16 Difference betwixt true holinesse and restrayning Graces 22 God is kinde and Graticus euen to the wicked and rebellious 40 True Grace is euer growing 68 Heauenly Graces principally to be sought after 74 True Grace will manifest it selfe both by word and deed 192 The Grace of Christ is euery whit as large as the sinne of Adam ibid. Our Saluation is of Grace 222 Our weake beginnings in Grace should not too much discourage vs. 230 Grace growes by degrees 133 God is the centre of the soule 91 H Hearers must be content with plaine teaching 14 Wicked men betake themselues to vaine Helps in time of neede 137 Holinesse a marke of a true member of the Church Catholique 20 Two things much like Holinesse yet not it 21 We must shew by our Holinesse that we are true members of the Church 25 Such as feare they haue sinned against the Holy Ghost haue not 235 The onely way to procure Gods fauour is with Humilitie to throw our selues downe before him 215 God hath promised to shew mercy to the Humble 216 The humble only are capable of Grace ib. God hath a speciall respect vnto the Humble and lowly ibid. Humilitie is a preseruer of Grace 217 Humilitie makes vs like Christ ibid. All vertues and vices are against Humilitie 221 The better Repentance the more Humilitie 157 Hypocrites frie in words but freze in deeds 193 In Gods he use are Hyrelings 113 I Ignorant persons cannot confes their sins therefore cannot haue pardon 198 Mans Inventions cannot nourish the soule to saluation 94 Regeneration doth not abolish true Jâ—y 303 The godly haue onely true Ioy and none but they 304 The Ioy of the godly is internall therefore not discerned by the wicked 30â— Many Inconueniences arising from vncheerfull vncoÌ„fortable walking 306 Pardon of sinne bringeth true Ioy. 307 Our ioy here is but the beginning of ioy â—08 Gods fearefull Iudgments on such as haue put off Repentance 191 God is Iust as well as Mercifull 186 L Wicked men will not be in subiection to Gods Lawes pag. 35 The reasons of it ibid. Lawfull things much abused 265 Mans Life is short and vncertaine 179 Hope of long Life a let to repentance 181 It is great follie to defer Repentance vpon hope of long Life ibid. There is a twofold Life 282 He only liues the liues the Life of grace â—89 Spirituall Life how discerned 290 Spirituall Life must bee maintained by meanes as well as corporall 298 God doth not onely Loue his children but he will manifest it vnto them that they may not doubt of it 239 Gods Loue while it is shut vp in his decree cannot so affect his children as when they feele it ibid. Gods elect being yet vncalled are within the compasse of Gods Loue. 240 How we may know God Loueth vs. 241 Many Loue God with their tongues who hate him with their soules 242 Certainty of Gods Loue will support vs in all dangers 249 How wee may know we Loue God in truth 242 How we may know we Loue the Brethren 245 Such as say their sinnes are more then can be forgiuen giue God the Lye 233 M Wicked men are Mad men pag. 98 Many Mad pranks they play 99 Man being left to himselfe cannot long stand 55 Euery good thing in Man should cause vs to consider the goodnes of the Creator 16 Marks of godly sorrow 145 Marks of an humbled soule 158 Masters should beware of enterteyning wicked seruants for they are stroy-goods 69 Meanes for subduing pride 218 Meanes for obteyning godly sorrow 149 Meanes to bring purposes to perfectioÌ„ 169 Meanes to liue the life of Grace 294 Meanes to preserue the life of grace 298 It is dangerous not to profit by the Means afforded for our good 49 How the Members of mans bodie are attributed to God and why 15 16 Meditation of a threefold obiect 219 God is ready to shew Mercy 231 He is more ready to shew it then we are to seeke it 236 We should be Mâ—rcifull as God is merciful pag. 41 It is sence of Mercy that causeth Repentance 110 It is not sence of Miserie without sence of Mercy nor sence of Mercy without sence of Miserie that can bring vs to Repentance 114 Foure rankes of Mercies daily to bee thought vpon 112 Presumption of Gods Mercy a great let to Repentance 185 It is no easie matter in time of spirituall distres to lay hold on Gods Mercy 2â—7 God is more ready to shew Mercy then we to seek it euen then when he withholdeth from vs what we desire 237 Doctrine of Merit taught in the schoole of Nature 38 We may not challenge any thing for our Merit 40 God dealeth with sinners in quiet and Meeke tearmes 328. Meeknes must be shewed by all to all 330. Motiues to Meeknesse 331. The Meeknes of many men is but brutish 330. By Meeknes we soonest ouercome our enemie 333 The first worke of a Minister is to bring his people to a true sight of sin 8 Such Ministers as set mens sinnes b fore them by preaching of the Law are not to be condemned 9 It is lawfull for Gods Ministers to vse Parables Similies c. for pressing Doctrines 12 Ministers may not teach their owne fond deuices 97 The first Motions to Repentance if true are pleasing to God 229 Good Motions are not to be choked 131 How to know good Motions from Diabolicall delusions N No man may dishonour his Nature seeing God doth honour it pag. 17 Euery Naturall man a fit piece of timber for the Popes building 38 Euery Naturall man hath a Pope in his belly 40 Mans corrupt Nature Spider-like turneth all into poison 52 Many deale with God in confessing their sinnes as Nebuchadnezar with his enchanters in finding out his dreame 204 O Olde age no fit time for Repentance pag. 182 Such as put off till they be Olde are not sure to finde grace 184 Omission of good duties is damnable 172 God alloweth his children as for necessity so for Ornament 264 Rules for the right vsing of Ornament 269 All Ornament must expresse Godlines Modestie and Sobriety 270 Speciall sinnes which vsually accompanie excesse in Ornament 271 P. Papists haue a Saint for euery sore p. 82 Papists are all or Will nothing for Iohn p. 224 What Doctrine Papists teach 119 How Papists colour and varnish ouer their abominable Idolatry 325 Papists on their death beds call for mercy though in their life time they plead for merit 38 Reasons why Christ taught in Parables 2 Parables consist of two parts a body and a soule 4 Instructions may bee gathered from the letter of a Parable 7 Parables may lawfully be vsed for illustration of Doctrines 12 Caueats in vsing Parables 13 Christian Policy may sometimes binde vs from vsing some kinde of meats 266 A set forme of Prayer may lawfully bee vsed 139 We may not tye our selues alwaies to one forme of Prayer 141 In Prayer the grones of the heart is the best Rhetoricke
life is then hee seeth hell the gaping gulfe vnder it and how little a steppe there is betweene him and damnation then he woonders at his desperate boldnesse which so securely plodded on to destruction and blesseth God for keeping him from falling into hell then hee leaueth his former wayes and turnes his heart vnto the Lord who hath thus preserued him and will not by any meanes goe the way hee went before And thus vntill mens eyes are opened there will bee no amendment before their conuiction there is no hope of conuersion In the second place In that our Sauiour hath tripled this parable in euery one of them labouring to bring them to a sight of their sinne this doth teach vs this lesson Doctr. It is a hard matter to bring a sinner to a true sight of sinne It is no easie matter to bring a sinner to a true sight acknowledgement of his sin yea it is a very hard and difficill thing Hence it is that our Sauiour doth triple this parable and propoundeth their sinne in the person of another that seeing their sinne in the person of another they might be brought without partiality to condemne it in themselues So this prooued in the first sinner vpon earth Gen. 3. Gen. 3. Gen. 4. how much adoe had God to bring Adam to a sight of his sinne so also with Caine how many questions did God propound yet all would not doe hee could not bring him to it But amongst many other examples remarkeable is that of the woman of Samaria Ioh. 4. Iohn 4.11.12 what a stirre had Christ with her before he could doe any good vpon her how vnhappily doth shee reason against Christs arguments how scornefully doth she reiect the water he offers her how doth she scoffe and frumpe and breake iests vpon him before shee is conuicted and throughly touched for her sinne 1. Reason Because sinne hath so insinuated it selfe Reason 1 that it hath gotten mans heart he loueth it and doteth on it and will not heare any thing spoke against it There is a league made betwixt him and sinne as was betwixt Ruth and Naomi Ruth 1.17 Math. â— 29 Colos 3 5. nothing except death shall part them sinne is as deare vnto him as are the members of his body as his right eye or his right hand Hence it is that his speech is harsh barbarisme it speakes against the Diuels Diana this Idoll of vice with so many worshippers Act. 19. â—8 Hence did the Iewes hate Christ because hee testified their deeds were euill Now then considering this that the minde of man is forestalled with a loâ—e and liking of it no wonder if he be hardly brought to leaue it 2. Reason The Deuill is a great enemie to mans saluation Reason 2 and therefore doth most violently assault the beginnings thereof he labours to lull him asleepe in the cradle of securitie if any doe beginne to shake vs and awake vs hee beginneth to bustle and rocke the more eagerly Gods children can testifie this who haue euer found temptations most frequent and vehement in their first retyring from the world and turning to the Lord. Vse 1 Vse This sheweth the follie of such as thinke to repent when they list but do thou know that the first step is hard to tread and especially when a man hath gotten a habit in sinning Consuâ—tudo peccanda tollit sensum peccati Serò medicina paratur CuÌ„ mala perlongas invalucre mâ—ras for custome of sinne taketh away sense of sinne thoe at first the conscience is as it were raw and bleeding yet after it becommeth feared 1. Tim. 4.2 Custome will inveterate the vlcer and as now thou sinnest and carest not so hereafter thou wilt sinne and know not Vse 2 2. Vse Exhortation to all such as haue their eyes opened to see their sinnes and Consciences touched to grieue for their sinnes to be truly thankfull for this great blessing which setteth them in a good forwardnes towards Gods kingdome blesse God therefore for it for far better is it for thee to haue a working then to haue a sleepie Conscience What though thy corruptions are now troublesome it is no otherwise with thee then with the poole of Bethesda thou maist shortly looke for helpe and deliuerance Vse 3 3. Vse Instruction to euery one in our places and callings whether Ministers or gouernors of families parents and the like not to be negligent in vsing all good meanes for the conuiction and conuersion of sinners giue not ouer at the first but vse meanes againe and againe our Sauiour propounds three parables one after another one may preuaile if not the first yet the second if not the second yet the third one may doe good Thus much in generall Now we come to the Introduction therein first for the propounder which was Christ Doctr. It is lawfull for Gods ministers to vse parables and similitudes for the further illustrating and pressing of their doctrines He said Now in that Christ himselfe doth teach them hereby parables we learne That it is lawfull for Gods Ministers not only nakedly and barely to deliuer the truth but with the helps of invention and Art to vse similitudes comparisons prouerbes parables for the further illustrating and vrging of the same We see that Christ himselfe who taught with authoritie who was a Prophet mighty in word and deed Luk. 24 19. before God and all the people whose speech prouoked reuerence and amozednes in his hearers it was so gracious and so powerfull Math. 13.1.24.31 33.41.45 Mark 4 33 34. spent not the least part of his doctrine in parables and similitudes he knew what easie apprehension worldly things would finde in vs what hard impression heauenly things would make on vs therefore so often by plaine comparisons did he teach secret doctrines and by histories mysteries The Vse may be first for instruction vnto vs who are Vse 1 Ministers of the Gospell and teachers of the people to apply our selues to the capacitie of the meanest and and thinke it no disgrace to borrow comparisons from the plow or plow share so that the simplest may be instructed let vs become all vnto all 1. Cor. 9.22 as S. Paul professeth of himselfe that we may winne some Caueats in vsing Parables Allegories Similies c. 1. Caueat let vs frame our selues to all mens knowledge and natures as Christ himselfe did by Allegories stories parables and the like yet in vsing this method these caueats are giuen First they may not be far fetcht but fitting for the matter in hand seruing more for edification and profiting of the hearer then for ostentation or setting forth the vanitie of mans wit Secondly that they be borrowed and drawne from such things as be well knowne easie to be conceiued 1. Cor. 9.24 and apt For the end of all speech is to conuey the sense to the vnderstanding of those to whom we speake they may not
we would take such a one at his word and lay hold of the opportunitie when we finde him in a good vaine least within a short space he alter his minde Our hearts are farre more variable and vnconstant then any man is or can be let vs then learne this wisedome presently to lay holde of euery good motion and put it in practise doe not stand debating the matter when God putteth any good thought into thy heart or raiseth vp any good purpose or desire within thee but presently proceed to execution make no long tarrying before thou doest put them in action there are many who haue beene much affected in hearing of the Word and haue resolued to leaue such a sinne or do such a dutie and put in practise what he hath heard but by reason of their deferring vntill the next day or such a time those motions die and purposes vanish and come to nothing and therefore let this be amended of all you that would be constant and let this rule with the rest be carefully obserued of al you who desire to be as good in action as you are in purpose and affection and so by Gods grace and helpe without which all is vnprofitable you shall see much benefit and profit come hereby Thus much for the coherence and dependance which this verse hath with the former he puts in practise what there he did but purpose Now to come nigher to the words of this verse wherein we see what this Prodigall did he ariseth and goeth to his Father he leaueth his sinne and turneth to his God Secondly the circumstance of time when hee did this which is implied in this particle And or So that is presently vpon his resolution he did not debate any longer vpon the matter but forthwith rose vp and went his way He arose and came to his father Text. His arising is nothing else but his leauing of sinne as formerly we haue heard and his comming to his Father is his turning to the Lord. Terminus à quo terminus ad quem So then here we haue the parts of true repentance layd downe which are in number two first Auersion from sinne secondly Conuersion to God First we might obserue this generall Doctrine Doctr. True Repentance consists of two parts Psal 34.14 and 37.27 Esay 1.16 Ephe. 4.22.24 Act. 26.18 Vse That true repentance consists of two parts viz. Leauing of sinne and turning to God According to that of Dauid Eschew euill and doe good And that of Esay Cease to doe euill and learne to doe well And that of the Apostle Put off the old man which is corrupt c. And put ye on the new man which after God is created in righteousnesse and true holinesse And I might from hence take occasion soundly to lesson such as thinke true Repentance to consist onely in a forsaking of some euill and abstaining from some grosse sinnes how often do we heare this Apollogie made when other reasons are wanting to proue the soundnes of repentance I am neither whore nor theife nor murtherer Well and what then this may be true yet thou mayst be a Reprobate He that goeth no further goeth but halfe way to heauen at the most and hee that rests in the mid-way is like neuer to come thither what shall I say to thee to speake as fauourably as I can thou art but halfe loyall and is such a one a good subiect thou art but halfe a sonne and therefore a bastard thou art but halfe hot Reuel 3. and therefore luke-warme What then canst thou looke for but to be spewed out of GODS mouth as loathsome and vnsauoury vnto his stomach Thinke of this oh you ciuill honest men who blesse your selues in your ciuill carriage you doe no man wrong you oppresse none you haue tooke no mans oxe nor asse This may be yet know this can be no good argument to proue thou hast repented many goe thus farre who are of olde ordeined to this condemnation thinke of the Parable of the talents Mat. 25.25 there thou shalt finde that the seruant which gaue God his owne did not escape hell cast you that vnprofitable seruant into vtter darkenesse there shall be weeping and gnashing of teeth Behold here though thou giuest God his owne yet that will not saue thy soule couldest thou say thus vnto the Lord behold Lord here is my talent I haue not spent it Note this you ciuill honest men note it here is my time thou didst lend me while I was vpon the earth be it 40. or 50. yeares or more or lesse here it is in all this time I haue not swore one oath nor spoke a word that might tend to thy dishonor not an idle word hath passed from betweene my lips here is also my substance not one penny wastfully spent on my owne lusts or pleasures take Lord thy owne there it is couldest thou say thus which alas thou canst not yet if thou couldst thus speake and truly so speake yet I tell thee thou wouldst come short of blessednesse because thou hast beene vnprofitable what dost thou more then the bruit beasts they dishonour not God with their tongues but in their kind they glorifie him are not they then nigher happinesse then thy selfe Consider well what I say 2. Tim. 2.7 and the Lord giue thee vnderstanding in all things But I intend to stand on this Generall I come to the Specials He arose The poynt we may obserue hence is this Text. Doctr. Where there is true repentance sinne is left Where there is true Repentance there is a rising from sin there is a leauing and a forsaking of all former euill waies and courses This poynt might be confirmed by many examples As of Paul Peter Zacheus with others who left their former courses and committed them no more But amongst all other examples that is most excellent to proue this in the 19 of the Acts who to shew the truth of their repentance brought their curious bookes and burnt them openly Hence is it also that the seruants of God haue euer called vpon the people that they would testifie the truth of their Repentance by their forsaking of euill thus Samuell enioyned the Israelites 1. Sam. 7.3 to put away their strange gods from amongst them And Peter laid this taske vpon his hearers that they would amend their liues Act. 2.37.38 Ion. 3.8 So the King of Niniueh giues this in charge that euery man should turne from his euill way and from the wickednesse that is in his hands he full well knew that there was no auerting or turning away the iudgment threatned by the Prophet but by repentance and that there was no true repentance if sinne were not forsaken Reason 1 The reason of this is because euery true penitent is partaker of Christs death and the power of it which causeth him to die vnto sinne as the Apostle notably sheweth Rom. 6.6 in the sixt to the Romanes
should consider it according to the letter Instructions might be brought from the letter of the parable Parabola enim de nullo non conuenit which I cannot see but we haue liberty to doe for Christ borrowes no similitude from that which is not and the things from whence the similitude is fetched is the same in it selfe for which it is brought to illustrate another So then it might be handled without regarding the simile as if it were a plaine narration as Galat. 4.1.2 Bernards faithfull Shepheard Page 55. The scope is to shew by that similitude that the law of God makes not free but keepes in bondage for it doth with vs as Tutors and Gouernors doe with an heire being a Childe euen keepe them vnder as a seruant Now besides the lesson from the scope may not this lesson bee drawne from the letter That a wise Father will bring vp his Sonne well though he be his heire vnder Tutors and Gouernours and so Rom. 7.2 Rom. 7.2 may not this doctrine be gathered That the condition of a wife is subiection to her husband And againe That they be bound each to other so long as they liue Thus may we doe in parables Yet not from euery thing therein yet with this caution that we gather not lessons from euery thing therein for so many absurdisies might and would follow being neither intended in the spirituall sence nor yet true in the literall for many things in parables may bee supposed as if they were so to teach the truth by things feined as Iudges 9.8.9.10 So in the parable of Diues who is said to speake in hell and haue a tongue which is not true wee are therefore to be warie in vsing our liberty though we may Sobriety had need to guide our course when our nauigation lieth through the depth of a parable for mine owne part I will omit all collection which might be gathered from the letter and confine my selfe to the scope and drift of it desiring rather to be short then looke beyond Before I come to handle the particulars giue me leaue to propound a doctrine or two in generall And first from the scope and drift of Christ in propounding of it which was as yee haue heard to conuince them and bring them to a sight of their sinne and so to repentance Doctr. Conuiction is the ready way to conuersion Hence learne that Conuiction is the ready way to conuersion the readiest way to bring any to repentance is first to conuict and conuince them of their sinnes and therefore was it the Lord did charge his Prophet Ezechiel to cause Ierusalem to know her abhominations Ezech. 16.2 Isay 58.1 The like charge doth he giue to his Prophet Isay To shew Israel her transgressions and the house of Iacob their sinnes 1 Kings 18.18 Acts 2.23.37 Iohn 4.18.19 This was the course Elias did take with Ahab Peter with his hearers Christ with the woman of Samaria which examples are remarkeable for the prouing of this poynt Vse 1 Let this serue first for direction to vs of the Ministrie thou that art set in this high place and calling wouldest thou haue comfort in thy ministery wouldst thou see some comfortable fruites of thy labours be then first a Boanerges before a Bar Ionah and bring thy people first to a sight of their sinnes and secret filthinesse hold before their eyes the glasse of the law that they may see their misery and what need they haue of a Sauiour set their sins distinctly before them deale plainely without flattery this is the way to bring them to sound repentance that so they may obtaine remission forgiuenes Secondly It may serue as an apologie for such Ministers as conscionably and faithfully labour to conuince the consciences of their people of their sinnes and endeauour by preaching of the law to bring them to a true sight thereof these are they who are vsually thought to haue a spirit of gall and bitternesse within them and to be the onely men which driue many to despaire I confesse there may be and often is a great fault on the right hand in harping too much on this sad string of iudgement Some there are indeede who are neuer well but when damnation doth end their sentence this is too bloudy and butcherly a kinde of teaching But yet let me tell you We now liue in such times wherein a sermon of mercy is like a dead letter there are thousands who are not worthy to heare of mercy not to heare the sound of the word much lesse to heare the doctrine of remission of sinnes taught Now what course must bee taken with these Is not the sharpe razour of the law to be taken and incision to be made therwith into their soules vntill the wound be launced and the core thrust out a wise Surgeon will neuer powre in oyle And as for thee who thus condemnest the Ministers of the Lord for deliuering of the terrours of the law art euer calling for gospell gospell I tell thee it is to be feared of all others thou art most vnfit to heare it for it is vsually seen none call more for it to be taught then such as most despise it and condemne it those that are loath to know themselues are euer loath to heare the law deliuered O how farre art thou from holy Dauids minde Psal 141.5 Let the righteous smite me for it is a pretious oyle a foule signe of a guilty soule Thirdly We may heare see the reason why so many Vse 3 goe so boldly on in sinne and repent not alas they are not yet throughly conuicted they liue still in blindnes and are not brought to a sight of them This is excellently set forth by this comparison A man going ouer some narrow bridge vnder which runneth some deepe gulfe or violent streame if it be at midnight feareth not because be seeth not any danger Perâ—ins exhortation to repentance but bring the same man the next morning and let him see the narrownesse of the bridge he went ouer the night before the fearefull downfall and furious violence of the streame that runnes vnder the same and then will he wonder at his owne boldnesse and shrinke for feare to thinke of it and will not by any meanes venture to do that which carelesly he did the night before because hee seeth the extreame danger which before he saw not So is it with a sinner while he is in the estate of nature he seeth nothing no wrath no iudgement no hell for the God of this world hath blinded his eyes and therefore walketh on boldly and securely in sin he seeth not the narrownesse of the bridge of this life nor the fearefull gulfe of hell vnder it which he falls immediately into if he flies off but when God shall open his eyes and touch his heart to consider of his estate and see himselfe then hee seeth how narrow the bridge of this
against the law of the minde examine then how thy heart is affected Rom. 7.23 dost thou find this inward discontentment in obeying Are Gods lawes as bands and cords in thy esteeme And as a stomackfull Horse dost thou foame at the bit which is put into thy mouth An euident signe of a rebellious heart but on the other side art thou content to submit thy necke to Gods yoke Art thou desirous that thy nature would be more conformable to Gods law Art thou content to be restrained and if it were possible to haue the wicked inclinations of thy heart vtterly abolished Surely then thou needest not to want comfort thy estate will afford it Goe on therefore and the Lord be with thee But in the second place This serueth for the discouerie of many to be sonnes of Beliall lawlesse lewd and dissolute persons to whom nothing is more grieuous then Gods gouernment and nothing more distastfull then the commaundement of the Lord Gods word is like hard meate lying heauie vpon the stomacke that cannot easily be digested Those precepts giuen for the ordering of our wayes sweare not at all sanctifie my Sabboth Mat. 5. they are hard sayings who can endure them Nay they could wish they were razed out of the booke and there were no such iniunctions debar them from swearing you were as good sow vp their lips keepe them from their sports on the Sabboth day why then take away their liues nay they cannot nor will not bee so straight laced Their sports they must follow their pleasures they must take and no day fitter then that Thus Sampson like they breake Gods lawes like twind threds and say depart from vs we will none of thy wayes Iob 21.14 oh but these speeches are blasphemous they come not out of our mouths such speeches as these we abhor and detest Answ Yet your workes speake as much Tace linqua lequere vita though your tongues are silent Sinnes whereof you are guiltie and of which you haue beene often conuinced are not yet left nor forsaken but held and your tongues like so many peices of sugar though your sinfull wayes are condemned yet you obstinately persist in them and what is this but with those seruants to send word after the King they will not haue him to raigne ouer them Luk. 19.14 Is not this to renounce the Lords gouernment To cast away his yoke and breake his bands See what hee himselfe doth testifie of such courses Psal 81.11 Psal 81.11 My people would not hearken to my voice and Israell would none of me in not hearkening to his word they refuse and reiect the Lord himselfe let all such then know that pretend what they will they are but lawlesse persons children of Beliall who desire nothing more then to be from vnder Gods gouernment and to cast his yoke from off their neckes In the third place Let it teach vs to submit our selues Vse 3 to be gouerned by the Lord and not seeke to be at our owne dispose there are none would be counted for children of Beliall wicked lawlesse and dissolute persons Oh then beware of wilfull breach of Gods lawes 1 Sam 1.16 for by them he gouernes and rules his people in casting them behind our backes what doe we else but cast off GOD himselfe as Samuell telleth Saul 1. Sam. 15.23 Rebellion sayth hee is as the sinne of witchcraft and stubbornnesse is as iniquitie and idolatrie because thou hast reiected the word of the Lord he hath also reiected thee from being King thinke well of the speech and make good vse of it Giue me the portion c. Text. Here see how boldly he calleth for it and that not as a gift but as a debt giue me that which belongs vnto me This teacheth vs thus much Doctr. That Gods blessings are counted but as due debts Goâ—s blessings are esteemed but as due debts by sinfull men by naturall sinfull and vnregenerated men They lay claime to them as to a debt owing Thus was it with those dissembling Israelites Esay 58.3 So with those Mat. 7.22 And me thinkes the Apostle doth intimate so much Rom. 10.3 Reason And surely it is no wonder for ignorance breeds pride contempt now this is the issue of pride not to thinke it selfe to be beholding to God for any thing receiued Vse 1 This then first may serue for information of our iudgements concerning the doctrine of merit a doctrine taught in the Schoole of nature And therefore no wonder it is so soone learned hence it is that Romes religion seemeth to be so sweete and so many drinke of the cup of her fornications while doctrine of merits is agreeable to the flesh no wonder so many runne mad with conceit what vnregenerated man cannot make an excellent Papist with a little helpe Surely there is no man in his meere naturals but is a fit peice of timber for the Popes building Rom. 7.8 this doctrine being so pleasing to the flesh we may well feare it is cursed of the Lord. Vse 2 In the next place It serueth to reproue such as iumpe with the Prodigall in this his practise challenging God as a debter vnto them And of this sort are 1. Papists 2. ignorant Protestants For the Papist according to their doctrine is their practise challenging God as a debter claiming heauen as a penniworth for a penny their doctrine and practise is well knowne to all the world and therfore I will be sparing so much hauing bin both said written by so many learned men against it onely this I will tell you there is none of them but vpon their death beds call for mercy though in their life they plead their merit Faine would I see any of the learned of them when they are a going the way of all flesh thus to exalt and lift vp themselues as to say Lord I am worthy of thy mercie I haue deserued thy kingdome pay mee what thou owest me I desire no hing gratis but to haue accordâ—ng to my desert surely howsoeuer in their doctrine they in effect teach this yet I am perswaded at such time as the snares of death shall compasse them about none of them will be then so presumptuous but will as many of them haue at that time conferre our doctrine which in their life time they doe so much oppose A second sort to be reproued are many ignorant and proud Protestants and in this point very Papists who esteeme of and lay claime to Gods gifts whether temporall or eternall as to a debt owing to them alas how common is this with the sonnes of men As for Gods good gifts which are of a temporall nature how few do otherwise esteeme of them Health of bodie peace and libertie food and rayment seasonable weather how lightly are these blessings esteemed of Surely if God were bound vnto vs we could not possibly bee lesse thankfull let these things be for a time withheld
Soule nor conferre any true content vnto the minde They are but huskes a frothy substance they may puffe vp but not nourish All things are full of labour saith Solomon man cannot vtter it the eye is not satisfied with seeing Eccles. 1.8 nor the eare filled with hearing heare a wiser then Salomon speake Christ Iesus who is wisedome it selfe Iohn 4.13 Who soeuer drinketh of this water shall thirst againe There is a defect in the water of Iacobs well and so in euery other earthly thing whatsoeuer it cannot quench this inward thirst but causeth a greater thirst then was before The reasons of this point may be many Reason The First is this because God is the proper obiect and center of the hart now wee know if a man had all the musicke and melody in the world before him he could not heare it with his eyes because it is the proper obiect of the eare if neuer so gorgious shewes he could not see them with his eares because it is the proper obiect of the eye and againe take a stone and fling it out of a sling it neuer rests vntill it comes vnto his center no more will our hearts vntill it rest vpon the Lord Fecisli nos Domine propter te semper inquietū est cor nostrum donee requiescat in te August 1. who is the proper obiect center of the soule excellently therefore sayd a father Thou madest vs ô Lord for thy selfe and our hart is euer vnquiet till it rest in thy selfe A Second Reason may be this because euery thing in this world is transitory now where there is no assurance Reason 2 of perpetuity there is no content Prou. 23.5 therefore not in riches honours nor the like these fly away like an Eagle as Sol speaketh not like a tame bird that may againe be caught by running after nor like a Hawke that may be called to the lure but like an Eagle strong of wing swift in flight whose wings thou canst not clip nor pinion Reason 3 Thirdly this is vnnaturall food for the soule which will not satisfie but increase the hunger of it these things to the soule are as flesh to the horsse grasse to the Lyon preposterous food the food that it must haue must be of like substance vnto it selfe spirituall not earthly and corporall it is as impossible to replenish a spirituall emptinesse with a corporall substance the mind of man with earthly treasures as it is to fil a corporall emptinesse with a spirituall substance as a house with virtues or the stomach with wisedome Reason 4 Fourthly and lastly our appetites are vnsatiable by reason of corruption left in mans heart since his fall so that now his carnall thirst cannot be satisfied All honours riches pleasures preferments they are but as oyle cast into the fire which serueth but to encrease the flame were it possible that one man should haue in his owne possession Eccles 5.9 all the treasures riches pleasures delights that are in the world yet he would still be seekeing and thirsting after more Thus we see the reasons of this truth now we will come to apply this doctrine to our selues Vse 1 And first I must beginne to reprooue the folly of many with the words of Isay Wherefore do you lay out money and not for bread why spend you your labour for that which satisfieth not Why do you so earnestly so eagerly pursue the vanityes of this world Isay 55.2 foolishly imagining to fill and satisfie your harts with them which cannot be for what though by your eager pursuing of these earthly things you get as much as possibly can be had yet shall you be as farre from content nay farther then euer you were before Esay 29.8 much like vnto the hungry man of whom the Prophet speaketh who dreameth that he eateth but when he awakes he hath still an empty stomach Or like those vncleane spirits who seeke for rest but finde none Mat. 12. you will in the end be deceiued of your hope and not only so but finde that you sought not namely vanity and vexation of soule Secondly let this admonish vs not to seeke for content Vse 2 in these outward things which affoord it not but seeke for it wher it may be had the doue that Noah sent forth of the Arke went flying vp and downe finding no rest for the sole of her foot Gen. 8.9 till she returned againe to Noah so is it with thy soule no place of rest will it or can it finde nor any creature to content it till it returne vnto the Lord from whence it came He only must content thy soule all other things may vex the soule of man Caeteris rebus occupari potest repleri non potest Bernard but cannot fill it but he will fully fill it and throughly satisfie it and though it should inlarge the desires of it selfe beyond the heauens yet shall no part thereof be empty or vnreplenished Set therefore thy hart vpon the Lord and not on things below Remember how in the creation God rested not his worke vntill he had made man he wrought the 1. 2. 3. 4. 5. Gen. 2.2 dayes and saw his workes in their seuerall kinds that they were all good yet no sight of these creatures could content the Lord till man was made all the thoughts of that diuine mind aymed at him and when he was made then is it sayd that God rested and not before Wherewith wilt thou oh man requite this kindnesse of the Lord surely in this do thou labor to shew this thankfulnesse that as the Lord would not rest till he had made thee so do not thou rest till thou hast found him but chuse him for thy portion with the Prophet Dauid Psal 73.25 haue none in heauen but him desire none vpon the earth besides him Thus much for the former exposition of these words now for the latter i. e. by huskes we vnderstand the doctrine of the Scribes and Pharisies which was stuffed and mingled with their own traditions deliuering for doctrine as Mathew sheweth mens precepts Mat. 15. Then this may be the point Doctr. Mans doctrine is but a frothie doctrine Mans doctrine is but a frothie doctrine such doctrines as are of mans inuention eyther contrary or besides the written word of God are but frothie no better then huskes without kernels that will not cannot nourish the soule to saluation Ieremie 23. Verse 16. This doctrine is notablie confirmed in the 23. of Ieremiah in many places of that Chapter in the 16. verse he sayth thus Hearken not vnto the words of the Prophets that prophecie vnto you they make you vaine they speake a vision of their owne heart and not out of the mouth of the Lord. Where we see that their doctrines are farre from feeding of the soule they oppresse the soule and make the people vaine and not better Againe Verse 21.22 verse
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
to come and make acknowledgement Reason 4 And lastly Confession of sinne is a speciall part of diuine worship It is a part of his worship Isa 41.8 1 Sam. 7.3 Math. 4.10 Obiect Answ Now God will not giue his glory to another he will not haue any part-stakes with him Thou shalt worship the Lord thy God and him onely shalt thou serue But then it may seeme vnlawfull to make confession vnto men and to acknowledge our sinnes vnto them Not so We allow confession of sinnes to men both in publique and priuate as we haue heard in the beginning of the former doctrine to testifie the truth of our Repentance and for the setting vp of Gods glory and satisfaction of the parties wronged Vse 1 And first This may serue to ouerthrowe the popish Auricular confession held and maintained by that man of sinne which vpon paine of damnation must be made in the eare of a Priest by euery one immediately before the receiuing of the Sacrament of the Lords Supper A cunning inuention for the discouering of all states and for the vpholding and enritching of that couetous and ambitious Sea Hereby they come to know the hearts and affections of men and knowing them they can quickely tell what course to take for themselues either for bringing good or preuenting mischiefe Scripture brought to maintaine auricular confession answered Iam 5.16 Matth. 3.5.6 for the enriching themselues and impouerishing of others As for the Scriptures they alledge they make nothing for them if they be throughly scanned Confesse your sinnes one to another saith S. Iames an expresse place say they to proue Confession of sinnes to a ghostly Father There went out Ierusalem and all Iudea and all the regions round about Iordan and were baptized of him in Iordan confessing their sins saith S. Mathew Loe say they how those conuerts did also practise it The confession S. Iames requires was to be 1. In time of sicknesse These are two of the maine pillers which they haue to vphold their building when indeed neither of them is for their turne As for the first Let them know if they will not wilfully bee ignorant which is much to be feared that the confession of faults which the Apostle there speakes of is to bee made in time of sicknesse Secondly In the priuate houses of the diseased 2. In the priuate house And not in the Church in the time of health and in the eare of a Priest and in their holy time of Lent a little before Easter Thirdly 3. It must be one to another Caictan Scotus The Confession hee there requires is to bee made one to another So then by this the Priest is as well bound to confesse to Lay-men as they vnto the Priest it bindes as well the one as the other as two of their own side haue confessed As for the example of those conuerts which they alleage this briefly First The confession of the Conuerts was 1. Voluntary 2. In generall not of euery particular sin their confession was voluntary not constrained And secondly It was generall and not particular of all and euery sinne for had they confessed euery one and that particularly Iohn must haue stood from morning to euening many yeares together because Ierusalem and all Iewry and all the Countries round about came vnto him as the Text saith had it therefore been as the Papists teach Iohn must of necessity haue had shriuing worke enough for all the dayes of his life Fulke in loc Such a confession therefore Quod fine numero est quomedo numerale Bern. See Caluin Institut l. 3. c. 4. And Whites Way to the Church pag. 157. 226. 227. with many others as they teach and vse is neither necessary nor possible and such a doctrine as was not heard of before Innocent the third which was twelue hundred yeeres after Christ hee was the first that made an act and decree touching it But I will bee sparing in this poynt for I intend not controuersie so much hauing been written for the confutation of it I now leaue them and come to a second vse Is this so that confession of sinne is to bee made vnto the Lord then see thou fly vnto him when thou hast offended Vse 2 and make knowen thy faults to him whom thou hast much dishonoured Obiect But God already knowes them what neede we then confesse them Answ 1 Wee must confesse them not to make God know them as if he knew them not before But first to testifie our obedience and performe that homage which wee owe vnto him Answ 2 Secondly because God hath promised pardon and forgiuenesse vpon this condition that wee confesse and acknowledge Quest But cannot God forgiue sinne without this condition that we confesse it Answ The Question is not what God can doe but what God will doe He can doe farre more then he will and will doe what he pleaseth It is his will that the end and meanes should go together he hath decreed it and therfore will not alter it Plead therefore no longer against thine owne saluation but acknowledge thy faults vnto him remember he is one that knoweth before what wherin thou hast offended and therfore seek not to hide any thing from his all-seeing eye Set thy selfe euer as in his presence in making thy confession whether it bee in publike or priuate and bring with thee a holy blushing a godly sorrow and a full purpose to leaue and forsake those sins which thou makest confession of euermore remember thou hast to deale with God not with man in this penitentiall exercise Were men thus perswaded they durst not come with that impudency and hollownesse to make acknowledgement which now they doe but be thou perswaded of it and in confessing of sinne adde not sinne to sinne Against Heauen Text. and in thy sight Hee doth not mince and extenuate the matter hee saith not Father I haue sinned but I had no bad meaning I knew not what I did Neither doth he plead the instability of his youth to extenuate his fault but he aggrauateth and enlargeth the greeuousnesse of his sinne and sets it out to the vttermost 1. I haue sinned 2. Against Heauen 3. In thy sight All tend to the aggrauation of his fault To break a lawfull command enioyned by the Magistrate though of ignorance is a fault wilfully to breake it is a greater but to doe it in his sight and presence argueth great rebellion From the Prodigall his practice let vs learne That it is the property of a true penitent not to mince Doctr. A true Penitent doth not mince his sin but aggrauate the same or coctennate his sinne but to aggrauate and set it out in the worst and vilest manner that hee can True repentance makes a man large and plentifull in the accusation of himselfe it causeth a man to amplifie and exaggerate his offence and make the most and worst of
141 Preparation needfull before wee come into to Gods presence 138 The Reason why there is so much Preaching and so little profitting 287 The Physician may bee sought vnto but not trusted in 138 God prouideth sufficient Prouision for his 116 Spirituall Pride is a dangerous sinne 49 Pride is the Deuils first-borne 216 God resisteth the Proud 2 7 Sinners cannot endure Gods Presence and the Reasons of it 59 By our louing or not louing Gods Presence we may know whether our sinnes be pardoned or not pardoned 60 Professors taxed who think it sufficient to beleeue well though they practise iust nothing 193 Beleeuers must be Professors ibid. God will be better then his Promise to his children 257 The Prosperity of the wicked becomes their snare 53 Of what kinde is the sinne of the same kinde shall be the Punishment 77 In the Punishment wee may oftentimes see the sinne 79 80. Good Purposes are to bee speedily put in practice 170 Purposes will not bring a man to Heauen 168 Purposes are fooles purchases 169 The wicked haue faire Pretences for soule sinnes 323 Quest Whether a man doth preiudice the truth in enlarging sinne pag. 214 Whether the Elect before their calling are within the compasse of Gods loue 240 How a man may know himselfe to bee a true member of the Church 20 Why the Prodigall sonne is rather figured by the younger then by the elder brother 27 How the children of this world are wiser then the children of light 28 Whether an elected childe of God may finally be forsaken 47 How a man can be sayd to fly from Gods presence 60 Whether the Prodigall did confesse so much as he resolued 194 Whether a man be bound to confesse euery particular sinne 204 Whether it bee vnlawfull to confesse sinn to man 208 Why a man should confesse his sins to God seeing he knoweth them already 210 Whether God cannot forgiue sinne without confessâ— n be made of it 210 Why so many are afflicted yet are not bettered 106 Whether in doing good wee may haue an eye vpon the recompence of reward 1â—â— How the motions of Gods may be known from Satans suggestions 133 Whether it bee lawfull to vse a set forme of prayer 139 How Dauids words are true that hee neuer saw the righteous forsaken nor their feed begging bread Seeing many of Gods children haue perished by famine 261 Whether a totall abstinence bee absolutely needefull in time of fasting 266 Whether a man may eat flesh in time of Lent 267 Whether the Apostles Paul and Peter for bid wearing of ornament 273 Whether God can saue without preaching 295 Whether a deformity in the body may bee hid or the complexion mended 274 Whether a woman may not paint her face to please her husband 275 Whether a man may speake well of himselfe seeing Salomon saith Let another praise thee 338 In what case a man is to passe by a slander 339 R. Reasons why men cannot endure to heare sinne spoken against 11 The Reasons why the Papists keepe the Word from the people 118 The Reasons why they keep the cup in the Lords supper from the Laity 120 Repentance from sinne is the first resurrection 130 There are two parts in true Repentance 172 The first step to Repentance is hard to tread 12 Repentance not to be deferred 178 Foure strong reasons why we may not deferre Repentance 178 Men confesse they must repent but few agree vpon the time 180 Three maine lets of Repentance 181 Late Repentance sildomâ— true 191 True Repentance bringeth vs into Gods fauour 227 Where true Repentance is there sinne is left 173 It is lawfull to haue an eye vpon the Recompence of Reward 115 Sound Resolution needefull for him that would liue godly 125 The wicked repine at others preferments in Gods fauours 310 Priuate Reuenge must be forborne 343 S. The reason why there are so many stinking sauours in the world 286 If we would haue Saluation we must seeke it from God 226 Sinfull men seeke not to God vntill all other helps doe faile them 8â— Euery one seekes the Lord at last but wise men seeke him while he may bee found 190 Such as will not serue God shall be enforced to serue a harder master 85 There is no seruice comparable to Gods 85 God must be serued before all 178 The Seruice of Satan is a most base seruice 89 Choyce Sentences to bee remembred to keepe from Pride 221 When How Shame is misplaced 199 Such as separate from our Church because of the bad that are in it reproued 19 It is no easie matter to bring a Sinner to a true sight of sinne 10 Sinners are yonger brothers 27 To fellow Sinne is to forsake God 60 Sinne doth free like a canker 63 Such as make no conscience of little Sins are often giuen vp to hardnes of hart 64 Stâ—â—ers are Strayes 301 No sinne so fowle but a wicked man may commit it p 64 As sinne growes so the curse growes 65 Sinne is a shamelesse beggar 6â— Sinners are great spend christs 6â— God doth often punish sinne in it owne kind 77 Sinne Circes-like doth transforme men into Beasts 8â— All sinne is properly committed against God and therefore he onely can forgiue it 209 Sinne is the Partition wall 22â— No sinne so great but vpon Repentance shall be forgiuen p. 233 Gods Stewards may not scant Gods people of their Masters allowance 121 Soules of most men starued yet they know it not 76 We may not relie vpon our owne strength p. 56 Superiors are patiently to beare the vndutifulnesse of inferiors because they themselues are vndutifull to God 54 To the godly sinne is the greatest sorrow p. 142 T The example of the Theefe conuerted at the last houre a let to Repentance p 187 Great difference betwixt that Theefe and presumptuous sinners ibid There is a time for Repentance which being neglected shall neuer againe be recouered 190 There must not be onely a rising from sin but there must be withall a turning to the Lord. 176 What kind of turning wicked men make p. 177 V Vnthankefulnesse causeth the Lord to hide away his face for a time from his owne children page 48 The wicked are most vnthankefull when God is most bountifull 53. W Gods children are neuer in want pag 260. Wicked men are wiser in their kind then the children of light 28. Wicked men are â—elfe conceited 30 They preferre trifles before treasure ibid. They are all for the present nothing for hereafter 31 They play with sinne and sport with their damnation ibid. Theâ—â— counsell is not to be followed 33 Their whole life is but a wand ing from God â—1 They cry to God and are not heard because they are so farre off 62 They waxe worse and worse 63 He is a wicked man that persisteth in euill 6â— No wicked man can be a good husband 69 They spend Gods gifts in sins seruice 70 They are led by sence and appetite as Beasts are 87 They