in the day of the Lords wrath when it shall bee woe with others it shall bee well with these reade Psalme 147.5.6 and 149.4 4. It is an excellent peece of armour against incensed wrath Pro. 15.1 Iudg. 8.2 1 Sam. 25. Fourthly A milde spirit pacifieth wrath Such is the effect of this vertue that it doth not onely keepe wrath from breaking out but it also quencheth it being once enkindled This was Gideons armour against the rage of the Ephranites and this was Abigails armour for her selfe her husband and her houshold when Dauid being incensed by Nabals churlish dealing was comming with a purpose to slay them all 5. It is a fruit of the spirit Gal. 5.23 Fiftly It is a fruit of the spirit and the contrary is a fruit of corrupted nature If then we would haue a testimony that we are of God and that wee haue his spirit in vs let vs manifest the same by our mildnesse and meeknesse in dealing with others and in bearing wrongs 6. The example of the Saints and of Christ himselfe who haue gone before vs. Math. 11.29 Ioh. 13.5.15 1 Pet. 2.23 Lastly The examples of the Saints are many that haue gone before vs. And Christ himselfe setteth forth himselfe as a patterne of this vertue leauing himselfe an example of it by washing the feet of his Disciples and by bearing the reproaches of the vngodly Thus haue we seene how many and how forcible motiues wee haue to cause vs to exercise this grace of meekenesse and mildnesse towards such as we haue to deale withall yea euen towards our very enemies for so doth the Lord deale with his as we haue seene Obiect 1 But if we be thus meeke and milde when we are iniured and wronged we shall be laughed at and counted milksops dastards cowards and the like Loue not thou the praise of men Answ more then the praise of God The praise of God is true praise indeede seeke after it as for the estimation of man without the estimation of the Lord it is but a shadow of glory if it be so much In this and such like cases say with the Apostle With me it is a very small thing 1 Cor. 4.3 Verse 4. that I should be iudged of you or of mans iudgement he that iudgeth mee is the Lord. But if I be so milde and meeke they will neuer haue Obiect 2 done they will raile and reuile the more the more they are suffered The more milde thou art Answ the sooner will they desist and end If a dog barkes at thee thy best course is to passe away for if thou turnest againe and flingest stones hee wiâ—l neuer haue done The strongest resistance is by opposition of contraries as fire is soonest quenched by water and a soft woll-packe is lesse penetrable at a Canon shot then a hard stone wall But it is hard for flesh blood so quietly to sit downe Obiect 3 by iniuries and so easily to digest wronges that are offered True it is hard indeede nay more Answ it is impossible for flesh and blood to doe it but let me tell thee if thou art no more then a lumpe of flesh 1 Cor. 15.5 Ioh. 3. there is no possibility of obteining heauen If thou beest Gods thou hast spirit as well as flesh what is wanting in the flesh let grace make a supply off And thus much shall serue for a second vse of the poynt Now we come vnto a third and that serues for Consolation Vse 3 will the Lord deale so mildly euen with the wicked and vngodly with such as are children of wrath and firebrands of hell then may Gods children assure themselues that he will vse meekenesse and mildnesse towards them he is not hasty or passionate in his proceedings with drunkards swearers and the like rabble of reprobates but he doth deale with them in quiet and peaceable tearmes and will he then be hasty and violent towards his owne children This cannot be certainely if vngodly ones fare so well Gods children may looke to fare far better To them he will abound in all riches of grace and consolation And thus much of the Fathers kind intreaty of this his elder sonne now for the apologie which he makes vnto him and that is conteyned in these words VERSE 31. And he said vnto him Sonne thou art euer with me and all that I haue is thine 32. It was meete that wee should make merry be glad for this thy brother was dead and is aliue againe and was lost and is found IN it we haue First a Proposition which hath in it a Concession of what the elder brother said verse 31. Secondly a Confirmation wherein the Father doth iustifie his owne proceedings ab aequo It was meete that we should reioyce and be glad He did nothing but what was equity and right and therefore there was no cause of discontentment And Secondly he doth defend his younger sonnes cause for though he were dead yet he is now aliue q. d. true it is my sonne thy brother was lewd and disobedient dead in sinnes and trespasses but he is now become a new man he is aliue againe all his former courses are left and forsaken and he is now returned home And therefore it is fit I should giue him entertainement and ioyfully receiue him Now we come breifely to some Instructions And first in that the Father doth not exasperate his sonne and further incense him he being already moued by denying what he had before said viz. that he was dutifull and obedient neuer breaking any of his commands c. which indeed was otherwise but yeeldeth to this his saying This may teach vs this point of wisdome Doctr. Not to exasperate the wicked when they are incensed but rather to yeeld vnto them so much as possible we may The wicked may not be exasperated wheÌ„ they are incensed and decline their furie This point may seeme to haue some affinitie with the former and therefore I shall not need to stand long vpon it In a word then let the Vse be first for Reprehension Vse 1 of such as are zealous but not according vnto knowledge Rom. 10.2 as the Apostle speaketh not passing by nor winking at the least blemish in any of their brethren Zeale if it be well ordered is most beautifull in a Christian but if not it is a thing of exceeding great danger as fire in moderation is most comfortable but in extremitie most fearefull In all ages it hath bin found lesse dangerous to the Church when men haue come short of the due proportion of Zeale then when they haue exceeded Auda Bishop in Persia in an excesse of zeale throwing downe a Temple of the Pagans was a cause that the King thereby incensed threw downe all the Temples of the Christians as Stories do report Theod. lib. 5. Sometimes then to reproue what we see amisse is to put fire into gunpowder at such times it is
to passe by all thy offences vpon thy repentance be they neuer so many Esay 1.18 Were they as red as scarlet yet they shal be made as white as snow how euer thou haue liued thy sinnes be many and great and they all double dipped and died wilt thou repent the strength of his mercy shall vndoe them shall change them and make them as if they had neuer bine done thy sinnes shall be forgiuen in Christ and neuer imputed nor laid to thy charge if yet these will not preuaile then put all together consider his Preuenting his Sparing his renewing his pardoning mercies if there be any hope of thee they wil moue thee to looke home and with this Prodigall to returne to thy fathers house Oh how inexcusable art thou whom these mercies cannot allure art thou not worthy of double condemnation the sinnes committed against the law may be cured by the grace of the Gospell but when this grace is despised and men who may receiue mercy for repenting will not repent wherewith shall this impiety be healed doth there remaine any more sacrifice for sinne shall any new Sauiour be sent to saue such men Surely no there remaines nothing for such but a fearefull looking for Heb. 10.27 and expectation of iudgement and fiery indignation which shall deuoure them Vse 3 In the last place here we see that sence of misery without sence of mercy will not bring vs to repentance no nor yet sence of mercie without sence of miserie the sence of mercy without a feeling of our misery maketh vs to presume and the sence of misery without hope of mercie driueth vs to despaire so that misery and mercy must be both seene els it is impossible to be brought to repentance So looke on thy misery as withall thou hast an eye on Gods mercie and so haue an eye on his mercie as that first thou hast an eye on thy owne miserie these are the two eyes of euery penitent of neyther of them must he be blind that would find the way to Gods kingdome I cannot yet dismisse this verse before I speake something of a point or two which I cannot well baulke they lying in the way and offering themselues to our consideration First in that these are termed hyred seruants which were in his fathers house let vs note All in Gods house are not dutifull sonnes Doctr. In Gods house are hyrelings Math. 6.2 for some are hyrelings Such were the Scribes and Pharises here they serued God onely for reward and did other duties mercinarily as doth appeare by the words of our Sauiour Christ Matt. 6. and so in the Parable of the Grounds Math. 13.20 one of those kinds receiue the Word with ioy but it is onely for by-respects and temporary causes and therefore fall away in time of persecution Ioh. 6. Such also were manie of Christs followers who sought onely after the bread that perisheth as appeares by Christs words Iohn 6. And therefore seeing this is so Vse it standeth euery one in hand truely and throughly to examine himselfe whether he be a sonne or hyreling thou maiest know it by the end thou aimest at in the seruice of God Aymest thou at his glorie principally or thy owne good Is his glory the White thou leuelest at Or art thou corrupted with some other consideration If Gods glorie bee the marke then art thou a sonne but if thou professest the Gospell for other ends and by-respect thou art a mercinarie and a hyreling But Moses is said to haue an eye to the recompence of reward yea Christ himselfe the Sonne of God Ob. Heb. 11.26 Heb. 12.2 in whom was no sinne for the ioy that was set before him endured the Crosse despising the shame and is set downe at the right hand of the Throne of God I answer in performing of good duties Sol. How we may haue respect to the recompence of reward in doing good workes Annet Fest Math. 3.10 an eye may be had to the recompence of reward and the consideration of it may be vsed as a helpe to our dulnesse But let vs know that we are not principally to respect it for were there no reward neither heauen for the good nor hell for the bad yet a child of God is bound yea and would obey the Lord for conscience sake Take notice then here by the way of a shamefull vntruth wherewith the Rhemists doe charge vs namely that we condemne all doing of good in hope of heauen or leauing of euill for feare of hell and that such kind of preaching we vtterly dislike How true this is our Congregations can testifie we exhort men to doe good in respect of the reward and we vse as motiues both heauens ioy and hels horror howsoeuer indeed wee exhort not men to doe good onely and principally for the rewards sake but rather in duetie and thankfulnesse to God that he may thereby be glorified Now further see these hyred seruants haue bread enough yea and more then enough for they haue to spare Doctr. God prouideth a large dyet for his Houshold Pro. 9.1.2 Hence wee gather God prouideth a large and liberall diet for those of his houshold The verie hyrelings haue such plentie that there is to spare and then surely his sonnes shall not be pinched For the confirming of this poynt see Prouerbes 9.1 2. Wisdome hath built her house Shee hath hewne out her seuen Pillars She hath killed her Beasts Shee hath mingled her Wine Shee hath also furnished her Table In which words the bountie and magnificence of the Lord towards his Church Psal 36.8 is reprepresented by the plentifull prouision of a liberall Feast-maker so also in the 36. Psal ver 8. They shall be all aboundantly satisfied with the fatnesse of thy house and thou shalt make them drinke of the riuer of thy pleasures And in the 25. Esay 25.6 of Esay most excellently In this mountaine shall the Lord of Hoasts make vnto all people a feast of fat things a feast of Wines on the Lees of fat things full of marrow of Wines on the Lees well refined The meaning is that God will prouide for his Church and people both Iewes and Gentiles a sumptuous and royall feast for the refreshing of their soules which bountifull prouision our Sauiour Christ also setteth forth in the Gospell by a parable comparing the kingdome of Heauen that is the Doctrine of the Gospel to a marriage Feast Math. 2â— 4 which a King prepared for his Sonne Now marke first it is compared to a Feast therefore costly secondly made by a King therefore not common but plenty thirdly to a Wedding feast therefore not sparing but liberall and large fourthly to a feast made at the mariage of his owne Sonne and therefore so much the more sumptuous and magnificent So then we see this truth strongly confirmed by these Scriptures which haue beene brought Now heare the Reasons First God is of
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
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
when he lingered in Sodome least thou be destroyed so say I to thee flie for thy life make all possible speed to come out of thy sins linger not in Sodome nor about the borders of it least thou be consumed with the fire of Gods wrath Consider of the former reasons and let them moue thee hereunto And remember the longer thou delaiest the more matter thou preparest for thy owne sorrow and griefe If the best doth happen that thou hopest for if euer thou doest truly repent which if thou goest on still is much to be feared for the greater sinne the greater sorrow euery sinne will fetch a grone from thy soule and teares from thy eyes if euer God doe giue thee grace to turne vnto him and therefore breake off thy sinnes betimes and heape not vp more matter of griefe to thy own soule let euery one of vs be warned to amend you yong men Eccles 12.1 who are now lustie and strong Remember you your creator now in the dayes of your youth You shall not see my face said Ioseph to his brethren except you bring your younger brother with you how canst thou behold the face of the Lord Iesus if thou dedicatest to the Deuill thy louely younger yeares and giuest him nothing but thy loathed old age How long sayth a Father speaking to all yong men in his owne person shall I say to morrow to morrow why doe I not now Quamdin cras cras quare non modo quare non hac hora finis turpitudiniâ— meae August why doe I not this houre make an end of sinning So why doest thou not now at this very instant cast away thy filthinesse thou knowest not what may happen before to morrow while thou hast time turne Challenge not to thy selfe thirtie or fortie yeares hereafter for thou art not sure of one day or houre As for you that haue neglected your youth and slept that out now awake if euer you will awake Awake for it is high time and as the Israelites gathered twice as much Manna the day before the Sabboth as they did at any other time Exod. 16.22 because on the Sabboth they might gather none So thou that art aged who lookest euery day for thy last Sabboth shouldst redeeme thy time by double diligence that thou hast formerly lost by sloath negligence heare twice as much pray twice as much doe twice as much good as any young man doth It stands thee much vpon for thou hast a great iourney to goe and but a short time allotted In a word to you all Repent and that while it is called to day deferre no longer thou hast deferred too long be now more wise and doe that in time which all the world would doe out of time and cannot All men seeke the Lord at last Esay 55. but wise men seeke him while hee may be found what wretch so prophane that vpon his death-bed doth not make the Lord his refuge Then the eye the hand is lifted vp vnto him then will they call for mercy desire others to pray to God for them But oh that there were such an heart in thee that thou wouldst doe thus now while time is and the gate of Gods mercy is set open for thee The old world had a time for repentance while Noah preached Sodome had her time while Lot visited Ierusalem had a time while Christ conuersed in her So had Diues his time and Esau his time the fiue foolish virgines their time and Iesabell her time for Repentance which being neglected they had no more time offered If the filthy Sodomites if prophane Esau if the foolish virgines if the rich Glutton if whorish Iesabell were now aliue what would they doe or rather what would they not doe to obtaine saluation Nothing would be so much esteemed as a trice of time which heretofore by dayes weekes moneths yeares was lauishly mispent Oh that thou knewest what treasure time offers to thy soule thou wouldst then looke with a iealous eye on the hour-glasse and sigh at the dropping of euery sand that falls Be not so foolish as to hazard thy soule to the last houre Remember the reasons that were formerly brought and well consider them thou hast no lease for thy life this night may thy soule be taken from thee and say thou doest liue till thy hayres be gray what likelihood is there that God will then giue thee grace to repent who hast obstinately refused grace all the dayes of thy life Hath not God shewed his visible iudgements on such putters off Some dying suddenly others sottishly others desperately as that wretch who was wont to boast that he could repent if he had time to say but three words Domine miserere mei Lord haue mercie on me which time he had and did speake three words but they were not those he did intend but three other more fearefull for riding ouer a water vpon a broken bridge his horse stumbled and both fell in and were drowned yet before his drowning Capiat omnia Daemon he had leisure to vse these three words The Deuill take all and thus he perished This and many other like examples are for warning vnto thee that thou shouldest not deferre as they haue done by their harmes learne thou to beware and venture not the saluation of thy soule vpon vncertaintie There is no hurt comes by timely Repentance but much dammage by delaying and deferring Neuer did I know any repent of their timely Repentance but I haue heard many lament for their turning no sooner Paenitentia serae raro vera Iam te peccata dimittunt non tâ—â—lla And indeed there is great cause to suspect that Repentance which is thus put off till the last houre and which many thousands frame vnto themselues at the last gasp for it is many times more forced and feined then safe and sound sinne then rather leauing man then man his sinne deferre not therefore but presently fall about this worke make not any tarrying to turne vnto the Lord but with Dauid make hast to keepe Gods commaundements Psal 119.60 Amb. ad paenitent agend exhort Remember the words of Ambrose with which I will end this vse and doctrine He that repenteth at the last houre and is reconciled and so departeth out of this life whether he be secure and safe from condemnation I am not certaine Doe I say he shall be damned I say not so neyther do I say he shall be saued But wouldst thou my brother be out of doubt concerning thy saluation And wouldst thou be deliuered from vncertaintie Repent then while thou art in health for if thou doest truely repent in thy health and the last day so finde thee then thou art safe because thou hast repented whilest yet thou mightest haue sinned And thus we haue seene what he did Now we are in the next place to heare what he sayth according to my proposed method Text. Verse 21. VERSE 21.
feeding then that makes vs heauy and vnweildy for the performance of any worke either of our generall or speciall calling is no way commendable but sinfull Fourthly so eat and drinke Fourthly that we redeeme the time in our eating Ephes 5.16 as that you remember to Redeeme the time sit not too long by it and while you are at it vse good and sauoury speech season the creatures with profitable yet cheerefull talke and holy meditations Take occasion to speake of Gods bounty and goodnesse and set forth his praise before the sonnes of men If vnprofitable talke be set on foot Iude 14. Luke 14.7 propound some heauenly riddle or parable that that idle prattle may be iustled out Let thy hart be takē vp with holy thoughts consider how many snares are set before for in euery dish the Deuill hath his hooke to catch thee Remember how prone thou art to dishonor God in feasting Iob 1.5 Iob was suspitious of his sons be thou so of thy selfe thou mayst blaspheme God before the feast bee ended Forget not the wants of such as be in misery how many want of thy superfluity who are redeemed with the bloud of Christ as well as thou thy selfe and yet would be heart glad of what thou blowest on Remember how farre thou art indebted vnto God and shew thy selfe thankfull In a word remember that thou art in Gods presence he beholds thee as well eating and drinking as he doth when thou art about any other action See then that thy whole carriage be such as may be seeme the presence of so great a God And these are the speciall rules to be obserued Rules for the wearing of our ornaments for the right vsage of our liberty in respect of food and sustenance Wee are now to come to such rules as concerne apparrell which is allowed as for health and honesty so for ornament as we haue heard before prooued And they are these First that wee vse them not euery day but obserue times and seasons Ester 4. First for the time they may not bee vsed euery day alike times and seasons are to be obserued There is a time of fasting and mourning when they must bee layd aside according to the practice of Gods seruants who haue clothed themselues with sack-cloth vpon such occasions to signifie that they were vnworthy of the worst attire And this did God giue in charge to his people Israel Exod. 33.5 that they should put off their ornaments from them that hee might know what to doe vnto them In times of mourning then they are not fitting courser attire is then best beseeming Neither may they be for euery ordinary dayes wearing in the dayes of reioycing and publike solemnity are these fittest to be worne For this was the rich man in the Gospell taxed Luke 16.19 hee was clothed in purple and fine linnen euery day Hee is not simply condemned for wearing these but for a daily vsing of those costly ornaments making them as it were his working-daies attire Secondly it must expresse godlinesse modestly and sobriety 1 Tim. 2.9.10 Therefore it may not be strange nor garish Secondly for the Manner we haue the Apostles rule Adorne your selues in modest apparrell with shamefastnesse and sobriety c. which becommeth women professing godlinesse So then in ornament as in euery thing else our Godlinesse Modesty and Sobriety must appeare It may not then bee strange or garish which argues neither modesty nor honesty but leuity and inconstancy but according to the sober custome of our Country from which we should not vary for how monstrous and vgly is that part which agreeth not with the whole body Nor differing from our sex Deut. 22.5 Neither may it be differing from our sex but according thereunto The woman shall not weare that which pertaineth to the man neither shall a man put on a womans garment for all that doe so are abomination to the Lord The law of nature and common honesty condemnes to haue women mannish and men womanish in their attire Oh then our sinne Nor aboue our places callings or degrees Nor may it be aboue our places callings and degrees As God hath placed some men aboue others so ought men to fit their attire and habit according to the qualitie of the places wherein they are So Iosephs ornaments were to put a difference betweene him and the inferior Princes of Pharaohs court Neither may it be beyond our meanes or maintenance Nor beyond our meanes but according to our abilitie in our places wherein wee are For to goe as fine and costly as the formost in our ranke is not sobrietie Our charge and estates must be respected and accordingly must we cut our coat and haue our ornament Nor may they be the ornaments of light hus-wines Nor of known dissolute persons or of knowne dissolute persons It is not modestie for women professing the Gospell to goe like whores or to imitate them in their Strumpet-like behauiour Christians ought not to seeme to be such as indeed they would be loath to be Nor such as may any way prouoke to lust Tit. 2.3 Neither may it any way tend to prouoke inordinate desires in our selues or others but such as may expresse the vertues of our minds being correspondent to decencie and holinesse Thus we see the manner Thirdly for the Measure Thirdly we may not exceed in ornament Iam. 5.1 Excesse of ornament is to be auoyded we may not haue too many on our backes nor in our wardropes Goe to now you rich men weepe and howle for your miseries that shall come vpon you your riches are corrupted and your garments are moth-eaten and shall not these witnesse against you In auncient times such were counted infamous as did exceed this way so Graccus noted Nauius for a licentious fellow for hauing on his hands more rings then one Sinnes which vsually accompany excesse in ornament First abuse of our wealth Beware then of excesse in this kinde seeing both Heathen and Heauen doth condemne it It is a sinne that goeth not alone but drawes many after it For first excesse in ornament doth cause thee to abuse thy wealth and makes thee spend it on needlesse and superfluous vses when thou oughtest to spend it better as in relieuing of the poore and such as are in want Secondly Secondly couetousnesse and iniustice It is commonly maintained with couetousnesse and iniustice when was more pride and brauerie and when more oppression and crueltie What greater cause of bribing and extortion of fraud and cousenage of increasing fines and inhauncing rents then this excessiue brauery Pride must be maintained though it be with sale of faith conscience honestie religion and all Thirdly a mispending of time Thirdly It is a theefe of time Many a golden houre is spent in casting how to be most braue and what fashion doth best become them and many an houre is spent in pranking and
trimming of the bodie in the too accurate and curious culture of it Had Plautus liued in these our times he would neuer haue wondered why daintie dames are so long in trimming of themselues if he did but see what a shop of vanities and fooleries they beare about them See here a cause why such as are most braue are vsually most ignorant impenitent Alas they haue no time to adorne their soules with Gods sauing graces they dresse themselues by the houre and therefore can pray but by the minuit they want leisure for the one so much is taken vp about the other Fourthly beggery on the whole land And in a word what more impouerisheth the Common-wealth then our excessiue brauery our moneys and chiefe commodities are daily transported into other countries and what comes in lieu thereof but Apes and Peacocks Costly stuffes silkes and veluets gold siluer laces feathers such like to yes for giddie pated fooles which within a few dayes wearing must be cast off and giuen to some seruing man or maid and soone after become good for nothing but to adorne a dung-hill See then what a fruitfull mother of much wickednesse Excessiue brauery is Let it therefore be auoyded of all such as beare any loue to themselues or their Country Fourth rule That we ayme at a holy end viz. Gods glory The last rule to be obserued doth respect the End and that must be not the priding vp thy selfe or to cause the eyes of others to be set vpon thee but Gods glory while thou doest adorne his temple see then that that be thy chiefest ayme And moreouer looke thou make a spirituall vse of the ornaments thou wearest Remember the body is more worth then raiment and the soule more worth then thy bodie Affect not therefore the adorning of thy bodie more then the adorning of thy minde The Iewell is farre more worth then the cabinet wherein it s kept And the thing couered is more to bee respected then the case that couers it Againe let the adorning of thy bodie put thee in minde of thy shame nakednesse in respect of sinne There is a wound else what need a plaster And these plasters though they be of silke or veluet argue that vnder them are some loathsome sores which being seene would shame vs. Before man sinned these ornaments would haue adorned him no more then a silken case a sweete rose Dow Christ Wars second part 1. Cor. 12.23 but when his beautie became blemished by sinne then was he driuen to seeke for ornaments and on his vncomely parts to put on more comelinesse supplying naturall defects with the helpes of art Were this well considered the best ornaments would bring rather cause of blushing then of boasting Hath a Cripple who hath lost his legge any cause to bragge of his woodden stump Or a theefe any cause to boast of his bolts or glory in his brand and marke of fellony What more cause haue we to bragge of ornament This is that which indeed should humble vs as being a continuall testimonie of our sinne and shame Let vs then vse them as a daily Monitor to put vs in minde of our deformitie by sinne for our further humbling And thus haue we seene some speciall rules to be obserued in this particular of ornament which being kept we may safely and comfortably vse our libertie in this kind also But it may seeme that ornament is vnlawfull Obiect 1. Tim. 2.9 1. Pet. 3.3 and may at no hand be vsed For the Apostles both Paul and Peter condemne all broydered hayre gold pearles and other such like costly ornaments as vnbeseeming Christians I answere neither Paul nor Peter doe simply condemne Answ 1 the things themselues but the abuse of them they being vsed by persons of low estate The meaning of the Apostle in forbidding ornament 1. Cor. 1.25.26 and very mean condition for of such in those dayes did the Church of God especially consist and therefore howsoeuer it were lawfull in it selfe yet it was altogether vnbeseeming their estate being in them little better then riot and excesse Answ 2 And secondly the Church was then vnder grieuous persecution Now at such times our ornament must be layd aside as formerly we haue heard that being a time of humiliation and mourning Answ 3 And thirdly I answere the words are rather an Admonition then a Prohibition he forbiddeth not the vsing of them but admonisheth them that they would rather adorne the inside then the outside and be more carefull of the mind then of the bodie And this euidently appeareth by the Antithesis that is vsed in both places Not with broydered hayre saith Paul But with good workes 1. Tim. 2.9 Not that outward adorning saith Peter But let it be the hidden man of the heart 1 Pet. 3 3. According to that saying of our Sauiour Christ Labour not for the meate that perisheth But for that which endureth to eternall life Iohn 6. the meaning is not so much for one as for the other desire more the adorning of the mind then of the bodie Quest Whether a deformitie in the bodie may be hid or the face painted Answ Perk Cas cons A deformitie may be hid but a new forme may not be set vpon the face nor a new habit on the body for first our forme and fauour is Gods worke therfore may none dare goe about to mend it Secondly such as doe so do in a real language speak falshood and deceit Againe some may demaund whether it be lawfull to couer a deformitie in the bodie or to mend the complexion it being lesse beautifull then others is for seeing the bodie may be adorned with ornament it may seeme that this also is tollerable But thus is this Question answered A deformity may be couered but a new forme may not be set vpon the face neither a new habit on the bodie The outward forme and fauour that man hath is the worke of God himselfe fitted and proportioned vnto man in his conception by his speciall prouidence Now to take in hand to mend this fauor or proportion that God hath giuen what is it but first highly to dishonour God by presuming to adulterate his worke taking vpon them to amend that which as they suppose he hath made amisse yea secretly they taxe him for want of wisdome when they thus goe about to correct and make that better which God before had made and can the eternall God endure this Secondly this is to lie to others for they make themselues to be others then God hath made them they speake in a reall language falsehood and deceit a man may read a lie in their very foreheads Their fauour is a lie their beautie is a lie c. Is it like there is truth in the inward parts when they shew dissimulation in their faces Thirdly what is this but to be ashamed of themselues Thirdly this is to be ashamed of
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