from thence there is no redemption Verse 26. thou parent thou canst not there help thy child nor the child thee nor thou husband redeeme thy wife nor thou wife thy husband there is no sucker nor helpe to be had by any Let these and such like considerations be euer in thy minde and pondered on then wilt thou haue sounder resolutions in thy heart and better performances in thy life Now to come to the particulars and first we are to consider what he resolues to doe A three-fold resurrection of a Christian I will saith he arise and goe c. There is a threefold Resurrection of a Christian The first is Sacramentall and thus we rise againe in Baptisme the second is Corporall and so we shall rise againe in the day of the Lord Iesus in our bodies from the graue the third is Spirituall which is his Resurrection in this life in soule from the death of sinne thus did this Prodigall arise and thus doth euery true penitent arise while he here liueth on the earth The point may be this Doctr. Repentance from sinne is the first Resurrection Ephe. 5.14 Reuel 20.6 That repentance from sin is as a Resurrection from death this is plaine by the Apostles words awake thou that sleepest stand vp from the dead and Christ shall giue thee light And the holy Ghost doth thus call it in the twentieth of the Reuelation verse 6. Blessed and holy is he that hath part in the first Resurrection on such the second death hath no power Vse 1 Is this so then Repentance is no such easie a matter as the world takes it to be the worke of repentance is no lesse miraculous then the raising of the dead it is a work that cannot be wrought by the power of nature but such a worke as must be wrought by the mightie power of God Much might be spoken of this subiect but I shall haue fitter occasion to prosecute the point when I come to speake of the reason of the Fathers kinde entertaining of his sonne Verse 24. to which place I referre the farther handling of it a word therefore for a second vse and so to proceede Vse 2 And that shall be to stirre vs all vp thus to arise for if the soule while it is in the bodie arise not out of the graue of sin sure it is the bodie shall neuer rise out of the earth but to shame and confusion vse all good meanes therefore that thou maiest haue thy part in this that so the second death may haue no power on thee for otherwise it is impossible to escape the power of it by no meanes canst thou escape the paines of hell torments if thou dost not here awake stand vp from the dead and with Lazarus come forth the meanes that are to be vsed for this end I refer with the farther handling of this point to the place before named And goe It was a good and holy motion Text. which he had of arising this he doth not quench but cherisheth and nourisheth it he addes more fewell to this fire begun though but a sparke to the good motion of arising hee addes the second of going I will arise and goe First then learne The good motions of Gods blessed spirit at any time Doctr. Good motions are not to be quenched but cherished in any measure though neuer so weake begun are not to be choaked but to be cherished When the Lord shall put any good motion into our hearts we are to nourish cherish the same to one good motion we must adde a second and to that a third and to them a many and so fall to blowing giue not ouer vntill at length they breake forth into a comfortable flame of godly practise 1. Thes 5.19 Quench not the Spirit saith the Apostle that is quell not choake not the gifts and motions of the holy Ghost He vseth a metaphor borrowed from fire whose heate and light when it is put out is said to be quenched 2. Tim. 1.6 Thus also he exhorts Timothie to stirre vp the graces of God which be in him And writing to the Ephesians hee sayth thus Grieue not the holy spirit of God Ephe. 4.30 He permits them not so much as to giue it any occasion of withdrawing the vigour of his operation in them He brings a forcible reason Whereby you are sealed Reason 1 vnto the day of redemption This is the onely euidence we haue of freedome from condemnation this is Gods marke and character set on vs and seizing vs for his owne This is like the bloud that was stricken vpon the doore-posts which shall make the Lord to passe ouer vs Exod. 12.22 and not to suffer the destroyer to come neare vs when he goeth to smite the Egyptians By this we are assured that the day of Iudgement shall be to vs no day of wrath but a day of redemption So then thus wee may take the Apostles meaning As you desire to retaine assurance of your deliuerance from the wrath to come and that the Lord should take notice of you for his in the day of that dreadfull separation so see that by all meanes you cherish in you the gifts and operations of Gods holy spirit grieue it not by strangling choaking of those holy motions suggested by him but giue all endeuour that all his holy motions and operations be cherished and preserued in their fullest feruour without any the least abatement Thus we haue seene the poynt prooued Now it remaines to apply it And first this serueth to condemne such as nippe the bud so soone as euer it peeps forth and quench euery sparke that at any time appeareth yea wilfully set themselues to repell all good motions hasting to their cursed company to chase away those which they call prophanely qualmes of deuotion sweete inspirements of Gods holy spirit Oh the cursed vnthankefulnesse of these men What vnkind ingratefull discourteous dealing is here with the spirit of grace Thus shutting him out so soone as euer he begins to enter Wouldest thou deale so vnkindly with thy friend who commeth to thy doore Why dealest thou then so vncourteously with Christ Iesus Reuel 3.20 and his holy spirit who stands at the dore and daily knocks but can get no entertainement Beware Act. 7.51 beware of this resisting of the holy Ghost the sin is fearefull and discomfortable for hereby thy heart may grow more obdurate and thy life more brutish and abominable Vse 2 And therefore in the next place let it serue for admonition to thee and me and to vs all that we beware how we suffer that blessed heat to slake which by Gods grace beginnes to be enkindled in our hearts suffer not that coale that holy motion which the Lord hath cast into thy bosome to die within thee but blowe it vp lay on more fuell adde daily more and more matter to it and tremble to lose the least measure of
at the beginning of the Chapter Knowing this sayth he that our olde man is crucified with him that the bodie of sinne might be destroyed that hence-forth we should not serue sinne thus Christs death being applyed by faith will worke in vs the death of sin and cause vs to forsake our former euill wayes Reason 2 And secondly the spirit of God dwelleth in that mans heart Rom. 8.4.2 and is become his guide and this spirit freeth vs from the law of sinne and death This expells sinne and will not suffer such filthinesse to remaine in the roome where it doth lodge These may be the reasons of the poynt The vses follow Vse 1 First hereby try thy Repentance whether it be good or no Hath it wrought a change and alteration in thy affections 2. Cor. 5. words and actions are all olde things done away and new come in the place thereof is there a forsaking of sinne a reformation of life if it be thus then it is well for thus it is and must be with euery true penitent True it is in the time of our impenitencie like wild and mad horses we gallop in the way of sinne yet in the day of our repentance the spirit of God as with a bit or bridle giueth vs a ierke and turneth vs back setteth vs as fast a going the other way Insomuch that our companions stand wondering at the matter admiring that we so suddenly breake of company 1. Pet. 4.4 and runne not with them to the same excesse of riot So great is the change that not onely ourselues but others also see it and admire it Now then thou that talkest of Repentance is this change in thee assure thy selfe if thou hast repented it is and all the world may see it canst thou with good conscience say of thy selfe 1. Cor. 6.10 as Paul did of the Corinthians I was once a theife a drunkard an adulterer a reuiler an extortioner a couetous person and the like But now I am washed Verse 11. now I am sanctified yea and iustified in the name of the Lord Iesus and by the spirit of my God Canst thou thus say of thy selfe and that in truth Why then to thy comfort be it spoken this is a notable euidence of the truth of thy repentance but if it be otherwise thou maist deceiue thy selfe but be it known vnto thee thou art as far from it for any thing that I can see as they are that rob by the high way side and it may be farther Secondly this may serue for terrour to such as finde Vse 2 no change in themselues but are the same still that euer they were As proud as euer as prophane as euer as worldly as euer as irreligious as euer if not worse then euer yet these men blesse themselues with a false perswasion of repentance when indeed they haue not trodden ouer the threshold of repentance and though they haue liued thirtie fortie or it may be threescore yeares yet poore soules they haue not all this time trod one step nor to be the first stride towards Gods kingdome Sinne is not yet left nor forsaken But oh thou dreamer awake if euer thou wilt awake Awake gull not thy owne soule thy torment shall not bee the lesse in hell because thou fallest in before thou beest aware Delude then thy selfe no longer but looke well about thee Thou canst not endure others should cozen thee why cozenest thou thy selfe Happily thou hast had some spirituall qualmes or vpon hearing of the Word hast shed some teares but what then if no reformation followes these are not signes of true repentance Mala praeterita plangere est plangendaiterum non committere Amb. Vera paenitentia est quando sic paniteâ— hominem peccasse vt crimen non repetat Born This is true repentance saith a Father so to bewaile sinnes past as that wee commit them no more which wee haue bewailed It is to no purpose then for thee to bewaile thy former courses vnlesse there follow hereupon a due amendment let not then this deceiue thee for thou dost but mocke and not indeed repent when thou still dost that whereof thou hast repented This is true repentance so to repent that thou hast sinned as that thou doest so no more Till therefore thou doest cease from sinne Inanis paenitentia quam sequent culpa coinquinat Aug. Soliloq and reforme thy wayes vntill thou doest finde this change in thy selfe so that thou canst truly say I was thus and thus but now the case is altered thou canst haue no comfort in thy repentance for assure thy selfe that Repentance and continuance in thy old wicked courses can neuer stand together Vse 3 In the third place this may serue for the comfort of all such as doe finde this change in them who can say as that blind man Iohn 9. who had his light restored One thing I know that whereas I was blind now I see whereas I was filthy and vncleane I am now washed and clensed oh happie is the condition of such a one thrice blessed is thy estate onely let me admonish thee that thou manifest this change vnto the world that others may also say Amb. lib. 2. de paenitent cap. 10. How is this man changed from what he was Ambrose makes report of a young man who hauing a long time liued in lust and vncleannesse at length trauelled and in his trauell was conuerted afterwards returning home meets with one of his olde acquaintance with whom he had beene often nought but passed away and would not salute her at which the Strumpet wondering speakes to him after this manner What haue you forgotten me It is I Sed ego non sum ego His reply vnto her againe was this yea I know it but I am not I. Thus it becomes thee to manifest this chaunge thou findest to be in thee that as others haue beene witnesses of thy sinne so they may be also witnesses of thy Repentance And thus much shall serue for this first part of his repentance viz. his Auersion from his sinne Text. Doctr. In true repentance there is not onely a rising from sinne but also there is a turning to God Ier. 4.1 now we come to the second which is his Conuersion to God And came to his Father From hence we learne In true Repentance there is not onely a rising from sinne but also a turning to the Lord and a setting of our hearts towards him and his kingdome This therefore is enioyned vs as well as the former in many places of Scrpture If thou wilt returne oh Israell saith the Lord returne vnto me and againe Oh Israell returne vnto the Lord thy God take with you wordes and turne to the Lord. And againe Hos 14.1.2 Ioel. 2.13 Act. 26.20 Rent your hearts and not your garments and turne vnto the Lord. This was Paul willed to exhort the Gentiles to that they should repent and turne to God
thereunto His sonne was dead but is now aliue hee was lost but is now found And therefore it well agreeth with his fatherly nature to be glad thereof This reason doth expresse the two-fold estate of a Christian in this life First it sheweth what they are by nature while they liue in the estate of vnregeneracie they are dead and lost Secondly whâ—â— they are by grace in the estate of regeneracie they are aliue they are found Text. There is a two-fold death one corporall the other spirituall which is two-fold the one in sinne the other for sinne Was dead Was aliue There is a two-fold death and a two-fold life A two-fold death the one is corporall the other spirituall Corporall as when the life is departed out of the bodie and it layed downe in the graue Spirituall which concernes the soule and it is two-fold also First a death in the present corruption of sinne whereby in this life we deserue damnation thus was this Prodigal and with him all others dead Christ onely excepted Secondly there is a death in the perpetuall condemnation for sinne which is first inflicted vpon the soule at the seperation from the bodie and at the last day shall be layd both vpon the body and soule in a fearefull and full manner There is also a two-fold life one naturall the other spirituall Now answerable to this death is life There is a life Naturall and a life Spirituall a life of the bodie and a life of the soule The naturall life is that which wee receiue from Adam by generation this wee all haue Spirituall life is that which wee haue by the meanes of the second Adam this is proper onely to the Elect and it is also two-fold the first is the life of grace which God vouchsafeth vs in this pilgrimage of ours The other is the life of glorie which shall be giuen vs in the life to come It is the life of grace that is here meant which this Prodigal and all other of God elect doe liue after their conuersion Now to come to the Instructions which doe hence arise and first in that he is said to be dead before his conuersion we learne Doctr. Euery wicked man is a dead man Matth. 8.22 that euerie wicked and vnregenerated man is a dead man He is starke dead being vtterly destitute of the life of grace This may be proued by our Sauiours speech to one of his Disciples Let the dead burie the dead that is those who are dead in sinne though otherwise aliue burie those who are dead in bodie So also in another place The houre is comming and now is Ioh. 5.25 when the dead shall heare the voyce of the sonne of God and they that heare shall liue By this voyce is meant the Preaching of the Gospell which the dead shall heare that is those that are dead in their sinnes and trespasses being without all spiritual life as yet The Apostle Paul doth notably confirme this in the second to the Ephesians the words be these You hath he quickened Ephes 2.14 Verse 5. who were dead in trespasses and sins And againe in the same Chapter verse 5. Euen when wee were dead in sinnes 1. Tim. 5.6 hath quickened vs together with Christ Thus doth he also say of the Widow that liueth in pleasure that Shee is dead though Shee liueth These places doe sufficiently confirme this truth More might be brought if need were The reason is plaine Reason because they want the spirit of grace which doth onely quicken Adam was not made a liuing man vntill God breathed the breath of life into him that made him stirre and walke Before that hee was onely as a picture of clay lying vpon the ground hauing eyes that saw not eares that heard not a mouth that could not speake and feet that could not goe So vntill the spirit of grace be giuen which onely giues life to the actions of men they are but as carkases like vnto Christians but indeed are not Now let vs come to the application And first it might serue for the confutation of the Papist who doth teach that man hath power to prepare himselfe to receiue grace and hath abilitie to dispose himselfe to the worke of his regeneration But doth not the Scripture tell vs that by nature wee are dead not in a swond or sicke but dead starke dead as I haue formerly shewed And what can such a one doe to his owne quickening no no this cannot bee for of our selues wee cannot moue to life vntill God doe quicken vs by his Word and Spirit Vse 2 Secondly let all wicked vnregenerate men take notice of their estate and be warned of their misery for they are but dead corpses Wicked men resemble a corse in 4. things First they are cold lying rotting in the graues of iniquitie Being Cold Senclesse Heauie and stinking fitly resembling a corse in these foure things Cold they are for the powerfull heat of Gods holy Spirit is quenched in them so that their preaching is cold there praying is cold there hearing is cold and all other good exercises they take in hand And so is it with there seeming graces there Faith Zeale Loue c. All are key cold noe warmth can be felt in them As they are cold so they are Senclesse Secondly they are sencelesse Psal 58.4 they can nether Heare See Smell Tast nor Touch. There Hearing is gon cleane gon They are like the deafe adder that cannot nay which is worst of all that will not heare the voice of the charmer Isay 6.10 Zach. 7.11 charme he neuer so wisely there eares are heauie yea vncircumcised open to any that will speake Reuel 3.17 but refusing to heare the Lord calling As they are deafe so also Blind The God of this world hath couered there eies with a vaile so that though they haue eies they see not saluation offered Ezek. 12.2 nor the light of the Gospell shining vpon them neither can they perceiue those things which are of God Dumb they are also 1 Cor. 2.14 Ier. hauing mouthes and speake not to Gods glory or praise They bend there tounges like there bowes for euill but they haue no courage for the truth They are toung tyed when Gods name should be blessed and when good talke is administred but freedome of speech they haue to blaspheme his sacred and glorious name There smelling is cleane gon they feele not the sauour of Christs oyntments for the which the virgins runne after him Cant. 1.2 Psal 45.8 2 Cor. 2.16 neither of his garments which smel of Myrrhe Cassia the word it selfe the Gospell of grace vnto them is a sauour of death they smell no other thing in it Rom. 8.5 Miserable men who being after the flesh sauour only the things of the flesh There Tast is cleane gon they know not the sweetnesse of Gods mercy nor the sauing grace of Christ in the Gospell
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
vse to doe that are afrayd for these are the height of the body And the Almond tree shall flourish that is the head shall be full of gray haires and wax hoary And the Grashopper shall bee a burden that is his leannesse and bones sticking out his crooked backe shall be wearisome and then shall his desires faile his meat and drinke and all other pleasures shall be lothsome he shall delight in nothing See here how age is described and doe but consider whether this be a fit time for Repentance Is it like thou wilt be able to vndergo so great a taske as that when thou shalt feele so many aches in thy bones so many cramps in thy ioynts and so many paines in all the parts of thy body when thou art dull in apprehending and of bad capacity and remembrance without a good leg to bring thee to Church without a good eare to heare at Church and without sight to see to read a letter in Gods booke Oh thinke how farre vnfit thou wilt then be for this waighty worke of Repentance As therefore it is an exorbitant course Boys pâ—st while the Ship is sound and the tackling sure the Pilote well the Sailor strong the gale fauourable the Sea calme to lye idle at roade and when the Ship leakes the Pilote is sicke the Marriners faint the stormes boysterous and the Sea outragious to launch forth and hoise vp saile for a voyage into farre Countries So is it as absurd for thee to spend the morning of thy youth soundnes of health and perfect vse of reason in the seruice of sinne and thy owne lusts and neuer resolue to weigh anchor and cut the Cable that with-holds thee from seeking Christ But when as thy wits are distracted thy sences astonied all the powers of thy minde and parts of thy body distempered then to begin to seeke after God thinking sodainly to become a Saint at thy death though thou hast liued like a deuill all thy life See then thy monstrous folly condemne thy selfe for it Lay not this taske on thy olde bones Thou wouldst condemne him for a foole who being to goe a farre and foule iourney and hauing a great burthen to be carried would lay it vpon a weake iade that hath much to doe to beare vp it selfe and let a stronger goe empty Yet this is thy wisedome who dost intend to lay the great load of Repentance vpon thy faint and feeble dote age which is hardly able to beare it own burden Reason 3 And thirdly Say thou doest liue till thou beest olde and art freed from much of this trouble None is then sure to finde grace Iustum est vt à Deo contemnatur morions qui deum omnipotentem contempsit viuens hauing vnderstanding memorie sight and sense c. yet who can tell whether God will heare thee at the last gaspe For what can bee more righteous then that the Lord should contemne thee at the houre of death who hast contemned him in thy whole life and that thou shouldst forget God when thou art going out of the world who wouldst neuer remember him whilest thou wert in the world And that thou shouldst die impenitent who hast liued in impenitencie Hath not the Lord threatned this are not these his words Prou. 1.24.4 Because I haue called and you haue refused Verse 25. I haue stretched out my hand and none would regard But you haue despised all my counsell and would none of my correction Verse 26. I will also laugh at your destruction and mocke when your feare commeth Verse 27. When your feare commeth like sodaine desolation and your destruction shall come like a whirlwind Verse 28. when distresse anguish commeth vpon you Then shall they call vpon me but I will not answere they shall seeke mee earely Verse 29. but they shall not finde mee Because they hated knowledge and did not chuse the feare of the Lord. Let these words take deepe impression in thy heart For if thou wilt not know God in thy youth he will neuer know thee for ought thou knowest when thou art gray-headed If thou wilt not giue him the young and sound and that which is without blemish hee will neuer take in good part the old and sicke and euill fauoured which no man will giue to his friend or dare offer to his Prince Mal. 1 8. Hee that would not haue a beast that had no eyes in his seruice will haue thee whilest thou hast eyes to serue him The Lord complained of the Israelites for offering the sicke and lame were they no good offerings then and are they now good ware Will the Lord be pleased with the blew bottome when the diuell hath had the creame will he accept of the deuils leauing Take thou heede then how thou darest put off repentance till hereafter send it not before thee to three or fourescore yeares thou mayst neuer ouertake it nor obtaine mercy Heb. 12.16 Math. 25. Reuel 2.21 Let the example of reprobate putters off moue thee to preuent the deuils penitentiall houre Remember Esau and the fiue foolish Virgins and that false Prophetesse Iesabell who had time to repent yet repented not but put it off from day to day vntill she found no place for repentance Be not like these in their wicked practises lest thou bee like them in their fearefull punishments Second Let of repentance is presumption of Gods mercy The great folly in putting off repentance vpon hope of Gods mercy Thus thou must needs see the folly of this in course in putting off repentance vpon hope of long life Now for the other Let which keepes thee from timely turning and whereby thou doest confirme thy selfe in wickednesse and hearden thy heart in sinne let vs speake somewhat of it Thou alleagest God is mercifull and will receiue thee whensoeuer thou doest turne That God is mercifull none can denie Ephes 2.4 Psal 145.9 the very deuils in hell will confesse it He is rich in mercie yea His mercies are Reason 1 ouer all his workes It is ingratitude Quae maieâ—riniqui as quam vt inde à to creator contemnatur vnde plus amari merebatur Bern. But now consider what an vnthankefull part is it for thee to offend so gracious a God What greater iniquitie can there bee then that thy Creator should bee contemned of thee for which hee deserueth the more to be loued and respected by thee There is mercie with thee saith the Prophet Dauid that thou mayst bee feared not that thou mightst bee dispised or contemned that teacheth vs no such lesson How doest thou sucke poyson out of this honie Is God such a one as thou imaginest the more is thy sinne to deale so wretchedly with so good a God Reason 2 But in the second place know that as God is gracious and mercifull God is iust c. Parauit caelum sed parauit tartarum Parauit resrigeria sed
property it euer seekes it owne preseruation It will euer seeke it owne preseruation The new borne babe by crying begs helpe presently so soone as it is borne And the young ones of bruites run to the teat of their dames Thus it is with such as liue this life of grace they hunger and thirst for the food of their soules 1. Pet. 2.2 and as new borne babes desire the sincere milke of the word that they may grow thereby as S. Peter teacheth vs. Their desire is to be feeding that they may be growing and they are much grieued when this food is wanting because the growth of grace must needs be hindered Examine thy selfe is it thus with thee doest thou desire after the food of thy soule and follow hard the market to prouide for the preseruation of the same If it be so it is well it is a great signe of grace but if it be otherwise that thou hast no care hereof despising or neglecting the ordinances of God which he hath ordained for the good of thy soule it is a sure signe thou wantest this life we speake of A third propertie is constantly to seeke it Thirdly as it seeketh it so it constantly seekes it Life doth not onely seeke it owne preseruation but it seeks it daily constantly continually so long as it hath any being The yong infant doth almost nothing else but suck and sleepe then cry for the breast againe and so any other creature doth daily seeke for foode The young lyons roare after their prey Psal 104.21 Ver. 27. and all other creatures waite vpon the Lord that he may giue them their meat in due season Thus is it with them that liue this life of grace there is a daily seeking after foode for the preseruing of it a daily vsing of the meanes as prayer reading meditation and the like Thus it is said of the blessed man In Gods law he doth exercise himselfe both day and night Psal 1.2 Many examples might be brought for proofe of this Iob rose vp early to offer sacrifice Job 1.5 this did Iob continually It was Daniels practise to pray three times a day Dan. 6.10 Psal 55.17 Psal 119.164 And Dauids Euening morning and at noone-tide will I pray vnto thee yea we may heare him speaking of seauen times a day praising of the Lord. And indeed there are but few duties of Religion for which we haue not the example of some Saint for the daily performance thereof Let this be well considered of such as heare and read and pray by fitts and starts now and then as it were vpon raynie dayes Alas thousands there are in the world who read not pray not from Sabboth to Sabboth nay nor then neither Haue these any life of grace in them Sure I am naturall life must be daily fed and shall be too and is there not as much neede for the spirituall Be it therefore knowne vnto thee and certified to thy soule that thou deceiuest thy selfe in thinking thou liuest the life of a Christian when there is no care had to a daily performance of the exercises belonging to a Christian Fourthly it is sensible of whatsoeuer is an enemie vnto it A fourth propertie of life is this it is sensible of whatsoeuer is an enemie vnto it doth resist it The more life the greater sense and the greater sense the more resistance Thus is it with such as liue this life of grace corruptions are felt and fought against the spirit lusts against the flesh Galat. 5.17 and the flesh against the spirit and these are contrary the one to the other Thus was it with Paul he felt his corruptions which caused him to sigh and groane vnder the weight of them I haue saith he a law in my members warring against the law of my minde Rom. 7.23 and bringing mee into captiuitie to the law of sinne now this sense of sinne caused him to breake forth into this complaint O wretched man that I am vers 24. who shall deliuer me from the bodie of this death Thus was he sensible of the opposition which was made by sinne against that life and power of grace which was in him and as he felt it so did he warre and combat against it he did resist those rebellious lusts and set himselfe against them with all his force Examine then thy selfe by this Doest thou feele thy corruptions and striue against them Art thou sensible of the working of sinne in thy selfe and how it opposeth the life of grace that is in thee Doest thou feele vnbeleefe opposing thy faith Dulnesse and deadnesse thy delight in Gods seruice And doest thou struggle and striue against each of these as the powers of life naturall doth against a disease Why then this is an euident signe of spirituall life a sure testimonie of the Spirit of Grace But is it otherwise with thee hast thou no sense nor feeling of the power of sinne makest thou no complaints against thy sinfull corruptions Is there no resisting nor opposing of thy rebellious lusts Why then assure thy selfe there is no life of grace in thee the strong man hath gone away with all thou art still in thy naturall blindnes and deadnes By these signes may you certainely know if you will deale truely in examining your selues whether you as yet liue the life of Grace Deale faithfully then with thy selfe in this businesse which doth so neerely concerne thee For if thou liuest not the life of Grace here neuer hope to liue the life of glory hereafter As desirous therefore as thou art to know the one so be as diligent to finde out the other A second Vse is for our Instruction Seeke to liue this Vse 2 life of Grace which onely deserues to be esteemed a life A man may eat and drinke and walke and sleepe and speake and haue the vse of all his sences and yet not worthy to be said to liue because he wants Gods Holy Spirit to quicken his soule Aboue all things in the world then seeke after this because without it thy breath sence soule are nothing worth and not onely so but are accursed to thee Quest But what may I do or what meanes must I vse that I may liue this life of Grace Answ Meanes to liue the life of Grace I answer As to liue a naturall life there must be a generation according to the flesh so if thou wouldest attaine to liue this life of the Spirit thou must of necessitie be brought to a second birth Not to be turned into our mothers womb againe as Nicodemus thought but as Christ saith Ioh. 3.1 we must be borne of the will of his Father 1. Pet. 1.23 And as Peter saith of a seede not mortall but immortall the word of God Faith that commeth by hearing Rom. 10. hearing by the word Regeneration is a fruit of Faith Faith an effect of the word the word is preached
is taken in a snare without a bait the spitefull wretch is brought to the Deuils hooke without any pleasant bit The voluptuous man hath a little pleasure the couetous man a little profit but the enuious neither of both Secondly consider it is obnoxious and hurtfull Secondly it is not onely vnprofitable but very obnoxious hurtfull First to others It hurteth others and our selues Others are hereby wronged for this vice is not onely against charitie which reioyceth in the good of others as in our owne but it also tends to crueltie and causeth vs to seeke the bloud of others what caused Cain to murther Abel but this sinne of enuie What caused Saul to seeke after Dauids death but enuie And what caused the Pharisies to crucifie the Lord of life but this diuellish sinne of enuie Rom. 1.29 Gal. 5.21 No wonder then we so often in Scripture finde enuie and murther combind together and ioyned as if they were twinnes growing in one bodie and could not be separated Enuie is a Bloud-hound and it seldome hunts but hunts to death sometimes indeed it is cald off but the will is euer good As it hurteth others so especially our selues Secondly to our selues and that especially In qua multa sum mala vnum tantum vtile quae authori incommoda Basil Carpitque carpitur vna suppliciumque suum est vt Aâ—tna scipsuÌ„ sic se non alios inuidus igne câ—quit Metâ—m Gen. 4.14 for this profitable quality this vice aboue all other is furnished with that the owner thereof hath greatest dammage And therefore one saith It is the iustest of all vices because it bringeth with it it s owne vengeance God hath in iustice appoynted this to be a plague vnto it selfe A sound heart is the life of the flesh but enuy is the rottennesse of the bones saith Salomon That is it is hurtfull to the body and painefull to the minde and will quickly consume a man and bring him to his end as the diseases which lie in the bones and eate vp the marrow Whosoeuer findeth mee shall stay mee saith Caine So may the enuious man say of himselfe for either hee seeth in a man that which is good and then he repineth or else that which is euill so reioyceth and both these waies he slayeth his owne soule Meanes for the preuenting of it See then what cause euery one of vs hath to vse all sanctified and holy meanes for the preuenting and purging of this vice away it it haue seized on vs. And amongst others these First purge away pride First purge away all pride and selfe-loue from whence this vice fumeth This remedy the Apostle S. Paul prescribeth to the Galatians Gal. 5.26 and in them to vs. Let vs not be desirous of vaine-glory prouoking one another enuying one another Sildome doe you see an humble man enuious And therefore labour for this grace store your hearts with humility and Christian charity for these will make you thankefull for your owne portions and glad to see your brethren blessed in theirs Secondly be well perswaded of and contented with Gods holy administration in the distribution of his gifts Matth. 20.13 Secondly labour to bee well perswaded of and contented with Gods holy administration in the distribubution of his gifts whether temporall or eternall concerning this life or a better Remember God cannot be charged with folly nor challenged of vnrighteousnes he is an absolute disposer of his gifts in what kinde soeuer and may doe with his owne what hee thinkes good He is a sawcy beggar that quarrels at his almes because another fares better what euer our gifts are from God they are meere almes Rom. 11.35 For who hath giuen him first Let not then thine eye bee euill because his is good what euer God giueth to others know that thou hast more then thou doest deserue and they haue nothing but what God will Away then with this vice of Enuy. Thirdly remember others gifts are for our good 1 Cor. 12. Thirdly remember that the graces and good things which other Christians haue are for our good and benefit As the good of one member of the body serueth for the vse of another in repining therfore against other mens gifts Fourthly look vpon the troubles as well as vpon the blessings of your brethren we repine for that which is ours and maligne our owne wel fare Fourthly doe not onely eye the blessings which our brethren doe enioy but withall cast your eyes vpon the troubles sorrowes miseries and calamities which they sustaine Did we thus we should be so farre from enuying of them that many times wee should haue cause to pitty them and pray for them Fiftly get a true loue of grace into thy heart Fiftly get into thy heart a true loue of grace which if once thou gettest though thou haue a holy emulation not enuying their fulnesse but thine owne want which indeed thou oughtst to haue thou wilt not bee much troubled with a carnall emulation enuying those gifts which God hath giuen them but thou wilt much respect them where euer thou seest them Lastly be earnest with the Lord by prayer Lastly vse earnest prayer to God earnestly intreat him to giue thee strength for mortifying of this same sinne Pray once and then againe yea twenty times and if that will not serue the turne adde fasting to it Vse these meanes and I dare promise thee the victory in the end for they are approoued remedies and very forcible for the curbing in and subduing of this same sinne And the last vse of this may be for admonition to all Vse 3 such as haue any preferments in Gods fauours aboue other to looke for Enuie thou canst not possibly escape the biting of it hast thou grace then thou hast matter enough within thee to cause the wicked to grate and gnash their teeth at thee The eye of the enuious is sharp lighted like the Eagles and can soone see what is worthy of commendations and for that they will most maligne thee and seeke especially to defame thee If thou hast any goodnesse in thee they will quickly descry it and be discontented with thee and repine against thee for it A Question was sometimes put forth as I haue heard vnto a companie of Physitians Enuy the best medicine for the quickning of the sight what was the best helpe to the perspicuitie of the eyes and for quickning of the sight Some made answer Fennell others Salendine c. But one amongst the rest said Enuie was best of all For Enuie is very busie and will spie quickly and like a prospectiue glasse with the most rather than with the least Fertilior seges est aâ—ienis semper in agru Viâ—inumque pecuâ— grandius vber habet Ouid. No auoyding enuie if a man do well Looke then to be descryed and to be enuied thou canst not shun it without thou shouldst follow the counsell that