many are heerein much to blame who put vp many an vntrue report that is raised of them and neuer goe about to cleere themselues nor defend their owne credit They are too too carelesse of what is spoken of them although it bee neuer so falsely and slanderously spoken yet they sit downe by it Hence it commeth to passe Hominum est dissolutorum ad iniurias diuini nominis securè conniuentium c. Apolog. Iewel part 1. cap. 3. Diuis 5. that the profession is discredited and the Lord dishonoured For men to be carelesse saith one what is spoken by them and their owne matter be it neuer so falsely spoken especially when it is such that the Maiesty of God and the cause of Religion may thereby be damaged is the part doubtlesse of dissolute and retchlesse persons and of them which wickedly winke at the iniuries done vnto the name of God But must a man for euery slander Quest goe about to send and proue when then shall he be at quiet if this be so Such indignities and wrongs as are of the least sort Answ In what case we are to passe by a slander in what not Prou. 19.11 and touch onely our priuate persons may bee borne withall and winked at And so saith Salomon The discretion of a man deferreth his anger and it is his glory to passe ouer a transgression But if the wrong bee of another nature if the slanders which are layd vpon our persons redound to the discredit of our profession and to the hurting and hindering of the cause of the Gospell in this case we may not be silent lest through our sides the Church of God receiue a blow Iohn 8.49 An example hereof we haue in our Sauiour Christ who when the Iewes obiected against him two crimes Melanct. in loc Luther one that hee was a Samaritane another that hee had a Deuill neglected that crime which concerned his person and passed it ouer as being of the least sort of wrongs stands vpō that other especially which touched his doctrine I haue not a Deuill A better patterne we cannot haue for our imitation And as this concernes all Christians in generall so in speciall vs Ministers for our good life is more respected then our learning Common people more regard what they heare of vs then what they heare from vs such is the corruption of our times It stands vs therfore in hand to keepe a good name and estimation amongst Gods people and to defend our owne innocency when we are falsely slandered and accused We are to perswade others Now what can hinder this more then a bad perswasion of vs in the hearts of those with whom wee are to deale wee therefore aboue all others ought to free our selues from all false imputations for a good perswasion of the Teacher bringeth a ready entertainment of the thing that is taught but a bad conceit doth much preiudice the truth And thus much bee spoken of this poynt now wee come to the next and last viz. Doctr. God will maintaine the righteous cause of his children against the wicked God will make the innocency of his seruants knowne hee will vphold and maintaine their righteous cause against all opposers This poynt though it bee not manifestly expressed yet it is inclusiuely implyed in the text Hee was dead saith the Father but he is now aliue he was lost but is found We heard before what the sonne obiected against his father First that hee had beene dutifull and obedient Secondly that his brother had beene vndutifull and dissolute and therfore his father did deale vniustly Now the father heere cleeres his iustice and answereth both his obiections The first in the 31 verse and the other in this last so then without doubt this did the father intend as to cleere himselfe so to defend his sonne The poynt then is truely gathered now let vs heare it further pooued Dauid perswading Gods people to patience and confidence in the Lord vseth this as an argument Psal 37.6 Hee shall bring forth thy righteousnesse as the light and thy iudgements as the noone day as if hee should haue sayd Temple in loc Howsoeuer thy innocency be at somtimes couered as it were with a thick and darke mist of slander and oppression yet the Lord will in his good time scatter and dissolue this mist and so make thy innocency apparent and cleere to the world yea he shall make thy righteous cause to be so euident as the Sunne when it riseth nay which is more as at noon-day when it is at the highest shineth brightest I could further shew you the truth of this Gen. 39.10 by many examples Ioseph being accused by his Mistresse and vpon that false accusation being imprisoned by his Master Psal 105.18 where his feet were held in the stocks and hee laid in Irons found this to be true for how did God make his innocency knowne vnto the world and in his good time scatter those mists of slanders cast vpon him causing his Sun to shine with a glorious lustre Thus the Lord dealt with Iob Iob 42.7 howsoeuer he was falsely accused had many slanderous imputations laid vnto his charge yet the Lord at length made his innocency knowne and did mainetaine and vphold his righteous cause as his story sheweth at large This also was Gods dealing with Ieremiah he was accused to be a conspirator and to weaken the hands of the people for which he was cast into prison Ierem. 37.15 yea into a loathsome dungeon but heare him now speake of himselfe and of Gods dealing towards him Rament 3.55.56.57.58 I called vpon thy name O Lord out of the low dungeon thou hast heard my voyce c. Thou drewest neere in the day that I called vpon thee thou saydst Feare not O Lord thou hast maintained the cause of my soule and redeemed my life God did maintaine his cause against all opposers As this hath beene prooued by Scripture so it may bee further cleered by Reasons For first It is his place and office so to doe he is the Reason 1 Iudge of all the world as Abraham sayth Gen. 18.25 and shall not he doe right It belongeth vnto him to render to euery one according to his workes and therefore at last hee will come forth and bring the righteousnesse of his seruants into open light Secondly he hath promised to relieue his seruants Reason 2 Psal 146.7.10 Rom. 3.4 when they are oppressed and will he goe backe from his word or say and vnsay as man doth It cannot be let God be true and euery man a lyar Seeing then that this is so Let this serue to encourage Vse 1 vs in all well-doing seeing God is with vs and in our righteous cause will neuer leaue vs let the wicked traduce vs and slaunder vs yet God will at length plead our cause and make our innocency knowne to our glory and
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 soule more and more disabled And therefore wee haue great reason to make hast and no longer to deferre and put off repentance Reason 4 Fourthly because for the present thy estate is fearefull Is the great danger that the sinner is in for the present the wrath of God hangs ouer thy head by a twined thred if thou hadst eyes to see it thou eatest in danger of thy life thou drinkest in danger walkest in danger sleepest in danger lying betweene death and the Diuell as Peter did betweene the two souldiers Acts 12.6 bound with two chaines Now who would bee in such a danger one houre for the gaining of a world euery creature is vp in armes against thee they wait but for a watch word would God bid them strike they would soone dispatch thee and Hell that gapes for thee longing to deuoure thee You haue little cause then to deferre one day one houre or one minute Thus you see some reasons many more might be brought but wee hasten to the vses Vse 1 And first This reprooueth that wonderfull madnes and exceeding great folly of such as procrastinate and deferre their conuersion to the Lord and put off their repentance though the Lord call them thereunto and offer them neuer so fit an opportunity Men indeede confesse repentance is needfull they will say there is no hope of Heauen except they doe repent they purpose to repent But here is the mischeefe of it they will not doe it in time but deferre and fore-slow it till heereafter and that through the Deuils delusion perswading them that they haue time enough to repent in they may yet enioy the pleasures of sinne and turne to God heereafter who will assuredly receiue them to his mercy For God saith he is mercifull and hath faithfully promised that whensoeuer a sinner repenteth him of his sin hee will blot out all his wickednesse out of his remembrance As he dealt by the theefe who was receiued to mercy at the last houre though his whole life was spent in wickednesse so will hee deale with thee What needest thou then as yet thinke of repentance seeing thou mayest enioy both the pleasures of this life and of that which is to come also And thus hee carries thousands blindefold to hell who know not they are nigh it vntill they they fall in it gulling them most shamefully teaching them to reason against their owne saluation how often doe you heare these reasons brought Thirdly many lets of timely repentance First hope of long life I haue time enough to repent in What tell you me of Repentance as yet Is not God mercifull Did hee not shew mercy to the theefe at the last gaspe I doubt not but to bee saued as well as the precisest of you all But thou who thus goest on head-long to damnation come hither and let me shew thee thy monstrous folly that if it be possible thou maiest be recouered out of the snare of the Deuill 2 Tim. 2.26 who art thus taken by him at his will First It is a folly to deferre repentance vpon hope of long life thou blessest thy selfe with hope of long life thou wilt repent when thou art old but how knowest thou that thou shalt liue till thou commest to bee old Doest not thou see how vpon the stage of this world some haue longer Reason 1 parts and some haue shorter Because many die before Matth. 20.1.2 And as wee enter into the Lords vineyard doe we not so goe out that is in such a manner and at such an houre some in the morning some at noone some at night some die in the dawning of their liues passing from one graue vnto another being no sooner come out of the wombe of one mother but another mother receiues them into hers Some die in youth as in the third houre others die at thirty forty or fifty as in the sixt and ninth houre and other some very old as in the last houre of the day Now tell mee how many die before fifty for one that liue till they be past that age What hope hast thou to liue till thou beest so olde Doest not thou daily see and heare of many that goe well to bed at night and are found dead in the morning of many other that are suddenly slaine or come to some vntimely death why may it not be thus with thee how vaine then and false is thy hope of long life seeing no man can tell what a day what an houre may bring forth Reason 2 But in the second place Say thou doest liue vntill thou art old Because olde age is no fit time for it 2 Sam. 19.35 yet consider how vnseasonable a time this is for repentance Behold saith Barzillai to Dauid I am this day fourescore yeeres old and can I discerne betweene good or euill hath thy seruant any taste in that I eat or drink Can I heare any more the voyce of singing-men and women wherefore then should thy seruant be any more a burden vnto my Lord the King Heere see how he confesseth that by reason of his age he was vnfit to attend vpon the King or doe him seruice and therefore much more shall a man be disabled in olde age for this worke of repentance Salomon calls the daies of old age euill dayes and withall Eccles 12.1 wils the young man to remember his Creator before they come They are termed euill not because they are so in themselues but because of the many-fold miseries that doe accompany them and so the Philosopher called old age Diog. Laert. in vita Dion The Hauen of all euill because of the innumerable maladies and aches and paines that do flock thither as into a common receptacle For then shall the keepers of the house by which Salomon meaneth the hands which are the protectors of the body tremble and shake Eccles 12.1 And the strong men that is the legs that should carry the body bowe themselues and wax faint and feeble and the grinders by which he meaneth the teeth the mouth being as the mill and the two rowes of teeth like the vpper and nether mil-stones shall cease because they are few and those that looke out of the windowes shall bee darkned that is his eyes shall wax dim and his sight shall faile him â— then shall the dore be shut in the streets when the sound of the grinding is low The mouth and the iawes shall hang downe and not be fast neither shall they eat as young men vse to doe Hee shall rise vp at the voyce of the bird his sleepe shall not be found but it shall be taken away yea with euery little chirping of a bird hee shall bee awaked and all the daughters of musike shall bee brought low their cares shall wax deafe they shall not delight in musike they shall also bee afrayd of that which is high they shall then goe hanging downe the head and shoulders as they
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
Lord after the example of Zacheus Luk. 19 6 7 8. who vpon the day of his conuersion made a great feast for gladnesse and gaue gifts to the poore with all alacritie Acts 16.32 33. And of the Iaylor who the same time he was conuerted tooke Paul and Silas and washed their wounds and set meat before them and reioyced greatly with all his houshold Thus should Christians doe for they haue greater cause to keepe this birth-day then the former For the first birth is vnto death the second vnto life the first to condemnation the second to saluation By the first we are made vessels of wrath but by the second vessels of glory The first birth indeede giueth vs a being but it is the second that giueth vs our well-being By the first birth wee may say to corruption thou art my father and to the wormes yee are my brethren and sisters But by the second we haue God for our Father and Christ Iesus with the holy Angels for our brethren Oh what cause haue we to reioyce in this time aboue all other times and to say with the Psalmist This is the day which the Lord hath made let vs reioyce and be glad in it He was lost Heare we see what in part hath beene before shewen viz. Text. That wicked men are Strayes They goe astray Doctr. Wicked are Strayes Psal 119.176 Hoc prophetae post peccatum omni humanae naturae dicere conuenit Basil in Psal 119. Vse and wander out of the way to Heauen I haue gone astray like a lost sheep saith Dauid And this not onely the Prophet but the whole nature of man after the transgression is bound to confesse And therefore we are well taught in our Lyturgie to say we haue gone astray like lost sheepe This is confirmed further in the two fore-going parables of the lost sheepe and lost groat I would wicked men would take notice of it yea euery one of vs well consider it How doe men vse to deale with Strayes doe they not take them and pound them and if the Owner finde them not doth not the Lord of the soyle seaze vpon them and take them for his owne This is thy condition So will it bee with thee if thou continuest still in thy sinnes and wanderest from the Lord and wilt not be found of him At last thou shalt be taken vp and pounded and the God of this world shall seaze on thee and lay claime to thee as to his own proper goods and chattels But of this I haue spoken more before in the thirteenth verse where you may find the vse and application set downe more largely to which if you please you may adde this that hath beene now sayd And is found Yea but who findes him Text. had not his father first found him hee had beene lost for euer So then we see that other poynt confirmed viz. Doctr. Our conuersion and calling is from Gods mercy and grace That our conuersion and calling is from Gods free grace It is not from our owne wisdome or labour but from the mercy of God In the two former parables wee see this cleared and strengthened for the groat seekes not the woman nor the sheepe the shepheard no more doe we seeke Christ if he seekes vs not we shall wander for euer more Vse 1 Art thou then found see thou prayse God for finding thee giue him all the glory For if thou doest well remember thy selfe thou wert a following of sinne and hunting after vanities when God called thee Thou hadst no heart either to seeke him or be found of him With what vnwillingnesse didst thou come vnto his house how wert thou drawne thither like a Beare to the stake how vnpleasant was it to thee to heare talke of good matters how many excuses and pretences hadst thou for thy sinnes with what fig-leaues didst thou couer thy shame Thus with thy great Grandfather Adam thou didst runne from God when he came to seek thee and he was faine to drag thee from behinde the bushes Oh the mercy of God towards thee and mee I had not he dealt thus graciously with vs wee had beene wanderers to this houre If thou art not blinde thou seest this and if thou art not blockish thou wilt bee thankfull for this Vse 2 Secondly did God finde thee of hâ—â— meere mercy and was he found of thee when thou foughtest him not Esay 65.1 as the Prophet speaketh Then now seeke him and thou shalt be sure to finde him Psal 105.3 Let the heart of them reioyce that seeke the Lord saith the Psalmist The meaning is the heart of them shall reioyce that seeke the Lord yea they shall haue great cause to reioyce for they shall find and not misse if they seeke aright Now marke what followes Oh seeke the Lord and his strength seeke his strength euermore Seeing those that seeke the Lord shall haue such cause to reioyce then seeke the Lord. Again and againe I say seeke him I will end this with recommending to thee a sweet meditation of a father for thy imitation Seeke mee saith hee O Lord Quâ— aere me quia te requiro Potes inuenire quem tu requiris Dignare suscipere quem inueneris Impone humeris quem susceperis Non est tibi pium onus fastidio Amb. for I seeke thee Thou mayst finde him whom thou seekest vouchsafe to receiue him whom thou hast found and lay him vpon thy shoulders whom thou hast receiued It is no weary burthen vnto thee to beare thine owne and bring them home againe vnto thy selfe Thus say thou And they began to bee merry Not onely his father friends and houshold-seruants but the Prodigall himselfe hath his part in this ioy Heere then we euidently see Text. that Regeneration doth not abolish ioy Doctr. nor any other naturall affection but onely orders it Grace destroyes not nature Regeneration doth not abolish ioy or any other naturall affection but onely orders it but onely rectifies it When the Spirit of God doth regenerate the heart it doth not take away any naturall affection of the soule as Loue Hatred Feare Ioy Griefe c. but onely mooues them to a right obiect And therefore we shall finde in Scriptures that wee are often willed to manifest and shew them Psal 31.23 Psal 97.10 Loue the Lord all his Saints Yee that loue the Lord hate that which is euill Feare the Lord yee his Saints My sonne Prou. 24.21 Psal 32.11 feare the Lord and the King Be glad you righteous and ioyfull all yee that are vpright in heart 1 Cor. 12.26 Mourne you therefore with them that mourne reioyce with them that doe reioyce c. And many the like places where the vse of affections are allowed yea commanded This then serues to condemne First the Stoickes Vse Reproofe of two sorts 1. Stoickes who condemn all vse of affections Heb. 7.26 who allow not any vse
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
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
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
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
sometimes a Philosopher gaue to one that asked him how he might auoide it neither to doe nor say any thing that is good Thou mayst indeede saue thy selfe from the Lyar by not speaking with him from the Proud by not accompanying with him and from the Glutton by not eating with him and from the Contentious by not disputing with him but from the Enuious it is not sufficient though thou flie or flatter him he cannot be well if thou beest well thy rising is litle lesse grieuous to him then his owne falling This the Heathen themselues haue obserued Diog. â—ion and therefore when they saw an Enuious man sad they would demand whether harme had hapned vnto him or good vnto his neighbour And indeed it may be questionable for both these alike vex him Hast thou then any gift or grace wherein thou excellest or wherein thou doest equall others then looke for some that will maligne thee praemoniti praemuniti fore-warn'd fore-arm'd the streame ran euer so and euer will And thus much be spoken of this first branch which is the occasion or ground from whence this elder brothers discontent arose Now for the second and that is the manner how he expresseth it Vers 29.30 laid downe in these words And he answering said to his Father Loe these many yeares doe I serue thee neither transgressed I at any time thy commandement and yet thou neuer gauest me a Kid that I might make merry with my freinds But assoone at this thy son was come which hath deuoured thy liuing with harlots thou hast killed for him the fatted Calfe Here we may see how he expresseth this his discontent by his expostulating the matter with his Father accusing him for hard and vnthankfull dealing but iustifying of himselfe for his continuall and constant obedience The point wee may hence learne is this It is a propertie of the wicked to expostulate the cause with God Doctr. It is the propertie of the wicked to expostulate the cause with God and to complaine against his dealings as too hard and vniust How common a thing was this with the carnall Israelites how ordinarily did they obiect against Gods proceedings Insomuch that the Lord was oftentimes faine to put his course vnto scanning and to call the people to a pleading as by his prophet Esay Isay 1.18 Come let vs reason togither saith the Lord. And so in another place Wherefore I will plead with you saith the Lord. Ier. 2.9 vers 35. And againe Behold I will plead with thee because thou sayest I haue not sinned And in diuers other places we haue the like speeche This was the cause why he did so often instruct his Prophets how to answer the people when they began to reason with them about his wayes as Ier 5.19 And it shall come to passe when yee shall say Ier. 5.19 wherefore doth the Lord all these things vnto vs then shalt thou answer them like as yee haue forsaken me c. So againe And it shall come to passe Ier. 16.10 when thou hast shewed this people all these words and they shall say vnto thee wherefore hath the Lord pronounced all this euill against vs or what is our iniquitie or what is our sinne that we haue committed against the Lord our God vers 11. Then shalt than say vnto them because your fathers haue forsaken me c. In the 58. of Esay in the beginning of it you may see their practise discouered for there we may finde them challenging God for hard measure Wherfore haue we fasted Isay 58.3 say they and thou seest it not wherefore haue we afflicted our soules and thou takest no knowledge As if God did them great wrong in nor harkning and attending on their suites Thus did they in Ezechiels dayes calumniate Gods proceedings of inequalitie Ezech. 18.2 The fathers had eaten sowre grapes and the childrens teeth were set on edge The fathers had sinned and they must beare the punishment what equalitie was in this therefore they cry out The way of the Lord is not equall vers 25. Ezech. 33.20 Thus also in the time of Malachie when they were reproued for any fault how would they turne againe and in a manner challenge God to his face Malac. 1.6 You haue despised my name saith the Lord Wherein haue we despised thy name saith the people Mal. 2.17 Yee haue wearied me with your words saith the Lord wherein haue we wearied thee say the people Mal. 3.7 Returne vnto me saith the Lord. But wherein shall we returne vers 8. said they Yee haue robbed me saith God Wherein say they Your words haue bin stout against me saith the Lord vers 13. What haue we spoken so much against thee say they Thus you see how ready they are to contest with the Lord in euery particular holding themselues innocent thinking themselues more harder vsed then they had deserued And as this euer hath bin the propertie of the wicked to plead against Gods proceedings so it euer will be For at the last day when the master of the house is risen vp Luk. 13.25 26. and hath shut to the dore c. then shall some begin to say we haue eaten and drunke in thy presence and thou hast taught in our streets and other some shall say Haue we not prophesied in thy name and in thy name haue cast out Deuils Math. 7.12 and in thy name done many wonderfull workes challenging Christ for vniust dealing in condemning them Yea and when they are as it were going to execution and at the last cast after that fearefull sentence of Depart from me yee cursed into euerlasting fire prepared for the Diuell and his Angels is denounced against them Math. 25.41 yet then they will plead also for themselues against the Lord vers 44. when saw we thee an hungred or a thirst or a stranger or naked or sick or in prison and did not minister vnto thee Thus challenging God for vniust sentence holding themselues to be innocent and guiltles and to haue committed no such fault as could deserue so heauy a doome And thus we haue seene this point viz. That it is the propertie of the wicked to expostulate the matter with God and complaine against his proceedings as vniust and vnequall sufficiently cleared and confirmed If any demand to know the reason then take it in a word and this it is They are ignorant and proud Reason They are ignorant of their owne estate and condition they know not that they haue done euill neither will they know it and therefore they think they haue deserued no such things as God inflicteth on them Hence commeth that reasoning and expostulating that censuring of and pleading against Gods proceeding Heare now the Vses And first behold a difference betwixt Gods children Vse 1 and wicked ones The wicked as we haue seene are euermore obiecting against God and his proceedings and
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