not for him and that for all these things God will bring them to iudgement Eccles. 11.9 Generally all must learne here to redeeme the time and to bestow good houres well Ephe. 5.16 for time must be accounted for as how many dayes haue beene spent in vanitie and how few in Gods seruice how long time in sports how little time if any in prayer how wearie of an houres hearing and how little vvearie of a dayes play at Bowles Tables or Cardes vvherein vve doe not redeeme but lose time To recouer which losse vve must presently breake from this fellowship of the vvorld to haue fellowship with the Saints who number their dayes not vainely to bestow them but vvisely to passe them in Christian duties Psal. 90.12 Young men must remember their Creatour young Eccles. 12.1 And old men because they bee olde as they haue most cause so they should giue most diligence to remember him for young men may dye quickly and olde men cannot liue long A reproofe to the Atheists of our dayes vvho thinke there is no day of account or liue as if there vvere none of such Amos speaking sayth They put farre away the euill day and approach to the seate of iniquitie Amos 6.3 Indeede they are sometimes incumbred vvith the horrours of conscience and the sound of feare is in their eares but against all these Sathan doth succour them by teaching them to make out a power of blasphemies and derisions both of heauen and hell or to earth themselues in the canes of obliuion that the iudgment to come may not come into their mindes So farre for the meanes that the Prophet vvill vse for the performance of his song The things hee will performe in it first as a priuate man secondly as a publike King follow I will walke in the vprightnesse of my heart c. THe matters which the Prophet meaneth to sing of concerne his priuate Court and the publike Kingdome and these vvill hee looke vnto as a priuate man or as a publike King But in these vvords he speaketh further of his priuate behauiour and sheweth how he vvould carry himselfe priuately in his owne person and therefore saith that he will walke that is conuerse and carry himselfe but how in the vprightnesse of his heart and where in the midst of his house He saith that he will walke not as a Pharisee in open places to haue prayse of men but as a true Israelite in the close roomes of his heart that God who seeth in secret may prayse him And he saith that he will doe good not dissemblingly abroad when men may commend his doings but priuately in his house and more priuately in his chamber where he hath but a few witnesses Also that he will walke with an vpright or sound heart or heart wherein are no holes or clefis where hee compareth his heart to a Vessell which if it be close whole and sound will preserue the liquour that is put into it but being riuen and hauing holes will hold nothing So the Prophet speaketh of his one heart promising that it shall be entire and sound keeping faith and a good conscience and not leake through hypocrisie nor bee full of the holes of shifts and euasion from the truth as the heart which is deceitfull vseth to be and which therefore loseth quickly by such vnsoundnes all integritie and the very name of conscience The summe of all is The Prophet heere promiseth not onely to looke to the tackle of his heart his actions in publike place that they be sound but to the heart it selfe that it be kept in good plight and that the fountains be kept sweete from which must issue such a riuer of solemne reformation to Church and Common-wealth Euerie one is readie to commend a straight body but the Prophet vndertaketh heere to keepe that which is the commendation of a true Christian an vpright heart The doctrine from hence is The seate of integritie is not in a mans words or countenance but in his heart as Dauids heart was so was he and wee are truely that and that onely that wee are in heart and affection neither are they truelie godly though outwardly professing godlynesse whose Chambers Cabbins and Closets serue but for lurking holes or places of retyre for sinne The Prophet therefore solemnely promiseth that the windowes of his priuatest life and secretest heart shall be open to all that will desire to looke into him for the integritie of those matters that he publikelie dealeth in professing that if he doe them not well his desire was and labour shall be to doe them better And thus he will walks in the vprightnes of his heart knowing that without such a soundnesse within neyther his actions nor sayings could please the Lord. Therefore all semblance of conuersation in the olde Israelites was but meere flatterie because their heart was not vpright with God neyther were they faithfull in his couenant Psal. 78.34.35.36.37 Simon Magus continued with Philip and was among the Apostles yet not as a Christian but as an Intruder because his heart was not right in the sight of God Act. 8â—13 21 He that came to the wedding dinner and sate downe with the wedding guests was singled out to shame torments perpetuall because he had not on a wedding garment that is vvas in body there but not in affection there Mat. 23.11.13 And did not Iudas speake as good words and shew as great works as the other Disciples did yet the Diuell hauing put treason into his heart what good could be expected from him euen when he saluted and kissed his Master Ioh. 13.2 Mat. 26.48 Ananias and Saphira shall lose the reward and thanks of their contribution if Sathan fill their hearts and cause them to lye vnto the holy Ghost Act. 5.3.4.9 and so shall they vvho counterfait with their lippes but in their hearts lay vp deceit Pro. 26.24 The Reasons Hypocrites seeme to drawe in the same yoke of sinceritie with the Saints of God yet because their heart is not vpright as the heart of the Saints is they are as graues which appeare not and the men that walke ouer them perceiue not Luk 11.44 Or if painting will serue and smoothing be inough the carion Iezebel shall goe for a beautifull and well-fauoured creature looking out at the window 2 King 9.30 and where outward works are sufficient the veriest hypocrite and rankest Pharisee shall passe for a most sufficient Christian. Secondly it appeareth Psal. 119.1.2 verses that sound happinesse consisteth in a sound heart and that it is not in the action done or words spoken that blessednes is to be found but in the qualitie of these when all is done sincerelie and spoken soundly from a minde without guile Psal. 15.2 Thirdly the seruice of the hypocrite is as loathsome to God as a Toade to man be his outward colour neuer so fresh and worke glorious which would not bee if integritie could bee found in the externall deede
the Lord giue mercy to his House and Posteritie for it Also I know few like-minded who will faithfully care for our matters as he did and where men earthly minded seeke their owne that is seeke that and that onely which is nothing worth when they haue it he sought in his life and found in his death that which is Iesus Christ Phil. 2.20.21 But what neede I to embalme him being dead with my report who liuing had so good report of all who knew him and the grace in him and dying sweetly in the peace of his Master and his good conscience like that boxe of oyntment which being very precious the woman powred on Christs head in his breaking by death cast forth that name that is better then the best oyntment Eccles. 7.3 Mark 14.3 A name of a right good sauour such as hath filled the house and may be an ornament and crowne of reioycing to the House and Stocke hee came of For you that now liue the Heire of his House and I trust of his good minde in good things You are to remember as I hope you forget not that your life is in that age and time wherein you may as in the morning sow your seed Eccles. 11.6 the good seed of the doctrine of saluation in the field of your owne heart and furrowes of those that are of your familie and proper charge I beseech you let not your hand rest and bee diligent to take heed to your selfe and them for all necessarie instruction in the way of life so tilling them spiritually for GOD and his true feare that your whole House may bee as the field of the righteous which the Lord will blesse and the name of it may be The Lord is there Ezek. 48.35 So did your good Father in the middes of You whiles he liued and so good Sir doe you constantly in the mids of your owne House by his example who now is gone Hee learned of Abraham who commaunded his householde after him in such matters Genes 18.19 and learne You of Him that the blessing of Abraham may follow You and Yours I write not doubtingly and I haue good confidence in the Lord that you are so minded In which good meaning and intention of yours to a worke so full of spiritual consolation and godlinesse you must looke for aduersaries The more truelie you feare God the more you shall finde what enmitie is against it Looke for this in euery good purpose vnder the Sunne The world that is not of the fashion of Heauen Rom. 12.2 will be against you The flesh that is all for it selfe Rom. 13.14 will lust against the Spirit and the good motions of the Spirit in you Galat. 5.17 and the Deuill the Centurion of the band will pursue you with his armies of temptations on your right hand and on your left Ephes. 6.12 But Hee that is with you is stronger then all these and as long as Michael is your leader and his Angels your fellow-Souldiours what can doe you hurt if God be on your side what matter who be against you Rom. 8.31 If you loue the loue of Christ with all your heart who or what shall separate you from it who or what shall make you to forsake it vers 35. Neither the worlds iniuries nor the fleshes allurements nor all the mallice of the enemie ouer all which you are more then Conquerour through him that hath loued you verse 37. shall be able to take Christ from you or the holy Spirit of Christ out of you by whom you are sealed to the day of Redemption Ephes. 4.30 Striue therefore forward cheerefully in this narrow way of life fight the good fight of Faith to the end whet your heart vpon the Word and make the Statutes of IEHOVA your Meditation and Counsellours pray in your holy Faith holde that you haue with increaseâ— get ground of the commune enemie daily and that by doing well while you haue time This matter requireth your earnest meditation and deepest thoughts and therefore against all incumbrances and impediments of spirituall life already remembred or further spoke of by Saint Iohn as the lusts of the eyes the lusts of the flesh and pride of life 1 Iohn 2.16 put forth your selfe couragiously in the name of the Lord of Hostes who will order the whole battell for you and finish it to your euerlasting victory and ioyfull triumph ouer all powers earthly and infernall How ill they proceede that doe not so striue I haue endeuoured to shewe in the meditations that follow concerning the sinne and punishment of the prodigall sonne perswading my selfe that of Him you haue nothing in you but his repentance and grace to come home to your heauenly Father where you haue with Him young and ignorantly in anything and who hath not in many things declined from obedience to God or the wayes of his truth These I tooke to taske the beginning of this last Sommer at what time the Lords storme fell that caused so generall a feare I would it had effected a like generall amendement in vs. For the now comming forth of them the Apostle who saith Be instant in season and out of season 2 Timoth. 4.2 shall answere for me if any shall thinke them vnseasonable Besides how can that bee or be iudged with any colour of soundnesse vnseasonable that teacheth vs to remember what GOD would not haue forgotten namely his wonderfull workes which hee made the last two moneths of May and Iune to be remembred Psal. 111.4 Or if all his workes must praise him Psal. 145.10 why should not those praise him in the Gate which he wrought so fearefully and so lately among vs And is it euer too late and vnseasonable to shew to the world how graciously and how strangely the Lords late mercies got the better hand of his other fearefull workes by taking his frownes from the skie and by putting a more louing countenance vpon it in the blessed weather that ensued I call it the Lords mercie or not the least of those mercies that are ouer all his workes Psal. 145.9 For did our repentance or any worke of ours seeke and finde that comfortable alteration at Gods hands Or did not the greatest number desire a better and more kindely season and complaine of a season so generally hurtfull and intemperate with sinne in their right hand was one Sabbath for all that power of thunder that so cracked about our eares and pouring Raine that so fell vpon the Earth that is in such abundance that it made Brookes and Riuers to rise and the water to stand in the Furrowes lesse prophaned in Towne and Countrie I doubt not but some stood as Aaron in that breach and gappe with their Censer of seruent Supplication to the Lord by whom in all likelihood hee was entreated and who sought and found him in due time Psal. 32.6 Yet what was that to the generall inconformitie that still beareth sway And heere who can but prophecie for
him Wee must doe good and doe that good well and come to God when he calleth vs and come willingly to him Psal. 110 3â— For the commers to him that is they that come acceptably are all of them voluntaries and not prest-men And wee must not onely doe seruice but doe it diligently Rom. 12.11 For he that loueth a cheerefull giuer 2 Cor. 9.7 holdeth him accursed by his word that doth his worke negligently or with deceipt Ier. 48.10 And therefore God by Moses chargeth vs to loue him with all our heart not with some of our heart or something in our heart but pâ—rfectly with the whole heart For he will not haue a little but all and hee further â—aith with all your soule not with a part but with euery part nor by halfes but wholy and with all your strength As if hee should say all or none And therefore stâ—ong in anger against his enemies and strong in zeale for his glory strong to doe good weake to doe euill strong in forgiuing a wrong weake in reuenging it strong to serue him weake to serue sin Deut. 6. â— The reasons of the Doctrine are First men cannot endure a grudging giuer and will God respect him Secondly Dauid was the Lords type when he reioyced with great ioy that the people offâ—red willingly to the Lord 1 Chr. 29.9 Which is to teach vs when wee bring to God for the building not of an earthly but heauenly â—ouse in which wee dwell by faith not talents of gold or the shekell of siluer but a pure and willing minde as it were a golden inhabitant in a meane and perishable tenement of clay that wee cannot but greatly please the Lord offering the same as wee haue receiued of him the measure and gift of faith and desiring to doe well from a free heart Thirdly it is no gift that is no free-gift nor good seruice that is done with eye-seruice Colos. 3.22 and we please God when wee offer not much but willingly The childe that doth his good-will doth as much content his Father as if he had done the thing which he would gladly haue done but could not And where there is a willing minde it is accepted according â—o that a man hath and not according to that he hath not 2 Cor. 8.12 Vses A reproofe to those who come to our Church-meetings by constraint and grudgingly rather to saue their credit then their soules Dauid daunced before the Arke with all hiâ— might 2 Sam. 6.14 but these so soone as they come into the assembly squat downe before the Arke of publique Prayer and Preachings neither hauing affection nor doing reuerence Or if they heare vvhat is spokenâ— and ioyne in prayer they doe the seruice but coldly and with a desire to be gone Now if a woman should be wearie and take no pleasure in her owne husbands company and presence where yet shee is neuer wearie and taketh great delight to be in companie and to haue fellowship with other men howsoeuer shee may giue her selfe to her husband in certaine bodily duties because the law and condition of their marriage compels her so to doe her husband may well take her to be a wanton and euill affected wife So if being married to Christ by our vow in Baptisme and promise aâ— his Table so often and solemnely made we shall offerâ— in his presence and to him in place vnpleasing prayer and hearing hauing small ioy while we haue him with vs in the assembly howsoeuer because the law commandeth our bodily presence and certaine bodily duties of the eare and tongue and knee wee offer these for fashion not with any good will for our hearts in the meane while are in secret conference with the world the profits of it or pleasures in it which we desire to serue and to haue fellowship with euen when we seeme to â—erue God and to haue fellowship with â—â—â— Saints how can the Bridegrome steemâ— vs as friends and Loâ—ers and â—â—ot ioyne vs vvith women of fornicaâ—â—â—on that â—aue departed from the faithâ—â—â— â—â—â— their Lorâ— and followed other Louers â—â—â—ich may be â—â—â—ken also of such as â—â—â— God not of sinâ—â—â—â—tie but for wageâ— wâ—ose good deedes 〈◊〉 not from a loâ—â— of righteousnesse butâ—om feare and whâ— giue a pennie but not almes to a pooâ—e man For it is no 〈◊〉 that is giuen for merit or the praise men The Papists almes is all such and â—â—â—â—â—fore neuer did a right Papist giue true almes in all his giuings and a poore Cottage builâ— by a Christian in faith is better I â—eane better respected of God and better to the doer then all the Cels and Monestaries that euer Papist builded for his owne glory and merit Good works follow faith and must proceede from a loue of Christ on whose members wee bestow our gifts for his sake Therefore though a man giue neuer so much yet if that which is giuer be not giuen in faith which maketh gift to be an almes-gift it is not so mucâ— as a pennie giuen by a sound Christiaâ— in mercie to a Disciple because he iâ— Disciple But let no man here say tâ—â—t we of the Râ—ligion condâ—nne alm because wee doe not iustiâ—â— as neitâ—er doth Christ our â—â—ster Phâ—risaâ—â—ll almes Matth. 6. For the poore are he Altarâ—â—ong â—ong vs and we musâ— sacrifice our â—nes vpon it They 〈◊〉 his ground on which wee must soâ— the seede reliefe when they fall into mi 〈◊〉 God requireth a lâ—ane of vs and 〈◊〉 must send it to him in their hands The Apostle Iohn saith Whosoeuer hath this worlds good and seeth his Brother haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him 1 Ioh. 3.17 As if he should say it dwelleth not in him And if the loue of God be not in him I am sure the life of God is not in him neither except the Lord giue him repentance shall he liue with God but with Deuils For though wee shallâ— not be saued by our giuing to the poore yet â—e that will be saued must giue to the poore cheerefully and as God hath blessed him Our good deedes cannot saue vs yet if wee will be saued we must doe good deedes And though our good deedes cannot saue vs our bad deedes and want of good can damne vs. We then preach good workes as much as Papists but not in Papisticall manner to merit by them And for the Law wee teach that it is good and holy and bindeth our obedience to it in all things Gal. 3.10 Indeede we cannot continue in all things that are written in thâ— booke of the Law to doe them yet if wee doe what we can and be grieued for thâ—â— we cannot that which we doe is accepted that which we cannot doe is pardoned And so the law hath a necessarie vse as we teach and that is to prescribe what in dutie we should doe not to giue vs the wages of life for that wee haue done except we
all changes The Reasons God knovveth the fittest time vvhen to bestovv his blessings vpon vs and it is good reason that hee vvho giueth vs all things freely should take vvhat time he thinketh best to giue them in for so shall they bring more benefit to vs and thanks to him Secondly it is the tryall of our faith and patience and therefore necessarie that there should bee some space of time betweene Gods promises and our receiuing of them that patience may haue her perfect worke and God by faith his deserued glory Thirdly God doth often put vs off not to put vs by that we looke for according to his ordinance in his word I say that we looke for and he will giue vs but to make vs more readie for it and more earnest about it by making many prayers Fourthly the longer it is before the Lord performe his promises the larger his mercies are when they come When he prolongeth his seeding hee prouideth a more plentifull haruest and when he doth not presently giue his gifts he taketh the more time to tell out much that he may giue more liberally and offer larger gifts Vses A reproose to those who if they obtayne not a thing when they would haue it and as they would haue itâ— fall to shifting for it They vvill waite vpon God no longer imagining that euill commeth from him and no good seeing he maketh so long tarrying 2 King 6.33 If he lay crosses vpon them for a time and troubles of some continuance for a tryall they make more haste then good speede to shake them off by corrupt courses and so depriue the Lord of that honour vvhich they should yeeld him in vvayting for his helpe and themselues of that comfort vvhich hee vvould giue them together vvith his helpe An admonition vvhen God delayes our matters and puts vs off to acquaint our selues with the patience of the Saints and that excellent fruit of hope which maketh not ashamed for these things are written for our learning that wee through patience and comfort of the Scriptures might haue hope Rom. 15.4 So shall we possesse our soulesâ— and keepe all sound vvithin vvhich aduantage vvee lose vvhen wee haue neither povver of our soules nor commaund of our selues through a feuer of distrusts and impatient vnsetlings Secondly the Prophet vvill vvaite for God in righteousnes till hee come vnto him that is till by death hee come vnto him and take him from basenes to glorie Where we learne to spend our short time well and that there will bee a time when God will come vnto vs as a Father to receiue vs or as a Iudge to account with vs how we haue liued here Iob considered this and therefore both shewing what he had done and further testifying what he would doe he saith All the daies of my appoynted time I will waite till my change come Iob 14.14 His meaning is that he would not be lead away from his attendance though God now had fastned his arrowes in him and set him as a But to shoote at The Prophet was very low brought when vvith a crying voyce hee sayd My soule fainteth for thy saluation yet he forsooke not the path of righteousnes but wayted for God in his word that is in a good vvay vvayted for him Psal. 119.81 The exhortation of our Sauiour Christ is this Let your loynes be girded about and your lights burning Luk. 12.35 and it is as much as if hee should haue saide As they vvhose Garments are long doing some businesse or being on some iourney trusse them vp so you that are Christians and haue so many impediments of Christian conuersation to hinder you in good things and to stay your course in good vvayes cut short these worldly affections and girded vvith diligence trusse vp the loynes of your minds abstayning from all things that may hinder you eyther in your fight for Religion as warriours or in your passage to saluation as way-faring men 2 Tim. 2.4 And as they that receiue their Master or vvaite for him in the euening set vp lights in the house and haue some in their hands at his comming home so you that looke for the Lord when he will come to you or when you shall remooue to him must waite for him continually with store of faith in your hearts and like plentie of good deedes in your liues that you may haue the prayse and reward of good seruants at his comming Luk. 12.36 The Reasons are Death it selfe and the last Iudgement both which shall most certainely bee doe vncertainely and will most suddenly come and therefore wee should alwaies be ready like wise Virgins and true Christians to meete our Bridegroome Christ Mat. 25.6.7.13 Secondly it is a fearefull thing to liue so as thou wouldest not bee taken dying or in such an estate as thou wouldest not dye in and be iudged in and therefore it is necessarie remembring that thou must die and be iudged so to settle thy conscience and order thy conuersation at all times that at no time thou bee found vnready and vndisposed to thy last end by a carnall life for such shall be sawne asunder and haue their portion with hypocrites Mat. 24â—51 Thirdly if a wise Master will not deliuer his money to his seruants but he will account with them for it we may not thinke that so wise a House-holder will deliuer any talent of grace to his household-people the Merchants of so precious saluation without account Luk. 19.15 Vses An admonition to all in authoritie or in roomes of seruice about authoritie to consider their fearefull iudgement if they haue not ministred well for though Magistrates be called Gods because they haue Gods place and are called by Godâ— name yet they shall dye as men Psa. 82.6.7 their Stewardship will not continue alway and God will keepe his audit with these earthly Gods Luk. 16.1.2 They shall dye and after that commeth the iudgement Heb. 9.27 If then they haue oppressed the poore man in his cause at the entreatie or vpon the letter of a wealthy friend if they haue taken a reward to peruert iudgement if they haue dishonoured God who hath so highly honoured them If the Lawyer who is the liuing Land-marke that by a true opening of the case should binde euery man within the compasse of his owne title set in the Land-marke and bound a man shorter in his true title then is cause by deceitfull pleading If the Officer that is put in trust with dispatch of causes and is the very hand by which the Iudge must reach from his seate of iustice to a poore man his right after hee hath iudged it wil keepe it in his hands foure fiue daies or more without deliuerie because he is not bribed for expedition a couetousnes which Iâ—b neuer knew who neuer caused the eyes of the Widdow to fayle Iob 31.16 Let all these know except they repent that their Master will come in a day when they looke
for his wastes and secretly for his good by his heauenly Father to bring him to repentance and by repentance home to himselfe Where wee are to consider the kinde of punishment and effects thereof verse 15. the kinde of punishment was the straites of hunger such as the Land endured and he vvas in For the Lord set pouertie before him and sent miserie into him that inwardly and outwardly hee might draw him to himselfe vvith strong cordes of loue Hose 2.8 9. before no doubt he had knocked at the dore of his heart by the word that is by exhortations admonitions threatnings promises and there was no opening Apocal. 3.20 Now hee knocketh by his iudgements as before by his word saying to such seruants Compell him to come in Luke 14.23 The Doctrine is when the word cannot reclaime vs God will vse other meanes to make vs to looke home God doth seeke vs by his Word if hee cannot finde vs by it hee will make vs to seeke him by his iudgements Hee will beate vs gently vpon our coates and if yet vvee continue in sinne hee will vvhip our naked consciences GOD would not cast away his people which hee knew before Roman 11.2 and whom hee deliuered from the hand of the enemie with signes and great wonders in Egipt and in the terrible wildernesse Therefore vvhen they left off to serue him in righteousnesse as they did after the dayes of Iosua and after the dayes of the Elders that ouer-liued Iosua doing wickedly in his sight seruing Baalim Iudg. 2.11 Hee taught them in mercy by his word and with great signes by the Iudges whom hee raised vp as Sauiours to deliuer them verse 16. but vvhen they would not obey their Iudges and vvhen they went a whoring after their Gods verse 17. hee made them to crie for the affliction Iudg. 3.9 that is when hee could not by gentlenesse reduce them he tried other meanes and those of some sharpenesse to winne them Iudg. 3.12.15 and 4.2.3 Of this people further it is said that when they had their desire they were not turned from their lust Moses and Aaron could doe no good vpon them Psal. 78.29.30 what did the Lord then hee strooke some vvith sickenesse and slewe some with death and when he slew them they sought him verse 34. that is when hee layd affliction vpon them and sent death among them they would stand out no longer but returned earely that is presently though more in shew then in heart And thus whom he could not reforme by his word hee reformeth or seemeth to haue reformed with strokes Ephraim and the Princes of Iudah would not giue their mindes to turne vnto God Hose 5.4 and though the Lord sent Hosea Amos Ioel and other Prophets vnto them to turne them from that spirit of vanitie and whoredomes that was in the middes of them and among them yet would they not know IEHOVA therefore hee spoiled and wounded them that is spoiled them in their estate and wounded them in their persons Hose 5.14 that they might acknowledge their faults and seeke him verse 15. Hee hid himselfe to weet in his louing countenance verse 6. that they might seeke him in affliction verse 15. and went and returned to his place ibid. that is seemed as Christ to goe further Luke 24.28 that they might constraine him saying one to another Come let vs returne to the Lord for he hath spoiled and he will heale vs he hath wounded vs and hee will binde vs vp Hos. 6.1 When Ionah would not come backe without a storme God sent out a storme or winde of commaundement to fetch him Iona. 1.4 As therefore the needle maketh way for the threed so GOD boareth the eare by piercing troubles that his word may enter that word which is the threed and twist of Euangelicall Saluation The reasons are First God loueth all his children and as many as he loueth he chasteneth Apoc. 3.19 that is breaketh them as Colts of their vnhappy touches with his rod of nurture Pro. 3.12 and here he dealeth with his children as earthly Parents doe with theirs they passe from words to blowes when words can doe nothing Secondly God will loose none of his children and therefore if they wander like strayes from their Fathers house hee will call them home by his word or vvhippe them home with chastisements Psal. 23.4 Thirdly God doth and euer will put difference betweene Sonnes Bastards Now if wee be vvithout correction wee are Bastards and not Sonnes Hebr. 12.8 and vvho can better tell how to reforme the heart then hee that made it Vses This teacheth vs when wee finde the Lords hand to be waightie vpon vs in any crosse to remember that God doth it to make vs to remoue nearer to him out of our farre Country Hee sometimes sendeth want it is that wee should sue to him for our store by repentance When vvee depart from him by sinne hee crosseth vs as he sometime did Balaam in his wayâ— Numb 22.22 it is to make vs to leaue sinne or to turne from sin to righteousnesse God roundeth vs in the eare it is to open our eares by his corrections Hee sendeth a storme after Ionah it is as if hee had said Ionah come back He breâ—keth the staffe of our bread it is to breake the stoâ—â— of our hearts Hee striketh vs with sicknesse it is to strike vs to amendment Hee maketh vs poore in our Trades it is to make vs rich in well-doing Finally he plagueth our bodies it is to preuent a greater plague in our soules Ezek. 20.37 1 Cor. 11.32 A terrour to those who despise the Word and will not heare the Rod nor for what it commeth nor from whom Mic. 6.9 For to such what meanes remaine to reclaime them from their vaine conuersation and how neare are they to hardning Let them consider who will not open to the Lord for any knocking 's at their hearts When hee reproueth their sinnes by affliction they open their eyes to blasphemie but open no dore of the heart to God they murmure against the rod but profit not by it to goodnesse or they despise and set light by it but it toucheth them to no care of amendment Esay 1.5 Amos 4.6.8.9.10.11 Ezek. 21.13 God hath long knocked at our hearts by the amiable voyce of his Gospell and lately by the loud voyce of his windes and marueilously by the glorious voyce of his Thunder But what opening by vnfained repentance Doe vve not open presently to a great man that knocketh And shall wee put off to open to him who is greater then man or all men Shall a stranger be receiued and shall hee that oweth the house stand without Shall strange affections finde no deniall and will wee not returne to the Lord of our hearts that his louing correction may make vs whole An instruction not to faint when God rebuketh vs with roddes Heb. 12.5 Prouerb 3.11 for his chastisementâ— are not tokens of desertion but
so much and so continually day and night and leape at a crust who feede so chargeably so delicately and so daily vpon the soft crumme So much for the first occasion of this yong mans repentance or dore into it the necessitie that hee was in the second followeth Then hee came to himselfe and said How many hired Seruants at my Fathers haue bread enough and I dye for hunger IN this occasion or second dore to the yong mans repentance two things are spoken of as the worke of his minde hee came to himselfe and the words of his lips for hee said How many hired Seruants c. We haue heard what was his first step or occasion to this his repentance as namely the great necessitie that hee was in The wolfe of hunger had much already consumed his flesh and was ready now to seaze on all that was left to bring it downe to Rotennesse and Wormes for hee said I dye for hunger This hee well considered and beginning to thinke of his Fathers house and the plentie there came to himselfe who before had gone so farre and dissolutely from himselfe and was found of himselfe who had so long beene lost vnto himselfe and remembred himselfe vvho had so and so much forgotten himselfe Now he began to thinke and in such debate with himselfe to say How many hyred Seruants of my Fathers haue bread enough or how many are kept there at the full racke in all plentie and with all sufficiencie and fulnesse hauing bread enough and to spare and I perish with hunger As if hee had said They are Hirelings I am the Sonne they haue abundance I haue nothing they liue in plenty I dye for hunger they are many I am but one hee is their Master but my pittifull Father whom I haue offended and who being so good to hyred Seruants will not be vnmercifull to a penitent Son Thus he came to himselfe and after by opening with this key the Closet of his heart where his Bookes of account lay came to his Father But hee came to himselfe before hee came to his Father and reckoned with himselfe before hee accounted with him and considered what to doe before he did it The Doctrines are many that might be gathered from hence as that it is the knowledge of Gods goodnesse and out confidence in such his goodnes that maketh vs to turne to him from vanitie and the errour of life And secondly that particular faith giueth vs this boldnesse towards God when we can reason thus He that receiueth sinners will receiue me a repentant sinner And thirdly that we must consider before wee come into Gods presence how we should behaue our selues in it that we may doe wisely But that which I purpose with the help of God to obserue is that our first step to repentance is to take our selues aside for our former impenitencie and straying wayes For if we will repent kindely we must consider particularly what we haue done Ier. 8.6 Which made the Lord comming to Adam after his sinne as Iudge and visitor to bring him to a consideration of what hee had done saying Adam where art thou Gen. 3.9 as if hee had said dost thou know what thou wast and what thou art I speake not of the place where but condition wherein thou now art a wanderer and stray from mee Thou wast beautifull in my Image thou art disfigured in the shape of Sin So Nathan tooke Dauid aside in a familiar Parable and held him the glasse till he beheld himselfe in one supposed like himselfe 2 Sam. 12.1.2.3 c. And wherefore did Nathan so but to make him to come to himselfe with this lost Sonne and with him to arise to goe to his father Lu. 15.20 What made Ephraim to repent Ephraim himselfe telleth vs When I was instructed I repented Ier. 31.19 his meaning is when hee saw in what case and taking hee was whiles hee colted from God as wantonâ— now do he came to himselfe and home to God by conuersion The want of this eye-sight is cause why so many neuer see that gaping pit of danger which is so neere till they fall into it by remediles ignorance And therefore as the carelesse Iewes neuer saw being without knowledge that captiuitie and those chainea they were led in to Babylon till the enemie had pend them vp in Ierusalem with a straite siege to driue them out of their owne land Esay 5.13 So foolish Christians and carelesse blindfolded with the veile of irreligious negligence neuer mistrust the like or greater inconuenience till pent vp with their last sickenesse or the straite bed as it were siege of their vnquiet consciences they be ready to be carryed in chaines to hell not by Nabuchadnezar and his Souldiers but by the Diuell and his Angels I might be large in this field but it is euident that who will truely disclaime and amend their euill wayes must take themselues aside for them by this blessed spirit of thinking what they haue done The Reasons are The heart is as a thing shut vp that must be opened with some key Acts 16.14 This key to the hart lockt vp by custome of sinne is this taking of our selues aside with Faith for our dangerous hardnings And it is the Lords key euen to a hard heart by grace to open it to better wayes For when a man shall consider with some remorse and yeeldingâ— in how dangerous a way he walketh and in how damnable a state he liueth who liueth in sinneâ— and walketh in the dangerous and broad way of Death with the worlds sinners and that the longer he so liueth and further he so walketh the more he increaseth his iust damnation and runneth further from the God of his help it cannot but make him to looke backe in some reasonable time and while there is hope of comming home to the Father by repentance vvith this lost Sonne An vnwise man will not know this nor a foole vnderstand it Psa. 92.6 but he that once comes to himselfe will lay it to his heart and be better by it Secondly the ignorance of a mans bad estate is seldome seperated from a false conceipt of the â—ame mans good estate for hee thinkes hee is happy no man more and that he doth well no man better And who in such an errour so yeelded vnto will desire any change He that thinkes himselfe whole though hee be sicke will seeke no Physitian and he that thinkes himselfe good so good that hee needs no amendment wil spare thoughts and care of amending Thirdly he that considers aright how sharply sinne shall be punished and how righteous he is that will punish it without repentanceâ— must needs repent at least in fained manner to saue himselfe from so great wrath to come Mat. 37. very Nature will worke in him a certaine shewing Repentance as in Ahab 1 King 21.27.29 and nature sanctified true repentance as in Gods children Vses This teacheth that there are few