It is recorded of the Bee that in stormy weather it will get vp a little stone that by the weight it may flye more steddily and get home in safety Art thou in danger to bee blowne away with pride get thy selfe to Prayer and Meditation it will be to thee as the little stone to the Bee or as Ballast to the ship to keepe thee from being turned about with the waues of selfe-conceit Thus get this grace and when euer thou comest to the Lord bring it with thee and feare not of speeding for they that fall downe lowest at Gods almes-dealing speed euer best And thus much for this poynt as also for this part of the Prodigalls Regresse VERSE 20. But when he was yet a farre off his Father saw him and had compassion and ranne and fell on his necke and kissed him HAuing spoken of the Prodigals Repentance wee are now to speake of the successe of it which is laid downe in the 20 22 and 23 verses and so to the end Wherein we may obserue His fathers good-will and his Brothers ill-will his fathers good-will is to be seen in the 20 22 23 and 24 verses his brothers ill-will in the rest In the former these three things are obseruable First his Fathers readinesse to receiue him verse 20. Secondly the entertainment hee gaue him vers 22 23. Thirdly the reason of both verse 24. The readinesse of the father to receiue his sonne is noted First by his looking on him a farre off For when he was yet a great way off his father saw him Secondly by his running to him while he was a farre off Hee had compassion and ran Thirdly by his kinde embracing of him He fell on his necke and kissed him To beginne with the first But when he was yet a great way off Text. he saw him Albeit this bee put heere in the last place yet it is referred by most of our Expositors to the first time of his conuersion for it was this looke that brought home this Prodigall He saw him and looked on him with the eyes of pity and by looking vpon him infused into him the secret efficacy of his spirit and pierced his heart with the beames of his grace which so preuailed with him that it brought him to repentance as it did with Peter which made him to goe out and weepe bitterly for his sins after he had thrice denied his Master Thus they make it as a cause of his conuersion And taking it thus this poynt will follow Doctr. Our conuersioÌ„ is from Gods free grace Iohn 6.44 Rom. 9.6 The conuersion of a sinner is from Gods free grace Gods grace is the cause of it Hence is it that Christ saith No man commeth vnto me except the Father draw him Hereunto also commeth the saying of the Apostle It is not in him that willeth nor in him that runneth but in God that sheweth mercy Hence is it also that the Church thus prayeth Cant. 1.4 Draw me and we will runne after thee But most fully and cleerely doth the Prophet Ezechiel set out the truth of this point speaking in the person of God these words Ezech. 36.26 27. A new heart will I giue you and a new spirit will I put within you and I will take away the stony heart out of your body and I will giue you a heart of flesh and I will put my spirit within you and cause you to walke in my statutes See how the Prophet wholly disableth man from the worke of his conuersion ascribing both the beginning and progresse thereof vnto the Lord. Many pregnant examples might be brought both of the Vnregenerate before their conuersion as also of the Regenerate in their fals after their conuersion for the further confirming this poynt in hand What disposition was theâ—e in the Apostle Paul Acts 9.1 to further his conuersion was he not breathing out threatnings and slaughters against the Disciples of Christ Iesus and had hee not procured a commission from the High Priests to binde all that were of that way Did not God behold him a farre off Did hee not looke vpon him from the habitation of his dwelling And did hee not thus behold Matthew the Customer Zacheus the Vsurer Mary the sinner Ephes 2.12 and vs Gentiles When we were as the Apostle saith without hope and God in the world being strangers from the couenant of promise and aliens from the Common-wealth of Israel I could bring variety of examples that would serue to strengthen the poynt but I will remember you but of one more and so hasten to the vses and that is of Peter was not God faine to looke on him a farre off before he repenred Luk. 22. Hee had denied his Master once and wept not yea twice yet shed not a teare though the Cocke had crowed And the third time he denies him yet weepes not vntill Christ beholds him and then as the text sayth he wept bitterly Verse 61. Assuredly if Christ had not cast an eye on him and beheld him with a gracious aspect had a thousand seuerall persons questioned with him about his maister he would haue denied him a thousand times Thus a sinner is like an Eccho he cannot speake first to God but must answere a voyce from God The Reasons And needs must this be so because we are dead in trespasses Reason 1 and sinnes as the Apostle sayth Ephes 2.1 Colos 2.13 and as the Father of this Prodigall auoucheth of him dead not in a sowne but dead stone-dead as we say and therefore haue no more power to stirre hand or foote for the furthering of our owne conuersion then Lazarus had power to come out of the graue before Christ called him A second reason why Gods grace is all in all in the Reason 2 worke of our conuersion may be this That all matter of boasting might be taken away for we are very readie to ascribe vnto our selues that which of right belongs vnto the Lord should we haue any hand in the furtherance of it we would soone fal a boasting after this manner yet in this am I beholding to my selfe Thus farre I am a worker in my owne conuersion for this or that degree of it may I thank my selfe And this is the reason that is giuen by the Apostle Ephes 2.8 By grace you are saued saith he and that not of yourselues it is the gift of God If any now aske a reason he giueth it in the next words Verse 9. Not of works least any man should boast Thus haue we seene the reasons now let vs heare the vses And in the first place this may serue for confutation Vse 1 first of the Pellagians who affirme that our good actions and cogitations proceed onely from free-will and not from Gods speciall grace Secondly it maketh against our Semi-pellagians I meane the Papists who are all for Will little or nothing for Iohn that is Gods grace but like Solamons whore
from thence there is no redemption Verse 26. thou parent thou canst not there help thy child nor the child thee nor thou husband redeeme thy wife nor thou wife thy husband there is no sucker nor helpe to be had by any Let these and such like considerations be euer in thy minde and pondered on then wilt thou haue sounder resolutions in thy heart and better performances in thy life Now to come to the particulars and first we are to consider what he resolues to doe A three-fold resurrection of a Christian I will saith he arise and goe c. There is a threefold Resurrection of a Christian The first is Sacramentall and thus we rise againe in Baptisme the second is Corporall and so we shall rise againe in the day of the Lord Iesus in our bodies from the graue the third is Spirituall which is his Resurrection in this life in soule from the death of sinne thus did this Prodigall arise and thus doth euery true penitent arise while he here liueth on the earth The point may be this Doctr. Repentance from sinne is the first Resurrection Ephe. 5.14 Reuel 20.6 That repentance from sin is as a Resurrection from death this is plaine by the Apostles words awake thou that sleepest stand vp from the dead and Christ shall giue thee light And the holy Ghost doth thus call it in the twentieth of the Reuelation verse 6. Blessed and holy is he that hath part in the first Resurrection on such the second death hath no power Vse 1 Is this so then Repentance is no such easie a matter as the world takes it to be the worke of repentance is no lesse miraculous then the raising of the dead it is a work that cannot be wrought by the power of nature but such a worke as must be wrought by the mightie power of God Much might be spoken of this subiect but I shall haue fitter occasion to prosecute the point when I come to speake of the reason of the Fathers kinde entertaining of his sonne Verse 24. to which place I referre the farther handling of it a word therefore for a second vse and so to proceede Vse 2 And that shall be to stirre vs all vp thus to arise for if the soule while it is in the bodie arise not out of the graue of sin sure it is the bodie shall neuer rise out of the earth but to shame and confusion vse all good meanes therefore that thou maiest haue thy part in this that so the second death may haue no power on thee for otherwise it is impossible to escape the power of it by no meanes canst thou escape the paines of hell torments if thou dost not here awake stand vp from the dead and with Lazarus come forth the meanes that are to be vsed for this end I refer with the farther handling of this point to the place before named And goe It was a good and holy motion Text. which he had of arising this he doth not quench but cherisheth and nourisheth it he addes more fewell to this fire begun though but a sparke to the good motion of arising hee addes the second of going I will arise and goe First then learne The good motions of Gods blessed spirit at any time Doctr. Good motions are not to be quenched but cherished in any measure though neuer so weake begun are not to be choaked but to be cherished When the Lord shall put any good motion into our hearts we are to nourish cherish the same to one good motion we must adde a second and to that a third and to them a many and so fall to blowing giue not ouer vntill at length they breake forth into a comfortable flame of godly practise 1. Thes 5.19 Quench not the Spirit saith the Apostle that is quell not choake not the gifts and motions of the holy Ghost He vseth a metaphor borrowed from fire whose heate and light when it is put out is said to be quenched 2. Tim. 1.6 Thus also he exhorts Timothie to stirre vp the graces of God which be in him And writing to the Ephesians hee sayth thus Grieue not the holy spirit of God Ephe. 4.30 He permits them not so much as to giue it any occasion of withdrawing the vigour of his operation in them He brings a forcible reason Whereby you are sealed Reason 1 vnto the day of redemption This is the onely euidence we haue of freedome from condemnation this is Gods marke and character set on vs and seizing vs for his owne This is like the bloud that was stricken vpon the doore-posts which shall make the Lord to passe ouer vs Exod. 12.22 and not to suffer the destroyer to come neare vs when he goeth to smite the Egyptians By this we are assured that the day of Iudgement shall be to vs no day of wrath but a day of redemption So then thus wee may take the Apostles meaning As you desire to retaine assurance of your deliuerance from the wrath to come and that the Lord should take notice of you for his in the day of that dreadfull separation so see that by all meanes you cherish in you the gifts and operations of Gods holy spirit grieue it not by strangling choaking of those holy motions suggested by him but giue all endeuour that all his holy motions and operations be cherished and preserued in their fullest feruour without any the least abatement Thus we haue seene the poynt prooued Now it remaines to apply it And first this serueth to condemne such as nippe the bud so soone as euer it peeps forth and quench euery sparke that at any time appeareth yea wilfully set themselues to repell all good motions hasting to their cursed company to chase away those which they call prophanely qualmes of deuotion sweete inspirements of Gods holy spirit Oh the cursed vnthankefulnesse of these men What vnkind ingratefull discourteous dealing is here with the spirit of grace Thus shutting him out so soone as euer he begins to enter Wouldest thou deale so vnkindly with thy friend who commeth to thy doore Why dealest thou then so vncourteously with Christ Iesus Reuel 3.20 and his holy spirit who stands at the dore and daily knocks but can get no entertainement Beware Act. 7.51 beware of this resisting of the holy Ghost the sin is fearefull and discomfortable for hereby thy heart may grow more obdurate and thy life more brutish and abominable Vse 2 And therefore in the next place let it serue for admonition to thee and me and to vs all that we beware how we suffer that blessed heat to slake which by Gods grace beginnes to be enkindled in our hearts suffer not that coale that holy motion which the Lord hath cast into thy bosome to die within thee but blowe it vp lay on more fuell adde daily more and more matter to it and tremble to lose the least measure of
Gods gracious gifts Be frequent in spirituall exercises as in hearing reading meditation Christian conference prayer and the like let no meanes be neglected that God hath ordeined for the working of establishment And as thou layest on fuell so see thou giuest this holy fire vent exercise and employ and put these holy motions into practise Much wood piled on a coale if vent be wanting doth soone smother it and put it forth See then thou exercise the graces God hath giuen to thee But how may I know and be able to distinguish betweene the motions of Gods spirit Quest How the motions of Gods spirit may be knowne from Sathans suggestions and the suggestions of the Diuell Surely thus if the motions that are put into thy heart speake not contrary to Gods word if the word and they speake one and the same then are they of God not from Sathan Answer 1 Secondly if they lead thee not beyond thy calling Esay 8.20 The second marke or the measure of gifts that God hath giuen thee There are many that are very much excited to reforme some abuse that belongs vnto the Magistrate or it may be are desirous to enter into the Ministrie when they are not gifted these motions certainly are not of God they are but Diabolicall delusion And lastly The third marke thou maist shrewdly suspect them if they be too violent and neither interrupted troubled nor mingled with other euill motions such a motion as is so violently and not controuled with thy own corruptiâ—â— thou hast cause to feare and maist well suspect Take these rules for triall vntill thou hast learned better A second doctrine that may be hence gathered is this Doctr. 2. Grace growes by degrees Where spirituall life and new birth is once begun there will be a growth and an increase in grace There will be no standing at a stay but a proceeding by degrees after a rising there will be a going Christ confirmes this by a Parable of seed growing secretly So is the kingdome of God Mark 4.26.27 as if a man should cast seed into the ground and should sleepe and rise night and day and the seed should spring and grow vp he knoweth not how Thus true grace will haue it proceedings from one degree vnto another And as it is in the naturall conception after the first quickning the Infant stirres and growes more strong euery day then other so is it in the spirituall He compareth grace also in the heart to a graine of musterd-seed which is small to see to at the beginning yea lesse then all the seedes that bee in the earth Verse 30.31.32 But when it is sowen it groweth vp and becommeth greater then all hearbes and shooteth out great branches so that the fowles of the ayre may lodge vnder the shadow of it Thus when grace is once planted in the fruitfull ground of a regenerated mans heart it springeth vp incontinently encreaseth speedily spreadeth mightily and prospereth exceedingly The Prophet Dauid also prooueth this in the 92. Psalme where speaking of the regenerate sayth thus The righteous shall flourish like a Palme tree Psal 92.12.13.14 and shall grow like a Cedar in Lebanon such as be planted in the house of the Lord shall flourish in the Courts of our God they shall still bring forth fruit in their age they shall be fat and flourishing Thus we haue seene the point prooued Now in a word heare it thus applyed Vse 1 First let it serue for examination Try thy selfe hereby see what growth of grace is in thee what encrease of faith loue zeale patience what strengthning of the inward man doth grace get more strength euery day then other doth it growe to some bignesse doth it shoot vp in tallnes and stature Surely then it is out of question that grace is true grace and thou art made partaker of the new birth but doth it remaine still Infant-like and feeble without any stirring or shewing of it selfe Then hast thou cause to feare it is but the counterfeit and not true grace indeede Vse 2 Secondly this may serue to reproue such as stand at a stay and goe not forward but are like the George on Horsebacke euer riding but neuer goe a step further where you leaue them this yeare there you may finde them the next This is a feareful signe and most vncomfortable the childe that is euer sucking and yet thriues not we will soone iudge to be in some consumption So may we iudge of these who are euer learning 2. Tim. 3.7 yet neuer come to the knowledge of the truth but are as leane lanke and euill fauoured after many a yeares meanes Gen. 41.3 as Pharoahs seauen leane kine were after they had deuoured vp the seauen faâ— In the third place let this admonish euery one to grow Vse 3 in grace let vs forget that which is behinde Phil. 3.13 and endeuour to that which is before let vs presse hard towards the marke for the price of the high calling of God Let vs not be euermore as smoaking flax or bruised reeds or as new set plants but let vs abound more and more 1. Thes 4.1 Non progredi est regredi At a stay we cannot stand iudge what we will not to goe forward is to goe backward not to encrease is to decrease like as the Sun we are euermore in motion and as the Sea ebbing or flowing And as the Angell on Iacobs ladder ascending or descending See then that you proceed in sanctification and goe from strength to strength Psal 84. And to this end vse the meanes God hath ordeined be constant in religious exercises heare the word receiue the sacraments 1. Pet. 2.2 read pray meditate and be not wanting in these which are as requisite for the soules encrease in grace as meate and drink and the like necessarieâ— for the bodies growth and strengthening If you be in Christ neuer rest vntill you become strong men in Christ Nay if you bee in Christ you will not rest til you come to some perfection in him Ioyne therefore vnto your vertue faith 2. Pet. 1.5 and with faith knowledge and with knowledge temperance and with temperance patience and with patience godlinesse and with godlines brotherly kindnesse for if these be in you and abound in you they will make you neither vnfruitfull nor vnprofitable The last vse may bee for comfort to such as are partakers Vse 4 of this new birth God that hath begunne this new worke of grace will finish it So saith the Apostle Phil. 1.6 Hee that hath begunne a good worke in you will performe it vntill the day of Iesus Christ Many of Gods children are much discouraged and why the reason is there faith is weake their hope is feeble there loue is cold and there is so much corruption they feare there estates not good But that grace thou hast is it true grace if it be then feare not it will
are who make many good profers of comming forth of their sinnes but alas they presently recoile like Zarah in Thamars wombe and Perez steps forth These passions the Prophet compares to the morning dew Hos 6.9 which is soone dryed vp with the heat of the Sunne as if it had neuer beene Of such a nature are all these qualmes that many haue they soone passe away and are of no continuance It is true indeed good motions are to be respected but if they bring not forth good actions and if there follow not good endeauours they are no other then such as may be in the very wicked and reprobate many haue gone as farre as this who are now in torments * Hells mouth full of saint purposes and desires Many as good resolutions as thou hast any are now in hell many who are of olde ordained to condemnation haue beene Sermon-sicke as well as thee haue resolued to leaue sinne as well as thee and wilt thou then rest in this Pharaoh can sometimes cry out Exod. 9.27 1 Sam. 24.17 I haue sinned The Lord is righteous and I am wicked Saul in a passion will confesse to Dauid Oh my Sonne Dauid thou art more righteous then I. Nebucadnezer in his fits can purpose well when he seeth the excellent propheticall spirit of Daniel in interpreting his dreame he is then so affected That Daniels God is the only true God Dan. 2.47 a God of Gods and Lord of Kings and a reuealer of secrets But alas this motion lasted not long for a while after his idoll must be worshiped on paine of death as the story shewes Cap. 3.16 And after this the sight of the miracle in the three childrens deliuery did so wonderfully affect him as that it did wring from him the acknowledgment of the true God and caused him to make a decree Cap. 3.29 That euery people nation and language which spake any thing amisse against the God of Shadrach Meshach and Abâ—dnego should be cut in peâ—ces and there houses made a dunghill because there was no other God that could deliuer after that sort Cap. 4.30 Yet for all this not long after you may see him letting it in his pallace and as proudly as euer aduancing himselfe aboue the Lord. Rest not therefore in these purposes and passions which thou seest are in very wicked men and hipocrites Doe not thinke thou hast truly repented because thou hast had a purpose to forsake thy sinne no know it for a truth thy repentance is not true vnlesse these motions and purposes conceiued bring forth good actions in life to be practised In the next place let this serue to vrge a former point deliuered viz. that we bring good motions vnto perfection and not suffer those good resolutions which God hath put into our hearts to die but euer proceede from purpose to practise would wishing and purposing serue the turne Baalam would haue bin in heauen long agoe Num. 23.10 Purposes are but fooles purchases I tell you hell will be full of good intents but heauen of good actions thou therefore who wouldst haue any comfort to thy soule and conscience in thy repentance euer ioyne these two together resoluing and doing when euer Gods spirit hath put into thy heart any good motion follow it hard vntill thou bringest it to perfection and then thou shalt be blessed in thy deed Iam. 1.25 imitate this prodigall what thou resoluest to doe doe As thou sayst thou wilt confesse so confesse as thou resoluest to returne so returne let it not be said of thee as of that foolish builder this man began to build and was not able to finish Luk. 14.30 To lay a foundation and not build higher is but ridiculous resolution without practise is no better Make not thy selfe ridiculous both to God and man we all loue lasting stuffe in a suite we cannot away with that horse that will tyre and can God like such as do not continue he cannot doe it But some may demaund What good meanes are to be vsed Quest for the bringing these good motions to perfection which is no easie matter the Deuill being readie to steale euery good motion out of our hearts our owne corruption to extinguish it before we can bring it forth into actions Answ Meanes for the bringing of purposes to perfection First resolue on a good ground For the attaining to this let these rules be practised First resolue vpon a good ground build thy resolution on a strong foundation if thou resoluest to leaue any sinne consider well the absolute necessitie of forsaking of it the daunger it will bring if it be continued in both in this life and another the impossibilitie of obtaining heauen without repentance for it and the like and so also for doing of any good dutie build thy resolution on a good foundation that in time of triall and temptation thou maist stand fast And surely here is the reason so many good purposes vanish away Hos 6.4 like the morning cloud and come to nothing because they doe not seriously consider the absolute necessitie of doing or leauing vndone that which they resolue on Second meanes to determination and supplication Secondly adde to thy determination earnest prayer and supplication hast thou any good motion and doth it come thus farre as to a holy resolution to leaue such or such a sinne or doe this or that good dutie then second it with a petition lift vp thy heart vnto the Lord and cal for grace Thus Dauid prayed in the behalfe of the people when he saw them so well disposed in their chearefull offering to the Temple 1 Cro. 29.18 O Lord God of Abraham Isaac and of Israel our Fathers keepe this for euer in the imagination of the thoughts of the heart of thy people As he did in their behalfe so doe thou in thy owne Lord keepe this for euer in the imagination of the thought of the heart of thy seruant it is thou Lord who hast wrought in me the will be thou pleased also to worke in me the deed oh suffer not this my resolution to die but giue grace to practise what I haue now resolued Thus be thou earnest with him and call vpon his name for be thou assured thy best resolution will proue but a vanishing motion vnlesse thou be strengthened with grace from aboue Third meanes speedie execution A third meanes is speedy execution delay not but speedily put in practise before the yron coole it is good striking and while the waxe is pliable it is good setting on the seale and therefore what Solomon exhorteth in the case of vowes Eccles 5.3 is generally to be practised in all holy purposes and motions be not slacke to performe them They that know themselues know how fickle and vnconstant their hearts are now as we would deale with a variable and vnconstant man so let vs deale with these hearts of ours
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
the practising and following of the most flagitious courses Oh how happy were it for thee if by this that hath beene said the eyes of thy vnderstanding might bee opened that thou mightst see thy selfe what thou art and what thou art like to be A second vse may be for further terrour to the wicked Vse 2 for doth sinne grow so doth the wrath and vengeance of God grow thou that committest sinne with euery sinne thou committest and alas what word action thought is not a sinne vnto thee thou hordest vp a proportionable measure of wrath against the day of wrath Rom. 2.4.6 as Paul doth witnesse Thus is euery wicked man a woefull hoarder vp of treasure Thou that hearest this or readest this who art in thy naturall estate consider aduisedly what is said couldst thou number exactly the multitude of thy actions both spirituall naturall and ciuill couldst thou reckon vp the millions of words and put in the best words into the number thou hast euer spoken that euer passed betweene thy lips c. couldest thou summe vp the infinite number of thoughts that euer hath been in thy heart if thou couldst doe this thou mightest put downe in thy Catalogue so many sinnes and with euery of these make account for a measure of indignation and wrath proportionable to thy sinne Oh consider this the Lord Iesus giue you hearts seriously to consider it and thinke of it happy had it been for thee thy mothers wombe had beene thy graue or that thou hadst perished many yeares agoe except thou repentest of thy sinnes for long life in sinne is no blessing but a curse Esay 65.20 Accursed shalt thou be though thou liuest an hundred yeares Vse 3 Thirdly This may serue to informe our iudgements concerning the wicked man and who he is seest thou one to persist in euill adding drunkennesse to thirst going on from euill to worse thou maiest then giue sentence that he is a wicked wretch True it is thou canst not say he is a Reprobate for God may call him in his good time but for the present thou maiest auouch without crauing pardon he is wicked Psal 50 16 18 19 c. One Swallow maketh not a Summer nor one Sinne a Sinner but as we may iudge a man to be of such a Trade if he follow it carely and late earnestly and constantly and in a manner busie himselfe in nothing else so if a man trade in wickednesse and make it his occupation wee may be perswaded he is prophane Vse 4 Fourthly Is this so that when a man hath once giuen himselfe to sinne he makes no stay but runneth on to further degrees then let it admonish euery one to take heed of the first beginnings of sin sinne is deceitfull nay Heb. 3.13 it is deceitfulnesse it selfe Haue therefore no dealing with it It playeth with vs as the Leuites father in Law perswading vs to stay this dinner this night and so at last makes vs stay two dayes longer then we would or should Pro. 24.33 Sinne is a shamelesse Begger It saith as the sluggard Yet a little sleepe Yet a little slumber A little folding of hands to sleepe Yet a little more sinne Yet a little more good fellowship Yet a little more deceit and so many of these littles make a great deale Pro. 17.4 But what Solomon saith of the beginning of strife is true also of any other sinne it is as the opening of the waters those that haue giuen the onset to Sin haue as it were opened the floud-gates of impietie which are not againe so easily shut for the violence of the streame beareth all things before it open not therefore those floud-gates though it be but a little the waters wil gush out there is no easie stopping them Haue nothing to doe therefore with sinne no not with the least sinne for they doe but vsher great ones and like little Rogues being crept in at the window open the doores for the biggar to come in but keepe it off euen as thou wouldest an enemie at the swords poynt for if once it enter it is like the vnwelcome guest it will not away Wickednesse is much easier to keepe out then to cast out While thou art on the the top of the hill it is at thy choyce whether thou wilt thence throw thy selfe downe or not but if once thou throwest thy selfe down head-long it is not at thy choyce to stay before thou commest to the bottome They vtterly therefore delude themselues and pittifully gull their owne soules that running head-long into a course of sinning conceiue an opinion to leaue sinne at their pleasure what need they Saint it in their youths they haue time enough to repent in their age Oh that this Doctrine were well considered surely it would take away this conceit and euidently shew them their madnesse and folly for doth not custome proue another nature doth it not bring such a hardnesse on the heart Rom. 2.5 as that man cannot repent it is no easie matter for a man to forget that hee hath beene long a learning bee admonished therefore to stay from entring into any vngodly courses Wouldest thou keepe thy selfe from Murder then represse rash anger from Sodomie flye adultery from Periury beware of common swearing for as no man on the sodaine becommeth most excellent in virtue so no man on the sodaine becommeth desperate in euill but commeth to the height of sinne as it were by degrees and therefore none can be too warie or watchfull ouer himselfe in the preuenting of the first beginnings yea in killing and slaying of sinne while it is in the thought as men doe Serpents in the shell and Rauens in their nest This is a high poynt of heauenly wisdome and therefore let vs all be learners of it A last vse is for our imitation though not for the Vse 5 matter that is abominable but for the manner of growing let vs imitate them for that is commendable they grow worse and worse and from one degree of sin to another why then see that thou grow better and better 2. Pet. 1.5 6. proceed from one degree of grace to another to faith adde vertue to vertue adde knowledge c. God in his Arithmetique loues addition in good and substraction in euill but the Deuil contrarie as then hee that is vniust becommeth more vniust Reuel 22.11 so let him that is righteous become more righteous constancie and growth if in goodnesse is a vertue but if in vice a sinne be good and the Lord increase thy growth Text. Now wee will come nigher vnto the words And there c. Wherein obserue first what he did in this farre Countrey The Text saith he wasted his substance that portion which his father gaue him hee spent and consumed Secondly how he spent it it was with riotous liuing he did not onely spend but mispend it hee wasted it vpon Harlots and in other flagitious courses The instructions
runne vnto their Idols and follow after their louers hoping and expecting deliuerance from them They betake not themselues vnto the Lord vntill they see themselues crossed in their wicked courses and are out of hope by any other meanes to haue helpe or deliuerance out of their present misery and then shall she say I will goe and returne vnto my first husband that is they shall then resolue and determine to forsake their Idols and returne vnto the Lord and of him seeke helpe Thus was it also with Ephraim and with Iudah For when Ephraim saw his sicknesse and Iudah his wound Hosea 5.13 then went Ephraim to the Assyrian and sent to King Iareb God was not sought to nor enquired after vntill hee was to Ephraim as a Lyon Verse 14. and as a young Lyon to the house of Iacob vntill he did hide himselfe and returne vnto his place Verse 15. then did they acknowledge their offence and seeke his face yea in their affliction they did seeke him early saying Come Chap. 6.1.2 and let vs returne vnto the Lord 1 Sam. 28.3 for he hath torne and he will heale vs hee hath smitten and hee will binde vs vp What shall I need to speake of Saul of Asa and others of whom Scripture maketh mention who haue sought to others before they sought vnto the Lord. Reason 2 The reasons may bee these First Faith is wanting they doubt either of Gods power that he can or of his mercy that hee will helpe them and therefore it is no woonder they seeke to other helpes and flye not to the Lord. Reason 2 Secondly There is a quarrell betwixt God and them by reason of sinne now we know how hardly that man is brought to seeke helpe of his neighbour that is at ods with him he will rather seeke farre then be beholding to him and so is it with the sinner towards God Vse 1 This may serue first for reproofe of such as herein imitate this prodigall Reproofe of 3. sorts First sort reprooued if they beginne to bee an hungry to haue a sight of their sinnes or if they be in any other distresse flye to vaine helpes Thus doth the Papist who hath his seuerall Saint for each seuerall sicknesse to S. Anne they flye in pouerty to S. Roch they flye in sicknesse to S. Vrbane in time of hunger to S. Margaret in the time of trauell What shall I stand reckoning vp their rabble of vnknown Saints to whom they seeke for themselues and others allotting to one the head a Anastatius to another the eyes b Otilia to another the teeth c Apallonia to another the necke d Blaz◠to another the belly e Erasmus Iob. 5.1 and to each of them they flye according to their needs Should now that question be propounded to them which Eliphay did once to Iob To which of the Saints wilt thou turne They would quickly make answere I to this I to that they want not for Saints to turne vnto for the number of their hee-Saints and shee-Saints is so great as that they haue no more roome left in the Kalender to put others in 2. Sort to be taxed But to come to our selues Many amongst vs come vnder this reproofe who in time of their distresse withdraw their hearts from the Almighty vsing sorrie shifts yea sinnefull courses for the relieuing and easing of themselues are they inwardly troubled with a sight of their sinnes terrour of conscience or the like then they seeke and haue a foolish hope to deceiue this their inward anguish by some by-imployments thus going to a stage-play reading of some merry bookes a game at Cards or Tables are held to be excellent helpes against these spirituall qualmes and melancholy fits as they please to terme them or are they outwardly crossed themselues or their Children strangely visited or their Cattle lost or languishing with any extraordinary disease then by and by they seeke to this cunning man or that cunning woman then they run either to Baalzebub the God of Ekron or to Beelzebub the Prince of diuells for helpe they expect succour either of the witch of Endor as Saul did or flye to the wizard of Pether as Baalak did or to the sorcerer of Babel as Nebuchadnezar did one wizard or other must be found out And thus they forsake the Lord that made them flying to the diuell himselfe for succour and reliefe This sinne is rife and common yea so common as it is counted but a cipher When Saul sought vnto the witch we reade 1 Sam. 28. Hee changed his garment that he might not be knowne but in these daies men are growne more bold they change neither coate nor countenance Obser But oftentimes we haue helpe by seeking Obser and were it not lawfull thus to seeke for helpe why doth God giue them such power of curing First the diuell being indeed very skilfull in things Answere 1 naturall doth often yea for the most part Vulnerat animā sanando corpus recompence this homage and seruice done vnto him with a cure of the disease or sicknesse yet know that it is but a pittifull cure where the diuell is physition and better were it for thee to die of thy disease then to be thus cured Secondly I answere God permitteth this to bee not Answere 2 that we should trust them but to try vs whether we will depart from him yea or no. What Moses saith of the false Prophet Deut. 13.1.2.3 may bee spoke of them in this case If there arise among you a Prophet or a dreamer of dreames and giueth thee a signe or wonder and the signe or wonder come to passe whereof hee spake vnto thee You shall not hearken to his words For the Lord your Good prooueth you to know whether you loue the Lord your God with all your heart and with all your soule So then we see though the things doe come to passe that they foretell yet are they not to be belieued Let all such consider this as either haue or doe seeke to these helpes for succour and remember Saul neuer went to the witch of Endor till God had left him 1 Sam. 28.15 as he himselfe confesseth 3. Sort to be taxed Others there are that make Gods vnto themselues for their deliuerance of riches freinds pollicie and power seeking not to God for helpe 2 Kings 18.21 but wholly rest vpon these vaine things which will at length prooue as the Reed of Aegypt which will not onely breake when it is leaned on but flying into splinters doth pierce the hand of him that trusted on it Vse 2 But for a second vse Let euery of vs be exhorted to relye onely vpon the Lord and in time of distresse to runne to him who will relieue vs both freely and speedily Take heede take heed of vsing any in direct course be so much the more watchfull ouer your selues by how much you
if thou dost thus then thy estate is blessed yea thrice happy is it for thou shalt neuer repent of this thy sorrow Yet let me tell thee thou mayst deceiue thy selfe and think it is thus when it is not for the heart is full of guile and deceit and will cry peace peace when there is none And therefore for thy further establishment Signes of true sorrow for sinn know if thou dost thus grieue these things shalt thou finde in thee First thou wilt grieue for sinnes of all sorts 1 A greife â—o all kinds of sin originall actuall of ignorance and of knowledge of commission and of omission secret and open for lesser as well as for bigger whatsoeuer is sinne thou wilt mourne for because Gods law is by it broken and so his Maiesty is offended Psa 51.5 Thus was it with Dauid in sinn I was conceiued he mourneth as well for his sinne originall as actuall for sins of nature as of life And againe Psal 19.12 who can know the errors of his life Oh cleanse thou me from secret faults He as well mournes and desires to haue pardon for his sinnes vnknowne and secret as for them that were open and apparant to himselfe or others 2. If we grieue for the sinnes of others Secondly If thou grieuest because God is offended then wilt thou grieue also for the sinnes of others aswell as for thy owne because God is dishonoured by the one as well as by the other 2 Pet. 2.8 Thus was it with righteous Lot For the righteous man dwelling amongst the wicked in seeing and hearing vexed his righteous soule from day to day with their vnlawfull deedes Thus also was it with holy Dauid His eyes gushed out with riuers of teares Psal 119.136 because men kept not Gods law So did those mourners marked for Gods own people EZek. 9.4 mourne for the abhominations done in Ierusalem 3. A greater desire t◠〈…〉 of sinne◠〈◊〉 of any other 〈◊〉 crosse 2 Tim. 2.19 Thirdly If thy sorrow be godly and is for sinne as it is an offence against God thou wilt then bee more desirous to be aid of sinne then of any other crosse whatsoeuer yea as heartily desirous neuer to commit it as thou art desirous that God would neuer impute it The foundation of God standeth sure hauing this seale the Lord knoweth them that are his And let euery one that nameth the name of Christ depart from iniquity Many other signes and markes might be brought but these are enough to manifest the soundnesse or vnsoundnesse of thy sorrow Thou that formerly wast well perswaded of thy selfe aske thy selfe now once againe whether these things bee in thee yea or no thinke it not labour lost the second time to put thy selfe vnto the tryall the better assurance the sounder will be thy comfort Dost thou grieue for euery sinne as well as for any sinne for the corruptions of thy heart thy secret and vnknowne sinnes Doest thou acknowledge and bewaile thy hidden corruptions and lesse-grieuous crimes Doest thou condemne thy selfe before God for such sinnes as the world knowes not of as haue beene done in secret God and thy own conscience onely seeing thee And doest thou not grieue as well for thy omission of good duties as prayer reading meditating relieuing others in their necessities and the like as well as for commission of euill And dost thou blame thy selfe as well for the euill that cleaues to thy best works as pride vaine glorie hypocrisie dulnesse deadnesse c. as for thy euill workes If it bee thus with thee it is an euident signe that sinne as it is sin and a breach of Gods law doth wound thy soule But in the second place I demaund of thee whether thou grieuest in secret for the corruptions of the times for the pride drunkenesse blasphemie contempt of Gods word prophanation of the Sabboths that doth euerie where abound doe these and the like sins fetch groanes from thy soule and teares from thy eies bring thee on thy knees cause thee to wring thy hands to see God so dishonoured is it thus with thee But is it so indeed oh then well is it with thee thy case is happie And yet lastly answere me is it thy greatest desire to be ridde of sin yea of euery sinne be it neuer so gainefull or profitable And dost thou as earnestly desire to leaue it as thou dost to haue God forgiue Why this is an excellent signe a neuer-failing signe of thy sound sorrow this is a certaine testimonie to thy soule that thy griefe is vnto life and that thou art a childe of God Oh! let these things bee well thought on and often remembred and let vs often search our hearts by them that wee may know what wee are and what sorrow we haue whether godly or worldly Without question many of Gods children want that sound comfort which they might and should haue for want of this search and triall for without it it cannot bee but wee must remaine either in errour or in doubtfulnesse Vse 3 Now in the third place this may serue for the reproofe yea for the terrour of many who rest in a counterfeit and vnsound repentance For doth a true penitent grieue more for Gods cause then for his owne is he more grieued for the offence against God then for any manner of respect vnto himselfe Then surely such are farre from true repentance who were it not for feare or shame could be content to liue in sinne and tumble in it all their daies A kind of sorrow indeed many haue but it is onely worldly slauish diuellish their respect is wholly to themselues to God nothing They loath sin but not because God abhorres it they grieue but not because God is displeased by it but because they cannot make their parties good enough against him in keeping of their sinnes and preuenting of his iudgements Who almost makes conscience of secret sinnes Where is he that grieues for lesse euils that mournes grieues for his omission of good and neglect of duties God hath required for fewe are there that sigh and crie for the abhominations committed in our shops and streetes should God send his Angell through this Citie to marke those that thus mourne Ezek 9.4 how small would be the number of those that receiue the marke How many of vs haue this desire rather to be freed from sinne then any other crosse are as willing not to commit it as to haue the Lord not to impute it Can we then thinke that repentance is so common as the world takes it to be Surely surely these things doe testifie to our faces that wee are farre from it Be it knowne therefore vnto thee thou that mournest not for thy secret corruptions who abstainest not from secret sinnes that grieuest not for other mens sinne aswell as for thy own thou that hast not this earnest desire to be ridde from all sinne whatsoeuer be it
eyes who cry out with that holy Patriarch They are lesse then the least of Gods mercies and fauours And with blessed S. Paul They are the worst of all sinners who vpon diligent search find in them the former markes and signes of true humilitie let such comfort themselues This is a great argument of sound grace It is an euident testimonie of sound repentance and of Gods fauour and certaine it is and therefore hold it for a truth the viler and baser thou art in thy owne esteeme the more deare and pretious thou art in the eyes of the Lord. Make me as one of thy hyred Seruants As if he should haue said I dare not I doe not make sute to be as before I was a sonne I am vnworthy of such fauour yet vouchsafe me that fauour that I may belong vnto thee and although I am not worthy to be called a Sonne yet vouchsafe me to be a hanger on let mee haue a roome and seruice in thy house though it be amongst the companie of thy hyred seruants Here wee see the case is altered while hee was in the house no place was good enough for him but now that he hath been a while in a farre Countrey and wanted of that bread which his Fathers seruants had he doth desire to be in the basest office This teacheth vs this lesson Doctr. Gods blessings are better discerned by their want then by their enioyment 1 Sam. 3.1 Isay 4.2 Gods blessings are better knowne and more esteemed by the wanting of them then by their enioying The worth and value of Gods good blessings are not knowne till we be without them This vision was precious in the daies of Ely when that was wanting And the Prophet Isay telleth the people of Israel that the blessings of the Lord should be excellent and pleasant to them after they had beene pinched with the want thereof in their captiuitie yea the bud shall then be beautifull c. The vse of this in a word is to teach vs to esteeme more of the good blessings wee receiue from God Vse and beware of vnder-valuing them least wee giue the Lord occasion to depriue vs of them These common blessings of the shining of the Sunne breathing in the ayre meat drinke preseruation in our going out in our comming in vse of the sences strength of body and the like let them be more esteemed of thee alas consider how miserable thou art without these The Lord is fâ—ine so great is his mercy and our corruption to depriue his children of many of these good blessings till they know the price and worth of them and in their restraint make them enioy the smallest blessing more thankefully and comfortably Hunger is good sauce and giueth good rellish and taste to course meates and homely fare when for want hereof daintie dishes are but contemned Should the Lord depriue thee of thy health strength sence sleepe then wouldst thou see what a benefit thou hast enioyed Bewaile therefore thy owne corruption in this kinde and pray for this wisedome that thou mayst rather know the worth of Gods blessings by the enioying then by the wanting of them And he arose and came to his Father c. This Prodigall now puts in practise what formerly hee had resolued to doe As resolued to arise So he arose In this his practise wee must consider First what he did Secondly what he said For the first the Text saith Hee arose and came vnto his Father Where we haue first the parts of his repentance which are two Auersion from his sinne He arose Secondly Conuersion to his God And came vnto his Father Secondly We haue to consider the circumstance of time when he did it which is implied in this word And or So that is immediately hee deferred no time but presently put in execution what was before but in purpose and resolution Something in generall from the dependance before I come to the specials Doctr. Where there is true repentance there is not onely a purpose in heart but an endeauour in life Psal 32.5 In the former verse we heard his purpose in this verse we see his practise Hence learne Where there is true repentence there is not onely a purpose in the heart but a holy endeauour and practise in the life The true penitent doth not onely purpose to leaue sinne but also doth put in practise what formerly he hath purposed This may bee confirmed by many examples in Scripture Dauid resolued to confesse his sinne and he was as good in practise as he was in purpose Then I acknowledged my sinne vnto thee neither hid I my iniquitie For I thought I will confesse against my selfe my wickednesse vnto the Lord and thou forgauest the punishment of my sinne So also in another place Psal 119.59 he thus saith I haue considered my waies and turned my feete into thy testimonies He did not onely consider and determine but performe and doe Because they haue the same arguments for the one Reason 1 which they haue for the other What stronger argument can bee brought for resolution in heart then can bee brought for action in life Surely the same reasons that we haue to mooue vs to resolue well the same if not better we haue to moouâ— vs to doe well Secondly The sâ—â—e spirit which worketh in vs the Reason 2 will worketh in vs thâ— deed also Phil. 2. and it is as well able to worke the one as it is to worke the other First Let this serue to reprooue the folly of such as Vse 1 rest themselues contented with their faint purposes perswading themselues they haue truely repented and would haue others also to bee so perswaded though no reformation follow hereupon Many there are who while they are hearing of the word seeme very much to be mooued with the promises or threatnings insomuch that their sins which they heare to be reprooued for the present they purpose to forsake the duties they heare commanded they haue some desire to performe and with Agrippa they are almost perswaded to be Christians Act 26.28 They are almost perswaded to take better courses But there they rest Many there are also who when the hand of God is vpon them by losses or sicknesse or such like visitation they purpose and promise great reformation but when Gods rod is remooued and his hand taken away they are as bad as euer they were so that wee may say of them as the wise man by shearing his Hogs Here is a great deale of cry but a little wooll Here is a great deale of purpose but a little practise aboundance of resolution but small store of action And herein they deale with the Lord as the people of Israel did who when God brought any calamity vpon them Psal 78.33.34.35.36.37 they presently returned and sought God earely But as the Text saith they flattered him with their mouth and dissembled with him with their tongue Thus many there
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
and doe works meete for repentance Many more places might be brought to confirme this but what need I By the mouth of two or three witnesses shall euery word be established The reason is this As by faith we are ingrafted into Reason 1 Christ Iesus and so made partakers of his death and the power of it which causeth vs to die vnto sinne so also by the same faith we are made partakers of his resurrection which causeth vs to walke in newnesse of life Rom. 6.4.11 and liue vnto the Lord. Secondly the same spirit that doth cause Reason 2 vs to leaue sinne doth bring vs to the Lord enabling vs to cry Abba-Father as the Apostle speaketh Vse To reproue many who will indeed confesse Rom. 8.15 there Vse 1 must be a turning and will also practise a change but it shall be from bad to worse from one sinne to another As for example how many doe turne from prodigalitie to couetousnesse from swearing to cousening Stuliidum vitant vitia in contraria currunt Rom. 2.22 from atheisme to popery from prophanenesse to hypocrisie now alas what is this but to turne out the Deuill at the porch and let him in at the posterne As for turning from all sinne to God that is no ordinary thing to bee found in these dayes And therefore assuredly repentance is not so common as the world takes it to be And if these are to be reproued then much more are Vse 2 such to be condemned who turne from God to sinne from a Protestant to a Papist from a professor to an Atheist How farre are these from true repentance What hope can they haue who come short of those that come short of heauen Take good notice of this you that haue beene forward and zealous but now are become Apostates and backesliders and hearken to the counsell giuen to the Church of Ephesus Reuel 2.5 Remember whence thou art fallen and repent and doe thy first workes or else I will come against thee quickly except thou repent In the last place let this admonish vs to looke that our turning be a true turning And as by sinne we haue departed with this Prodigall from our Fathers house so let vs also arise with him and set forwards towards heauen fixe thy eye vpon the Lord make towards him with thy foote Let the maine current of thy affection be on things aboue Colos 3.2 and thy hart be vpon thy God And thus turning from the one vnto the other thou mayst haue comfortable assurance that thy repentance is true and sound Now I come to the circumstance of time when he repented implyed in this word Text. Doctr. Repentance is not to be deferred but presently to be set vpon So or And. After this Prodigall had resolued to goe and humble himselfe vnto his Father he did not debate any longer about the matter but forthwith rose vp and went his away Repentance is not to be deferred but presently to be set vpon so soone as God shall put the motion into our hearts There may not be deferring nor procrastinating but a speedie practise and execution To day sayth the Prophet Dauid if you will heare his voyce Psal 95.7.8 Esay 55.6 Gal. 6.10 Heb. 3.7.13 Iocl 2.12 harden not your hearts Seeke the Lord while he may be found call vpon him while he is neare sayth the Prophet Esay While we haue opportunitie let vs doe good saith the Apostle And againe Exhort one another daily while it is called to day many prooffes might be brought and as many reasons Reason 1 First God is to be serued before all God euer required in his seruice the first fruits God is to be first serued Deut. 15.21 Pro. 3.9 Exod. 13.1 Mal. 1.8 and the first borne The firstlings are his darlings the fattest Lambes are fittest for his sacrifice Now hath the Lord respect to beastes Nay surely but hereby hee sheweth vs our dutie the maine he aymes at in all those types was to teach vs to giue him the first and best Reason 2 Secondly we ought not to deferre in respect of the shortnesse Because mans life is short and vncertaine and vncertaintie of life Our liues they are compared to a pilgrimage to the flower of grasse to wind to smoake to a vapour to a dreame and the like all which sheweth the shortnesse of our time and therefore our whole life is little enough to spend in Gods seruice But farther as it is short so also it is vncertaine Nihil câ—rtius morte hora mortis nihil incertius Wee haue no assurance to liue one houre wee are here but Tennants at will and know not how soone our great Land-lord will turne vs out of this earthly tabernacle We may be cropt off like an eare of corne Iob 24.24 for what is this life but as a nest of straw and clay soone shaken a peeces Many haue seene a faire bright morning who neuer beheld the euening as the Sodomites Gen. 19.24 And vpon many the Sunne hath set in the euening to whom it neuer appeared rising in the morning So was it with the rich Glutton in the Gospell Seeing this is so Luke 12.20 wee haue great cause speedily to repent Thirdly the longer we liue in sinne the harder will Reason 3 our repentance be for first Qui non est hodiè cras minus aptus erit Sicut non potest aliquis dediscâ—rematernam linguam sic vix longam peccati consuetudinem Basil Ier. 13.23 our sinnes will grow more strong And secondly wee our selues shall grow more weake By continuall sinning we get a custome and habit of sinning and it is not easily left a man may as soon forget his mother-tongue as leaue it Can a Black-more change his skinne or a Leopard his spots then may you also doe good that are accustomed to doe euill saith the Prophet Where he seemeth to make it a thing impossible for one that hath continued long in sinne to leaue and forsake it And indeede with man it is impossible though with God it is not for with him are all things possible Art thou not able to plucke vp a plant when it is new set how then wilt thou be able to doe it when it is often yeers growth And as repentance will be the harder in respect of sinnes strength so it will bee the harder also in respect of thine owne weaknesse for the longer thou liuest in sinne the weaker wilt thou grow in all the powers and faculties both of soule and body Experience sheweth that the longer a sicknesse doth continue the more is the body weakned and made vnfit for labour so the longer sinne which is the soules sicknesse remaines vnrepented the more weake and vnable will we be to shake it off Our vnderstandings will bee more darkned our wills more peruerted our affections more corrupted our hearts more hardned our consciences more feared and all the powers and faculties both of body
vse to doe that are afrayd for these are the height of the body And the Almond tree shall flourish that is the head shall be full of gray haires and wax hoary And the Grashopper shall bee a burden that is his leannesse and bones sticking out his crooked backe shall be wearisome and then shall his desires faile his meat and drinke and all other pleasures shall be lothsome he shall delight in nothing See here how age is described and doe but consider whether this be a fit time for Repentance Is it like thou wilt be able to vndergo so great a taske as that when thou shalt feele so many aches in thy bones so many cramps in thy ioynts and so many paines in all the parts of thy body when thou art dull in apprehending and of bad capacity and remembrance without a good leg to bring thee to Church without a good eare to heare at Church and without sight to see to read a letter in Gods booke Oh thinke how farre vnfit thou wilt then be for this waighty worke of Repentance As therefore it is an exorbitant course Boys pâ—st while the Ship is sound and the tackling sure the Pilote well the Sailor strong the gale fauourable the Sea calme to lye idle at roade and when the Ship leakes the Pilote is sicke the Marriners faint the stormes boysterous and the Sea outragious to launch forth and hoise vp saile for a voyage into farre Countries So is it as absurd for thee to spend the morning of thy youth soundnes of health and perfect vse of reason in the seruice of sinne and thy owne lusts and neuer resolue to weigh anchor and cut the Cable that with-holds thee from seeking Christ But when as thy wits are distracted thy sences astonied all the powers of thy minde and parts of thy body distempered then to begin to seeke after God thinking sodainly to become a Saint at thy death though thou hast liued like a deuill all thy life See then thy monstrous folly condemne thy selfe for it Lay not this taske on thy olde bones Thou wouldst condemne him for a foole who being to goe a farre and foule iourney and hauing a great burthen to be carried would lay it vpon a weake iade that hath much to doe to beare vp it selfe and let a stronger goe empty Yet this is thy wisedome who dost intend to lay the great load of Repentance vpon thy faint and feeble dote age which is hardly able to beare it own burden Reason 3 And thirdly Say thou doest liue till thou beest olde and art freed from much of this trouble None is then sure to finde grace Iustum est vt à Deo contemnatur morions qui deum omnipotentem contempsit viuens hauing vnderstanding memorie sight and sense c. yet who can tell whether God will heare thee at the last gaspe For what can bee more righteous then that the Lord should contemne thee at the houre of death who hast contemned him in thy whole life and that thou shouldst forget God when thou art going out of the world who wouldst neuer remember him whilest thou wert in the world And that thou shouldst die impenitent who hast liued in impenitencie Hath not the Lord threatned this are not these his words Prou. 1.24.4 Because I haue called and you haue refused Verse 25. I haue stretched out my hand and none would regard But you haue despised all my counsell and would none of my correction Verse 26. I will also laugh at your destruction and mocke when your feare commeth Verse 27. When your feare commeth like sodaine desolation and your destruction shall come like a whirlwind Verse 28. when distresse anguish commeth vpon you Then shall they call vpon me but I will not answere they shall seeke mee earely Verse 29. but they shall not finde mee Because they hated knowledge and did not chuse the feare of the Lord. Let these words take deepe impression in thy heart For if thou wilt not know God in thy youth he will neuer know thee for ought thou knowest when thou art gray-headed If thou wilt not giue him the young and sound and that which is without blemish hee will neuer take in good part the old and sicke and euill fauoured which no man will giue to his friend or dare offer to his Prince Mal. 1 8. Hee that would not haue a beast that had no eyes in his seruice will haue thee whilest thou hast eyes to serue him The Lord complained of the Israelites for offering the sicke and lame were they no good offerings then and are they now good ware Will the Lord be pleased with the blew bottome when the diuell hath had the creame will he accept of the deuils leauing Take thou heede then how thou darest put off repentance till hereafter send it not before thee to three or fourescore yeares thou mayst neuer ouertake it nor obtaine mercy Heb. 12.16 Math. 25. Reuel 2.21 Let the example of reprobate putters off moue thee to preuent the deuils penitentiall houre Remember Esau and the fiue foolish Virgins and that false Prophetesse Iesabell who had time to repent yet repented not but put it off from day to day vntill she found no place for repentance Be not like these in their wicked practises lest thou bee like them in their fearefull punishments Second Let of repentance is presumption of Gods mercy The great folly in putting off repentance vpon hope of Gods mercy Thus thou must needs see the folly of this in course in putting off repentance vpon hope of long life Now for the other Let which keepes thee from timely turning and whereby thou doest confirme thy selfe in wickednesse and hearden thy heart in sinne let vs speake somewhat of it Thou alleagest God is mercifull and will receiue thee whensoeuer thou doest turne That God is mercifull none can denie Ephes 2.4 Psal 145.9 the very deuils in hell will confesse it He is rich in mercie yea His mercies are Reason 1 ouer all his workes It is ingratitude Quae maieâ—riniqui as quam vt inde à to creator contemnatur vnde plus amari merebatur Bern. But now consider what an vnthankefull part is it for thee to offend so gracious a God What greater iniquitie can there bee then that thy Creator should bee contemned of thee for which hee deserueth the more to be loued and respected by thee There is mercie with thee saith the Prophet Dauid that thou mayst bee feared not that thou mightst bee dispised or contemned that teacheth vs no such lesson How doest thou sucke poyson out of this honie Is God such a one as thou imaginest the more is thy sinne to deale so wretchedly with so good a God Reason 2 But in the second place know that as God is gracious and mercifull God is iust c. Parauit caelum sed parauit tartarum Parauit resrigeria sed
perfecta sit tria debet habere scil vt sit voluntaria nuda et munda Bern. Psal 32.5 and not extorted or inforced Many doe confesse their sins but they are drawne to it as we say by head and eares The anguish of their Soules and horror of their Consciences the violence of some sicknesse or some other iudgment doth force them to it But this is no free-will offering and therefore not regarded Perfit confession must be voluntarie and so was Dauids I will confesse my sinne and so thou forgauest c. Fourthly we must so confesse The Fourth property with purpose to forsake Vera confessio vera penitentia est quaÌ„do sic paeuitâ—t hominem pâ—ccassâ— vt crimeÌ„ non repâ—tat Ber. as that we also purpose to leaue and forsake for otherwise Pharaohs confession would be as good as ours then doth a man truly confesse when he leaueth those sinnes which he hath made confession of We may not then confesse as the Papists doe who presume to sinne because of confession nor as the Atheist doth who confesseth sinne in a brauery purposing to liue in it but with good Shecaniah so confesse as that we make a couenant to leaue and forsake those sins which we make confession of Ezra 10.23 The Fift property It must be with hope of mercy Fiftly it must be in Faith As with the one eye we must behold our sinnes and the heynousnes of them so with the other eye we must looke vpon the mercy of God in Christ So are we to dwell on the meditation of our sinnes as that we forget not the riches of Gods grace Wee may not then confesse as the convicted theefe before the Iudge who expects nothing but hanging but as the sicke man to his Physition in hope of being cured There is a confession which is the daughter of desperation Math. 27.5 as we see in Iudas who confessed I haue sinned and hanged himselfe when he had done Beware of that The Sixt property with praier for mercy 2 Sam. 24.10 And lastly with confession Prayer must be added and with the acknowledgment of our sinnes remission must be craued I haue sinned exceedingly in that I haue done saith Dauid therefore now Lord I beseech thee take away the ttespasse of thy seruant He doth as well begg mercy forgiuenesse as acknowledge his offence But this did did not Cain nor Iudas Though they made confession of there faults Gen. 4. they cryed not for mercy and therefore receiued no comfort nor grace in time of neede Other properties there are necessarily required as that it must be made with Exageration we must aggrauate our sinnes and not extenuate them As also that it bee made with humiliation and only vnto God not to Saint or Angell But these I am in the next place to handle and therefore I passe them by here See then that thy confession be made in this right manner that it may be acceptable and pleasing vnto God Confesse not only in Generall that thou art a sinner but reckon vp thy speciall sinnes say Lord this and this haue I done such a word did I speake such a fault did I commit at such a time in such a place to the prouoking of thy wrath and that most iustly against me And see that thou confessest with the heart as wel as with the tounge that thou maist call God himselfe for a witnesse Thou Lord who art the searcher of the heart and reynes knowest that I confesse it with my soule yea and that freely and willingly without any extorting or enforcing and with a full resolution to forsake it hereafter Pardon therefore oh Lord pardon and forgiue Psal 51.2 And according to the multitude of thy mercies blot out this my offence Thus or after the like manner must thou come before the Lord and make thy confession which if thou dost assure thy selfe for God hath engaged his truth vpon it that thou shalt obteine pardon and forgiuenesse And in the last place seeing this is so That the ready Vse 4 way to obteine pardon for sinne is to confesse it Then this affordeth great comfort to such as are truely grieued and heartily sorry for them who are euer confessing and bewailing their sinnes to the most high God yea such sinnes as none but their owne consciences can checke them for and are much grieued because they can reueale no more Let not such bee too much discouraged for assuredly that sinne that is truely confessed shall neuer be imputed For God is faithfull and iust 1 Iohn 1.9 who hath promised the word is gone out of his mouth which he will neuer recall he can no more denie it then denie himselfe Comfort therefore thy selfe for the more thou confessest the better it is for thee and how euer in the Courts of men confession brings shame and punishment yet in Gods court it brings a couer and reward Father Here we see to whom he makes confession It is not to the seruants nor to his brother but to his Father Hence learne Confession of sinne must be made vnto the Lord. Doctr. Confession of sinne is to be made to God Psal 32.5 Dan. 9.4 Hos 14.2 I acknowledged saith Dauid my sinne vnto the Lord. And so did Daniel I prayed vnto the Lord my God and made my confession and said O Lord we haue sinned c. This is giuen the Israelites in charge That they should take vpon them words and turne vnto the Lord. It is to God then to whom we must turne it is to him that we must confesse The reasons are these First All sinne is committed against God True it is Reason 1 we may hurt and wrong men by our sinnes Because all sin is properly committed against God and bring much damage both to the body and goods of others by the committing of them as Dauid to Vriah but the chiefest dishonour is against God whose law is broken and transgressed And hence it was that Dauid did crye out Psal 51.4 Against thee against thee onely haue I sinned and done euill in thy sight Now if this be so then am I to make confession vnto him him alone hee being the party wronged and against whom the chiefest dishonour is Reason 2 Secondly God onely can forgiue sinnes and none but he God onely can forgiue Iob 34.31 It pertaineth onely vnto God to say I haue pardoned I will not destroy saith Elihu in the Booke of Iob. The Iewes though they were blinde in many things yet this they knew that none could forgiue sinnes but God onely And the Lord himselfe doth testifie as much Marke 2.7 Isa 43.25 I euen I am hee that putteth away thy iniquities for my owne sake Reason 3 Thirdly It is very requisite that he to whom we make confession should know the heart for sinners will dissemble He onely knowes the heart Now this God onely doth and none but hee To him therefore are wee
the whole pot of Pottage And like a dead Flye spoyles a whole boxe of oyntment causing it to send forth a stinking sauour This causeth our knowledge to stinke our zeale to stinke as it did Iehue's In a word any good thing that is in thee is spoyled by this weed Oh how should this cause vs to be in loue with that grace and detest this vice Fourthly Humility makes vs like Christ himselfe Fourthly By it we become like Christ himselfe and therefore must needes be an excellent vertue this grace he willeth vs to learne of him for he was meeke and lowly in heart He disdayned not to wash his Disciples feet Phil. 2.5.6 to teach them humility He made himselfe of no reputation and tooke vpon him the forme of a seruant that we might learne of him to be humble Let the same minde therefore be in you saith the Apostle that was in Christ Iesus He was humble be thou then ashamed to bee proud Let these things be well thought of and that by vs all be we neuer so extraordinarily graced by God Pride is such a sinne as it steales vpon the very best and Gods most sanctified children are most buffeted with it Therfore these motiues are to bee remembred by vs all and the Remedies to be vsed Meanes for subduing pride and seeking humilitie which are these First carefull and conscionable attendance vpon the Word This is the hammer that must breake the heart for vntill it be humbled there is no good to be done Is not my Word like a hammer that breaketh the stone This hammer will bruise this stony heart and grind it to powder and without this hammer there is no hope of euer hauing the heart truely humbled Submit thy selfe therefore to the stroke of this hammer if thou truely desirest the attainment of this grace Iâ—r 28 29. A second meanes is Meditation First of Gods Attributes and workes of his iustice in speciall Heb. 3.16 A second meanes is Meditation and that of a threefold obiect First of God and his Attributes with the workes of his Power and Iustice which are excellent helpes to make vs quake and breake the stonie rocke of our soules to peeces As wee see in Habakuk When I heard viz. of these iudgements threatned my belly trembled my lips shooke at the voyce rottennesse entred into my bones and I trembled in my selfe that I might rest in the day of trouble Secondly of thy estate past Ephes 2.3 Psal 51.5 Secondly of our owne estate either Past Present or to Come For the Time past what thou wert viz. A child of wrath and firebrand of hell Shapen in iniquity and conceiued in sinne The serious meditation of this would be enough to humble vs and make vs strike saile For the time present Secondly of thy estate present being first frayle Iob. 4.19 And 10.9 Remember how thou art fraile and sinnefull thou art fraile and brittle being but dust and ashes and ready to be broken with euery little fillop and knocke Thy foundation is laid in the dust and thy wals are made of clay Thy whole bodie is but a Tabernacle of earth This is thy estate oh man and this is the estate of all men Some indeed are more painted then other some but all are earthen pitchers Some are more cleare then others but all glasses frayle brittle Is here any cause of pride Thou art also sinneful Secondly sinfull Rom. 7.24 hauing much corruption within thee and carrying a whole bodie of sinne about with thee so that the good thou wouldst doe thou doest not and the euill thou shouldst not doe that doest thou daily Verse 19. Thou mayest well cry out with the Apostle Paul O wretched man that I am For the time to come Thirdly of thy 〈…〉 Gen. 〈◊〉 remember what thou 〈…〉 dust thou art so to dust thou shalt returne yea and becoâ—â— the basest dust As we see the whitest Snow when it is resolued vnto water whereof it was congealed becomes fouler water then any water else so thou Oh man of earth when thou shalt returne againe vnto earth shalt become viler and baser earth then any other whatsoeuer Thus the consideration of thy owne naturall estate whether Past Present or to come will be an excellent meanes to take downe this Peacocke pride and make thee humble Thirdly consider of the estate of others and without enuie cast an eye vpon their gifts Thirdly of the estate of others consider how many thou commest farre behind in knowledge faith zeale c. and other graces This is the receipt which the Apostle prescribeth to the Phillippians against this sin of pride Looke not euery man on his owne things 2. Phil. 4. but euery man also on the things of others This would be an excellent meanes to diminish a selfe liking and that ouerweening conceit of our owne excellencie The last meanes to be vsed The third meanes is Prayer is earnest and feruent Prayer that the Lord would be pleased to giue thee this grace of humilitie and blesse the meanes thou vsest for this end and purpose Euery good gift sayth S. Iames commeth from the Father of lights and so must this also els we shall neuer haue it Thus we haue seene the meanes now let vs vse them and that conscionably for let me tel you the cure of pride is no easie cure and the obtaining of humilitie no easie purchase All vices are against it and which is more strange all virtues are against it and which is yet more strange humility hath an opposition against humility as if she were false to her owne person Sape homo de vanae gloriae contemptu vanus gloriatur Humility oftentimes by a prodigious and preposterous birth bringeth forth pride How often is a man proude because he is not proude A secret pride is oftentimes occasioned by ouercomming as wee thinke pride when alas now pride hath giuen vs the soile as a cunning wrastler seemeth many times to take the fall for no other end but to get the other vpon the hippe How wonderful carefull then had we all neede to be what neede haue wee to studie and pray for humility yea in the midst of grace to pray for an humble heart See thou remember the former meanes deliuered and if at any time as who at sometime shall not feele thy heart beginne to swell remember these and the like sayings Be not high minded but feare God resists the proude he lookes vpon such a farre of Oh they are excellent helpes hearest thou any commend thee and set forth thy praises then remember the former sentences and let them stand Sentinell to keepe thee from pride Remember also to meditate as of Gods glory and greatnesse so of thy owne vilenesse and basenesse remember what thou wert what thou art and what thou must be hold thy selfe to this taske Plin. Nat. hist lib. 11. cap. 10. and it will keepe thee from it
his petitions is bounded in this narrow compasse If the Lord will giue me meate to eat Gen. 32.9.10 and raiment to put on his desires are not extended farre only he seekes for food rayment But God was more gracious vnto him then so as he himselfe confesseth for God gaue him two bands abundance of goods and chattels Thus Salomon repuireth but an vnderstanding heart for gouernement God giueth it to him with an ouerplus of riches and of honour such as none should be like vnto him 1 Kings 3.9.13 Ezekias requested but life at Gods hand God did not onely giue him life but a long life and certaine gratiously adding fifteene yeeres vnto his daies Isay 38.15.6 2 Kings 41. The Widdow woman that was greatly indebted hauing nothing to satisfie her cruell creditor who was so importunate that her two sonnes must become his bondmen according to the law there being nothing els to discharge the summe required the prophets helpe vnto the Lord in her behalfe So Psal 21.4 who gaue her oyle sufficient to pay her debt and also to supply future wants which was more then she desired It is no hard matter to produce many more examples for the further enlarging of this comfortable poynt It is no wonder then the Apostle termeth God 2 Cor. 1. to be the Father of mercy And not content heerewith addeth to his stile this iust title The God of all consolation A kind of absolute and ouer-flowing mercy he giueth vnto him and that deseruedly If any demand a reason of Gods so doing Reason then this may be giuen That we may be made the more readie and willing to obey him as also That none might thinke it tedious or troublesome to come vnto him making knowne their requests by prayer and supplication The vses of this poynt may be these Vse First Let vs learne to put a difference betwixt God and man My waies are not your waies neither are my thoughts as your thoughts saith the Lord and is it not so indeed Man is liberall in promising but sparing in performing hardly the one halfe is performed of what is promised if that but it is otherwise with God True it is he promiseth much and as true it is that he performeth more Neuer was promise by him made but it was performed to the very vttermost Secondly let this serue for the confirmation of our faith Vse 2 in those promises which God hath made for doth God giue more then assuredly he will giue that he hath promised Is God better then must thou assure thy selfe he will be as good as his word How canst thou doubt it What promise soeuer God hath made doe thou beleeue neuer feare excesse in faith his fauour doth and will goe beyond it Psal 33.4 Hath God made thee any promise that he will be with thee in sixe troubles and in seuen Hath he promised that hee will turne all things to the best to thee that louest him Hath he promised that no good thing shall bee wanting to thee that fearest him why beleeue thou these things God will not falsifie the word that is gone out of his mouth but faithfully fulfill it Thirdly Is God thus mercifull aboue our hope let this incourage vs to call vpon him in the day of trouble Heb. 4.16 Psal 145.18 19. and to come with boldnesse to the Throne of Grace not doubting to obtayne fauour in time of neede For hee will fulfill the desires of them that feare him hee will heare their crye and saue them Men in suing to their betters commonly aske more then they doe expect but in suing to the Lord we may looke for more then we doe aske Should a Prince be knowne to be thus gracious to giue more out of his princely bountie then his peticioners desired of him surely he should want no suters but men would resort vnto him in flockes and troupes There is no Prince to be compared with the Lord none so liberall none so bountifull Why then are wee so backward in our suits and requests Are wee in want would we haue supply flie then vnto him he is more readie to heare then thou to speake his eare is often open when thy mouth is shut Desire mercie at his hands he is readie to grant it nay Phil. 4.6 two for one Follow then the aduice of the Apostle Paul Bee carefull for nothing but in euerie thing by prayer and supplication let your requests be made knowne vnto the Lord. Text. Best Robes Whatsoeuer is needfull the father here bestowes hee clothes him with rayment he puts on shooes vpon his feet and refresheth him with pleasant and comfortable meat Hence wee gather this instruction Doctr. Nothing that is needfull shall be wanting when Gods fauour is not Psal 23.1.6 Nothing that is needfull shall be wanting to those that are in the fauour of the Lord. Such as haue his fauour shall haue all good blessings flowing to them following of them Dauid doth notably confirme this in many of his Psalmes As in the 23. Psalme where professing God to be his Shepheard maketh this inference thereupon therefore I shall not want but doubtlesse kindnesse and mercie shall follow mee all the dayes of my life Psal 34.9 10. So Psal 34.9 10. verses The Lyons doe lacke and suffer hunger but they which seeke the Lord shall want nothing that is good Psal 84.11 Also in the 84. Psal 11. notably The Lord God is a Sunne and Shield vnto vs the Lord will giue grace and glorie and no good thing will hee withhold from them that walke vprightly And is not this the blessing that is promised to such as feare the Lord that all good things should flow vnto them from heauen and earth that they should be blessed In the house in the field in their basket in their store Deut. 28.3 4. in the fruit of their bodies in the increase of their cattle and in the aboundance of all things The reasons that may be giuen will serue for the further clearing of this truth For first Reason they are his adopted children and how then can hee suffer them to be in need euen wicked men will be tender ouer their children Lament 4.3 and Beares and Dragons will be carefull of their young ones And shall the God of all goodnesse withdraw his hand from helping his sonnes and daughters It cannot be Secondly consider God is Omnipotent and able to Reason 2 doe whatsoeuer he will True it is earthly parents are often willing to helpe their children yet cannot but God is both willing and able And therefore those that are his cannot be in want Thirdly Gods eyes are euer open to see their needs Reason 3 his eares euer open to here their prayers he is euer present and nigh at hand to relieue their necessitie It may and oftentimes doth so fall out Psal 145.18 that mortall man though he be willing to helpe