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
iniustice Thus then you see how many in the world come vnder this reproofe let euery one of vs looke well vnto it for he is one of a thousand that deserues not to be taxed See therefore and confesse your faylings and imploy Gods gifts to his owne glorie Oh! consider how you will answer it should a louing Husband giue vnto his Wife rich iewels and fayre bracelets and shee bestow them on a Stranger could this be well taken or should a King giue many Lordships and much Reuenewes vnto a Subiect and he imploy them in the enemies seruice would not all count him for a ranke Traytor And what art thou better God hath giuen thee many Iewels and bestowed on thee many Lordships as thy tongue thine eye thy hands thy bodie thy soule these thou wholly dost imploy in the seruice of Gods enemie thou giuest them to the Deuill by thy blasphemie drunkennesse by thy pride by thy vncleanenesse Oh wretch to receiue thus with the one hand from the Lord and to giue with the other vnto the Deuil But in a word to conclude remember all you that any way thus mispend these gifts of God I say Matth. 25.30 remember the seruant that was vnprofitable in not imploying his Masters Talent to his aduantage but returned to him his owne wrapped vp in a napkin he I say had his portion in that Lake which burneth with Fire and Brimstone Now if he were thus punished in not vsing of it how shall you be plauged who doe abuse them wickedly and malitiously to his dishonour surely if you perseuere herein the hottest fire in Hell shall be your reward You that are in authoritie I speake to you and warne yee abuse not your authoritie peruert it not to iniustice or oppression Rich men I speake to you let not your wealth make you swell with pride let it not cause you to be contentious I speake vnto you all and from the eternall God I warne you not to abuse any good blessing that God hath giuen you for be you assured there will come a day of reckoning VERSE 14. And when he had spent all there arose a mightie famine in that land Ver. 14. and he began to be in want 15. And he went and ioyned himselfe to a Citizen of that countrey and he sent him into his fields to feede swine 16. And he would faine haue filled his bellie with the husks that the swine did eat and no man gaue them vnto him IN these three verses we haue laid downe to be considered the punishment of his sinne which is common vpon the whole countrey with him ver 14. or personall on him in speciall ver 15.16 To come to some instructions briefly which this 14. verse will afford and so to hasten to the next verses Doctr. which are principally to bee weighed of vs. In generall we might obserue That where sinne goeth before punishment will follow after as we haue heard of his sinne now here followes the wages but I will onely name this And when he had spent all i. e. Text. All that portion the Father had bestowed those common gifts which his father had giuen vnto him these were they that were spent and wasted This may teach vs thus much Common gifts are of a wasting nature Doctr. Common gifts are of a wasting nature 1. Sam. 16.14 they may be vtterly spent and consumed and finally be lost Thus did Saul loose that portion of common gifts God had giuen him for the text sayth the spirit of God departed from him not the spirit of regeneration which worketh in the elect for that dwelleth where it once entreth But by spirit we are there to vnderstand the common gifts of the spirit as wisedome fortitude and other morrall ciuill and ordinary gifts wherewith Saul was endued which God had vouchsafed vnto him for the enabling him to the duties of his gouernment as for the spirit of regeneration and the sanctifying and sauing graces of that spirit he neuer had Heb 6.4 So also Heb. 6.4 the Apostle doth confirme this truth where he sheweth that some that are partakers of the holy Ghost they may fall away Any common gift or grace as knowledge learning or the like may be lost and so for the things of this world which God giues in a plentifull measure to the men of this world they are but of a wasting nature For the world passeth away 1 Ioh. 2.17 and the lusts thereof as Iohn affirmeth Vse 1 Vse Let this teach vs to learne to put a difference betwixt that portion which God giueth to his children and to the wicked betweene the earthly and heauenly inheritance the one may be wasted by the vsing the other shall be increased the one may vtterly be spent the other neuer most true it is the sanctifying graces of Gods children are subiect to a kinde of abatement and decrease for want of vsing and renewing but finally bee spent they cannot Rom. 11.29 for these gifts and graces are without repentance Vse 2 In the second place let this serue for direction what portion especially to chuse seeke after not that which is so readie to decay Caduca spernâ—â—e coelestia spirare but labour for a portion of a better nature namely for that inheritance which is reserued in the heaners what folly is it for thee to spend thy time and bestow thy paines in getting that which is of no continuance which will consume and wast like waxe before the Sunne oh be more wise and chuse the better part Luke 10.42 that shall neuer be taken from thee Weane thy hart more and more from these perishing pleasures and make choyce of that portion that endures for euer get true faith and other sauing graces and be assured Hell gates shall neuer preuaile against thee Vse 3 Last vse may be an vse of comfort to all such as haue the sauing graces of Gods blessed spirit bestowed on them for the best portion God hath giuen thee the goods of the permanent inheritance is thine bee thou content that God shal distribute his moueables to whom he pleaseth Take thou thy part which is the better goe thy way and be thankfull for thy free-hold is farre better then their coppie-hold thou hast no cause to complaine There arose a mightie famine in the land Text. By this famine is prefigured the want of al heauenly comfort which how euer it was before in this land of sinne yet he felt it not before and therefore it is said he began to be a hungrie i. e. to feele it The point that I will note is this The region of sinne is a land of famine Doctr. The region of sinne is a land of famine There is no food for the soule to be found in it As no corne to be had but in Egypt so no succour but in the Church of GOD in all the world else there is a great dearth This Salomon doth
number of such as prepare themselues to pray Few there are that frequent hiâ— house fewer there are that preparedly come into his presence Gen. 41.14 In preferring some petition to a King or if that suit be but to some meaner personage what preparation shall be made before-hand how carefull will we be of the well placing of our words that our speeches may not be distastfull Are wee thus circumspect when we haue to deale with man how comes it then we are so carelesse when we come before the Lord Why are we so rash with our mouthes and hastie to vtter any thing before him Surely this is our sinne and it goeth not alone Math. 6.7 but often causeth a vaine and idle repetion of what formerly was vttered which Christ condemnes And therefore in the second place let this admonish Vse 2 vs to prepare our selues before we come to appeare before the Lord to call vpon his name whether in publique or priuate Be watchfull ouer the words you vtter and respect the matter Aske such things as be agreeable to his holy wil So shal your prayers be acceptable and well pleasing to him But heare this Question may be moued Quest Whether a set form of prayer be lawfull Whether it be lawfull to vse a prescript forme of words in Prayer and whether without sinne a man may imitate this Prodigall For that forme he framed and deuised the same he vseth as appeareth vers 21. To this I answer that it is lawfull Answ Numb 6.23 24 10.35 36. and for some very behooueful That it is lawful it is euident by the Word Moses was inioyned by the Lord to vse a forme of blessing of the people which forme was to be vsed euer after by the Priests Now if this were lawfull for the Priest whose lips should preserue knowledge and at whose mouth the people were to seeke the law and therefore without question were able of themselues to conceiue a Prayer as the Spirit of God should giue vtterance and ability can it be thought vnlawfull for the people who haue lesse gifts Deut. 26.3.15 and therefore had need of more helpe to vse the like A forme of prayer was also prescribed for the people to be vsed at the bringing of the first fruits vnto the Temple Psalmes there were also which were appoynted to be vsed on speciall occasions Psal 92. Psal 22. One was to be vsed euerie Sabboth day Another to be vsed by the Priests and Leuites euerie morning containing in them matter of praise and petition Another there was appointed to be vsed in time of affliction Psal 102. entituled thus A Prayer for the afflicted when he is ouerwhelmed and powreth out his complaint before the Lord. 2. Cro. 29 30. Yea the Leuites were commanded by Hezekiah the King with the rest of the Princes to prayse the Lord with the words of Dauid and of Asaph the Seer And as we haue warrant for set forme of Prayer in the old Testament so also haue we sufficient for it in the new Rom. 1.7 compared with 1. Cor. 1.3 2. Cor. 1.2 Gal. 1.3 Ephes 1.2 and so the rest Math. 26.42 44. The Apostle Paul obserues a set forme of blessing in the beginning and ending of his Epistles and Christ himselfe whose example is without exception did vse the same words in Prayer three seuerall times as the Euangelist Saint Mathew doth affirme who not contenting himselfe to say he prayed thrice addeth withall this that he said the same words Thus we haue seene it proued that set Prayer is lawfull Now as it is lawfull so for some it is very necessary and behouefull For euerie Child and seruant of God though he haue an honest heart yet he hath not euermore a flowing tongue but often wanteth the gift of vtterance Gâ—gâ— on the Ephâ—s and of boldnesse of inuention and of order hauing simple capacities and frayle memories Now to conceiue a Prayer all these are required he must be able to vtter and to order to inuent and to discerne He must haue gifts of audacitie and of memorie Now are all the godly thus qualified or shal we dare to blot them out of the Register of Gods chosen that cannot thus doe For these then a prescribed for me made by themselues or others eyther conned by heart or read out of a Booke is verie helpefull Perk Case of Conscience as a Crutch for one that is lame in his limbes who though without it he cannot goe a step yet with it can walke apace Not alwaies to tye our selues to a set forme Thus then wee haue seene it lawfull and for many needfull to come before the Lord with a set forme of words as this Prodigall did before his Father yet withall let mee giue this caution that we doe not alwaies tye our selues to a forme of words For first what forme of prayer is there wherein are Reason 1 all our wants expressed haue wee not new assaults Doe we not commit new sinnes Doe we not inioy new blessings and shall we not then open our mouthes to sing a new song vnto the Lord Tye not therefore thy selfe alwaies to a forme of words for thou shalt haue occasion to alter it But we want words to expresse these our desires Obiect neyther can we alter the forme but very rudely so that we are afraid to leaue the former forme that wee doe vse In Prayer Answ Rom. 8.26 the grones and sighs of the heart is the best Rethorick God doth not measure our prayer eyther by the multitude or finenesse of the words but by the feruencie of the spirit This is the soule of prayer words are but the bodie which without the soule is but a dead carkasse He will be content to beare with Barbarismes in our prayers so that the spirit be present Albeit then thou canst not inuent nor order though thou wantest eloquence and words yet make vp this want by grones and sighs Rom. 8.27 for God knoweth the meaning of the spirit Math. 6. Words are but to make thee vnderstand thy selfe and not to giue God vnderstanding of thy needs for he knoweth whereof thou hast need before thou askest When words are wanting then fall to sighing A father hath pittie vpon his child when it complaines but if it cannot speake but onely weepe and grone and lift vp the hands and eyes vnto the father oh then his bowels erne and his compassion is doubled So the Lord he heareth his children when they speake vnto him but when they cannot speake when words are wanting all they can doe is thus to lift vp their hands and watery eyes sighing and groning for deliuerance and ease This moueth the Lord much and causeth him to pittie Reason 2 A second reason why wee may not alwaies tye our selues to a set forme is this Because we are to striue to grow and increase in grace Heb. 6.1 and in all things
labour to come to perfection We may not euermore stand at one stay nor alwaies be as children who needs leading by the hand but we must grow more and more in knowledge and in iudgement And thus much may be spoken of this poynt we are now to speake of the words themselues Text. which he deuised to speake Father I haue sinned c. In these words of his acknowledgement wee may see what it was especially that touched him to the quicke namely this that he had abused and wronged the loue and kindnesse of so good a Father This was that which made him so much to insist vpon the name of Father I will goe to my Father I will say Father The misery that he was in as his want of bread and other necessaries no doubt was grieuous yet all this troubled him not so much as this that he had carryed himselfe so vndutifully towards so gratious a parent Let this then be noted Doctr. To the godly sinne is the greatest sorrow Ps 51.4 That nothing is so grieuous to a true penitent as this that by committing of sinne he hath offended God This was that which most troubled Dauid and went nighest to his soule that he had sinned against the Lord and offended his Maiestie by his committing of euill Against thee against thee onely haue I sinned and done euill in thy sight It is not hi meaning to lessen his offence the words may not so be taken but his speech sheweth what went nighest to hiâ— heart and lay heauiest on his soule His trespasse agâ—inst Vriah in taking away his life was grieuous to him His trespasse against Bathsheba in drawing her to vnchastitie did also trouble him but that by both of these he had offended God this did most of all perplex him Against thee against thee haue I sinned Nothing touched him so neere as this no not shame of the world nor feare of hell Thus is it also said of the house of Dauid that the spirit beeing powred vpon them they shall mourne for him Zach. 12.10 That is when the godly shall come to see what euils and miseries their sinnes brought vpon Christ and how odious their offences haue beene towards him this should pierce their hearts and nothing more Thus was it also with the people of God who are said in the day of their fast to draw water 1. Sam. 7.6 namely out of their hearts and to powre it out before the Lord. By all which is meant they wept bitterly and aboundantly for that they had offended the Lord by their many sinnes Ioseph being tempted to folly by his laciuious Mistresse said How shall I doe this great wickednesse and sinne against God The wrong that he should haue done his Master was nothing in his eye to the offence against the Lord. The reason of this the Apostle Saint Paul giueth Reason Rom. 8.15 They haue not receyued the spirit of bondage againe to feare but they haue receyued the spirit of adoption Which Spirit doth make them loue the Lord and feare to offend and exceedingly grieue when he is offended As it is with a true louer towards his beloued Now for the vses and first wee may see here a difference Vse 1 betweene the sorrow of the Godly and of the wicked both greiue both mourne Ahab as well as Dauid Differences betwixt the sorrow of the godly and wicked 2. Cor. 7.1 Iudas as well as Peter Yet the sorrow of the one is godly and bringeth life the sorrow of the other worldly and bringeth death For heare is the difference The sorrow of him that is truly penitent Malum peccati is most conuersant about the euill of his sinne and is more for Gods cause then for his owne more that God is offended then for any manner of respect vnto himselfe Were there no shame no danger no punishment neither here nor hereafter in this life or in the next yet this would wound their soules and grieue them at the heart that by sinne God was offended Thus is the godly sorrow This is that which causeth repentance neuer to be repented of Now the sorrow of him whose repentance is vnsound is of another nature and is principally occupied about the euill of punishment Being more for there owne sakes then for Gods Malum paenae There sinne hath no place in their sorrow nor God offended It is shame and punishment that causeth them to grieue Cain grieues but why his punishment is greater then hee can beare Gen. 4.13.14 Exod 9.27 1 Sam. 15 24 25 1 King 21.21 27. Gen. 27 38. Heb. 12.17 Pharaoh howles and takes on but it is the thunder and haile that causeth it his sorrow is gone ouer with the storme Saule mournes but it is because God had cast him away from being King Ahab puts on sack-cloth but it was the euill that was to come vpon his house with the taking away of his posterity that caused it Esau wepes but he more respects his owne losse then Gods dishonour the blessing is lost Thus selfe-loue is the moouer of it were there no shame iudgement hell there should be no sorrowing for sinne This is the sorrow of the wicked which bringeth repentance to be repented of and is a sorrow to be euer sorrowed for We see then how each of these differ in the obiect that either of them is exercised about Vse 2 Secondly this may teach vs to try our selues and our repentance For is it so that nothing is more grieuous to a true penitent then this that by sinne he hath offended God Examine then thy heart deale truly with thy selfe what is it that most troubles thee I do not doubt but thou hast had some manner of remorse At some time or other thy heart hath bine smitten for thy sinnes thou hast committed But deale now truly with thy selfe and ransacke thy owne conscience what was it that did most perplexe thee what was it that lay heauiest on thy soule what did most trouble thee was it thought of shame and feare of hell was it caused by some such by respects rest not then in it for a reprobate may thus sometimes greiue and therefore I say rest not in it I do not simply discommend this sorrow For I confesse it is a good preparation to repentance and as the needle which makes way for the thread so doth wordly sorrow for godly sorrow the spirit of bondage for the spirit of à â—option But I wish thee to goe further for this sorrow as yet is but worldly and bringeth death being rested in But is it otherwise with thee is this the maine cause of thy greife that God is offended and if there were no hell nor punishment neither heare nor here after yet dost thou finde in thy selfe an inclineablenesse to mourne for thy sinnes thou hast committed art thou grieued that by thee God hath bine dishonored canst thou greeâ—â— for sinne as it is an offence against God
wants nothing but a diligent examination to tell vs whether we haue this humble heart yea or no consequently whether as yet we haue soundly repented The Lord giue vs hearts to examine our selues and grant vs his grace for the better performance of this dutie that wee may not deceiue our selues as we are too too prone but that wee may haue a certaine knowledge of the estate of our soules But in the Second place I must fall from exhorting to Vse 2 lamenting for certainely there is but small store of true repentance vpon the earth there is so little humilitie the signes we haue giuen doth apparently shew it Where is this trembling at Gods worde that formerly we spake of this quaking at his threatnings at his promises at his precepts how ordinarily are these things heard of without trembling do not men euen make a mocke at the threatnings 2 Pet. 3.4 saying the vision is as winde and where is the promise of his comming are not the promises of the Gospell abused and made matter of licentiousnesse and is not the grace of God turned into wantonnesse Rom. 2. by men of the world And as for his commaunds who stands in awe of them who doth yeild to that which God requires Psal 85.8 Psal 2.2 Ier. 5.5 Psal 50.17 or hearkens to that which the Lord will say alas men breake the bands and cast away the yoake hating to be reformed And againe what trusting to mens owne works what boasting of our owne goodnesse is to be found amongst vs and how little relying on Gods fauour and mercy Further what horrible ingratitude doth reigne amongst vs what deuouring vp Gods blessings and how little acknowledgement of Gods goodnesse Isa 1.3 The Oxe knowes his owner and the Asse his masters crib But England doth not know this people doth not consider Great blessings are vnderprized but smaller mercies altogether despised the Gospell and the fruites of it as peace plentie c. these are vndervallewed and slightly regarded and as the Israelites of there Mannah Num. 11.6 we thinke basely of it our peace we grudge our selues neuer better times then when more warr say many Is this our thankfulnesse to God for this his goodnesse oh wretches that we are to be so vnthankfull for so great a blessing And as for common mercies how commonly are they neglected as food rayment lodging preseruation how few are thankfull for these things We swallow these vp as the Swine the acornes not looking vp to the tree Scarce blessing our meate we eate And why oh these are but ordinary and are they ordinary the more haue we to answere for our vnthankfulnesse For Gods goodnesse is the greater in that he continues these vnto vs albeit we daily make forfeiture of them by our sinning And so for other blessings both priuatiue as keepeing vs from diseases sauing vs from dangers keepeing vs ours euery night from fyer from robbers from ruin as also positiue in giuing of vs life health strength of body vse of the sences in feeding vs leading vs in our going in and out refreshing vs with sleepe euery night our great vnthankfullnesse for these good blessings plainly sheweth that humility is wanting Besides how wonderfull impatient are we vnder Gods correcting hand what murmuring complaining repining against God and his proceedings when any losse befalls vs or other crosse lies on vs We are content to receiue good from him but euill by no meanes can we endure In the day of trouble our spirits are as short as Iehorams was 2 Kin. 6.33 Behold this euill commeth from the Lord wherefore should I attend on the Lord any longer Oh our impatience our impatience I say when gods hand is on vs our murmuring and grudging against Gods proceedings our freting in the day of our tribulation as if some iniurie or wrong was done vs doth euidently testifie wee are farre from this humility of spirit Moreouer how impatient are wee of admonition How doe we swell when we are told of our faults What a disgrace doe we hold it to be told of our duties though in neuer so humble and submissiue a manner Yea though it be by the mouth of God or Nathan Yet what a spirit of contradiction do we manifestly shew returning reproofe for reproofe rebuke for rebuke If wee should see one that is dangerously sicke instead of taking a potion prescribed fling it in the Physitians face Ostendo illi latū aspergit me luto Ostendo illi speculum allidit parieti we would pittie his estate and thinke it desperate The case of such is little better that doe cast a reproofe into his face againe that giues it Doth not this shew our hearts are haughty voyd of all true humility and meekenes And lastly in a word doth not our carriage and behauiour towards others condemne vs What condemning of others and iustifying of our selues What censuring and iudging of our brethrens infirmities Doe not these argue haughtinesse of spirit And doe not our proude speaches countenances goings and apparell signifie a vaine and proude heart If all these testifie against vs where is then repentance the counterfeit of it may euery where be had but the true grace indeede is rare to be found Oh! what cause haue Gods children to runne to the gap what need haue we all to fly vnto the Lord for there is aboundance of sinne in euery place and corner but little repentance the Lord hee knoweth You therefore that feare the Lord call vpon him you that haue any interest in the Lord pray vnto him downe at morning downe at euening giue him no rest vntill hee haue sheathed vp his sword which hee hath drawne out and is now a furbushing and making ready for the battell with which hee will shortly strike if the prayers of Gods children doe not hold his hands Vse 3 Thirdly this may serue for terrour to all such who as yet haue not this meane and base estimation of themselues Let all such know they are voide of grace I haue God Hab. 2. 4. word for my warrant Behold saith the Prophet his soule which is lifted vp is not vpright within him All those that are voide of humility are far from vprightnes The higher the Sunne is the shorter is the shadowe the more grace the lesse conceit The emptiest vessell euer sounds lowdest and the fuller the baser Wood that in burning yeeldes the greatest smoake doth commonly giue the smallest heate Altitudo non est valida Chrysost Hom. 20. in Epi. ad Rom. Those bowes which are most laden with fruite those eares which are fullest of Corne doe euer bend downeward when the barren bowe and emptie eare stands vpright So those that are emptiest of grace euermore make the greatest ostentation and cracke most of their owne goodnesse But of this I shall haue occasion to speake more hereafter Vse 4 Lastly this may comfort such as are thus meane and base in their owne