wanting to his sonnes but whatsoeuer is good for vs shall be bestowed vpon vs and if hee spared not his owne sonne R m. 8.32 but deliuered him vp for vs all How shall he not with him also freely giue vs all things Now in the second place in that the Father yeeldeth to his sonnes desire Doctr. God oftentimes suffereth man to take his owne course and giueth him what hee seeketh Hence we may note God ofâ—entimes suffereth man to take his owne course and leaueth him to the satisfying of his owne desire see for proofe Psalme 81.12 Rom. 1.26 pregnant places to confirme this Now for the more profitable handling of this point Two kindes of Desertion etâ—â—nâ—ll or temporary let vs know that Gods desertion and forsaking of man is of two sorts It is either Eternall or Temporary The one in part onely and for a time The other wholly And for the temporary desertion which doth befall Gods dearest children it is also of two sorts First Temporary desertion of two sorts in sinne of in punishment desertion in sinne Secondly desertion in punishment Desertion in sinne is when God withdraweth the assistance of his spirit and leaues a man to the committing of some grieuous crime thus was Noah left to fall into drunkennesse Dauid left to fall into adultery and Peter left to the deniall of his Master Desertion in punishment is when God delayes to remooue his hand which hee hath layd vpon his Children or to mittigate their sorrow an example of this see in Iudges 6.13 Now these desertions are but temporary for a time and neuer beyond the compasse of this present life Esay 54.10 Gods children may be left for a time and the reasâ—ns of it For a moment in mine anger I hid my face from thee for a little season but with euerlasting mercie haue I had compassion on thee faith the Lord thy Redeemer The reason of Gods thus leauing his children may be Reason 1 diuers First that by the experience of the bitter fruit of sinne they may grow out of loue with the same and so be brought to repentance Secondly That that hidden and spirituall pride which Reason 2 the best of Gods Children are possessed with may bee mortified and subdued thus saith the Apostle 2 Cor. 12.7.8 There was giuen to mee a thorne in the flesh the messenger of Satan to buffet me lest I should be exalted aboue measure Thirdly That God may make triall of the estate of Reason 3 his seruants not that hee is ignorant of what is in vs but because we are ignorant of our selues And by this meanes he would haue vs come to the knowledge of our selues both of our corruption that we may be humbled as also of our graces that we may be thankefull Thus doe wee see how the Lord leaueth his children yet but for a time for his kindnesse towards them for euer shall remaine How the Lord leaueth the reprobate The other kinde of desertion which is eternall whereby God vpon lust causes best knowne to himselfe leaueth man to himselfe wholly and for euer befalleth reprobates and onely them as Caine Esau Iudas and others who are of olde ordained to condemnation The beginning of which desertion is in this life when God bestowing vpon them benefits either spirituall or temporall as he doth vpon his owne seruants withdraweth that part of his benefit which hath the promise of eternall life annexed to it the accomplishment whereof shall bee in another world when as they shall bee totally seperated from the presence of the Lord and be left vnto the diuels eternally to be tormented Vse 1 Thus much for the explication of this point now for the application And in the first place it may serue for a caueat to euery of vs that we take heede wee make not God the authour of sinne Est causa deficiens non efficiens though hee permit and suffer the same to be done yet hee is not the authour nor worker of it Rhem. Annot. in Mat. 6. vers 13. Iam. 1.13 alibi See then the wicked dealing of the Church of Rome who amongst many slanders cast out against vs are not ashamed to lay this to our charge that we maintaine God to be authour of sinne which is vtterly vntrue for wee teach priuately and publikely by word and by writing in Schooles and Churches that God is not the authour of sinne but the diuell and mans corrupt will This is our doctrine this we maintaine the other wee abhorre and renounce as open blasphemy Most true it is that we doe teach Actor in male but not author mali August lib. que 83. qu. 3. that God is an actor in that which is euill and that sundry wayes which may well be and yet hee free from sinne and no way the authour of euill The actions of God concerning sinne may bee referred to these three heads First He is the vniuersall cause of all things How God is actor in euill Acts 27.28 he sustaineth mankinde that in him hee liueth mooueth and hath his being yea he vpholdeth the being and moouing of all his actions so that no man could mooue hand or foote to any action were hee not sustained and supported by God The act then is of God and God is a worker in euery sinne so farre forth as it is an action for euery action as it is an action is good One man kills another the very moouing of the body in the doing of this villany is of God but the wickednesse of the action is from man and the diuell Perkins on the Lords prayer A man rides vpon a lame horse the rider is the cause of the motion but the horse himselfe of the halting in the motion Thus is God the authour of euery action but not of the euill in any action Secondly God is a worker in sinne by withdrawing his graces as he did from Saul neither can this be a sin in him because he is not bound to any hee is free to bestowe where he will to restraine where he seeth good And here is a difference betweene the action of God and the action of Sathan God holds backe grace whereupon they fall into sinne the deuill suggests euill motions Deus deficit gratiam detrahendo diabolus afficit malitiam apponendi homo seipsum inficit duritiam contrahendo Licèt Deus non sit author tameÌ„ ordinator est peccatorum ne vniuersitatis naturam turbâ—re vel turpare permittantur Aug. contra â—austam lib. 22. cap. 78. which causeth them to runne into all euill Thirdly and lastly God worketh in sinne in ordering and directing of it as it pleaseth him sometimes hee restraineth it that it shall not passe nor proceed further then he appointeth Sometimes he turneth it to another end then the person intended that practised it both these we see euidently in Iobs temptations Sometimes he maketh way for sinne to passe that
chuse good strong to euill yea altogether auerse and rebellious no good so truely good but it abhorres it no euill so extreamely wicked but it hath an enclineablenes to embrace it no seruant so readie to do his masters will as it is to doe the workes of the Deuill no rebell so desperately set against his lawfull soueraigne as it against the Lord. And all our affections are vnruly and disordered As for the members of our bodies they are instruments to execute sinne conceiued as the Apostle doth euidently declare Our throat it is an open sepulcher our tongues are giuen to deceit the poyson of Asps is vnder our lips our mouths are full of cursing and bitternesse our feete are swift for the shedding of bloud Destruction and misery are in all our wayes and there is no feare of God before our eyes behold thy naturall estate and condition see what matter that will affoord of boasting What though thou hast many excellent parts gifts and graces bestowed vpon thee yet take heed thou beest not puffed vp with pride or vaine glory looke thou vnto the rocke whence thou wert hewne and that will afford matter enough for thy humiliation and of being vile in thy owne iudgement Vse 5 And now in the last place seeing wicked men are dead men being cold sencelesse heauie and as stinking carion let vs then auoid their companies Take no pleasure in conuersing with them He that keepes company with these may fitly be compared to those spirits that haunted the graues What hath the liuing to doe amongst the dead As thou therefore hopest to be separated from them at the day of Iudgement see thou now separatest from them in this world if not in conuersation for this cannot be yet in regard of loue and affection for that may yea must be And is now aliue That is Text. he is quickened by Gods blessed spirit and enabled in some measure to liue the life of grace The obseruation hence may be this He onely may be said to liue that liues the life of grace Doctr. He onely liues that liues the life of grace and no other They onely are liuing men that haue their soules quickned by Gods blessed spirit As for life of any other kind it is but a shadow of life and not worthie the name of life indeed Were this life to grow well waxe strong then would the trees of the field excell man which from little plants grow at last to be strong excellent Okes Or were this the onely life to see heare smell or the like In this the very beasts of the field would excell man who goe beyond him in these naturall faculties as the Dog in smelling the Hart in hearing the Ape in tasting the Eagle in seeing with many more Or if we glory in this that we liue the life of reason then how many Philosophers haue excelled man herein So then it is not the vegetatine life wherin trees excell men nor the sensitiue which beasts haue better then we nor yet the reasonable life which reprobates haue as well as we but it is the life of grace which is the life of a Christian which deserues to be counted life all other are not worthy of the name This life is that onely that makes vs liue without which our whole life is but a death hence is it that the Apostle sayth we are quickned so soone as grace doth appeare before which time we were but dead as formerly we haue heard and speaking of himselfe Ephes 2.1.5 Rom. 6 13. Gal. 2.20 hee sayth I liue yet not I now but Christ liueth in me he esteemeth this a life and no other Let this then teach vs throughly to examine our selues Vse 1 whether as yet we liue this life of grace Would we know whether we be aliue or dead then make a tryall whether thy soule be quickned by Gods blessed spirit yea or no and whether thou liuest the life of God Ephes 4 18. Spirituall life how discerned First propertie of life Life is actiue and stirring 2. Tim 4.18 Psal 123.2 Now this may be discerned by the properties of life and they are these First life is stirring it is not without some motion it is actiue and euer doing So where there is any life of grace there will be spirituall action and a practise of godlinesse in the life and conuersation The eyes will be directed towards the holy one of Israell And as the eyes of a seruant looke to the hands of his master so will thy eyes looke vp vnto the Lord till hee haue mercie vpon thee Thou wilt cause thine eare also to heare Wisedome Pro. 2.2 Pro. 19.20 yea thou wilt encline them to heare her counsell that thou mayst be wise in the latter end Psal 79.13 With thy mouth thou wilt declare the praises of the Lord from generation to generation and wilt not conceale his truth from the great Congregation Psal 40.10 Pro. 15.7 Eccle. 10.12 Pro. 10.21 Psal 26.6 Iob 31.7 Lamen 3.41 Psal 134.2 Nehe. 2.18 But with thy tongue thou wilt spread abroad knowledge and vtter the words of grace and cause thy lips to feed many Thy hands thou wilt wash in innocencie and suffer no blot to cleaue vnto them Then wilt thou lift them vp with thy heart vnto God in the heauens thou wilt lift them vp in the Sanctuary and blesse the Lord Thou wilt also strengthen them to doe good and by them minister to the necessities of the Saints Act. 20.34 Ephe. 3.14 Thy knees thou wilt bow vnto God the Father of our Lord Iesus Christ And thy feet shall delight to stand within the gates of Ierusalem Psal 122.2 Heb. 12.13 Straight steppes wilt thou make with them lest that which is halting be turned out of the way In a word euery member will be made as a weapon of righteousnesse Rom. 6.12 to serue the liuing God Eyes eares tongue hands feete all will be in motion and not idle Try then your selues by this first propertie is it thus with thee Art thou employed in Gods seruice dost thou find grace actiue and stirring in thee surely then it is a good signe of life but if it be so that there is no spirituall motion it is an euident signe of the want hereof An image made by mans art may liuely represent a man hauing eyes and eares nose and mouth as man hath yet I know for all that it hath no life in it because it stands still and stirs not So if I see a professor without practise in his life I must needs thinke he is an Idoll And assuredly what euer they seeme in the eyes of men they are in the eyes of God but as the carkases of Christians Without this spirituall disposition to spirituall exercises pretend what thou wilt thou art but the Image of a Christian looking somewhat like him but not quickned by his life A second propertie of life is this Second
who though they be neuer so great rumbling it in Caroches riding on their Palfreyes yet if sinfull and gracelesse they are no better then the beasts that draw them then the horse that carries them nay worser in Gods account What man would indure to be called a beast to be termed an Asse an Owle a Dogge or the like yet the brutish practises of many shew they are no better How many liue like Swine rooting in the earth trampling vnder their feet the holy things of God contemning the Word and Sacraments and wallow in the myre of vncleanenesse and drunkennesse How many resemble the Horse and Mule who will not indure bit or bridle nothing can curbe them or keepe them in compasse mercies iudgements promises threatnings all are too little their Rider they will cast and giue him a farewell with their heeles such iadish trickes too many vse What a number of two-leg'd Dogges are abroad in the world of all sorts and kinds some resemble the Mastiffe worrying Christs Lambes by grinding the faces of the poore some haue the qualitie of the Spaniell fawning and flattering good for nothing but to fetch and carrie tale-bearers busie-bodies Others of the Greyhound out-running all moderation running in all excesse of riot spending on backe and belly their whole patrimonie There are many also resemble your bawling Curres Raylers Reuilers of God and goodnesse And as many the Bloud-hound persecuters of the Saints and seruants of God who are neuer well till they haue their bloud to drinke Thus wee see how manie resemble these bruites in their practises who notwithstanding would thinke foule scorne so to be esteemed but thou wicked gracelesse person whosoeuer thou be esteeme as highly of thy selfe as thou wilt yet thou art a very bruit and no better God doth so account thee and who dares otherwise esteeme of thee Vse 4 Fourthly and lastly let this teach vs not to satisfie nor content our selues in this that hauing speech and reason we goe beyond birds beasts and other creeping things vnlesse by grace and goodnesse wee excell and goe beyond vnregenerated persons for else though thou dost retaine both the place and shape of a man yet being in thy qualities and properties like a beast thou art no better in the eyes of God To feed Swine Here is the worke this new Master did imploy this Prodigall in to keepe his Pigges Text. Here was a sorrie preferment to forsake his sonne-ship and become a Swine-heard The poynt we may from hence learne is this The seruice of Satan is a most base seruice Doctr. The seruice of Satan is a most base seruice What more base then this to keepe at the Hogges-trough and serue sinne yet this is the worke whereabout he was imployed so then his seruice is but base drudgerie neuer did the Taske-masters of Aegypt impose on the Israelites so base a worke as Satan on his slaues for their making Bricke was not vnlawfull but these must doe that onely for the Deuill that is vnlawfull euerie brutish lust must be yeelded to euerie lewd and sinnefull companion conuersed with the bodie must be defiled the soule and conscience corrupted yea 2. Sam. 13. 2. Sam. 17. Math. 27.3 2. Pet. 22. all their workes and waies polluted What was the seruice whereabout Ammon Iudas Achitophel were imployed was it not most base and vile and why is it that the Holy Ghost compares sinne to the myre nay to the dogges vomit if it were not to set for the basenesse of it Such as the Master is Reason such must needes his seruice be now Satan is become the verie basest of all Gods creatures therefore his seruice must needes be base he can imploy his in no better seruice then he hath for them viz. to rake continually in the stinking kennels of sinne whereby to staine and poyson themselues yea the whole World The Vse that we are to make of this may be first for reproofe of such as glorie in their shame bragging and boasting of their base seruitude of their wicked sinnefull and flagitious courses which they daily follow and thinke it to be a credit to sweare swagger drinke carouse and the like surely if it be a credit to be a drudge and slaue vnto the Deuil to be at the command of euerie base lust and to be imployed about the basest scullerie then they haue whereof to boast Deceiue thy selfe no longer thou prophane liuer but see thy condition bragge and boast of thy freedome and priuiledges wealth and worship neuer so much yet know thou art but a drudge and a base drudge being at the command of euerie lust be it neuer so vile and canst thou be free no no thou art not free till Christ doth make the free and then Ioh. 8.36 thou shalt be free indeed So long as thou seruest sinne thou art not freed by him but art still a bond slaue vnto the Deuil 2. Tim. 2.26 being taken captiue by him at his will Vse 2 In the second place this may serue to estrange our affections from Satans seruice Who would serue such a Master as doth set him about nothing but the basest drudgerie Shall man who was created after the glorious Image of God suffer himselfe to be so abased as to become a Hog heard If thou hast any sparke of true courage in thy bosome returne to thy fathers house and be no longer held in this base seruitude Shall such a man as I flye said Nehemiah so say thou Shall such a one as I who was made but a little inferiour to the Angels themselues created after the Image of God nobly discended borne to a Kingdome suffer my selfe to be the Deuils Scullion nay I will not I will hereafter carrie my selfe more loftie and thinke scorne to inthrall my selfe to so base a bondage Text. Ver. 16. And he would faine haue filled his belly with the Huskes By Huskes is generally vnderstood the vanities of this present euill world which can giue no true content to the soule of man hauing nothing in them but emptinesse vanitie vacuitie and no sollid nor substantiall nutriment Yet there are some who by them vnderstand the Doctrine of the Scribes and Pharises August which was frothie and without substannce being stuffed with tales and fables and many traditions receyued from their elders which Doctrine of theirs being thus of their owne deuising could not satisfie nor nourish the hungrie soules of poore sinners but they went away still as hungrie as they came and this they take to be meant by the words following And no man gaue vnto him If this exposition be taken which in my iudgement may well be I cannot see any inconuenience wil follow But forasmuch as the whole current of expositors doe giue the other it will not be amisse to speake somewhat of both though the briefer Taking the former this is the poynt No earthly thing can satisfie the soule Doctr. No earthly thing can content the
causeth repentance Zach. 12.10 That the sence and knowledge of Gods mercy and goodnesse is that which causeth vs to turne vnto him This is notably confirmed in the 12. of Zachary ver 12. The house of Dauid and inhabitants of Ierusalem are brought to Repentance and godly sorrow vpon a consideration of Gods infinite loue towards them in Christ Iesus Psal 130.4 So sayth the Prophet Dauid Psal 130.4 There is mercy with thee that thou mayst be feared So saith S. Iohn 1 Iohn 4 19. Heb. 11.6 We loue him because he loued vs first and what doth the Author to the Hebrews else meane in saying He that commeth to God must beleeue that God is and that he is a rewarder of them that seeke him Reason 1 The reasons may be these our hearts are of a sturdie and flintie nature and neuer will kindly relent till loue worke on them True it is the heart may be pricked by the Preaching of the Law and humbled with sence of a mans owne misery but it neuer commeth to breake forth into hartie confession and true griefe for sinne as it is sinne and a breach of Gods law vntill the sence of Gods mercie is in some measure tasted of Could misery alone turne one to God then might the Deuils haue beene long agoe conuerted and Iudas also might haue repented for he felt anguish enough and horror of conscience but that did rather driue him from God because he could not apprehend the kindnes and mercy of God towardes him The workes of Gods fauour and mercie toward vs Reason 2 imprint a stamp and image of the like in vs therefore his choosing of vs imprints this in our hearts to choose him for our chiefe treasure his loue of vs causeth vs to loue him his turning to vs to turne to him Is this so that the perswasion of mercie should cause Vse 1 vs to turne this then reprooueth such as turne Gods grace into wantonnesse and make this mercy of God a bawde for sin Nothing is more called for and nothing more abused Rom. 2.4 Knowest thou not saith the Apostle that the mercie of God should lead thee to Repentance But thou despisest the riches of his goodnesse and forbearance and long suffering and after thy hardnesse and impenitent heart treasurest vp vnto thy selfe wrath against the day of wrath how often heare wee this apollogie returned when all other defences fayle oh God is mercifull it is true but to whom it is to such as turne from their sin not to such as continue in sinne Esay 27.11 as for such Esay reads their doome He that made them will not haue mercie on them and he that formed them will shew them no fauour And Moses fearefully in the 29. Deut. 29.19 of Deut. He that heareth the words of this curse and blesseth himselfe in his heart saying I shall haue peace though I walke in the imaginations of my heart to adde drunkennesse to thirst The Lord will not spare him but then the anger of the Lord and his iealousie shall smoake against him and all the curses that are written in this booke shall lye vpon him and the Lord shall blot out his name from vnder heauen A fearefull thunder-bolt throwne on the head of all such impious beasts as make Gods mercie a cloake for sinne take notice of it thou filthie prophane liuer who being reproued for thy drunkennesse and such like vncleannesse hast this for thy defence and holdst vp this for a buckler no no he hath no mercie for thee so long as thou walkest on in thy impenitency but wrath and seueritie which he will one day manifest Vse 2 Secondly let this exhort you to take true notice of his mercy thou that wouldst repent get a tast of his loue were his mercies seriously thought vpon whom would they not moue whom would not these coards of his loue draw call them to thy mind muster them together they are indeede innumerable but for your better meditation consider of these foure rankes first of his preuenting mercies consider from how many sinnes he hath kept and preserued thee many sinnes indeed thou hast commited but farre more wouldst thou haue had committed had not his mercy preuented thee what hath kept the from murder was it not his mercy what from robbery was it not this mercy and what from whoring but this his mercy the seedes of all these are in thy heart yea and of worse the seedes of the sinne against the holy Ghost not excepted which thou mightest nay wouldest haue committed had not God with held thee had not God bine thus mercifull vnto thee thou wouldst haue proued the vilest Iulian Nero Iudas that euer the earth bare this then is Gods mercy Gods great mercy towards thee oh let it leade thee to repentance If mercies of this kind cannot moue then in the Second place call to mind his sparing mercies for albeit thou hast not committed such grosse sinns as some others haue yet thou hast done enough yea a thousand times more then enough to cause God and that iustly to haue destroyed thee long before this houre * Lamen 3. and to haue throwne thee into hell and giuen thee thy portion amongst the reprobate Consider Gods iustice on Zimry and Cosby you Adulterers on Iezabell you proud ones on Senacherib you blasphemers on Achan you worldlings on Ananias and Saphira you lyers And then tell me if Gods mercy be not great towards thee thou liuest in the like sins thou knowest it yea and happily thy conscience condems thee for it these were stricken suddenly in the very act of their sins thou hast commited them ouer and ouer againe yet art spared Oh the mercy of God towards thee consider of his goodnesse There are many thousands in hell for those sinnes thou liuest in and yet haue not committed them so often as thou hast done and others that haue not committed so great grosse sinnes as thou behold then Gods seuerity towards them but his mercy towards thee Let this leade thee to Repentance If mercies of this kind preuaile not then in the third place consider his Renewing mercies whereby he doth renew his fauours to thee daily and lodeth thee with his blessings though thou ladest him with thy sinnes doth he not daily renew his fauours with the light giuing thee life health food rayment and many other blessings which others more dutiful then thy selfe do want There is neuer an howre in the day nor night but thou forfetest all health wealth peace liberty yea heauen and thy saluation Yet for all that is God thus gratious and openeth his hands liberally to bestow good things vpon thee shall he be thus gratious in renewing his mercies and wilt thou be so gracelesse as not renew thy obedience be not so wretchlesse let these cause thee to repent If yet these wil not do then in the last place consider his pardoning mercies he is ready to pardon all thy sins willing
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
yet be within the compasse of the truth of his own conceiuing though beyond the extent of the truth of his sinnes in themselues exactly considered And thus did the Apostle speake according to his sence and thought himselfe to be inferiour vnto all And thus much for this Question as also for this doctrine Now let vs proceed and come to the next which is his Humiliation And am no more worthie to be called thy sonne Text. See how he humbleth and abaseth himselfe vnto his Father I am vnworthie to be thy sonne yea I am vnworthie the very name of sonne so many haue beene my sinnes so lewd hath bin my course The instruction hence may be this The onely way to obtaine pardon for sinne Doctr. The onely way to obtaine Gods fauour is with an humble heart to seeke it 1. Pet. 5.6 and procure Gods fauour is with an humble heart and lowly soule to come before him The onely way to be exalted by him is to come vnto him in humilitie of soule and lowlinesse of spirit The practise of this Prodigall is a president for vs. For the farther proofe of this truth remember what S. Peter sayth Humble your selues therefore vnder the mightie hand of God that he may exalt you And what S. Iames sayth Iam. 4.10 Humble your selues in the sight of God and he shall lift you vp It is no hard matter to bring a cloud of witnesses to iustifie this but I will be sparing and remember you onely of that Parable of the proud Pharisie and the Publican and so away These two goe vp into the Temple to pray Luk. 18.10 The Pharisie begins and prayes thus God I thanke thee Verse 11. I am not as other men c. He shewes not vulnera but munera not his wounds but his worth not his miserie but his brauery reputing himselfe so iust that he neither sayth thy kingdome come nor yet forgiue vs our trespasses August Hom. 36. de verb. Dom. secund Luc. But as hauing no sinne and abounding alreadie with all grace both these he leaues out thanking God more for that other were bad then for that himselfe was good Now the Publican he stands a farre off Verse 13. and would not lift vp so much as his eyes to heauen but smote vpon his breast saying God be mercifull to me a sinner As the one exalts himselfe in respect of his vertue so the other humbles himselfe in regard of his sinne As the one shews his robes so the other like a poore beggar shewes his rags and as an humble petitioner his grieuances Now marke how Christ applyes this Verse 14. I tell you this man departed home vnto his house more iustified then the other for euery one that exalteth himselfe shal be abased and he that humbleth himselfe shal be exalted The Reasons may be these Reason Isay 66.2 Isay 57.15 First Such onely hath God promised to looke vpon and shew mercie too To this man will I looke euen to him that is poore and of a contrite spirit and againe Thus saith the high and loftie one that inhabiteth eternitie whose name is Holy I dwell in the high and holy place with him also that is of a contrite and humbled spirit to reuiue the spirit of the humble and to reuiue the heart of the contrite ones as for other they haue no promise of fauour or of mercie Reason 2 And secondly Such onely are capable of grace and mercie Full vessells can receiue no liquor and haughtie hearts no fauour for they despise it As therefore the vessell must be emptied and the ayre and wind remoued before any solid liquor can be receiued so must thou first cast out haughtinesse and pride out of thy heart before mercie can be obtayned Vse Let the Vse of this be for Exhortation Come before the Lord with humbled soules and contrite spirits for this is of him much set by And to stirre vs vp to the putting on of this grace as the Apostle doth exhort vs consider of these motiues Colos 3. Motiues to labour for humilitie and auoid pride Tract de Passione Dom. cap. 19. First Pride is the Deuils first borne A second motiue God exalts the humble but casts downe the proud one Luke 1.46 Ps 113.56 first Pride it is the Deuils first borne and the Deuils first poyson which Satan powred into our nature and this as Bernard speakes is the Deuils character for as the seruants of Christ and children of God are knowne by charitie and humilitie so the seruants of sinne and sonnes of Satan are knowne by pride and crueltie and therefore let this moue vs to imbrace the one and abhorre the other Secondly God exalts such as are humble but such as are proud doth his soule hate His deeds hath manifested this hee called humble Dauid from the Shepheards crooke to the Kings Crowne He did so regard the meekenesse of the Virgine that all generations count her blessed Thus he taketh vp the simple out of the dust and lifteth the poore out of the myre But he deales otherwise with the proud and euer hath done The proud Angels he thrust out of heauen and our proud parents out of Paradise For it he draue Nebuchadnezzar from the company of men Dan. 4.30 and made him to haue his habitation with the beasts of the field and to eat grasse as Oxen. What shall I neede to speake of Haman Herod and others Pro. 16.8 whose pride did cause their fall and ruine by this that hath beene said we see the Psalmists saying verified Psal 138.6 Though the Lord be high yet hath he respect vnto the lowly but the proud hee knoweth a farr off The most high hath especiall respect to such as are most low Marlo rat in Luc. cap. 1. vers 48. God cannot looke aboue him saith one because hee hath no superiour nor about him for that he hath no equall hee regards onely such as are below him The lower then a man is the neerer vnto God and the more exposed to his sight who looks from aboue but the higher he is the farther is he off and the more proud he is the lesse is he respected Seeing then this is so how should this worke vpon vs and make vs to decke our selues with this excellent grace which like the Violet though it growes lowe by the ground and hangs the head vnder some obscure leafe as willing to liue vnseene yet is the sweetest of flowers and beloued of all Thirdly Humility is the keeper of all graces A third motiue Humilitie preserues grace but pride destroyes it It is conseruatrix virtutum Bernard 2 Kings 4.39 Eccles 10.1 but Pride the spoyler of them No boxe better to keepe those iewels in then a heart well lined with humilitie Looke as ashes doe preserue fire so doth our humilitie the sparkles of Gods blessed spirit But now on the other side pride spoyles all This like Colloquintida imbitters
16 Difference betwixt true holinesse and restrayning Graces 22 God is kinde and Graticus euen to the wicked and rebellious 40 True Grace is euer growing 68 Heauenly Graces principally to be sought after 74 True Grace will manifest it selfe both by word and deed 192 The Grace of Christ is euery whit as large as the sinne of Adam ibid. Our Saluation is of Grace 222 Our weake beginnings in Grace should not too much discourage vs. 230 Grace growes by degrees 133 God is the centre of the soule 91 H Hearers must be content with plaine teaching 14 Wicked men betake themselues to vaine Helps in time of neede 137 Holinesse a marke of a true member of the Church Catholique 20 Two things much like Holinesse yet not it 21 We must shew by our Holinesse that we are true members of the Church 25 Such as feare they haue sinned against the Holy Ghost haue not 235 The onely way to procure Gods fauour is with Humilitie to throw our selues downe before him 215 God hath promised to shew mercy to the Humble 216 The humble only are capable of Grace ib. God hath a speciall respect vnto the Humble and lowly ibid. Humilitie is a preseruer of Grace 217 Humilitie makes vs like Christ ibid. All vertues and vices are against Humilitie 221 The better Repentance the more Humilitie 157 Hypocrites frie in words but freze in deeds 193 In Gods he use are Hyrelings 113 I Ignorant persons cannot confes their sins therefore cannot haue pardon 198 Mans Inventions cannot nourish the soule to saluation 94 Regeneration doth not abolish true Jâ—y 303 The godly haue onely true Ioy and none but they 304 The Ioy of the godly is internall therefore not discerned by the wicked 30â— Many Inconueniences arising from vncheerfull vncoÌ„fortable walking 306 Pardon of sinne bringeth true Ioy. 307 Our ioy here is but the beginning of ioy â—08 Gods fearefull Iudgments on such as haue put off Repentance 191 God is Iust as well as Mercifull 186 L Wicked men will not be in subiection to Gods Lawes pag. 35 The reasons of it ibid. Lawfull things much abused 265 Mans Life is short and vncertaine 179 Hope of long Life a let to repentance 181 It is great follie to defer Repentance vpon hope of long Life ibid. There is a twofold Life 282 He only liues the liues the Life of grace â—89 Spirituall Life how discerned 290 Spirituall Life must bee maintained by meanes as well as corporall 298 God doth not onely Loue his children but he will manifest it vnto them that they may not doubt of it 239 Gods Loue while it is shut vp in his decree cannot so affect his children as when they feele it ibid. Gods elect being yet vncalled are within the compasse of Gods Loue. 240 How we may know God Loueth vs. 241 Many Loue God with their tongues who hate him with their soules 242 Certainty of Gods Loue will support vs in all dangers 249 How wee may know we Loue God in truth 242 How we may know we Loue the Brethren 245 Such as say their sinnes are more then can be forgiuen giue God the Lye 233 M Wicked men are Mad men pag. 98 Many Mad pranks they play 99 Man being left to himselfe cannot long stand 55 Euery good thing in Man should cause vs to consider the goodnes of the Creator 16 Marks of godly sorrow 145 Marks of an humbled soule 158 Masters should beware of enterteyning wicked seruants for they are stroy-goods 69 Meanes for subduing pride 218 Meanes for obteyning godly sorrow 149 Meanes to bring purposes to perfectioÌ„ 169 Meanes to liue the life of Grace 294 Meanes to preserue the life of grace 298 It is dangerous not to profit by the Means afforded for our good 49 How the Members of mans bodie are attributed to God and why 15 16 Meditation of a threefold obiect 219 God is ready to shew Mercy 231 He is more ready to shew it then we are to seeke it 236 We should be Mâ—rcifull as God is merciful pag. 41 It is sence of Mercy that causeth Repentance 110 It is not sence of Miserie without sence of Mercy nor sence of Mercy without sence of Miserie that can bring vs to Repentance 114 Foure rankes of Mercies daily to bee thought vpon 112 Presumption of Gods Mercy a great let to Repentance 185 It is no easie matter in time of spirituall distres to lay hold on Gods Mercy 2â—7 God is more ready to shew Mercy then we to seek it euen then when he withholdeth from vs what we desire 237 Doctrine of Merit taught in the schoole of Nature 38 We may not challenge any thing for our Merit 40 God dealeth with sinners in quiet and Meeke tearmes 328. Meeknes must be shewed by all to all 330. Motiues to Meeknesse 331. The Meeknes of many men is but brutish 330. By Meeknes we soonest ouercome our enemie 333 The first worke of a Minister is to bring his people to a true sight of sin 8 Such Ministers as set mens sinnes b fore them by preaching of the Law are not to be condemned 9 It is lawfull for Gods Ministers to vse Parables Similies c. for pressing Doctrines 12 Ministers may not teach their owne fond deuices 97 The first Motions to Repentance if true are pleasing to God 229 Good Motions are not to be choked 131 How to know good Motions from Diabolicall delusions N No man may dishonour his Nature seeing God doth honour it pag. 17 Euery Naturall man a fit piece of timber for the Popes building 38 Euery Naturall man hath a Pope in his belly 40 Mans corrupt Nature Spider-like turneth all into poison 52 Many deale with God in confessing their sinnes as Nebuchadnezar with his enchanters in finding out his dreame 204 O Olde age no fit time for Repentance pag. 182 Such as put off till they be Olde are not sure to finde grace 184 Omission of good duties is damnable 172 God alloweth his children as for necessity so for Ornament 264 Rules for the right vsing of Ornament 269 All Ornament must expresse Godlines Modestie and Sobriety 270 Speciall sinnes which vsually accompanie excesse in Ornament 271 P. Papists haue a Saint for euery sore p. 82 Papists are all or Will nothing for Iohn p. 224 What Doctrine Papists teach 119 How Papists colour and varnish ouer their abominable Idolatry 325 Papists on their death beds call for mercy though in their life time they plead for merit 38 Reasons why Christ taught in Parables 2 Parables consist of two parts a body and a soule 4 Instructions may bee gathered from the letter of a Parable 7 Parables may lawfully be vsed for illustration of Doctrines 12 Caueats in vsing Parables 13 Christian Policy may sometimes binde vs from vsing some kinde of meats 266 A set forme of Prayer may lawfully bee vsed 139 We may not tye our selues alwaies to one forme of Prayer 141 In Prayer the grones of the heart is the best Rhetoricke