearful of this heauie iudgement and in a speciall manner take heede of the causes thereof for as all sinne in generall doth cause the Lord to leaue vs to our selues so there are some sinnes Special sins that doe cause the Lord to leaue vs for a time Rom. 1.21.24 Ingratum si dixeris omnia dixeris Psal 116.12.13 which in a speciall manner will lay vs open to this danger I will name them that you may the better auoid them they are these The first is vnthankfulnesse for graces receiued as our Apostle Paul doth make manifest thus speaking because when they knew God they glorified him not as God neyther were thankefull c. God gaue them vp to vncleannesse through the lusts of their owne hearts c. O beware of this same sinne it is an excuselesse sinne this is the onely tribute God doth expect from vs for all his mercies that he hath done vnto vs. And surely I am perswaded this is one cause why Gods children are often thus left and forsaken of the Lord and why his blessed spirit departs away because they take no more notice of those graces which are wrought in their hearts neither are they so thankful as they should be they are euer complaining they haue nothing in them no grace in their hearts c. This grieues Gods blessed spirit that thou art no more thankefull for his good worke that is begun and causeth him to leaue thee for a time that thou maist at last bee more thankefuâ—l take therefore such notice of thy infirmities for thy humiliation as that thou forgettest not Gods good gifts and graces for thy consolation The second sin that causeth desertion Luk. 19.12 A second speciall sin which causeth the Lord to leaue and forsake vs is the ill vse or no vse of good gifts bestowed The slothfull seruant that employed not his tallent shall haue his tallent taken from him such gifts as are not employed shall be blowed on soone come to nothing let this be considered of euery of
the corruption of mans nature which being poysoned with sinne spider-like turneth all into poyson a corrupt stomacke maketh all meates haue an ill rellish and a naughtie temperature the more it is fed with good nourishments the worse it becomes so is it with an ill tempered soule the more it is fed with God good blessings the worse it is Thus wee see the truth of this point with the reason thereof let vs now see what vse it will afford Vse 1 And first seeing this is the cursed disposition of the wicked let it admonish vs all to take heed of it returne not euill to the Lord for good but let euery blessing tye thee faster in obedience be not so earnest in begging for any blessings as earnest in praying for a sanctified vse of them for if the more we abound in them the more wee abound in sinne they cease to be blessings and become curses and surely so much the more need haue we to be watchfull ouer our selues by how much the more apt we are to be forgetfull and vnthankfull hence it is that Israel was so often warned before they came into the land of Canaan Deut. 6.10.11.12 to take heede to themselues least when they had it in possession they forget the Lord and rebell against him and why then rather then at another time Surely because riches and pleasures abundance and ease would be such baites that then they should bee in greatest danger to bee drawne by them to forget Gods mercies this is the corruption of our nature and the poyson of sinne oh then bee you carefull whom the Lord hath annointed with this oyle of gladnesse aboue your fellowes and vpon whose habitation this Sunne of outward prosperitie shineth bright the path wherein you walke is slippery like the fat fertill soyle whereon a man may sooner catch a fall then on the rugged grauelly way stand therefore on your watch let your blessings proportion out your obedience and with euery blessing desire a greater measure of grace that you may not forget the Lord that gaue them In the second place I must fall from admonishing to Vse 2 reprehending of too too manie and that of the better sort who forget the Lord and are not thankfull for his fauours in stead of being better they become much worse then they were before they had such abundance in former times when they had not such plentie they were more humble more pittiful more forward in good things in duties publike in duties priuate then now they are their prosperitie hath now made them through their owne corruption to be more backward in the performance of good exercises this is too apparent I speake it to your shame good exercises are forgotten As for prayer reading catechising in thy familie thou hast now no time why thou hadst time before thou hadst such plentie Take heede lest penury which the Lord may send may make thee finde time for the performance of these duties which now thou carelesly omittest Neither is this the sinne of one or two but it is Epidemicall the sinne of many many are the fauours which God hath shewed to this land he hath laden vs with his blessings both spirituall and temporall and wherein hath he beene wanting vnto vs But alas the more Gods blessings doe abound the more pride forgetfulnesse of God contempt of Religion and the vtter neglect of all holy duties abound also our peace and plentie hath bred pride and securitie cursed daughters of so good mothers had Moses cause to cry out against Israell and haue not wee much more cause to cry out against England Doe you so requite the Lord oh foolish people and vnkind For his many fauours heaped vpon thee dost thou thus multiplie and heape vp sinnes against him To returne euill for euill is a damnable sinne but to returne euill for good how shall wee answere it But thus it is let fauour be shewed to the wicked yet will he not learne righteousnesse Esay 26.10 in the land of vprightnesse will he deale vniustly and will not behold the maiestie of the Lord. Vse 3 Thirdly seeing this is the cursed disposition of man by nature to be most vnthankefull when God is most bountifull and the more Gods mercies doe abound towardes vs the more pride forgetfulnesse of God and vnthankfulnesse doe abound in vs. Then this may be a notable ground for patience When wee doe not abound with temporall benefits For the Lord herein respecteth thy good he withholdeth these worldly blessings from thee that thy heart may not be with-drawne from him couldest thou vse them as thou oughtest they should not be wanting Seeing then this is the cursed disposition of thy nature learne to be content and count it none of the lest of Gods fauours that thou wantest what happily thou couldst desire and seest others to enioy Oh how much better to want the world and enioy the Lord then to gaine the world and loose the Lord. Vse 4 In the last place this may teach vs not to be vexed out of measure when as such as of whom wee haue best deserued doe shew themselues most vnthankfull towards vs considering that thus we deale with our God to whom we are so many wayes bounden indebted Hast thou children with whom thou hast taken great paines of whom thou hast taken great care for whom thou hast beene at great cost and charges and are they stubborne vndutifull disobedient Hast thou any such acquaintance who for many great fauours by thee to them shewed returne great vnkindnesse Well be not too too impatient considering thou shewest thy selfe much more vnthankefull against God to whom thou art infinitely more indebted in their glasse see thy owne face in them behold thy owne fault Not long after As this prodigall forsooke his Father Text. after he had receiued his portion so it was soone after for he being left to himselfe incontinently manifesteth his owne weakenesse hence then we may note That man being left vnto himselfe cannot long stand Doctr. Man being left to himselfe cannot long stand the many falls and infirmities of Gods owne children doe euidently confirme this truth Noah Lot Dauid Peter how fouly did these worthies fall when God a little did withdrawe his hand Nay Adam himselfe in the estate of innocencie how long stood he being at his owne dispose some are of the minde he fell the sixt houre August Theoph. Thoâ— Aquin. Others are of the opinion be fell the ninth houre Others that he fell the twelfth houre after his creation Most agree that he fell the same day wherein he was made And is it any wonder Reason if we consider how weake wee are become by that hereditary disease which we had from our first Parents Man at the first was made of a mutable nature in power of standing and possibilitie of falling The power to perseuere in goodnesse he had yet the act of perseuerance was left to the
choice and libertie of his owne will he being assayled by Sathans temptation abused this his free will and receiued a down-fall whereby he left all power to God and brought on himselfe a necessitie of sinning in which estate all his posteritie now lie so that man is not now able to sustaine or beare vp himselfe in any good course he hath not now power left not to fall but lieth vnder a necessitie of sinning Secondly as we are weake so the Deuill he is strong Reason 2 and craftie in tempting fitting his temptations to euery mans humour diligently obseruing whereto we are enclined what we loue what we hate what we feare what we want and when he hath found vs he fitts vs thus dealing like a cunning fowler hauing his nettes and his call and euery thing in a readinesse if once he becomes acquainted with the birds note and dyet he makes no question of the game thus his poyson meeting our nature is easily deuoured considering then howe readie we are to runne hard how forward the Deuill to driue it is no wonder that except God keepe vs we make no more stay Vse 1 Vse This first reprooueth such as trust too much to their owne strength For reproofe and relie too much on their owne power these of all other are in greatest danger for pride goeth before destruction Pro. 16.8 and a high mind before a fall looke vpon Peter he was neuer more weake then when hee thought himselfe most strong how cowardly did he behaue himselfe in denying of his master euen then when he made that couragious profession Alas how secure doe men grow thrusting themselues wilfully into daungerous places exposing themselues to dangerous temptations yea tempting the Deuill to tempt them as if Sathan dorst not set vpon them or if he did as if they by their owne strength were able to withstand al his encounters and hence it is that through this their carelesnesse God doth leaue them to themselues and so they runne on headlong into all vngodlinesse committing such sinnes as the sunne doth blush to see and the verie earth doth groane to beare Vse 2 In the second place let this admonish vs to despaire of our owne power Rom. 11.20 1. Cor. 10.12 and of all strength of the flesh Bee not high minded but feare and thou that now standest take heed thou mayst fall Art thou as stronges Sampsoâ— as righteous as Lot as holy as Dauid yet thou canst not long stand without Gods grace Mat. 14.30 Peter would needs walke on the sea he thought he could haue done as his Master did but assoone as he sets his foot on the waters hee is ready to sinke had not Christ caught him by the hand and held him vp he had beene gone So is it with thee and me vnlesse the Lord reach out the hand of his grace to support vs we cannot but fall A staffe stands while the hand stayes it but when the hand is with-drawne it falls immediately to the ground Wee are to the Lord as the sicke man to his keeper who cries take me vp and I will rise hold mee and I will stand helpe mee and I will goe c. Let vs then learne to renounce our selues and relye wholly vpon the Lord and the power of his might for by that shall wee bee strengthened Esay 6 10. Esâ—y 1.11 without that our strength is weakenesse Doctor Pembletons storie shewes this of whom we reade in the Booke of Martirs Phil. 2.12 Worke out therefore thy saluation with feare and trembling True it is in respect of God thou hast no cause to feare 2 Tim. 2.19 for his foundation remaineth sure but in respect of thy selfe and owne frailty thou hast great cause to feare least by falling into sinne thou doest displease the Lord and cause him to hide away his face and should not the Lord strengthen thee by his power thou wouldst hazard thy saluation euery day forfeit heauen It is not with vs as wiâ—h a childe who after two or three yeares may be let goe alone God must still leade vs if hee hold vs not by the hand we shall soone haue a knocke Nay more 2 Sam. 44. as Mephibosheth Ionathans sonne wee shall catch such a fall as that thereby we shall become lame vntill the day of our death Conclude therefore with Dauid Psal 73.28 It is good for mee to hold fast vnto the Lord. Trust not to thy own strength 2 Cor. 12.10 feare thy owne weaknes then shalt thou be most strong when thou art most weake When thou art most weake in thy owne apprehension and acknowledgement then shalt thou bee most strengthened by a gratious supply from a higherhand In the Third place this doctrine may serue to humble Vse 3 vs yea the best of vs. We are still ready to stand in our owne light and to be highly conceited of our owne strength and power as if we were able to goe through fire and water if need should require alas thou art ignorant of thy owne weakenesse thou canst not patiently beare an ague nor the touthach nor the collicke nor the gout much lesse greater torments should God withdraw his hand what Apostates should we proue what sinnes would we not commit we deceiue our selues if any of vs thinke that it proceedes from vs or that it is out of our strength that we liue so blamelesse a life commit not such nor such grosse euils as others do blesse God for it no thankes to nature thine is as bad as others Let this be well considered of it will helpe thee to that iewell which is so much set by of the Lord. Namely a humbled and a thankfull soule He tooke his iourney into a farre country we haue seene when he went now let vs see whether he went the text saith Regio longinqua suit obliuio ori Aug. quaest â— euang 33. into a farre country where we must consider what is meant by this farre country Secondly how he went into this farre country for the first the farre country here spoken of is the region of sinne As Austine doth expound it the country is farre not in regard of the distance of place for euery part of the world is a like neere vnto the Lord Esay 46.12 Psal 139.7 as Ionas found when he tooke his iourney from Ioppe to Tarsus but in regard of distance of affection then is a man farthest from God when he is most vnlike vnto God Ier 2 5. so the Lord himselfe expounds it What iniquities haue your fathers found in mee that they are gone away farre from me so the Ephesians are said to be farre of Eph 2.17 while they were in the estate of nature And thus we may see the Second point also cleared which is Non pedibus sed affectibus how he went into this farre country he went not by the feet of the bodie but by the affections of the soule he
and shall not the creature be knowne vnto the Creator These reasons shall suffice though many might be brought Now for the vses And first this may serue for terrour to all such as liue Vse 1 in sinne what greater terrour to a theefe then to haue the iudge an eye-witnesse of his villany So what greater terror to the wicked then this to haue the Lord behold their doings Come hither then and learne thou dissembling hypocrite thou that coggest and dalliest with the Lord giue care attend God hath spyed and doth espie thy rottennesse within for all thy painted outside Hee knoweth that though thou wearest Christs liuery on thy backe thou wearest the Deuils fauour in thy bosome Thinke vpon this you lurking Dans close enemies of the Church whose sleepe departs from you till you haue caused some to fall The Lord seeth your plotts and cunning deuises your close practises against his Church and people But he that sitteth in heauen shall laugh you to scorne the Lord will haue you in derision Take notice of this also you adulterers and whore-mongers who say in your hearts Who seeth vs We are compassed about with darknesse we need not feare Behold the Lord himselfe who shall be thy iudge he seeth thy vilany and looketh thee in the face in the act doing In a word all you that thinke of secrecy and hope for euer to auoid both the reproach and punishment of your sinnes committed consider this and be better aduised thinke not by denying excusing colouring or cloaking them to auoid the shame For what if men doe count you innocent yet God will bring in euidence to find you guilty He himselfe tooke you with the manner and was in place at the deed doing Psal 50. and therefore he himselfe will witnes against thee and set thy sinnes in order before thee Vse 2 Secondly this serueth to set forth Gods wonderfull patience and long suffering for is all sinne in his eye then wonder at Gods forbearance who seeing so many and outragious sinnes daily committed yet for all that spares vs. Some are swearing some tipling some cheating some whoring when his eye is on them All our impurities impieties he doth plainely behold yet he forbeares and doth not strike wonder at this wonder at it oh you sonnes of men and let it teach you to repent Vse 3 A third vse may serue to stirre vs vp and encourage vs to well-doing what lazie seruant will not put forth his strength when his masters eye is on him So who is it were he well perswaded that the Lord is a spectator and beholder of his doings would not put forth his strength to the Lords worke Were this well considered how couragious should we be both in the duties of our generall and speciall callings how forward would we be to euery good worke Be not then slothfull in Gods seruice stand not al day idle be euer doing of good not the least good can be done but he doth know it be it done neuer so secretly yet he seeth it He seeth thy prayers he heareth thy grones he bottles vp thy teares which are shed and made at mid-night and will reward them thou needst not looke for witnesses to take notice of thy actions God himselfe is witâ—â—â—â— and thy owne conscience also Thy conscience is as a thousand witnesses and God as a thousand consciences How many witnesses wouldst thou haue canst thou desire more Let this enflame thee to pietie and cause thee to make euer holy thoughts precious For as there is not the least euill in the heart which can escape Gods knowledge no more is there the least good motion and cogitation Oh that this were well weighed then should we not haue such a number of lazie Christians as now we haue let it bee considered and let his knowledge support thee in euery good action Fourthly this poynt affords vs a vse of comfort for Vse 4 is it so that God is a beholder of all our workes and actions surely then this may serue for our singular consolation and that in diuers distresses I will instance but in some As first against the malicious enterprises of wicked men who band themselues against Gods Church and people the Lord seeth and knoweth how to bring their purposes to nought and how-euer they say Psal 94.7.9.10 the Lord shall not see neither shall the God of Iacob regard it yet they shall know that he that made the eye doth see and he that chastiseth the heathen shall correct Secondly it may comfort vs in time of persecution Are we any way wronged in bodie or in goods why the Lord stands by he is an eye-witnesse and taketh notice of all our wrongs I haue surely seene the affliction of my people Exod. 3.7 which are in Egypt sayth the Lord and haue heard their cry by reason of their taske-masters for I know their sorrowes Commit therefore thy cause vnto the Lord say onely with Dauid Lord thou seest it And thirdly it may comfort vs against the censures and slanders of the wicked The Lord knoweth vs and our desires he knoweth our hearts and innocencie what euer the world eyther say or thinke This was Iobs comfort in the like case my witnesse is in heauen and my record is on high And thus the Apostle Paul when he was disparaged by the Corinthians I passe not sayth he to be iudged of you my iudgement is with the Lord hee iudgeth me It matters not what the Prisoner saith so the Iudge acquit vs And thus we see what comfort this affords The second doctrine hence to be obserued is this Doctr. 2 The forgetting of Gods eye doth aggrauate the sinne That the forgetting of Gods all-seeing eye in the committing of euill doth aggrauate the sinne and encrease the same This he insists vpon as an aggrauation of his fault that he had not feared in the sight of God to offend The speech of Ezra in hiâ— confession may seeme to make much to this purpose EZra 9.15 Behold wee are before thee in our trespasses for we cannot stand before thee because of this As if he should say our sinne is increased in that we had no moâ—e regard of thy presence and stood not in that awe of thee that we should but now we see that we were all the while in thy view and because of our neglect hereof we now perceiue we cannot stand before thee Thus doth Dauid aggrauate his sinne Against thee against thee onely haue I sinned and done euill in thy sight Reason 1 The reasons of this poynt are these First we sinne against the meanes that ought to keepe vs from sinne and this doth aggrauate the sinne exceedingly and make sin out of measure sinfull What better meanes to restraine vs from the committing of sinne then the remembrance of Gods eye Now when we respect not Gods eye and fall into euill we suffer sinne to breake out against the good meanes that should restraine it This is
wants nothing but a diligent examination to tell vs whether we haue this humble heart yea or no consequently whether as yet we haue soundly repented The Lord giue vs hearts to examine our selues and grant vs his grace for the better performance of this dutie that wee may not deceiue our selues as we are too too prone but that wee may haue a certaine knowledge of the estate of our soules But in the Second place I must fall from exhorting to Vse 2 lamenting for certainely there is but small store of true repentance vpon the earth there is so little humilitie the signes we haue giuen doth apparently shew it Where is this trembling at Gods worde that formerly we spake of this quaking at his threatnings at his promises at his precepts how ordinarily are these things heard of without trembling do not men euen make a mocke at the threatnings 2 Pet. 3.4 saying the vision is as winde and where is the promise of his comming are not the promises of the Gospell abused and made matter of licentiousnesse and is not the grace of God turned into wantonnesse Rom. 2. by men of the world And as for his commaunds who stands in awe of them who doth yeild to that which God requires Psal 85.8 Psal 2.2 Ier. 5.5 Psal 50.17 or hearkens to that which the Lord will say alas men breake the bands and cast away the yoake hating to be reformed And againe what trusting to mens owne works what boasting of our owne goodnesse is to be found amongst vs and how little relying on Gods fauour and mercy Further what horrible ingratitude doth reigne amongst vs what deuouring vp Gods blessings and how little acknowledgement of Gods goodnesse Isa 1.3 The Oxe knowes his owner and the Asse his masters crib But England doth not know this people doth not consider Great blessings are vnderprized but smaller mercies altogether despised the Gospell and the fruites of it as peace plentie c. these are vndervallewed and slightly regarded and as the Israelites of there Mannah Num. 11.6 we thinke basely of it our peace we grudge our selues neuer better times then when more warr say many Is this our thankfulnesse to God for this his goodnesse oh wretches that we are to be so vnthankfull for so great a blessing And as for common mercies how commonly are they neglected as food rayment lodging preseruation how few are thankfull for these things We swallow these vp as the Swine the acornes not looking vp to the tree Scarce blessing our meate we eate And why oh these are but ordinary and are they ordinary the more haue we to answere for our vnthankfulnesse For Gods goodnesse is the greater in that he continues these vnto vs albeit we daily make forfeiture of them by our sinning And so for other blessings both priuatiue as keepeing vs from diseases sauing vs from dangers keepeing vs ours euery night from fyer from robbers from ruin as also positiue in giuing of vs life health strength of body vse of the sences in feeding vs leading vs in our going in and out refreshing vs with sleepe euery night our great vnthankfullnesse for these good blessings plainly sheweth that humility is wanting Besides how wonderfull impatient are we vnder Gods correcting hand what murmuring complaining repining against God and his proceedings when any losse befalls vs or other crosse lies on vs We are content to receiue good from him but euill by no meanes can we endure In the day of trouble our spirits are as short as Iehorams was 2 Kin. 6.33 Behold this euill commeth from the Lord wherefore should I attend on the Lord any longer Oh our impatience our impatience I say when gods hand is on vs our murmuring and grudging against Gods proceedings our freting in the day of our tribulation as if some iniurie or wrong was done vs doth euidently testifie wee are farre from this humility of spirit Moreouer how impatient are wee of admonition How doe we swell when we are told of our faults What a disgrace doe we hold it to be told of our duties though in neuer so humble and submissiue a manner Yea though it be by the mouth of God or Nathan Yet what a spirit of contradiction do we manifestly shew returning reproofe for reproofe rebuke for rebuke If wee should see one that is dangerously sicke instead of taking a potion prescribed fling it in the Physitians face Ostendo illi latū aspergit me luto Ostendo illi speculum allidit parieti we would pittie his estate and thinke it desperate The case of such is little better that doe cast a reproofe into his face againe that giues it Doth not this shew our hearts are haughty voyd of all true humility and meekenes And lastly in a word doth not our carriage and behauiour towards others condemne vs What condemning of others and iustifying of our selues What censuring and iudging of our brethrens infirmities Doe not these argue haughtinesse of spirit And doe not our proude speaches countenances goings and apparell signifie a vaine and proude heart If all these testifie against vs where is then repentance the counterfeit of it may euery where be had but the true grace indeede is rare to be found Oh! what cause haue Gods children to runne to the gap what need haue we all to fly vnto the Lord for there is aboundance of sinne in euery place and corner but little repentance the Lord hee knoweth You therefore that feare the Lord call vpon him you that haue any interest in the Lord pray vnto him downe at morning downe at euening giue him no rest vntill hee haue sheathed vp his sword which hee hath drawne out and is now a furbushing and making ready for the battell with which hee will shortly strike if the prayers of Gods children doe not hold his hands Vse 3 Thirdly this may serue for terrour to all such who as yet haue not this meane and base estimation of themselues Let all such know they are voide of grace I haue God Hab. 2. 4. word for my warrant Behold saith the Prophet his soule which is lifted vp is not vpright within him All those that are voide of humility are far from vprightnes The higher the Sunne is the shorter is the shadowe the more grace the lesse conceit The emptiest vessell euer sounds lowdest and the fuller the baser Wood that in burning yeeldes the greatest smoake doth commonly giue the smallest heate Altitudo non est valida Chrysost Hom. 20. in Epi. ad Rom. Those bowes which are most laden with fruite those eares which are fullest of Corne doe euer bend downeward when the barren bowe and emptie eare stands vpright So those that are emptiest of grace euermore make the greatest ostentation and cracke most of their owne goodnesse But of this I shall haue occasion to speake more hereafter Vse 4 Lastly this may comfort such as are thus meane and base in their owne
and doe works meete for repentance Many more places might be brought to confirme this but what need I By the mouth of two or three witnesses shall euery word be established The reason is this As by faith we are ingrafted into Reason 1 Christ Iesus and so made partakers of his death and the power of it which causeth vs to die vnto sinne so also by the same faith we are made partakers of his resurrection which causeth vs to walke in newnesse of life Rom. 6.4.11 and liue vnto the Lord. Secondly the same spirit that doth cause Reason 2 vs to leaue sinne doth bring vs to the Lord enabling vs to cry Abba-Father as the Apostle speaketh Vse To reproue many who will indeed confesse Rom. 8.15 there Vse 1 must be a turning and will also practise a change but it shall be from bad to worse from one sinne to another As for example how many doe turne from prodigalitie to couetousnesse from swearing to cousening Stuliidum vitant vitia in contraria currunt Rom. 2.22 from atheisme to popery from prophanenesse to hypocrisie now alas what is this but to turne out the Deuill at the porch and let him in at the posterne As for turning from all sinne to God that is no ordinary thing to bee found in these dayes And therefore assuredly repentance is not so common as the world takes it to be And if these are to be reproued then much more are Vse 2 such to be condemned who turne from God to sinne from a Protestant to a Papist from a professor to an Atheist How farre are these from true repentance What hope can they haue who come short of those that come short of heauen Take good notice of this you that haue beene forward and zealous but now are become Apostates and backesliders and hearken to the counsell giuen to the Church of Ephesus Reuel 2.5 Remember whence thou art fallen and repent and doe thy first workes or else I will come against thee quickly except thou repent In the last place let this admonish vs to looke that our turning be a true turning And as by sinne we haue departed with this Prodigall from our Fathers house so let vs also arise with him and set forwards towards heauen fixe thy eye vpon the Lord make towards him with thy foote Let the maine current of thy affection be on things aboue Colos 3.2 and thy hart be vpon thy God And thus turning from the one vnto the other thou mayst haue comfortable assurance that thy repentance is true and sound Now I come to the circumstance of time when he repented implyed in this word Text. Doctr. Repentance is not to be deferred but presently to be set vpon So or And. After this Prodigall had resolued to goe and humble himselfe vnto his Father he did not debate any longer about the matter but forthwith rose vp and went his away Repentance is not to be deferred but presently to be set vpon so soone as God shall put the motion into our hearts There may not be deferring nor procrastinating but a speedie practise and execution To day sayth the Prophet Dauid if you will heare his voyce Psal 95.7.8 Esay 55.6 Gal. 6.10 Heb. 3.7.13 Iocl 2.12 harden not your hearts Seeke the Lord while he may be found call vpon him while he is neare sayth the Prophet Esay While we haue opportunitie let vs doe good saith the Apostle And againe Exhort one another daily while it is called to day many prooffes might be brought and as many reasons Reason 1 First God is to be serued before all God euer required in his seruice the first fruits God is to be first serued Deut. 15.21 Pro. 3.9 Exod. 13.1 Mal. 1.8 and the first borne The firstlings are his darlings the fattest Lambes are fittest for his sacrifice Now hath the Lord respect to beastes Nay surely but hereby hee sheweth vs our dutie the maine he aymes at in all those types was to teach vs to giue him the first and best Reason 2 Secondly we ought not to deferre in respect of the shortnesse Because mans life is short and vncertaine and vncertaintie of life Our liues they are compared to a pilgrimage to the flower of grasse to wind to smoake to a vapour to a dreame and the like all which sheweth the shortnesse of our time and therefore our whole life is little enough to spend in Gods seruice But farther as it is short so also it is vncertaine Nihil câ—rtius morte hora mortis nihil incertius Wee haue no assurance to liue one houre wee are here but Tennants at will and know not how soone our great Land-lord will turne vs out of this earthly tabernacle We may be cropt off like an eare of corne Iob 24.24 for what is this life but as a nest of straw and clay soone shaken a peeces Many haue seene a faire bright morning who neuer beheld the euening as the Sodomites Gen. 19.24 And vpon many the Sunne hath set in the euening to whom it neuer appeared rising in the morning So was it with the rich Glutton in the Gospell Seeing this is so Luke 12.20 wee haue great cause speedily to repent Thirdly the longer we liue in sinne the harder will Reason 3 our repentance be for first Qui non est hodiè cras minus aptus erit Sicut non potest aliquis dediscâ—rematernam linguam sic vix longam peccati consuetudinem Basil Ier. 13.23 our sinnes will grow more strong And secondly wee our selues shall grow more weake By continuall sinning we get a custome and habit of sinning and it is not easily left a man may as soon forget his mother-tongue as leaue it Can a Black-more change his skinne or a Leopard his spots then may you also doe good that are accustomed to doe euill saith the Prophet Where he seemeth to make it a thing impossible for one that hath continued long in sinne to leaue and forsake it And indeede with man it is impossible though with God it is not for with him are all things possible Art thou not able to plucke vp a plant when it is new set how then wilt thou be able to doe it when it is often yeers growth And as repentance will be the harder in respect of sinnes strength so it will bee the harder also in respect of thine owne weaknesse for the longer thou liuest in sinne the weaker wilt thou grow in all the powers and faculties both of soule and body Experience sheweth that the longer a sicknesse doth continue the more is the body weakned and made vnfit for labour so the longer sinne which is the soules sicknesse remaines vnrepented the more weake and vnable will we be to shake it off Our vnderstandings will bee more darkned our wills more peruerted our affections more corrupted our hearts more hardned our consciences more feared and all the powers and faculties both of body
vpon their crownes the Barbers paines shall then be spared In a word all sorts are confuted in their habits no place no calling nor condition is respected or regarded Gentlemen goe like Nobles Citizens like Courtiers the Countryman like the Citizen the seruant will be attired as his master the maide like vnto her mistresse Salomons vanitie is come againe into the world Seruants ride on horsebacke and Masters goe on foote and so farre are we from that modest and comely attyring of our selues which the Apostle doth require as that the attire which many weare better beseemeth strumpets then honest Matrons being neither fashioned to our bodies nor made large enough to couer those naked parts which both God and nature would haue couered how iustly may the Lord fashion our bodies to our clothes seeing we will not fashion our cloths vnto our bodies And thus is our liberty abused which God affordeth vs for which this Land and Nation is like to smoake vnlesse it please the Lord in mercy to looke vpon vs and giue vs hearts to repent for these abominations which are so rise amongst vs. You that feare the Lord call vpon his name you that loue King and Country fall to mourning for assuredly these sinnes cannot escape vnpunished without there be an vniuersall humiliation and repentance And let vs eat and be merry Heere was cause of ioy on all sides The father hath cause of ioy Text. who losing an vntoward sonne now findes an obedient childe who findes him humbled that went away obdurate and impenitent The sonne himselfe hath cause of ioy in finding so kinde a welcome at his Fathers hands whom he had so much wronged And heere is cause of reioycing also for the houshold seruants in that their Masters sonne was now found who had been so long lost Therfore saith the Father let vs cat and be merry not doe Yee for this my sonnes returne or doe Thou my son for that thou art returned but let Vs reioyce let Vs bee merry for this so blessed a returne and change The true turning of any soule from sinne Doctr. The true conuersion of any doth administer much matter of reioycing vnto the faithfull Verse 5 6. Verse 7. Verse 8 9. doth administer matter of exceeding great ioy and reioycing This is declared in the two fore going parables First in that of the lost sheepe where wee see that the shepheard when hee findes his sheepe layeth it on his shoulder and comming home calleth his friends together and wils them to reioyce because hee had found the sheepe which was wanting Now heare how Christ applies this I say vnto you that likewise ioy shall bee in Heauen ouer one sinner that repenteth more then ouer ninety and nine iust persons which neede no repentance So in that other parable of the lost groat the poore woman lights a candle sweepes the house searcheth euery corner and when she hath found her groat shee gathereth her neighbours together saying Reioyce with me Verse 10. for I haue found the piece which I had lost Heare now what followes Likewise I say vnto you there is ioy in the presence of the Angels of God for one sinner that conuerteth As it causeth the Angels of Heauen to reioyce so doth it likewise cause the Saints vpon the earth for when the Iewes heard of the conuersion of the Gentiles Acts 11.18 and that the Holy Ghost was fallen vpon them as vpon themselues at the beginning They held their peace as the Text saith and glorified God saying Then hath God also to the Gentiles granted repentance vnto life Reason The reason is because God is heereby glorified and his Church and Kingdome is increased and aduanced Now as there is nothing that ought to be more grieuous to vs then Gods dishonour so nothing ought to reioyce our hearts more then to see his praise set forth and his name magnified Vse 1 First then this may serue to reprooue such as enuy and murmure at the conuersion of their brethren Thus did the Brother of this Prodigall as heereafter we shall see so did the Iewes stumble at the conuersion of the Gentiles Acts 12.3 15.1 who had rather renounce the Gospell then to receiue them into a fellowship of the same faith Thus doe many peruersely and maliciously repine at the bringing of their brethren into the estate of grace wherat they ought especially to reioyce 1 Pet. 4.4 Yea farther they mocke and persecute them for no other cause but because they haue left their sins turned to the Lord. But let these know that such as bee themselues conuerted will reioyce at the conuersion of their brethren and let me wish them to take heed how they murmure at the mercy of God shewed in the conuersion of any for feare they depriue themselues for euer of it Vse 2 Secondly this should be as a forcible motiue to make vs returne vnto the Lord Consider thou shalt reioyce both the heart of God and man by thy repentance the Saints vpon the earth will reioyce and magnifie Gods name the Angels in heauen shall bee exceeding glad and praise God for thee yea the thrice gloririous and blessed Trinity will also beare their parts in this reioycing The Father will reioyce when thou who art by nature the childe of wrath and slaue of Satan becommest his adopted sonne and heire of grace The Sonne also will be glad because by thy repentance his death and bloud shed becomes auailable vnto thee The Holy Ghost likewise shall reioyce because by repentance thy heart is purged and made a fit temple for himselfe to dwell in Oh what a notable spurre would this bee to true repentance if it were well considered Consider of it thou who as yet continuest in a course of sinne thou shalt reioyce the hearts of God Angels and Men if thou wilt repent And surely if it will bring ioy to them it will bring farre greater ioy vnto thy selfe in the end It is thy good that causeth them to reioyce for it concerneth not them so much as it concernes thy selfe Turne therefore from thy euill wayes leaue and forsake thy former courses thou shalt haue no cause of griefe for thy so doing The hearts of others thou wilt make glad but thine owne soule shall finde the greatest comfort Thirdly let this serue to exhort such as are conuerted Vse 3 to vse all good meanes for the conuersion of their brethren Seeke to gaine and winne them to the faith and if they be gained reioyce vnfainedly for Gods mercy towards them Away with that same vncircumcised care of enuy bee not offended for thy brothers good but let it cause thee to breake forth into a praising of the name of God Text. VERSE 24. For this my sonne was dead and is aliue Againe he was lost but is found and they began to be merrie AS the father made great ioy vpon his sonnes returne so he had good reason mouing him
our enemies shame It is the lot of Gods children to be euill spoken of by the men of this world to be persecuted and reuiled for righteousnesse sake and to bee condemned of wicked men vniustly Daniell shall be charged with disobedience Amos of conspiracie Eliah for troubling Israell Paul for raising vp of tumults And all Christs Disciples for moouers of sedition amongst the people But these clouds shall soone be dispersed and all these darke mists shall suddenly be scattered Let not these things then too much trouble vs nor any whit discourage vs in the practise of Christianitie our righteousnesse shall not alwayes lie hâ—d in the darke but it shall one day shine as the Sunne and be brought into the open light Commit then thy wayes and workes vnto the Lord and wait thou vpon him When thou art slandered and falsely accused resigne thy selfe to him that ruleth all things and so with patience possesse thy soule Vse 2 Secondly doth the Lord defend our cause then let vs defend his let vs plead his cause that pleadeth ours Let vs not see God to be dishonored his name blasphemed his Sabboths prophaned his seruants reuiled c. and hold our peace Oh! where is our courage for the truth Magistrates where is yours Ministers where is yours Masters where is yours Parents where is your while drunkennesse reeles to and fro about our streetes while oaths flie about in euery towne in euery street in euery market in euery house in euery shop like a flocke of dismall Rauens crooking and crying for vengeance to fall vpon our heads Woe vnto vs for seeing and hearing God to be so dishonored and yet will neither heare nor see it nor plead his cause against opposers But though Israell sinne Hos 4.15 yet let not Iudah transgresse though men of this world doe thus yet you that feare the Lord doe not yee doe so God hath taken vpon him to plead thy cause and defend thy innocencie and wilt not thou plead his Wilt thou suffer his name to bee trodden vnder foote and neuer seeke to vphold it Shall wicked men speake against Gods truth and thou speake nothing for it Oh beware of this for feare thou wantest one to plead for thee at that same great Assizes when thou shalt stand in greatest need Thirdly doth God take vpon him to plead the cause Vse 3 of his children then let none take vpon them to reuenge their owne quarrells Vengeance is mine Rom. 12.19 I will repay it saith the Lord. This is an office which is proper vnto God to him it belongeth peculiarly to take vengeance Now what doe such but sit downe in Gods seat and turne him out of his throne and rob him of his honour and intrude vpon his Prerogatiue Royall Mat. 5. The Pharisies glosse vpon the law pleaseth vs well Eye for eye tooth for tooth c. This seemeth reasonable To render euill for euill like for like one euill word for another one euill deed for another and no more is counted good Religion But let vs remember God will plead the cause of his and therefore let all such as are his commit their cause vnto him True it is and cannot be denied we may seeke for helpe of the Magistrate either for the preuenting of wrong or punishing of the doer of wrong for it is not our mouths which God shuts vp from iust complaint but it is our hands he tyeth vp from vniust reuenge When the Magistrate doth reuenge then doth God himselfe reuenge whose minister he is Rom. 13.4 All priuate reuenge is that which must be forborne Let no prouocation then of any Aduersary make vs vsurpers of the Lords authoritie Let vs waite his leisure and not preoccupate his executions Remember the bloud of Christ and of the Martyrs is not yet reuenged and wouldst thou haue thy turne serued first Waite then a while he that shall come in the end will come and he will not tarry In the meane time waite with patience for his appearing Say with the Spirit Come And with the Bride say Come for He which testifieth these things sayth Surely I come quickly Amen Euen so come Lord Iesus FINIS Errata PAge 2. line 19 nere for now p 9 l. 27. condemne for contemne p. 11. l 23. it for that and l. 24. with for which and worshippers for worship p. 14. in the margent ligurea for lignea p. 16. l. 19 consisted for consisteth p. 29 l. 16. affection for Assertion p. 32. l. 15. there wants yeares p. 37. l 8. and for vnder p 39. l. 4. conferre for confirme 45 l. vlt. two causes for second causes p. 46. l. 3. third for second p. 47. l. 2. put case many so be for in such a case they may be p. 48. in the margent speciall sinnes doth cause for speciall sinnes that doe cause this fault is in some coppies amended p. 49. l. 11. sonne for spirit p. 51. l 24. leading for lading p. 69. l. 19. right for weight p. 72 l. 22. plunged for plagued this is in some coppies corrected p. 109. l. 7. feare for heare p. 93. l 28. this for thy p. 98. lin 11. there wants the text and therefore put out And so I passe from c els it goeth harsh p. 181. in the marg Thirdly many for three maine p. 225. l. 11 for more r. for in one this in some coppies is amended pag. 239. l. vlt. fauour for sauour p. 265. in the marg God for food Christian Reader I feare there are many other materiall faults besides these for my time will not suffer me to examine the Book so thorowly as I desire I desire thee therefore to correct these and beare with the rest Farewell An Alphabeticall Index or Table for the more readie finding out of any materiall poynt contained in this Booke A HOw God may be sayd to be an Actor in that which is euill pag. 44 Wicked men betake themselues to vaine helpes in time of Affliction 83. 137 Afflictions are excellent meanes to make vs looke home 105 Afflictions open the eare to heare instruction 106 Wicked men are worse for their Afflictions 106 Such as are not bettered by their Afflictions are in a worfull estate 108 Afflictions are wholesome medicines to Gods children 109 Grace doth not abolish naturall Affections 303 A true penitent will Aggrauate his sinne and not extenuate it 211 God is not the Author of sinne 44 A man may lawfully make Apollogie for himselfe being wronged 336 B Many possessed with a Bashfull Deuill page 199. Men without grace are no better then Beasts without reason 86 The beginnings of Repentance if true are highly pleasing to God 229 The day of our new-Birth to be remembred and kept 300 Differences betwixt the first and second Birth ibid. Gods Blessings are esteemed by the wicked but as due debts 38 We may not be so earnest in praying for Blessings as in praying for a sanctified vse of them 52 Euery Blessing ought
is from Gods free grace p. 222 2. True repentance bringeth vs into Gods fauour p. 227. 3. The first motion to repentance if true is highly pleasing to God and is accepted of him p. 229. 4. God is ready to shew mercy to euery one that seekes it p. 231. 5. God is more ready to shew mercy then we are to seeke it p. 236. 6. God doth not onely loue his children but hee will manifest it vnto them by signes and tokens that they may not doubt of it p. 239. Verse 22.23 Doct. 1. God will neuer vpbrayd any with their former courses that doe truly repent p. 250. 2. God giueth his gifts not immediately by himselfe but mediately by the hands of his seruants p. 254. 3. God is larger in his gifts then wee are in our requests p. 256. 4. Nothing that is needefull shall bee wanting where Gods fauor is not wanting p. 258. 5. God giueth to his children as for necessitie so for delight and ornament p. 263. 6. The Conuersion of any doth bring great ioy to the Saints and seruants of God p. 279. Verse 24. Doct. 1. Euery wicked man is a dead man p. 283. 2. He onely may bee sayd to liue that liues the life of grace p. 289. 3. Wicked men are Strayes p. 301. 4. Our conuersion and calling is from Gods mercy and grace p. 302. 5. Regeneration doth not abolish ioy nor any other naturall affection p. 303. 6. It is pardon of sinne and assurance thereof that bringeth ioy and comfort to the soule p. 307. 7. The godly mans ioy in this life is but the beginning of ioy p. 308. Verse 25 26 27. c. Doct. 1. The wicked repine at others preferments in Gods fauours p. 310. 2. It is the propertie of the wicked to expostulate the cause with God p. 317. 3. Wicked men haue faire pretences for soule sinnes p. 323. 4 When God hath to deale with sinners hee dealeth with them in a milde manner and not in fury and rage p. 328. Verse 31 32. Doct. 1. Wee may not exasperate the wicked when they are incensed but giue way vnto their fury p. 335. 2. It is lawfull for a man to speake in his owne defence p. 336. God will maintaine the righteous cause of his children p. 340. The end of all the Doctrines THE TRVE CONVERT OR AN EXPOSITION OF THE PARABLE OF THE PRODIGALL LVKE 15.11.12 c. 11 And he said A certaine man had two sonnes 12 And the yonger of them said to his Father Father giue me the portion of goods that falleth to mee And he diuided to them his liuing AS God in times past diuersly Heb. 1.1 and many wayes spake vnto our Fathers by the Prophets hath in these last dayes spoken vnto vs by his Sonne so also this his Sonne Acts 10.58 whom he hath appoynted heire of all things by whom also he made the worlds while he waâ—â—ere vpon the earth going about doing good did speake and teach his people after diuers formes and fashions often by plaine principles and affirmatiue conclusions and not seldome by parables and darke sentences in all seeking his Fathers glory and his Churches good Reasons why Christ spake by Parables First reason Psal 78.2 Many reasons are giuen for this his parabolicall kind of teaching these are some First that the Scriptures might be fulfilled which had so spoken of him I will open my mouth in a Parable I will vtter darke sentences of olde Second reason Luk. 8.10 Secondly that Gods treasure might be hid from the obdurate wicked and the mysteries of his kingdome might not be reuealed to the scornefull to such it shall be spoken in Parables that seeing they might not see and hearing they might not vnderstand Third reason Mat. 13.36 Mar. 4.10 Luk. 8.9 Thirdly to stir vp his hearers to a more diligent attention as also that they might hereby take occasion to mooue doubts and aske questions as the Disciples did What might this Parable be Reason 4 Fourthly that the faithfull might haue constant and continuall nourishment so that though they nere finde a sweete relish in the word yet comming againe to the reading or hearing of it they might finde more food so sweetly hath God mixed hard and easie together Miscetur vtile dulci. that none might be cloyed nor any discouraged Reason 5 Fiftly that he might descend vnto the capacitie of the most simple Ioh. 3.12.13 who best vnderstand homely comparisons and are sooner perswaded with plaine similitudes and familiar examples then with subtill reasons and accurate discourses hence is it that parables and borrowed speeches from vulgar matters are compared by some to Mid-wiues which further our trauell in heauenly knowledge thus he teaching by plaine and knowne things did lead his schollers to the better vnderstanding of what was vnknowne Reason 6 Sixtly that he might helpe the memories of his hearers and cause them the better to keepe in minde his wholesome instructions for prouerbes and similitudes drawne from daily practise doe take very deepe roote and impression in the mind as experience sheweth there are many that remember a familiar example which they heard from a Preacher for many yeares together when as many other deepe points and matters of more substance which were then deliuered shall bee cleane forgotten Seauenthly that euery one in his occupation and vocation Reason 7 might be taught those things which concernes his soules health therefore hath hee deriued a parable from an armie to teach souldiers Luk. 8.5 Mat. 13.33 from legall principles to instruct Lawyers from the field and sowing to teach husbandmen and from a Leauen to instruct women And lastly that he might conuince the sinner of his Reason 8 sinne that seeing his sinne in the person of another hee might without partialitie condemne it in himselfe for of all kinds of speech there is none that doth more cunningly insinuate it selfe into the vnderstanding leaue a deeper impression with a feeling conceite then a parable doth and if it be personall the issue of it is to touch the quicke and in a sort to extort that which otherwise would not be graunted 2. Sam. 12. Mat. 21.33 as we see in the example of Dauid and others These are some reasons amongst many others which Diuines haue giuen why he opened his mouth in parables and taught the people after this manner In this Chapter Christ vseth this dark kind of teaching propounding three parables which are as so many instruments of musicke playing one and the same tune In that of the lost sheepe ver 3 -8 And that of the lost groate ver 8-11 And this of the lost sonne he teacheth one and the same doctrine The occasion The occasion of his propounding this and the two former parables is to bee seene in the beginning of the Chapter which was the murmuring of the Scribes and Pharisies against him for his receiuing of Publicanes and Sinners which came vnto him The
should consider it according to the letter Instructions might be brought from the letter of the parable Parabola enim de nullo non conuenit which I cannot see but we haue liberty to doe for Christ borrowes no similitude from that which is not and the things from whence the similitude is fetched is the same in it selfe for which it is brought to illustrate another So then it might be handled without regarding the simile as if it were a plaine narration as Galat. 4.1.2 Bernards faithfull Shepheard Page 55. The scope is to shew by that similitude that the law of God makes not free but keepes in bondage for it doth with vs as Tutors and Gouernors doe with an heire being a Childe euen keepe them vnder as a seruant Now besides the lesson from the scope may not this lesson bee drawne from the letter That a wise Father will bring vp his Sonne well though he be his heire vnder Tutors and Gouernours and so Rom. 7.2 Rom. 7.2 may not this doctrine be gathered That the condition of a wife is subiection to her husband And againe That they be bound each to other so long as they liue Thus may we doe in parables Yet not from euery thing therein yet with this caution that we gather not lessons from euery thing therein for so many absurdisies might and would follow being neither intended in the spirituall sence nor yet true in the literall for many things in parables may bee supposed as if they were so to teach the truth by things feined as Iudges 9.8.9.10 So in the parable of Diues who is said to speake in hell and haue a tongue which is not true wee are therefore to be warie in vsing our liberty though we may Sobriety had need to guide our course when our nauigation lieth through the depth of a parable for mine owne part I will omit all collection which might be gathered from the letter and confine my selfe to the scope and drift of it desiring rather to be short then looke beyond Before I come to handle the particulars giue me leaue to propound a doctrine or two in generall And first from the scope and drift of Christ in propounding of it which was as yee haue heard to conuince them and bring them to a sight of their sinne and so to repentance Doctr. Conuiction is the ready way to conuersion Hence learne that Conuiction is the ready way to conuersion the readiest way to bring any to repentance is first to conuict and conuince them of their sinnes and therefore was it the Lord did charge his Prophet Ezechiel to cause Ierusalem to know her abhominations Ezech. 16.2 Isay 58.1 The like charge doth he giue to his Prophet Isay To shew Israel her transgressions and the house of Iacob their sinnes 1 Kings 18.18 Acts 2.23.37 Iohn 4.18.19 This was the course Elias did take with Ahab Peter with his hearers Christ with the woman of Samaria which examples are remarkeable for the prouing of this poynt Vse 1 Let this serue first for direction to vs of the Ministrie thou that art set in this high place and calling wouldest thou haue comfort in thy ministery wouldst thou see some comfortable fruites of thy labours be then first a Boanerges before a Bar Ionah and bring thy people first to a sight of their sinnes and secret filthinesse hold before their eyes the glasse of the law that they may see their misery and what need they haue of a Sauiour set their sins distinctly before them deale plainely without flattery this is the way to bring them to sound repentance that so they may obtaine remission forgiuenes Secondly It may serue as an apologie for such Ministers as conscionably and faithfully labour to conuince the consciences of their people of their sinnes and endeauour by preaching of the law to bring them to a true sight thereof these are they who are vsually thought to haue a spirit of gall and bitternesse within them and to be the onely men which driue many to despaire I confesse there may be and often is a great fault on the right hand in harping too much on this sad string of iudgement Some there are indeede who are neuer well but when damnation doth end their sentence this is too bloudy and butcherly a kinde of teaching But yet let me tell you We now liue in such times wherein a sermon of mercy is like a dead letter there are thousands who are not worthy to heare of mercy not to heare the sound of the word much lesse to heare the doctrine of remission of sinnes taught Now what course must bee taken with these Is not the sharpe razour of the law to be taken and incision to be made therwith into their soules vntill the wound be launced and the core thrust out a wise Surgeon will neuer powre in oyle And as for thee who thus condemnest the Ministers of the Lord for deliuering of the terrours of the law art euer calling for gospell gospell I tell thee it is to be feared of all others thou art most vnfit to heare it for it is vsually seen none call more for it to be taught then such as most despise it and condemne it those that are loath to know themselues are euer loath to heare the law deliuered O how farre art thou from holy Dauids minde Psal 141.5 Let the righteous smite me for it is a pretious oyle a foule signe of a guilty soule Thirdly We may heare see the reason why so many Vse 3 goe so boldly on in sinne and repent not alas they are not yet throughly conuicted they liue still in blindnes and are not brought to a sight of them This is excellently set forth by this comparison A man going ouer some narrow bridge vnder which runneth some deepe gulfe or violent streame if it be at midnight feareth not because be seeth not any danger Perâ—ins exhortation to repentance but bring the same man the next morning and let him see the narrownesse of the bridge he went ouer the night before the fearefull downfall and furious violence of the streame that runnes vnder the same and then will he wonder at his owne boldnesse and shrinke for feare to thinke of it and will not by any meanes venture to do that which carelesly he did the night before because hee seeth the extreame danger which before he saw not So is it with a sinner while he is in the estate of nature he seeth nothing no wrath no iudgement no hell for the God of this world hath blinded his eyes and therefore walketh on boldly and securely in sin he seeth not the narrownesse of the bridge of this life nor the fearefull gulfe of hell vnder it which he falls immediately into if he flies off but when God shall open his eyes and touch his heart to consider of his estate and see himselfe then hee seeth how narrow the bridge of this
wanting to his sonnes but whatsoeuer is good for vs shall be bestowed vpon vs and if hee spared not his owne sonne R m. 8.32 but deliuered him vp for vs all How shall he not with him also freely giue vs all things Now in the second place in that the Father yeeldeth to his sonnes desire Doctr. God oftentimes suffereth man to take his owne course and giueth him what hee seeketh Hence we may note God ofâ—entimes suffereth man to take his owne course and leaueth him to the satisfying of his owne desire see for proofe Psalme 81.12 Rom. 1.26 pregnant places to confirme this Now for the more profitable handling of this point Two kindes of Desertion etâ—â—nâ—ll or temporary let vs know that Gods desertion and forsaking of man is of two sorts It is either Eternall or Temporary The one in part onely and for a time The other wholly And for the temporary desertion which doth befall Gods dearest children it is also of two sorts First Temporary desertion of two sorts in sinne of in punishment desertion in sinne Secondly desertion in punishment Desertion in sinne is when God withdraweth the assistance of his spirit and leaues a man to the committing of some grieuous crime thus was Noah left to fall into drunkennesse Dauid left to fall into adultery and Peter left to the deniall of his Master Desertion in punishment is when God delayes to remooue his hand which hee hath layd vpon his Children or to mittigate their sorrow an example of this see in Iudges 6.13 Now these desertions are but temporary for a time and neuer beyond the compasse of this present life Esay 54.10 Gods children may be left for a time and the reasâ—ns of it For a moment in mine anger I hid my face from thee for a little season but with euerlasting mercie haue I had compassion on thee faith the Lord thy Redeemer The reason of Gods thus leauing his children may be Reason 1 diuers First that by the experience of the bitter fruit of sinne they may grow out of loue with the same and so be brought to repentance Secondly That that hidden and spirituall pride which Reason 2 the best of Gods Children are possessed with may bee mortified and subdued thus saith the Apostle 2 Cor. 12.7.8 There was giuen to mee a thorne in the flesh the messenger of Satan to buffet me lest I should be exalted aboue measure Thirdly That God may make triall of the estate of Reason 3 his seruants not that hee is ignorant of what is in vs but because we are ignorant of our selues And by this meanes he would haue vs come to the knowledge of our selues both of our corruption that we may be humbled as also of our graces that we may be thankefull Thus doe wee see how the Lord leaueth his children yet but for a time for his kindnesse towards them for euer shall remaine How the Lord leaueth the reprobate The other kinde of desertion which is eternall whereby God vpon lust causes best knowne to himselfe leaueth man to himselfe wholly and for euer befalleth reprobates and onely them as Caine Esau Iudas and others who are of olde ordained to condemnation The beginning of which desertion is in this life when God bestowing vpon them benefits either spirituall or temporall as he doth vpon his owne seruants withdraweth that part of his benefit which hath the promise of eternall life annexed to it the accomplishment whereof shall bee in another world when as they shall bee totally seperated from the presence of the Lord and be left vnto the diuels eternally to be tormented Vse 1 Thus much for the explication of this point now for the application And in the first place it may serue for a caueat to euery of vs that we take heede wee make not God the authour of sinne Est causa deficiens non efficiens though hee permit and suffer the same to be done yet hee is not the authour nor worker of it Rhem. Annot. in Mat. 6. vers 13. Iam. 1.13 alibi See then the wicked dealing of the Church of Rome who amongst many slanders cast out against vs are not ashamed to lay this to our charge that we maintaine God to be authour of sinne which is vtterly vntrue for wee teach priuately and publikely by word and by writing in Schooles and Churches that God is not the authour of sinne but the diuell and mans corrupt will This is our doctrine this we maintaine the other wee abhorre and renounce as open blasphemy Most true it is that we doe teach Actor in male but not author mali August lib. que 83. qu. 3. that God is an actor in that which is euill and that sundry wayes which may well be and yet hee free from sinne and no way the authour of euill The actions of God concerning sinne may bee referred to these three heads First He is the vniuersall cause of all things How God is actor in euill Acts 27.28 he sustaineth mankinde that in him hee liueth mooueth and hath his being yea he vpholdeth the being and moouing of all his actions so that no man could mooue hand or foote to any action were hee not sustained and supported by God The act then is of God and God is a worker in euery sinne so farre forth as it is an action for euery action as it is an action is good One man kills another the very moouing of the body in the doing of this villany is of God but the wickednesse of the action is from man and the diuell Perkins on the Lords prayer A man rides vpon a lame horse the rider is the cause of the motion but the horse himselfe of the halting in the motion Thus is God the authour of euery action but not of the euill in any action Secondly God is a worker in sinne by withdrawing his graces as he did from Saul neither can this be a sin in him because he is not bound to any hee is free to bestowe where he will to restraine where he seeth good And here is a difference betweene the action of God and the action of Sathan God holds backe grace whereupon they fall into sinne the deuill suggests euill motions Deus deficit gratiam detrahendo diabolus afficit malitiam apponendi homo seipsum inficit duritiam contrahendo Licèt Deus non sit author tameÌ„ ordinator est peccatorum ne vniuersitatis naturam turbâ—re vel turpare permittantur Aug. contra â—austam lib. 22. cap. 78. which causeth them to runne into all euill Thirdly and lastly God worketh in sinne in ordering and directing of it as it pleaseth him sometimes hee restraineth it that it shall not passe nor proceed further then he appointeth Sometimes he turneth it to another end then the person intended that practised it both these we see euidently in Iobs temptations Sometimes he maketh way for sinne to passe that
iniustice Thus then you see how many in the world come vnder this reproofe let euery one of vs looke well vnto it for he is one of a thousand that deserues not to be taxed See therefore and confesse your faylings and imploy Gods gifts to his owne glorie Oh! consider how you will answer it should a louing Husband giue vnto his Wife rich iewels and fayre bracelets and shee bestow them on a Stranger could this be well taken or should a King giue many Lordships and much Reuenewes vnto a Subiect and he imploy them in the enemies seruice would not all count him for a ranke Traytor And what art thou better God hath giuen thee many Iewels and bestowed on thee many Lordships as thy tongue thine eye thy hands thy bodie thy soule these thou wholly dost imploy in the seruice of Gods enemie thou giuest them to the Deuill by thy blasphemie drunkennesse by thy pride by thy vncleanenesse Oh wretch to receiue thus with the one hand from the Lord and to giue with the other vnto the Deuil But in a word to conclude remember all you that any way thus mispend these gifts of God I say Matth. 25.30 remember the seruant that was vnprofitable in not imploying his Masters Talent to his aduantage but returned to him his owne wrapped vp in a napkin he I say had his portion in that Lake which burneth with Fire and Brimstone Now if he were thus punished in not vsing of it how shall you be plauged who doe abuse them wickedly and malitiously to his dishonour surely if you perseuere herein the hottest fire in Hell shall be your reward You that are in authoritie I speake to you and warne yee abuse not your authoritie peruert it not to iniustice or oppression Rich men I speake to you let not your wealth make you swell with pride let it not cause you to be contentious I speake vnto you all and from the eternall God I warne you not to abuse any good blessing that God hath giuen you for be you assured there will come a day of reckoning VERSE 14. And when he had spent all there arose a mightie famine in that land Ver. 14. and he began to be in want 15. And he went and ioyned himselfe to a Citizen of that countrey and he sent him into his fields to feede swine 16. And he would faine haue filled his bellie with the husks that the swine did eat and no man gaue them vnto him IN these three verses we haue laid downe to be considered the punishment of his sinne which is common vpon the whole countrey with him ver 14. or personall on him in speciall ver 15.16 To come to some instructions briefly which this 14. verse will afford and so to hasten to the next verses Doctr. which are principally to bee weighed of vs. In generall we might obserue That where sinne goeth before punishment will follow after as we haue heard of his sinne now here followes the wages but I will onely name this And when he had spent all i. e. Text. All that portion the Father had bestowed those common gifts which his father had giuen vnto him these were they that were spent and wasted This may teach vs thus much Common gifts are of a wasting nature Doctr. Common gifts are of a wasting nature 1. Sam. 16.14 they may be vtterly spent and consumed and finally be lost Thus did Saul loose that portion of common gifts God had giuen him for the text sayth the spirit of God departed from him not the spirit of regeneration which worketh in the elect for that dwelleth where it once entreth But by spirit we are there to vnderstand the common gifts of the spirit as wisedome fortitude and other morrall ciuill and ordinary gifts wherewith Saul was endued which God had vouchsafed vnto him for the enabling him to the duties of his gouernment as for the spirit of regeneration and the sanctifying and sauing graces of that spirit he neuer had Heb 6.4 So also Heb. 6.4 the Apostle doth confirme this truth where he sheweth that some that are partakers of the holy Ghost they may fall away Any common gift or grace as knowledge learning or the like may be lost and so for the things of this world which God giues in a plentifull measure to the men of this world they are but of a wasting nature For the world passeth away 1 Ioh. 2.17 and the lusts thereof as Iohn affirmeth Vse 1 Vse Let this teach vs to learne to put a difference betwixt that portion which God giueth to his children and to the wicked betweene the earthly and heauenly inheritance the one may be wasted by the vsing the other shall be increased the one may vtterly be spent the other neuer most true it is the sanctifying graces of Gods children are subiect to a kinde of abatement and decrease for want of vsing and renewing but finally bee spent they cannot Rom. 11.29 for these gifts and graces are without repentance Vse 2 In the second place let this serue for direction what portion especially to chuse seeke after not that which is so readie to decay Caduca spernâ—â—e coelestia spirare but labour for a portion of a better nature namely for that inheritance which is reserued in the heaners what folly is it for thee to spend thy time and bestow thy paines in getting that which is of no continuance which will consume and wast like waxe before the Sunne oh be more wise and chuse the better part Luke 10.42 that shall neuer be taken from thee Weane thy hart more and more from these perishing pleasures and make choyce of that portion that endures for euer get true faith and other sauing graces and be assured Hell gates shall neuer preuaile against thee Vse 3 Last vse may be an vse of comfort to all such as haue the sauing graces of Gods blessed spirit bestowed on them for the best portion God hath giuen thee the goods of the permanent inheritance is thine bee thou content that God shal distribute his moueables to whom he pleaseth Take thou thy part which is the better goe thy way and be thankfull for thy free-hold is farre better then their coppie-hold thou hast no cause to complaine There arose a mightie famine in the land Text. By this famine is prefigured the want of al heauenly comfort which how euer it was before in this land of sinne yet he felt it not before and therefore it is said he began to be a hungrie i. e. to feele it The point that I will note is this The region of sinne is a land of famine Doctr. The region of sinne is a land of famine There is no food for the soule to be found in it As no corne to be had but in Egypt so no succour but in the Church of GOD in all the world else there is a great dearth This Salomon doth
talionis for what hath man to say for himselfe how can he complaine of iniustice so long as he receiueth his owne and is repayd with his owne coyne Reason 2 A second reason may be in respect of others hereby the sinner is better put in remembrance of that sinne for which they suffered for this kind of punishment presenteth the sin as it were visible before our eyes know the punishment know the sinne remember the punishment remember the offence Vse 1 Now let vs apply this to our selues for herein lyes the life of doctrine first then seeing this is so let euery one looke to haue his sinne brought vpon his owne head thou that art a swearer looke that as thy tongue spettes abroad the flames of hell so shall the flames of hell bee poured vpon thy tongue thou drunkard be thou assured that as now thou wilt not keepe the cup of satierie from thy mouth Psal 7.5.8 so God will one day hold vnto it the cup of vengeance a cup of wine of mixed wine shalt thou drinke to the very bottome thou adulterer looke to haue fire added to thy fire the fire of hell to the fire of lust Iam. 2.13 art thou mercilesse hauing no regard of the afflictions of Ioseph iudgement merciles shall be shewed vnto thee thou Diues looke to it who now wastest so many tunnes of wine Defiderauit guttum qui non dedit micam Aug. Hom. 7. Psal 109.11 the time wil come thou shalt not procure a pot of water nay not one droppe to coole thy tongue art thou a couetous extortioner or a griping vsurer expect that thy posteritie shall be deuoured by it and thy house eaten vp by the extortioner Let me further apply this to you that are inferiours art thou a disobedient child vnto thy parents dost thou contemne thy fathers and mothers wholesome admonition 1. Sam. 2 25. Gen. 9.22 as Hophny and Phineas did the counsell of their father Ely or dost thou mock and scoffe at them for their infirmities as cursed Ham did Iudg. 17.1.2 or dost thou beguile them or closely conuay any of their goods from them as Micah from his mother Gen. 27.41 or art thou sicke of the mother or longest thou after the death of thy father as Esau did Be thou assured who euer thou art that there is a iust God in heauen who if euer he bestow posterity on thee may withhold his grace from them suffer them to be as disobedient scornefull theeuish vndutifull to thee as now thou art to thine and see thou expect it without repentance so thou that art a seruant dost thou giue stubborne or moyling answeres to thy master or mistresse as Hagar to Sara or sleeuelesse answeres as Gehezi to Elisha or dost thou belye thy master 2 Sam. 16.3 or falsely accuse him as Ziba did Mephibosheth or runnest thou from thy master and wilt not abide with him like the seruant of Shimei or pickest and pilferest from him 1. King 2.39 Phile. as Onesimus from Philemon Looke then to reape euen as thou sowest and to be payed home in thy owne kinde for God is iust and what hath beene may be as God hath dealt with others he may deale with thee A second vse we may make of this is to teach vs in Vse 2 time of any iudgement or affliction that lyeth on vs to labour for spirituall wisedome that by the punishment we may come to see what the sinne is that is the cause thereof for by the kinde of the punishment we may very often come to find out the kinde of the offence Art thou slandered and backe-bitten are there reports raised of thee that are not true why it may be thy heart can tell thee that thou hast slandered others Eccles 7.21.22 Hast thou disobedient children seruants c. call to mind thy former wayes it is to be feared such disobedience was then in thee And so in all other kinds of punishments or manner of iudgements whatsoeuer take them and lay them on thy sinne as salue vpon a sore so shall we make them profitable yea this benefit will come of it we shall iustifie God iudge our selues and preuent further iudgements that otherwise wee may looke to fall vpon our heads Vse 3 In the third and last place this doctrine will affoorde much comfort to the children of God for as God doth thus punish according to the manner of our sinning so will he reward according to the manner and measure of our walking Many notable examples are recorded in Scriptures of Gods gracious dealing in this kinde also towards those that haue beene obedient for our comfort and encouragement The widdow of Sarepta shee relieued the Prophet of the Lord wherefore God relieued her and her whole family 1 Kings 17.16 Ierem. 39.18 for the meale wasted not neither did the oyle faile So Ebed-melech saued the life of Ieremiah and therefore had his owne life giuen him as a prey Many other examples might bee brought Oh how should this incourage vs to all good workes What a spurre would this be if it were well considered to well doing Let it be considered of vs and let it stirre vs vp to do good to gods Church and people Doe good to them thou dost good to thy selfe Math. 7.1.2 Eccl. 11.1 for thou shalt receiue measure for measure good for good blessing for blessing This is generall Now we might here further take notice of the cursed disposition of the wicked who though they be miserable in regard they are strangers from the life of God yet doe they not know their misery vntill by want of earthly comforts they be brought to necessity This prodigall was miserable before yet hee felt not his misery vntill now and now hauing lost all and consumed his portion it is said he began to be in necessity that is he began to feele himselfe to be in misery Thus then it often falleth out Obser that so long as Gods creatures are enioyed the great want of God himselfe is not felt But of this I shall haue occasion to speake more when I come to speake of the occasion or motiues of his conuersion Now then to the next verse Then he went and claue c. Though this prodigall beginnes to feele his misery yet he returneth not home vnto his Father but trieth further and seeketh other meanes to supply his neede In him behold the corrupt disposition of man by nature Doctr. The wicked in misery vse other helpes before they flie to God Hosea 2.7 Who being in misery assaieth all other meanes for deliuerance before hee flyeth vnto God for helpe To his Father this prodigall will not goe till a failing in other courses doth enforce him to God man will not seeke vntill a kinde of absolute necessity doth compell him See this prooued in the example of the Israelites who being afflicted for their sinnes and hedged in with troubles and grieuous afflictions
haue their fits and much indanger your soules and bodies The last Vse shall be an exhortation to such as are yet Vse 3 in the estate of Nature to pittie themselues and pray for themselues that they may haue their sences restored to them when thou seest a Lunatique to rage and raue to rend and teare his haire and flesh thou canst not but pittie and send forth a prayer for him that God would helpe him Behold oh man I thine owne estate such a one art thou void of all sence and spirituall vnderstanding who doest daily wound thine owne soule by sinne be as mercifull to thy selfe as thou art to others bewaile thine owne fearefull estate crie to God for helpe and redresse neuer giue ouer till thou art brought to thy selfe and being once cured commiserate the estate of others that are not Turne not their madde pranke into a iest as most doe but turne to God by prayer for their recouerie as few doe And thus much shall serue for this point which the phrase hath afforded now to the motiues or inducements causing his turning He first takes himselfe aside and begins to consider of the estate wherein he stood He said whence learne Doctr. Examination of our hearts the first step to Repentance Ier. 8.6 That a taking our selues aside and diligent examination of our hearts and waies is the first step to Repentance Thus much is implied in these words of Ieremiah cap. 8. ver 6. I hearkened and heard but they spake not aright no man repented him of his wickednesse saying What haâ—e I done They repented not why surely because they examined not themselues they communed not with their owne hearts saying What haue I done Thus much also is expressed by him in the 3. Chap. of his Lamentations and the 40. Lament 3.40 verse Let vs search and try our wayes and turne againe vnto the Lord there must be a searching and trying before there can be any turning The reason is plaine Reason because we can neuer know our wayes what they are nor whither they lead without a serious consideration and strict examination of them a Physitian cannot know the estate of a mans bodie without some good search and inquisition how then can a man know the condition of his soule Now the ignorance of a mans owne bad estate is neuer seuered from a false perswasion of a mans owne good estate Reuel 3. as wee haue example in the Church of Laodicea hee that is ignorant of his owne waies euer thinkes his waies to bee the best waies and who in such an errour will desire any change or turning Vse 1 The vses are first to conuince and condemne such as walke on securely in ignorance and neuer take notice of their waies neither call their courses to account yet thinke their estate to be very good and no mans better that they haue repented and their sinnes shall be pardoned But how is this possible can thy sinnes be pardoned before they be repented of and is it possible to repent of them before thou doest know them and canst thou euer know them without faithfull searching and acurate sifting into them deceiue thy selfe no longer with thy vaine dreames for alas thou dreamest thou art so farre from repentance that as yet thou art not capable of it seeing thou hast not called thy selfe to a reckoning Vse 2 Secondly Let this stirre vs vp to a diligent search and examination of our estates Wouldst thou repent of thy sinnes turne from them and haue them pardoned then labour to know them striue to find them out consider of thy wayes make a stand for a while and examine thy courses put the question to thy soule What haue I done and againe propound it wherein am I failing Take the light of Gods law that will shew thee thy filthinesse that will discouer vnto thee thy great corruptions and many failings Be not backeward in this dutie the more backeward thou art the greater cause hast thou to feare thy estate It is a secret guiltinesse of sinne that causeth a backewardnesse in our examination Bankcrupts that are not worth a groat doe not dare not looke into their estate because they know they be worse then nought Be then perswaded to call thy courses to account consider the estate wherein now thou art thy case is fearefull because thou art ignorant of it but it is desperate if thou wilt not be perswaded to looke into it but on the other side if thou wilt take thy selfe aside and commune with thy owne heart as Dauid speakes surely then thou wilt be in a faire forwardnesse to a sound conuersion Psalme 4. Lastly Let mee adde a word of exhortation vnto all Vse 3 in as much as all haue sinned and all doe sinne and therefore had need daily to repent often to consider of your waies and courses let no day passe ouer without examination Call to minde what euils haue been committed what good duties omitted which God hath required suffer not thy eyes to slumber nor the temples of thy head to take any rest tell this taske bee performed Would Christians daily keepe this course and well consider of their carriages the day past they would soone finde the excellent commodities of it to their vnspeakeable comfort Oh how watchfull would it make them ouer their courses and how many a sinne would be preuented which now for want hereof they fall into Psal 119.59 this was Dauids practise I haue considered my wayes and what followes I haue turned my feet vnto thy testimonies As oft as hee considered his waies hee euer found some defect that needed redresse so will it bee with thee thou shalt neuer strictly examine thy estate but thou shalt euer finde somewhat that needeth amendment Make conscience then of the practise of this dutie wee see how needefull consideration is in the things of this life for without it no estate of life can be well ordered The Marriner must consider his course by his Compasse or else he is in danger to runne on rockes or sands The Merchant if he consider not his affaires by his Count booke will quickely prooue bankcrupt The Traueller if hee considers not his way will soone goe wrong if hee seeth many waies before him hee considereth with himselfe which of them to choose neither will hee goe on till hee be well aduised which is the best How much more then should we consider of our actions whose course is to the kingdome of Heauen for euery way leadeth not to it Doth euery one vse consideration in euery estate of life And shall a Christian onely bee carelesse farre bee this from vs. There is no passing from earth to Heauen without consideration How many hired seruants See here the two motiues of his turning First he saw his owne miserie and that draue him from himselfe I perish with hunger Secondly Hee remembreth his Fathers mercy and that brought him vnto him How many hired seruants of my Fathers
hence for whom God doth loue them doth he correct yea Heb. 12.6 he chastiseth euery son that he receiueth Be not then too rash in iudging any whom the Lord exerciseth with afflictions the choysest flower in the garden lyeth open to a storme as well as the nettle in the wildernesse Neither thinke the better of thy selfe because the rod is not on thy backe for the wholesome meanes of thy amendment is withheld from thee thou mayst iustly feare the reines is laid on thy neck and thou art giuen vp to thy owne wayes A tree that is fruitfull will be well cudgelled and beaten when a tree that is good for nothing but the fire shall neuer bee disturbed the wheat endureth more then the chaffe and yet the wheat is for the boord Nihil insaelicius faelicitate peccantium August the chaffe for the dunghill Blesse not then thy selfe in this estate count not thy selfe blessed because thou art neuer afflicted for thou art sore plagued when thou art spared neither is any thing more vnhappie then this felicitie But for a second vse is this so that crosses and afflictions Vse 2 are such excellent meanes to driue men home and bring them to repentance Let this then serue for terror to such as haue often beene afflicted and yet are not bettered The Lords hand hath beene often vpon them and yet for all that they haue not turned to him sinne is not left their wicked waies are not forsaken surely such may feare their case is desperate seeing these are such excellent meanes and ordinarily the last meanes to bring a sinner home and yet with them can doe no good what cause haue such to feare that they shall be giuen ouer of the Lord as a hopelesse cure Heare and tremble at that which the Lord speaketh by his Prophet Ezechiel EZech. 22.18.19.20 Thus saith the Lord God because you are become drosse beholde therefore I will gather you into the midst of Ierusalem as they gather siluer and brasse and yron and lead and tinn into the midst of the furnace to blow the fire vpon it to melt it so will I gather you in mine anger and in my fury and I will leaue you there and melt you Yea I will gather you and blow vpon you in the fire of my wrath Verse 18. and you shal be melted in the midst thereof c. The Lord had in the verse before these words complained of the house of Israell that it was become drosse they were all brasse and tinn and yron and lead in the midst of the furnace that is in the furnace of affliction they would not be bettered nor purified as they ought to haue bin therefore doth the Lord threat that fearefull iudgement to fall vpon them Oh consider of this thou that hast often beene afflicted by sicknesse losses either of goods friends or any such like crosse I say ponder on it consider how fearefull a thing it is to be afflicted and not purged by affliction to bee stricken with the rods of God and no conuersion to follow What is this but a signe of a fearefull induration Consider another place in the Prophecie of Ieremiah and weigh it well The words be these The bellowes are burnt Iere. 6.29.30 the lead is consumed of the fire the founder melteth in vaine for the wicked are not plucked away Reprobate siluer shall men call them because the Lord hath reiected them Loe here if those afflictions that the Lord hath laid vpon thee doth not better thee nor plucke thee away from thy wickednesse swearing whoring prophaning Gods Sabboth and the like Reprobate siluer shall men call thee and thou maist feare the Lord hath reiected thee Let a third vse of this doctrine therefore be admonition Vse 3 to euery one of vs to make a good vse of these means when the Lord affordeth them let it be our wisedome to feare the rod and who hath appointed it Gods rods are speaking rods and haue a voice with them Mic. 6.9 and commonly call for repentance and turning looke to it therfore that thou beest not a non-proficieus in this Schoole let euery crosse purge away some drosse and filth wherefore doth the Lord send them but for this end let not God loose his end but let thy crosses become corrections now how are they corrections when they worke no amendment Be not thou more fearefull of being afflicted then thou art carefull of not being reformed by that thy affliction and so maist thou haue great comfort that thy affliction is sanctified vnto thee that it is a part of Christs crosse and not of Adams curse Be carefull to come out better then thou wentest in for if thou beest hardned not melted thou art clay not gold The last vse may be comfort for Gods elect for seeing Vse 4 that afflictions are so good and profitable as the effectes thereof doe declare prouing as wholesome medicines and fatherly chastisements to amend and reforme vs what cause haue Gods children to groane so much vnder the burthen many are readie through the Deuils suggestions to make hard conclusions against themselues in time of trouble as if God had forsaken them or that they were cast out of his fauour but consider why doth the Lord send them what effectes doth he worke by them surely no other then to bring thee to himselfe these are but like the dogge of our good shepheard to fetch vs into his fold he setteth them but as thornes and bryars to keepe vs from running on in that same smooth and pleasant passage which leadeth to destruction Doth he take from vs health wealth ease peace or the like yet he dealeth no otherwise with vs then Dauid did with Saul 1 Sam. 26. who finding him sleeping in his campe would neither slay him himselfe nor suffer Abnâ—â— to slay him onely he tooke away his speare and his water-pot which also after he had wakned him he restored againe no way intending his destruction Thus dealeth God with vs who many times findeth vs sleeping in our sinnes when we should be waking yet he slayeth vs not neither intendeth our destruction but happily taketh from vs those things wherein we place our strength and trust which also after we are awaked he restoreth againe vnto vs in a most gracious manner What cause then hast thou to murmure or complaine when thou art afflicted nay how great cause hast thou of thankesgiuing and reioycing Be not then deceiued it is needfull and profitable for thee to drinke of this cup it was good for Dauid that he was afflicted and as good for thee and me and the rest of Gods children Be not then cast downe vnder the hand of God Of al hearbs in the garden esteeme of Rue and patience And thus much be spoken of this motiue the sence of his misery now for the next which is the perswasion of his Fathers mercy The point hence will be Doctr. Sence of Gods mercy
causeth repentance Zach. 12.10 That the sence and knowledge of Gods mercy and goodnesse is that which causeth vs to turne vnto him This is notably confirmed in the 12. of Zachary ver 12. The house of Dauid and inhabitants of Ierusalem are brought to Repentance and godly sorrow vpon a consideration of Gods infinite loue towards them in Christ Iesus Psal 130.4 So sayth the Prophet Dauid Psal 130.4 There is mercy with thee that thou mayst be feared So saith S. Iohn 1 Iohn 4 19. Heb. 11.6 We loue him because he loued vs first and what doth the Author to the Hebrews else meane in saying He that commeth to God must beleeue that God is and that he is a rewarder of them that seeke him Reason 1 The reasons may be these our hearts are of a sturdie and flintie nature and neuer will kindly relent till loue worke on them True it is the heart may be pricked by the Preaching of the Law and humbled with sence of a mans owne misery but it neuer commeth to breake forth into hartie confession and true griefe for sinne as it is sinne and a breach of Gods law vntill the sence of Gods mercie is in some measure tasted of Could misery alone turne one to God then might the Deuils haue beene long agoe conuerted and Iudas also might haue repented for he felt anguish enough and horror of conscience but that did rather driue him from God because he could not apprehend the kindnes and mercy of God towardes him The workes of Gods fauour and mercie toward vs Reason 2 imprint a stamp and image of the like in vs therefore his choosing of vs imprints this in our hearts to choose him for our chiefe treasure his loue of vs causeth vs to loue him his turning to vs to turne to him Is this so that the perswasion of mercie should cause Vse 1 vs to turne this then reprooueth such as turne Gods grace into wantonnesse and make this mercy of God a bawde for sin Nothing is more called for and nothing more abused Rom. 2.4 Knowest thou not saith the Apostle that the mercie of God should lead thee to Repentance But thou despisest the riches of his goodnesse and forbearance and long suffering and after thy hardnesse and impenitent heart treasurest vp vnto thy selfe wrath against the day of wrath how often heare wee this apollogie returned when all other defences fayle oh God is mercifull it is true but to whom it is to such as turne from their sin not to such as continue in sinne Esay 27.11 as for such Esay reads their doome He that made them will not haue mercie on them and he that formed them will shew them no fauour And Moses fearefully in the 29. Deut. 29.19 of Deut. He that heareth the words of this curse and blesseth himselfe in his heart saying I shall haue peace though I walke in the imaginations of my heart to adde drunkennesse to thirst The Lord will not spare him but then the anger of the Lord and his iealousie shall smoake against him and all the curses that are written in this booke shall lye vpon him and the Lord shall blot out his name from vnder heauen A fearefull thunder-bolt throwne on the head of all such impious beasts as make Gods mercie a cloake for sinne take notice of it thou filthie prophane liuer who being reproued for thy drunkennesse and such like vncleannesse hast this for thy defence and holdst vp this for a buckler no no he hath no mercie for thee so long as thou walkest on in thy impenitency but wrath and seueritie which he will one day manifest Vse 2 Secondly let this exhort you to take true notice of his mercy thou that wouldst repent get a tast of his loue were his mercies seriously thought vpon whom would they not moue whom would not these coards of his loue draw call them to thy mind muster them together they are indeede innumerable but for your better meditation consider of these foure rankes first of his preuenting mercies consider from how many sinnes he hath kept and preserued thee many sinnes indeed thou hast commited but farre more wouldst thou haue had committed had not his mercy preuented thee what hath kept the from murder was it not his mercy what from robbery was it not this mercy and what from whoring but this his mercy the seedes of all these are in thy heart yea and of worse the seedes of the sinne against the holy Ghost not excepted which thou mightest nay wouldest haue committed had not God with held thee had not God bine thus mercifull vnto thee thou wouldst haue proued the vilest Iulian Nero Iudas that euer the earth bare this then is Gods mercy Gods great mercy towards thee oh let it leade thee to repentance If mercies of this kind cannot moue then in the Second place call to mind his sparing mercies for albeit thou hast not committed such grosse sinns as some others haue yet thou hast done enough yea a thousand times more then enough to cause God and that iustly to haue destroyed thee long before this houre * Lamen 3. and to haue throwne thee into hell and giuen thee thy portion amongst the reprobate Consider Gods iustice on Zimry and Cosby you Adulterers on Iezabell you proud ones on Senacherib you blasphemers on Achan you worldlings on Ananias and Saphira you lyers And then tell me if Gods mercy be not great towards thee thou liuest in the like sins thou knowest it yea and happily thy conscience condems thee for it these were stricken suddenly in the very act of their sins thou hast commited them ouer and ouer againe yet art spared Oh the mercy of God towards thee consider of his goodnesse There are many thousands in hell for those sinnes thou liuest in and yet haue not committed them so often as thou hast done and others that haue not committed so great grosse sinnes as thou behold then Gods seuerity towards them but his mercy towards thee Let this leade thee to Repentance If mercies of this kind preuaile not then in the third place consider his Renewing mercies whereby he doth renew his fauours to thee daily and lodeth thee with his blessings though thou ladest him with thy sinnes doth he not daily renew his fauours with the light giuing thee life health food rayment and many other blessings which others more dutiful then thy selfe do want There is neuer an howre in the day nor night but thou forfetest all health wealth peace liberty yea heauen and thy saluation Yet for all that is God thus gratious and openeth his hands liberally to bestow good things vpon thee shall he be thus gratious in renewing his mercies and wilt thou be so gracelesse as not renew thy obedience be not so wretchlesse let these cause thee to repent If yet these wil not do then in the last place consider his pardoning mercies he is ready to pardon all thy sins willing
labour to come to perfection We may not euermore stand at one stay nor alwaies be as children who needs leading by the hand but we must grow more and more in knowledge and in iudgement And thus much may be spoken of this poynt we are now to speake of the words themselues Text. which he deuised to speake Father I haue sinned c. In these words of his acknowledgement wee may see what it was especially that touched him to the quicke namely this that he had abused and wronged the loue and kindnesse of so good a Father This was that which made him so much to insist vpon the name of Father I will goe to my Father I will say Father The misery that he was in as his want of bread and other necessaries no doubt was grieuous yet all this troubled him not so much as this that he had carryed himselfe so vndutifully towards so gratious a parent Let this then be noted Doctr. To the godly sinne is the greatest sorrow Ps 51.4 That nothing is so grieuous to a true penitent as this that by committing of sinne he hath offended God This was that which most troubled Dauid and went nighest to his soule that he had sinned against the Lord and offended his Maiestie by his committing of euill Against thee against thee onely haue I sinned and done euill in thy sight It is not hi meaning to lessen his offence the words may not so be taken but his speech sheweth what went nighest to hiâ— heart and lay heauiest on his soule His trespasse agâ—inst Vriah in taking away his life was grieuous to him His trespasse against Bathsheba in drawing her to vnchastitie did also trouble him but that by both of these he had offended God this did most of all perplex him Against thee against thee haue I sinned Nothing touched him so neere as this no not shame of the world nor feare of hell Thus is it also said of the house of Dauid that the spirit beeing powred vpon them they shall mourne for him Zach. 12.10 That is when the godly shall come to see what euils and miseries their sinnes brought vpon Christ and how odious their offences haue beene towards him this should pierce their hearts and nothing more Thus was it also with the people of God who are said in the day of their fast to draw water 1. Sam. 7.6 namely out of their hearts and to powre it out before the Lord. By all which is meant they wept bitterly and aboundantly for that they had offended the Lord by their many sinnes Ioseph being tempted to folly by his laciuious Mistresse said How shall I doe this great wickednesse and sinne against God The wrong that he should haue done his Master was nothing in his eye to the offence against the Lord. The reason of this the Apostle Saint Paul giueth Reason Rom. 8.15 They haue not receyued the spirit of bondage againe to feare but they haue receyued the spirit of adoption Which Spirit doth make them loue the Lord and feare to offend and exceedingly grieue when he is offended As it is with a true louer towards his beloued Now for the vses and first wee may see here a difference Vse 1 betweene the sorrow of the Godly and of the wicked both greiue both mourne Ahab as well as Dauid Differences betwixt the sorrow of the godly and wicked 2. Cor. 7.1 Iudas as well as Peter Yet the sorrow of the one is godly and bringeth life the sorrow of the other worldly and bringeth death For heare is the difference The sorrow of him that is truly penitent Malum peccati is most conuersant about the euill of his sinne and is more for Gods cause then for his owne more that God is offended then for any manner of respect vnto himselfe Were there no shame no danger no punishment neither here nor hereafter in this life or in the next yet this would wound their soules and grieue them at the heart that by sinne God was offended Thus is the godly sorrow This is that which causeth repentance neuer to be repented of Now the sorrow of him whose repentance is vnsound is of another nature and is principally occupied about the euill of punishment Being more for there owne sakes then for Gods Malum paenae There sinne hath no place in their sorrow nor God offended It is shame and punishment that causeth them to grieue Cain grieues but why his punishment is greater then hee can beare Gen. 4.13.14 Exod 9.27 1 Sam. 15 24 25 1 King 21.21 27. Gen. 27 38. Heb. 12.17 Pharaoh howles and takes on but it is the thunder and haile that causeth it his sorrow is gone ouer with the storme Saule mournes but it is because God had cast him away from being King Ahab puts on sack-cloth but it was the euill that was to come vpon his house with the taking away of his posterity that caused it Esau wepes but he more respects his owne losse then Gods dishonour the blessing is lost Thus selfe-loue is the moouer of it were there no shame iudgement hell there should be no sorrowing for sinne This is the sorrow of the wicked which bringeth repentance to be repented of and is a sorrow to be euer sorrowed for We see then how each of these differ in the obiect that either of them is exercised about Vse 2 Secondly this may teach vs to try our selues and our repentance For is it so that nothing is more grieuous to a true penitent then this that by sinne he hath offended God Examine then thy heart deale truly with thy selfe what is it that most troubles thee I do not doubt but thou hast had some manner of remorse At some time or other thy heart hath bine smitten for thy sinnes thou hast committed But deale now truly with thy selfe and ransacke thy owne conscience what was it that did most perplexe thee what was it that lay heauiest on thy soule what did most trouble thee was it thought of shame and feare of hell was it caused by some such by respects rest not then in it for a reprobate may thus sometimes greiue and therefore I say rest not in it I do not simply discommend this sorrow For I confesse it is a good preparation to repentance and as the needle which makes way for the thread so doth wordly sorrow for godly sorrow the spirit of bondage for the spirit of à â—option But I wish thee to goe further for this sorrow as yet is but worldly and bringeth death being rested in But is it otherwise with thee is this the maine cause of thy greife that God is offended and if there were no hell nor punishment neither heare nor here after yet dost thou finde in thy selfe an inclineablenesse to mourne for thy sinnes thou hast committed art thou grieued that by thee God hath bine dishonored canst thou greeâ—â— for sinne as it is an offence against God
if thou dost thus then thy estate is blessed yea thrice happy is it for thou shalt neuer repent of this thy sorrow Yet let me tell thee thou mayst deceiue thy selfe and think it is thus when it is not for the heart is full of guile and deceit and will cry peace peace when there is none And therefore for thy further establishment Signes of true sorrow for sinn know if thou dost thus grieue these things shalt thou finde in thee First thou wilt grieue for sinnes of all sorts 1 A greife â—o all kinds of sin originall actuall of ignorance and of knowledge of commission and of omission secret and open for lesser as well as for bigger whatsoeuer is sinne thou wilt mourne for because Gods law is by it broken and so his Maiesty is offended Psa 51.5 Thus was it with Dauid in sinn I was conceiued he mourneth as well for his sinne originall as actuall for sins of nature as of life And againe Psal 19.12 who can know the errors of his life Oh cleanse thou me from secret faults He as well mournes and desires to haue pardon for his sinnes vnknowne and secret as for them that were open and apparant to himselfe or others 2. If we grieue for the sinnes of others Secondly If thou grieuest because God is offended then wilt thou grieue also for the sinnes of others aswell as for thy owne because God is dishonoured by the one as well as by the other 2 Pet. 2.8 Thus was it with righteous Lot For the righteous man dwelling amongst the wicked in seeing and hearing vexed his righteous soule from day to day with their vnlawfull deedes Thus also was it with holy Dauid His eyes gushed out with riuers of teares Psal 119.136 because men kept not Gods law So did those mourners marked for Gods own people EZek. 9.4 mourne for the abhominations done in Ierusalem 3. A greater desire t◠〈…〉 of sinne◠〈◊〉 of any other 〈◊〉 crosse 2 Tim. 2.19 Thirdly If thy sorrow be godly and is for sinne as it is an offence against God thou wilt then bee more desirous to be aid of sinne then of any other crosse whatsoeuer yea as heartily desirous neuer to commit it as thou art desirous that God would neuer impute it The foundation of God standeth sure hauing this seale the Lord knoweth them that are his And let euery one that nameth the name of Christ depart from iniquity Many other signes and markes might be brought but these are enough to manifest the soundnesse or vnsoundnesse of thy sorrow Thou that formerly wast well perswaded of thy selfe aske thy selfe now once againe whether these things bee in thee yea or no thinke it not labour lost the second time to put thy selfe vnto the tryall the better assurance the sounder will be thy comfort Dost thou grieue for euery sinne as well as for any sinne for the corruptions of thy heart thy secret and vnknowne sinnes Doest thou acknowledge and bewaile thy hidden corruptions and lesse-grieuous crimes Doest thou condemne thy selfe before God for such sinnes as the world knowes not of as haue beene done in secret God and thy own conscience onely seeing thee And doest thou not grieue as well for thy omission of good duties as prayer reading meditating relieuing others in their necessities and the like as well as for commission of euill And dost thou blame thy selfe as well for the euill that cleaues to thy best works as pride vaine glorie hypocrisie dulnesse deadnesse c. as for thy euill workes If it bee thus with thee it is an euident signe that sinne as it is sin and a breach of Gods law doth wound thy soule But in the second place I demaund of thee whether thou grieuest in secret for the corruptions of the times for the pride drunkenesse blasphemie contempt of Gods word prophanation of the Sabboths that doth euerie where abound doe these and the like sins fetch groanes from thy soule and teares from thy eies bring thee on thy knees cause thee to wring thy hands to see God so dishonoured is it thus with thee But is it so indeed oh then well is it with thee thy case is happie And yet lastly answere me is it thy greatest desire to be ridde of sin yea of euery sinne be it neuer so gainefull or profitable And dost thou as earnestly desire to leaue it as thou dost to haue God forgiue Why this is an excellent signe a neuer-failing signe of thy sound sorrow this is a certaine testimonie to thy soule that thy griefe is vnto life and that thou art a childe of God Oh! let these things bee well thought on and often remembred and let vs often search our hearts by them that wee may know what wee are and what sorrow we haue whether godly or worldly Without question many of Gods children want that sound comfort which they might and should haue for want of this search and triall for without it it cannot bee but wee must remaine either in errour or in doubtfulnesse Vse 3 Now in the third place this may serue for the reproofe yea for the terrour of many who rest in a counterfeit and vnsound repentance For doth a true penitent grieue more for Gods cause then for his owne is he more grieued for the offence against God then for any manner of respect vnto himselfe Then surely such are farre from true repentance who were it not for feare or shame could be content to liue in sinne and tumble in it all their daies A kind of sorrow indeed many haue but it is onely worldly slauish diuellish their respect is wholly to themselues to God nothing They loath sin but not because God abhorres it they grieue but not because God is displeased by it but because they cannot make their parties good enough against him in keeping of their sinnes and preuenting of his iudgements Who almost makes conscience of secret sinnes Where is he that grieues for lesse euils that mournes grieues for his omission of good and neglect of duties God hath required for fewe are there that sigh and crie for the abhominations committed in our shops and streetes should God send his Angell through this Citie to marke those that thus mourne Ezek 9.4 how small would be the number of those that receiue the marke How many of vs haue this desire rather to be freed from sinne then any other crosse are as willing not to commit it as to haue the Lord not to impute it Can we then thinke that repentance is so common as the world takes it to be Surely surely these things doe testifie to our faces that wee are farre from it Be it knowne therefore vnto thee thou that mournest not for thy secret corruptions who abstainest not from secret sinnes that grieuest not for other mens sinne aswell as for thy own thou that hast not this earnest desire to be ridde from all sinne whatsoeuer be it
parauit etiam aeterna supplicia Cyp. Ezek. 33.11 so is he also iust and true and as hee hath prepared heauen for some so hath hee also prepared hell for others Now the question is who shall taste of his mercie and who of his iustice for whom hee hath prepared Heauen and for whom hee hath prepared hell Surely God himselfe doth shew vs in his word As in that place which is so much abused by wicked ones for the nourishing of themselues in carnall securitie of Ezekiel I will not the death of a sinner but that he turne from his way and liue Heere wee see the Lord speaketh not of all sinners but of such as turne from their euill waies and repent As for such as do not but continue still in sinne taking occasion by Gods mercie to continue in their vn repenting Rom. 2.4 Deut. 29.20 despising the riches of his bountifulnesse his patience and long-suffering The Lord will not spare him but the anger of the Lord his iealousie shall smoake against that man and all the curses that are written in this booke shall lye vpon him and the Lord shall blot out his name from vnder heauen Exod. 20.5 Exod. 34.7 MultuÌ„ deiectat omnes peccateres quia misericors miserator dominus c. Sed si amas tam multa initia time ibi vltimuÌ„ quod ait verax Aug. Quanto diutius deus expectat vt â—mendetis tantò grauius iudicabit si neglexeritis Aâ—g de Van. saec So then wee see no carnall secure one hath cause to blesse himselfe for so long as he continueth in his sinnes without repentance mercy belongeth not to him but iudgment Thou therefore that blessest thy selfe with a false perswasion of mercy walking still on in a course of sinne deceiue thy selfe no longer for God is iust as well as mercifull And will visite the iniquities of the fathers vpon the children vnto the third and fourth generation of all such as hate him and he will by no meanes cleare the guiltie It is very pleasing saith one to all sinners to heare of those louely attributes The Lord is mercifull and gratious slow to anger aboundant in goodnesse keepeing mercy for thousands forgiuing iniquitie transgression and sinne c. But if thou loue so many good beginnings feare that which next foloweth for God is also iust and true and further know that the longer God in mercy hath expected thy amendment so much the more grieuously will he punish thee for neglecting of it Reason 3 And lastly let me tell thee Qui promisit paenitenti veniam non promisit peccanti peui eÌ„â—am though God hath promised that at what time soeuer A sinner doth repent him of his sinnes c. He will put all his wickednesse out of his remembrance Yet he hath not promised to giue repentance to such as haue despised it And if he giue it not thou wilt neuer haue it For as all good gifts come from aboue from the Father of lights So must this also Thus then thou seest how little reason thou hast to harden thy heart in thy sinnes because God is mercifull But in the third place The third let of repentance remooued which is the example of the theife conuerted at the last Luk. 23.43 Vnus miserecordiam inuenit hora vltima ne quis desperâ—t et vnicus ne quis presumat Aug. thou alledgest the example of the theife vpon the Crosse who had spent all his life in sinne yet repented at the last gasp It is most true that the Scripture maketh mention of such a one and but of one of one sayth a father that none might despaire of but one that none might presume This then is a medecine against desparation and no cloake for sinne Looke vpon his fellow theife who was crucified with him what place found he for repentance And for this one haue we not many thousands that haue perished know thou then that this is but one particular and an extraordinary act of Gods mercy and therefore thereof thou mayst make no generall rule Is it not madnesse to looke euery day for the Sunne in the firmament to stand still or go backe because it hath done so once Ios 10.13 or to thinke to heare euery asse speake because Balaams once did 2 King 20.11 Num. 22.28 It is as great a madnesse for thee to hearten thy selfe in sinne by this one example and farther that thou mayst come to a sight of thy folly let me shew thee what difference there is betwixt him and thee Great difference between the theife and such presumptuous sinners for first in all likelyhood this was his first call which presently he hearkeneth vnto willingly entertained the good motions of the spirit But thou hast bin often called inuited allured yet all will not doe The spirit of God hath many times stood knocking at the dore of thy heart but thou hast not opened but vnkindly and churlishly sent it away without answere Secondly he neuer resolued as thou hast done to persist in sinne and reserue his old daies for God but he without question continues in his sinfull courses through ignorance and not through wilfullnesse But it is otherwise with thee thy conscience doth witnesse it Thirdly see what fruits of repentance he bringeth forth Luk. 23.40 Vers 41. For First he confesseth his sinnes and reproueth his fellow theife for his wickednesse Then he earnestly prayeth to Christ for pardon and forgiuenesse Vers 4â— He further confesseth Christ to be his Sauiour and redeemer euen then when all his disciples for feare forsoke him These and many other fruites appeared in this conuert which did manifest his repentance to be vnfeined and sound Seeing then there is such differences in your purposes and courses I cannot thinke there will be the like in your repentance and saluation Let not then any of these things hinder you from a present conuersion but see your former folly and bewaile it and suffer not thy selfe to be held in the snares of the diuell any longer Weigh well these reasons ponder on them they will conuince thee or conuert thee Vse 2 Secondly Let this admonish euery one of vs to deferr no time but speedily to repent Abraham rose vp betimes to sacrificie his sonne Gen. 32.3 so doe thou make hast to sacrifice thy sinne Zacheus came downe hastily when he was called why then doe we deferre comming to our Sauiour Harken not to that same crow-crying cras cras to morrow to morrow the voyce is dismall In worldly businesse deliberation is very necessary and it is held a point of wisdome to deliberate long before a man determine any thing but in this matter it is dangerous It is not safe for the hunted beast to stand still when the hounds pursue him Psal 140.11 nor for thee to stand musing when Gods iudgements follow thee at the heeles Escape for thy life said the Angell to Lot
when he lingered in Sodome least thou be destroyed so say I to thee flie for thy life make all possible speed to come out of thy sins linger not in Sodome nor about the borders of it least thou be consumed with the fire of Gods wrath Consider of the former reasons and let them moue thee hereunto And remember the longer thou delaiest the more matter thou preparest for thy owne sorrow and griefe If the best doth happen that thou hopest for if euer thou doest truly repent which if thou goest on still is much to be feared for the greater sinne the greater sorrow euery sinne will fetch a grone from thy soule and teares from thy eyes if euer God doe giue thee grace to turne vnto him and therefore breake off thy sinnes betimes and heape not vp more matter of griefe to thy own soule let euery one of vs be warned to amend you yong men Eccles 12.1 who are now lustie and strong Remember you your creator now in the dayes of your youth You shall not see my face said Ioseph to his brethren except you bring your younger brother with you how canst thou behold the face of the Lord Iesus if thou dedicatest to the Deuill thy louely younger yeares and giuest him nothing but thy loathed old age How long sayth a Father speaking to all yong men in his owne person shall I say to morrow to morrow why doe I not now Quamdin cras cras quare non modo quare non hac hora finis turpitudiniâ— meae August why doe I not this houre make an end of sinning So why doest thou not now at this very instant cast away thy filthinesse thou knowest not what may happen before to morrow while thou hast time turne Challenge not to thy selfe thirtie or fortie yeares hereafter for thou art not sure of one day or houre As for you that haue neglected your youth and slept that out now awake if euer you will awake Awake for it is high time and as the Israelites gathered twice as much Manna the day before the Sabboth as they did at any other time Exod. 16.22 because on the Sabboth they might gather none So thou that art aged who lookest euery day for thy last Sabboth shouldst redeeme thy time by double diligence that thou hast formerly lost by sloath negligence heare twice as much pray twice as much doe twice as much good as any young man doth It stands thee much vpon for thou hast a great iourney to goe and but a short time allotted In a word to you all Repent and that while it is called to day deferre no longer thou hast deferred too long be now more wise and doe that in time which all the world would doe out of time and cannot All men seeke the Lord at last Esay 55. but wise men seeke him while hee may be found what wretch so prophane that vpon his death-bed doth not make the Lord his refuge Then the eye the hand is lifted vp vnto him then will they call for mercy desire others to pray to God for them But oh that there were such an heart in thee that thou wouldst doe thus now while time is and the gate of Gods mercy is set open for thee The old world had a time for repentance while Noah preached Sodome had her time while Lot visited Ierusalem had a time while Christ conuersed in her So had Diues his time and Esau his time the fiue foolish virgines their time and Iesabell her time for Repentance which being neglected they had no more time offered If the filthy Sodomites if prophane Esau if the foolish virgines if the rich Glutton if whorish Iesabell were now aliue what would they doe or rather what would they not doe to obtaine saluation Nothing would be so much esteemed as a trice of time which heretofore by dayes weekes moneths yeares was lauishly mispent Oh that thou knewest what treasure time offers to thy soule thou wouldst then looke with a iealous eye on the hour-glasse and sigh at the dropping of euery sand that falls Be not so foolish as to hazard thy soule to the last houre Remember the reasons that were formerly brought and well consider them thou hast no lease for thy life this night may thy soule be taken from thee and say thou doest liue till thy hayres be gray what likelihood is there that God will then giue thee grace to repent who hast obstinately refused grace all the dayes of thy life Hath not God shewed his visible iudgements on such putters off Some dying suddenly others sottishly others desperately as that wretch who was wont to boast that he could repent if he had time to say but three words Domine miserere mei Lord haue mercie on me which time he had and did speake three words but they were not those he did intend but three other more fearefull for riding ouer a water vpon a broken bridge his horse stumbled and both fell in and were drowned yet before his drowning Capiat omnia Daemon he had leisure to vse these three words The Deuill take all and thus he perished This and many other like examples are for warning vnto thee that thou shouldest not deferre as they haue done by their harmes learne thou to beware and venture not the saluation of thy soule vpon vncertaintie There is no hurt comes by timely Repentance but much dammage by delaying and deferring Neuer did I know any repent of their timely Repentance but I haue heard many lament for their turning no sooner Paenitentia serae raro vera Iam te peccata dimittunt non tâ—â—lla And indeed there is great cause to suspect that Repentance which is thus put off till the last houre and which many thousands frame vnto themselues at the last gasp for it is many times more forced and feined then safe and sound sinne then rather leauing man then man his sinne deferre not therefore but presently fall about this worke make not any tarrying to turne vnto the Lord but with Dauid make hast to keepe Gods commaundements Psal 119.60 Amb. ad paenitent agend exhort Remember the words of Ambrose with which I will end this vse and doctrine He that repenteth at the last houre and is reconciled and so departeth out of this life whether he be secure and safe from condemnation I am not certaine Doe I say he shall be damned I say not so neyther do I say he shall be saued But wouldst thou my brother be out of doubt concerning thy saluation And wouldst thou be deliuered from vncertaintie Repent then while thou art in health for if thou doest truely repent in thy health and the last day so finde thee then thou art safe because thou hast repented whilest yet thou mightest haue sinned And thus we haue seene what he did Now we are in the next place to heare what he sayth according to my proposed method Text. Verse 21. VERSE 21.
the whole pot of Pottage And like a dead Flye spoyles a whole boxe of oyntment causing it to send forth a stinking sauour This causeth our knowledge to stinke our zeale to stinke as it did Iehue's In a word any good thing that is in thee is spoyled by this weed Oh how should this cause vs to be in loue with that grace and detest this vice Fourthly Humility makes vs like Christ himselfe Fourthly By it we become like Christ himselfe and therefore must needes be an excellent vertue this grace he willeth vs to learne of him for he was meeke and lowly in heart He disdayned not to wash his Disciples feet Phil. 2.5.6 to teach them humility He made himselfe of no reputation and tooke vpon him the forme of a seruant that we might learne of him to be humble Let the same minde therefore be in you saith the Apostle that was in Christ Iesus He was humble be thou then ashamed to bee proud Let these things be well thought of and that by vs all be we neuer so extraordinarily graced by God Pride is such a sinne as it steales vpon the very best and Gods most sanctified children are most buffeted with it Therfore these motiues are to bee remembred by vs all and the Remedies to be vsed Meanes for subduing pride and seeking humilitie which are these First carefull and conscionable attendance vpon the Word This is the hammer that must breake the heart for vntill it be humbled there is no good to be done Is not my Word like a hammer that breaketh the stone This hammer will bruise this stony heart and grind it to powder and without this hammer there is no hope of euer hauing the heart truely humbled Submit thy selfe therefore to the stroke of this hammer if thou truely desirest the attainment of this grace Iâ—r 28 29. A second meanes is Meditation First of Gods Attributes and workes of his iustice in speciall Heb. 3.16 A second meanes is Meditation and that of a threefold obiect First of God and his Attributes with the workes of his Power and Iustice which are excellent helpes to make vs quake and breake the stonie rocke of our soules to peeces As wee see in Habakuk When I heard viz. of these iudgements threatned my belly trembled my lips shooke at the voyce rottennesse entred into my bones and I trembled in my selfe that I might rest in the day of trouble Secondly of thy estate past Ephes 2.3 Psal 51.5 Secondly of our owne estate either Past Present or to Come For the Time past what thou wert viz. A child of wrath and firebrand of hell Shapen in iniquity and conceiued in sinne The serious meditation of this would be enough to humble vs and make vs strike saile For the time present Secondly of thy estate present being first frayle Iob. 4.19 And 10.9 Remember how thou art fraile and sinnefull thou art fraile and brittle being but dust and ashes and ready to be broken with euery little fillop and knocke Thy foundation is laid in the dust and thy wals are made of clay Thy whole bodie is but a Tabernacle of earth This is thy estate oh man and this is the estate of all men Some indeed are more painted then other some but all are earthen pitchers Some are more cleare then others but all glasses frayle brittle Is here any cause of pride Thou art also sinneful Secondly sinfull Rom. 7.24 hauing much corruption within thee and carrying a whole bodie of sinne about with thee so that the good thou wouldst doe thou doest not and the euill thou shouldst not doe that doest thou daily Verse 19. Thou mayest well cry out with the Apostle Paul O wretched man that I am For the time to come Thirdly of thy 〈…〉 Gen. 〈◊〉 remember what thou 〈…〉 dust thou art so to dust thou shalt returne yea and becoâ—â— the basest dust As we see the whitest Snow when it is resolued vnto water whereof it was congealed becomes fouler water then any water else so thou Oh man of earth when thou shalt returne againe vnto earth shalt become viler and baser earth then any other whatsoeuer Thus the consideration of thy owne naturall estate whether Past Present or to come will be an excellent meanes to take downe this Peacocke pride and make thee humble Thirdly consider of the estate of others and without enuie cast an eye vpon their gifts Thirdly of the estate of others consider how many thou commest farre behind in knowledge faith zeale c. and other graces This is the receipt which the Apostle prescribeth to the Phillippians against this sin of pride Looke not euery man on his owne things 2. Phil. 4. but euery man also on the things of others This would be an excellent meanes to diminish a selfe liking and that ouerweening conceit of our owne excellencie The last meanes to be vsed The third meanes is Prayer is earnest and feruent Prayer that the Lord would be pleased to giue thee this grace of humilitie and blesse the meanes thou vsest for this end and purpose Euery good gift sayth S. Iames commeth from the Father of lights and so must this also els we shall neuer haue it Thus we haue seene the meanes now let vs vse them and that conscionably for let me tel you the cure of pride is no easie cure and the obtaining of humilitie no easie purchase All vices are against it and which is more strange all virtues are against it and which is yet more strange humility hath an opposition against humility as if she were false to her owne person Sape homo de vanae gloriae contemptu vanus gloriatur Humility oftentimes by a prodigious and preposterous birth bringeth forth pride How often is a man proude because he is not proude A secret pride is oftentimes occasioned by ouercomming as wee thinke pride when alas now pride hath giuen vs the soile as a cunning wrastler seemeth many times to take the fall for no other end but to get the other vpon the hippe How wonderful carefull then had we all neede to be what neede haue wee to studie and pray for humility yea in the midst of grace to pray for an humble heart See thou remember the former meanes deliuered and if at any time as who at sometime shall not feele thy heart beginne to swell remember these and the like sayings Be not high minded but feare God resists the proude he lookes vpon such a farre of Oh they are excellent helpes hearest thou any commend thee and set forth thy praises then remember the former sentences and let them stand Sentinell to keepe thee from pride Remember also to meditate as of Gods glory and greatnesse so of thy owne vilenesse and basenesse remember what thou wert what thou art and what thou must be hold thy selfe to this taske Plin. Nat. hist lib. 11. cap. 10. and it will keepe thee from it
beginne to runne hee will soone imbrace him in the armes of his mercie he will not turne away his face from him but looke vpon him with the eyes of compassion This the Lord testifyeth saying If my people which are called by my name shall humble themselues and pray and seeke my face and turne from their wicked waies then will I heare from heauen and will forgiue their sinne and will heale their Land And thus in another place But if the wicked will turne from all his sinnes that he hath committed and keepe all my Statutes and doe that which is lawfull and right hee shall surely liue hee shall not dye all his transgressions that he hath committed they shall not be mentioned vnto him In his righteousnesse that he hath done hee shall liue So the Prophet Esay after he had exhorted them to wash and make themselues cleane with godly sorrow for sin he telleth them that Though their sinnes were as Scarlet Esay 1.18 they should be made as white as Snow and if they would consent to obey they should eat of the good things of the Land This may bee further confirmed by the examples of the Israelites Manasses Dauid and many others So then this is the onely way to obtaine mercie and forgiuenesse And that first Because by repentance Reason Isay 59.2 sinne which is the cause of diuision betwixt God and man is now remoued Your sinnes saith the Prophet hath made a seperation betweene you and your God This is the Partition-wall betwixt God and vs. Man and Sinne saith a Father are two sundrie things destroy sinne which is man his worke and God cannot but loue and imbrace man as his owne worke Reason 2 Secondly True repentance is not without true faith by which we are ingrafted into Christ In and through whom wee are reconciled vnto God Rom. 5.1 as the Apostle saith Vse If this be so that repentance is the onely way to obtaine Gods fauour and loue then miserable is the condition of those that are impenitent and walke on in a course of sinne Let these neuer hope of Gods fauour so long as they take this course Take notice of this and let it terrifie thee that are impenitent whose heart will not relent for thy former sinfull wayes who drinkest in iniquitie like water nay like wine freely and greedily with pleasure and delight with facilitie and ease suckest downe and swallowest any kind of sinne that is offered who neuer as yet hath said so much as what haue I done take notice of it and if thou hast eares to heare heare thou art out of Gods fauor and not in it Oh that thou knewest thy wretched estate and condition What rest canst thou haue or what peace so long as thou art not reconciled vnto God Vse 2 Let a Second vse be for exhortation to the impenitent to seeke Gods fauour by this meanes take that Councell which Daniel giueth to Nebuchadnezzar Dan. 4.27 break of thy sinnes by repentance thine iniquities by showing mercy to the poore that there may be a healing of thy error take a through notice of the estate thou art now in being no otherwise then a traytour out of his princes fauour For so thou art in the eies of the most high God Come therefore as Benhadads seruants Came to Ahab 1. Kings 20.23 euen with an halter about thy necke creeping and crouching before the throne of grace throwing thy selfe downe before Gods footstoole in the humble and penitent acknowledgement and confession of thy sinnes neuer thinke to haue God fauourable vnto thee till thou thus commest with a bleeding heart lamenting and bewailing thy offences past and resoluing on a new course for time to come A Third vse of this may be for a direction vnto such Vse 3 as formerly hauing had a sence and feeling in their harts of Gods loue and fauour towards them yet by reason of some sinn or other haue now lost all feeling of the same See the course thou art to take Psal 51. humble thy selfe before the Lordâ— confesse thy sinne lament and bewaile that thou hast depriued thy selfe of such an inestimable Iewell Take this course and be not too too discouraged for by this doing thou shalt recouer what thou formerly hast lost and howeuer happily God will not presently be found Hosea 6.1 yet assure thy selfe he will at length returne and reuiue thee and restore thee to the ioyes of his saluation The last vse which I will make of this point is for the Vse 4 comfort of all true hearted mourners of Zion let this be well considered of you it will be as marrow to your bones and as the raine to the new mowne ground For repentance is the onely way to procure Gods fauour then thou that dost daily mourne and confesse and bewaile thy sinnes assure thy selfe thou art highly in Gods fauour assure thy selfe thou hast it and hauing it what Can be wanting Oh the comfort which that man hath that hath this assurance this will releeue and reviue a mans spirits euen when the pangs of death are vpon him and when the sorrowes of the graue do compasse him about And this assurance maiest thou haue who doest repent it belongs vnto thee refuse not then that ioy that God doth offer Doctr. 2. The first motions of repentance if true are pleasing to God Thus much for this first doctrine now followes a Second which is this The very first motions of repentance and beginnings of conuersion if true and vnfeined are acceptable vnto the Lord. For while the sonne was yet a farre of the father had compassion he had not yet come and fallen downe and confessed and yet the father sheweth mercy vnto him so then we may safely make this conclusion that the very first motion the first step we tread and take homeward is well pleasing to God for the further proofe of this point Psal 32.5 Consider what Dauid saith I said I will confesse and thou forgauest Where we see remission did follow a purpose of confession it being sound and sincere see the story 2. Sam. 12.7.13 Assone as he beginneth to confes God is soe well pleased with it that he doth preuent him saying Thy sinne is put away thou shalt not dye Reason The reason of the former pointe may serue for this also viz. Because the first motion to repentance if true and vnfeined is ioyned with some seed of sauing faith which be it neuer so small or weake though but as a graine of mustard seed yet it makes a man pertaker of Christ in whom God is well pleased with vs. Reason 2 A Second reason may be because it is the worke of his owne blessed spirit which if he should not respect he should then haue no regard to the worke of his owne hands Thus then haue we seene the point proued now let vs see it applied Vse And the vse shal be for comfort to weake
trimming of the bodie in the too accurate and curious culture of it Had Plautus liued in these our times he would neuer haue wondered why daintie dames are so long in trimming of themselues if he did but see what a shop of vanities and fooleries they beare about them See here a cause why such as are most braue are vsually most ignorant impenitent Alas they haue no time to adorne their soules with Gods sauing graces they dresse themselues by the houre and therefore can pray but by the minuit they want leisure for the one so much is taken vp about the other Fourthly beggery on the whole land And in a word what more impouerisheth the Common-wealth then our excessiue brauery our moneys and chiefe commodities are daily transported into other countries and what comes in lieu thereof but Apes and Peacocks Costly stuffes silkes and veluets gold siluer laces feathers such like to yes for giddie pated fooles which within a few dayes wearing must be cast off and giuen to some seruing man or maid and soone after become good for nothing but to adorne a dung-hill See then what a fruitfull mother of much wickednesse Excessiue brauery is Let it therefore be auoyded of all such as beare any loue to themselues or their Country Fourth rule That we ayme at a holy end viz. Gods glory The last rule to be obserued doth respect the End and that must be not the priding vp thy selfe or to cause the eyes of others to be set vpon thee but Gods glory while thou doest adorne his temple see then that that be thy chiefest ayme And moreouer looke thou make a spirituall vse of the ornaments thou wearest Remember the body is more worth then raiment and the soule more worth then thy bodie Affect not therefore the adorning of thy bodie more then the adorning of thy minde The Iewell is farre more worth then the cabinet wherein it s kept And the thing couered is more to bee respected then the case that couers it Againe let the adorning of thy bodie put thee in minde of thy shame nakednesse in respect of sinne There is a wound else what need a plaster And these plasters though they be of silke or veluet argue that vnder them are some loathsome sores which being seene would shame vs. Before man sinned these ornaments would haue adorned him no more then a silken case a sweete rose Dow Christ Wars second part 1. Cor. 12.23 but when his beautie became blemished by sinne then was he driuen to seeke for ornaments and on his vncomely parts to put on more comelinesse supplying naturall defects with the helpes of art Were this well considered the best ornaments would bring rather cause of blushing then of boasting Hath a Cripple who hath lost his legge any cause to bragge of his woodden stump Or a theefe any cause to boast of his bolts or glory in his brand and marke of fellony What more cause haue we to bragge of ornament This is that which indeed should humble vs as being a continuall testimonie of our sinne and shame Let vs then vse them as a daily Monitor to put vs in minde of our deformitie by sinne for our further humbling And thus haue we seene some speciall rules to be obserued in this particular of ornament which being kept we may safely and comfortably vse our libertie in this kind also But it may seeme that ornament is vnlawfull Obiect 1. Tim. 2.9 1. Pet. 3.3 and may at no hand be vsed For the Apostles both Paul and Peter condemne all broydered hayre gold pearles and other such like costly ornaments as vnbeseeming Christians I answere neither Paul nor Peter doe simply condemne Answ 1 the things themselues but the abuse of them they being vsed by persons of low estate The meaning of the Apostle in forbidding ornament 1. Cor. 1.25.26 and very mean condition for of such in those dayes did the Church of God especially consist and therefore howsoeuer it were lawfull in it selfe yet it was altogether vnbeseeming their estate being in them little better then riot and excesse Answ 2 And secondly the Church was then vnder grieuous persecution Now at such times our ornament must be layd aside as formerly we haue heard that being a time of humiliation and mourning Answ 3 And thirdly I answere the words are rather an Admonition then a Prohibition he forbiddeth not the vsing of them but admonisheth them that they would rather adorne the inside then the outside and be more carefull of the mind then of the bodie And this euidently appeareth by the Antithesis that is vsed in both places Not with broydered hayre saith Paul But with good workes 1. Tim. 2.9 Not that outward adorning saith Peter But let it be the hidden man of the heart 1 Pet. 3 3. According to that saying of our Sauiour Christ Labour not for the meate that perisheth But for that which endureth to eternall life Iohn 6. the meaning is not so much for one as for the other desire more the adorning of the mind then of the bodie Quest Whether a deformitie in the bodie may be hid or the face painted Answ Perk Cas cons A deformitie may be hid but a new forme may not be set vpon the face nor a new habit on the body for first our forme and fauour is Gods worke therfore may none dare goe about to mend it Secondly such as doe so do in a real language speak falshood and deceit Againe some may demaund whether it be lawfull to couer a deformitie in the bodie or to mend the complexion it being lesse beautifull then others is for seeing the bodie may be adorned with ornament it may seeme that this also is tollerable But thus is this Question answered A deformity may be couered but a new forme may not be set vpon the face neither a new habit on the bodie The outward forme and fauour that man hath is the worke of God himselfe fitted and proportioned vnto man in his conception by his speciall prouidence Now to take in hand to mend this fauor or proportion that God hath giuen what is it but first highly to dishonour God by presuming to adulterate his worke taking vpon them to amend that which as they suppose he hath made amisse yea secretly they taxe him for want of wisdome when they thus goe about to correct and make that better which God before had made and can the eternall God endure this Secondly this is to lie to others for they make themselues to be others then God hath made them they speake in a reall language falsehood and deceit a man may read a lie in their very foreheads Their fauour is a lie their beautie is a lie c. Is it like there is truth in the inward parts when they shew dissimulation in their faces Thirdly what is this but to be ashamed of themselues Thirdly this is to be ashamed of
of affections Men may not sigh or change countenance at any kinde of accident but they must be so mortified as that they neuer grieue or reioyce or be angry no not when Gods owne cause requires it Yet we finde that the cheefest of Gods Saints haue had vse of them and Christ himselfe who was holy harmelesse separate from sinners wept ouer Lazarus Iohn 11.35 and ouer Ierusalem Luke 19.41 Marke 3.5 and beheld the incredulous Iewes with anger being grieued for the hardnesse of their hearts 2. Sort are worldlings who thinke grace kils affections especially Ioy and Delight Spiritus Caluinianus est spiritus melancholicus Gods children haue their ioy and delight as doth appeare First because they haue only cause to reioyce they being freed from all euils Secondly they hauing right to the promise 2 Pet. 1.13 Thirdly their names being written in the booke of life Luke 10 20. Fourthly they haue peace of conscience Prou. 15.15 Fiftly they daily drawing out of the wels of consolation Isay 12.3 Sixtly they haue Gods comfortable presence Zeph. 3.15 Secondly because God commands them to reioyce Phil. 4.4 Zeph. 3.14 Psal 32.11 Isay 4.1 Thirdly by many examples of such as haue reioyced Psal 119. Psal 14. Esay 25.9 38.19.20.21 The second sort that are to be reprooued are worldlings and prophane persons who thinke that grace doth driue out and kill all affections especially that of Ioy and Delight They thinke there is no ioy nor mirth belongs vnto a Christian but when men once beginne to liue godly they must giue a farewell and bid adieu to all mirth and gladnesse whatsoeuer and betake themselues to a mopish heauy lumpish and solitary life as their common prouerb testifieth But this is a foule deceit of the Deuill whereby he labours to put godlinesse out of countenance for grace doth not abolish this nor any other affection Christians haue their ioy as well as others haue they doe reioyce as much and more then any other doe or can and indeed none haue cause to reioyce but they For first they onely haue their sinnes pardoned they onely are set free from those infinite euils which are fruits of sinne wherewith all others are beset From Death and Hell are they deliuered and therefore haue cause of ioy Secondly they and they onely haue right to all Gods promises that concerne this life or a better Thirdly they and they only haue a certaine assurance that their names are written in the booke of life wherin they haue greater cause to reioyce then if they had the Deuils in subiection to them Fourthly they and they onely haue peace of conscience which is a continuall feast and makes men glad and cheerefull Fiftly these and these onely doe conscionably performe good duties and are conuersant in good exercises which are the Wels of consolation these onely haue pitchers to draw Sixtly and lastly they and they onely haue the comfortable presence of God to refresh them euen as the Sunne doth the earth how then can it possibly be but they must haue ioy Againe if it were so that they haue no ioy why doth the Lord command them to reioyce yea that alwaies Reioyce alwayes againe I say reioyce And why doth hee giue it so strictly in charge to his Embassadors to comfort them Comfort you comfort you my people saith our God And doe we not finde many examples in Scripture of such as haue reioyced and that in time of tribulation and affliction when crosses haue lien heauy vpon them Surely if they haue reioyced at such times we may well be perswaded they are not without ioy at other times and seasons But we see no such matter in them Answere no wonder for the stranger shall not enter into his ioy they shall not meddle with it no nor indeede discerne it for it is Internall and must be discerned by the eie of faith rather then with that of nature And againe the obiects of his ioy are not Carnall but Spirituall Rom. 5.3 Obiect Answ Prou. 14.10 The ioy of the Godly internall therefore not discerned by the wicked Obiects of a christians ioy are not Carnal but spirituall Phil. 4.7 1 Sam 21.9 he doth not reioyce in carnall things as he did before his conuersion he hath now better obiects for his ioy as First God and then those benefits which of his loue and mercy flow from him to vs in Christ Iesus Now the stranger who cannot enter into this ioy thinkes he hath no ioy because it is not on wordly things as thers is But wouldst thou know his ioy then practise for a while holy and religious courses for it cannot be knowne but by experience It passeth all vnderstanding none but he that feeles it knowes it and then thou wilt change thy mind and say as Dauid of Goliahs sword None like to it giue it me Secondly is this soe that Regeneration doth not taken away our Ioy nor any affection of the heart then we see our Vse 2 liberty in the vse of them as occasion shall serue so they bee directed to their right obiects and with due measure and moderation according to the nature of the obiect And amongst all other let this affection of Ioy and Delight for which we haue Gods Mandate so often bee more in vse Out vpon that lumpishnesse and vnchearfullnesse which is to be seene in too too many professors whereby they greatly darken the glory of Religion and cause the way of God to be euill spoken of It may bee a question whether such doe more dishonour God by seruing him so heauily or not by seruing him at all This I am sure of Inconueniences arising from vnchearfull vncomfortable walking it opens the mouthes of the wicked and disheartens many that are comming on besides the much hurt that comes vnto themselues heereby As exposing of there hearts to the diuells temptations and making themselues exceedingly lyable thereunto as also it maketh them marueilous vnfit for any good dutie or exercise whether it be hearing reading praying meditation or the like Further it is vnder the reigne of continuall vnthankfullnesse for how is it possible that that man should be thankfull to God for his mercies whom they affect not to reioycing And lastly it makes the Lord offended with vs This was one maine cause of Gods dispeasure against Israel Deut. 28.47.48 and of his giuing them vp into the hands of their enemies to serue in hunger in thirst and in nakednesse and in want of all things Because they serued not the Lord their God in ioyfullnesse and with gladnesse of heart Now fie vpon it then that any christian should serue God so heauily God cannot abide it away with it then and serue God hereafter with more ioy and alacrity There is nothing that can be true cause of sorrow to the godly Art thou in Christ then thou canst thinke of nothing that can be true cause of sorrow to thee thy sinnes
vessell to honour Ieâ— 18.6 Jsay 45.9 and another vnto dishonour Behold as the clay is in the potters hand so are you in mine O house of Israel saith the Lord. Be thou content then with Gods dealing for Woe be vnto him that striueth with his Maker Let the potsheard striue with the potsheards of the earth shall the clay say to him that fashioneth it what makest thou If thou wilt needes contest contest with man with a potsheard like thy selfe but beware of contending with the Lord thy maker Lay thou thy hand vpon thy mouth and be content though thou were assured which thou canst not be that God hath made thee a vessell of dishonour and ordained thee to damnation When then thou feelest corruption to arise and beginne to plead against Gods proceedings remember the Potters house and check thy selfe His dealings are alwaies iust and equall and if thou canst not see it condemne thy owne blindnesse and not them nor him for them Vse 4 And lastly this may serue for comfort to all such as finde themselues to haue a yeelding spirit quietly without murmuring or repining submitting themselues to Gods seuerest courses And though the Lord lay on them many a sore affliction and heauy crosse yet they still iustifie him and condemne themselues confessing that God is righteous but it is they who haue done wickedly And withall acknowledge it is his mercy that he sends no greater and layes no sorer iudgements on them And if at sometimes they feele for indeede who at sometimes shall not their owne rebellious passions to arise and the flesh begin to repine and murmur they will straight checke it and controll it not daring to harbour a thought or conceit of Gods hard dealing Let such as these know they haue a notable euidence of a sanctified soule and let them make much of it for this may comfort them in the midst of trouble For assuredly a great measure of grace hast thou attained vnto who art come thus farre Now further marke what a goodly colour this elder sonne hath for this his doing VERS 22. Loe these many yeeres doe I serue thee Text. neither transgressed I at any time thy commandement and yet thou neuer gauest mee a kid that I might make merry with my friends 30. But assoone as this thy sonne was come which hath deuoured thy liuing with harlots thou hast killed for him the fatted calfe GOodly paint vpon a rotten post Heere is a glorious varnish vpon a bad action Hee was indeede discontent and angry and would not come in but hoe giues the reason and doth alledge the cause Hence learne What sinne soeuer wicked men commit Doctr. Wicked men haue faire pretences for foule sinnes they haue some colour for it They haue faire pretences for their foule sinnes Saul when hee offered sacrifice contrary to Gods will being reprooued for it hee straight alledgeth a reason Because I saw that the peole were scattered from mee 1 Sam. 13.11 12. Cap. 15.15 and that thou camest not within the dayes appoynted c. I forced my selfe therefore and offered a burnt offering So for his sparing the sheepe and oxen and the best of the spoyle which with the Amalekites should haue beene destroyed he hath some colour 1 King 21.13 It was to sacrifice vnto the Lord. Thus Ahab and Iezabel couer the murther of Naboth with iustice against blasphemy Hee did blasphâ—me God and the King said those men of Belial which witnessed against him So Iudas pretended the poore and his great care of them when hee grudged his Master a little vnction Ioh. 12.6 when as indeede This hee sayd not that he cared for the poore but because he was a theefe and had the bag and bare what was put therein The like wee see in the cheefe Priests who taking counsell together for the putting of Christ to death haue for their couer the safety of the people Iob. 11.48 If we let him alone the Romans shall come and take away both our place and nation And therfore it is expedient sayd Cayphus that one man should dye for the people Verse 50. and that the whole nation perish not Many other examples might be brought to prooue this Gen. 34.31 as that of Simeon and Leui against the Sichemites who had a pretence to couer that their cruell murther Exod. 32.1 Should hee deale with our sister as with an harlot So the Israelites touching their Idolatry Matth. 2.8 And Herod whose cruell intention wanted not a couer But these that haue been brought doe sufficiently prooue the poynt that hath beene deliuered Heare now the Reasons Reason 1 Wicked men would not be thought to be a indeed they are corrupt abominable neither would they haue their actions that proceede from them to bee esteemed as wicked and vniust Hence is it that they seeke for pretences and excuses as Adam for fig-leaues to hide their sinne and shame Reason 2 Secondly Reason is one of the principall faculties in man and therefore though oftentimes hee denies the rule of reason yet neuer will he absolutely deny reason without he will deny himselfe Hence it is that men will haue some reason though false reason before they will haue none for euery thing they doe bee it neuer so vile or wicked The vses follow First this serueth the reprooue many Vse Reproofe of two sorts who set godly shewes vpon their euill doings and varnish their sinnes with false colours As first the Papists First the Papist who set deceitfull colours vpon their superstitious practices As for their sacrilegious dealing in with-holding the Cup from the people they haue this colour The wine is in danger to be spilt and what needes the peâ—â—le to haue the cup is not his bloud in the veines say they and doe not the people receiue whole Christ body and bloud and all when they receiue the bread And so for their Idolatry in worshipping of Images thus they colour it we worship not the Image but God in the Image and Images are Lay-mens bookes very needefull say they for their encrease in knowledge The like colours haue they for their praying to Saints and Angels they honour them they say but as the friends of God and goe vnto them but as vnto Mediatours for it were great presumption for them to come to God themselues considering their owne vnworthinesse and therefore in humility they goe to these that they may entreat God and make intercession for them And these faire pretences haue they to couer their abhominable Idolatry And hence it is that the dregs of that religion are so settled in the hearts of many so that by no meanes they can bee rooted out and all because of this deceitfull varnish But to our selues Secondly the prophane Protestant D. Sclater 1 Thess 2.5 for who seeth not in what request this Art of colouring is Complexion makers wee haue as one saith well not onely for withered faces of ouerworne
in the day of the Lords wrath when it shall bee woe with others it shall bee well with these reade Psalme 147.5.6 and 149.4 4. It is an excellent peece of armour against incensed wrath Pro. 15.1 Iudg. 8.2 1 Sam. 25. Fourthly A milde spirit pacifieth wrath Such is the effect of this vertue that it doth not onely keepe wrath from breaking out but it also quencheth it being once enkindled This was Gideons armour against the rage of the Ephranites and this was Abigails armour for her selfe her husband and her houshold when Dauid being incensed by Nabals churlish dealing was comming with a purpose to slay them all 5. It is a fruit of the spirit Gal. 5.23 Fiftly It is a fruit of the spirit and the contrary is a fruit of corrupted nature If then we would haue a testimony that we are of God and that wee haue his spirit in vs let vs manifest the same by our mildnesse and meeknesse in dealing with others and in bearing wrongs 6. The example of the Saints and of Christ himselfe who haue gone before vs. Math. 11.29 Ioh. 13.5.15 1 Pet. 2.23 Lastly The examples of the Saints are many that haue gone before vs. And Christ himselfe setteth forth himselfe as a patterne of this vertue leauing himselfe an example of it by washing the feet of his Disciples and by bearing the reproaches of the vngodly Thus haue we seene how many and how forcible motiues wee haue to cause vs to exercise this grace of meekenesse and mildnesse towards such as we haue to deale withall yea euen towards our very enemies for so doth the Lord deale with his as we haue seene Obiect 1 But if we be thus meeke and milde when we are iniured and wronged we shall be laughed at and counted milksops dastards cowards and the like Loue not thou the praise of men Answ more then the praise of God The praise of God is true praise indeede seeke after it as for the estimation of man without the estimation of the Lord it is but a shadow of glory if it be so much In this and such like cases say with the Apostle With me it is a very small thing 1 Cor. 4.3 Verse 4. that I should be iudged of you or of mans iudgement he that iudgeth mee is the Lord. But if I be so milde and meeke they will neuer haue Obiect 2 done they will raile and reuile the more the more they are suffered The more milde thou art Answ the sooner will they desist and end If a dog barkes at thee thy best course is to passe away for if thou turnest againe and flingest stones hee wiâ—l neuer haue done The strongest resistance is by opposition of contraries as fire is soonest quenched by water and a soft woll-packe is lesse penetrable at a Canon shot then a hard stone wall But it is hard for flesh blood so quietly to sit downe Obiect 3 by iniuries and so easily to digest wronges that are offered True it is hard indeede nay more Answ it is impossible for flesh and blood to doe it but let me tell thee if thou art no more then a lumpe of flesh 1 Cor. 15.5 Ioh. 3. there is no possibility of obteining heauen If thou beest Gods thou hast spirit as well as flesh what is wanting in the flesh let grace make a supply off And thus much shall serue for a second vse of the poynt Now we come vnto a third and that serues for Consolation Vse 3 will the Lord deale so mildly euen with the wicked and vngodly with such as are children of wrath and firebrands of hell then may Gods children assure themselues that he will vse meekenesse and mildnesse towards them he is not hasty or passionate in his proceedings with drunkards swearers and the like rabble of reprobates but he doth deale with them in quiet and peaceable tearmes and will he then be hasty and violent towards his owne children This cannot be certainely if vngodly ones fare so well Gods children may looke to fare far better To them he will abound in all riches of grace and consolation And thus much of the Fathers kind intreaty of this his elder sonne now for the apologie which he makes vnto him and that is conteyned in these words VERSE 31. And he said vnto him Sonne thou art euer with me and all that I haue is thine 32. It was meete that wee should make merry be glad for this thy brother was dead and is aliue againe and was lost and is found IN it we haue First a Proposition which hath in it a Concession of what the elder brother said verse 31. Secondly a Confirmation wherein the Father doth iustifie his owne proceedings ab aequo It was meete that we should reioyce and be glad He did nothing but what was equity and right and therefore there was no cause of discontentment And Secondly he doth defend his younger sonnes cause for though he were dead yet he is now aliue q. d. true it is my sonne thy brother was lewd and disobedient dead in sinnes and trespasses but he is now become a new man he is aliue againe all his former courses are left and forsaken and he is now returned home And therefore it is fit I should giue him entertainement and ioyfully receiue him Now we come breifely to some Instructions And first in that the Father doth not exasperate his sonne and further incense him he being already moued by denying what he had before said viz. that he was dutifull and obedient neuer breaking any of his commands c. which indeed was otherwise but yeeldeth to this his saying This may teach vs this point of wisdome Doctr. Not to exasperate the wicked when they are incensed but rather to yeeld vnto them so much as possible we may The wicked may not be exasperated wheÌ„ they are incensed and decline their furie This point may seeme to haue some affinitie with the former and therefore I shall not need to stand long vpon it In a word then let the Vse be first for Reprehension Vse 1 of such as are zealous but not according vnto knowledge Rom. 10.2 as the Apostle speaketh not passing by nor winking at the least blemish in any of their brethren Zeale if it be well ordered is most beautifull in a Christian but if not it is a thing of exceeding great danger as fire in moderation is most comfortable but in extremitie most fearefull In all ages it hath bin found lesse dangerous to the Church when men haue come short of the due proportion of Zeale then when they haue exceeded Auda Bishop in Persia in an excesse of zeale throwing downe a Temple of the Pagans was a cause that the King thereby incensed threw downe all the Temples of the Christians as Stories do report Theod. lib. 5. Sometimes then to reproue what we see amisse is to put fire into gunpowder at such times it is