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
21.22 the Lord sayth thus I haue not sent these Prophets yet they run I haue not spoken vnto them yet they prophecied But if they had stood in my counsell and caused my people to heare my words then they should haue turned them from their euill way and from their euill doings In which words the Lord doth imply thus much that the reason why the people were not turned from their sinnes Verse 28. was they taught their owne councels and spake their owne words So againe in the 28. verse it is thus sayd The Prophet that hath a dreame let him tell a dreame and he that hath my word let him speake my word faithfully What is the chaffe to the wheat sayth the Lord Where you see in plaine termes their doctrine is termed chaffe A light thing without any solid substance or good nutriment Verse 32. And in the 32. verse you may finde these words Behold I am against them that prophecie false dreames saith the Lord and doe tell them and cause my people to erre by their lies and by their lightnesse yet I sent them not therfore they shall not profit this people at all So that you see by these many places this truth strongly confirmed that mans doctrine is but light huskes chaffe vnprofitable for the soules nourishment Reason 1 The reasons may be these First because this doctrine cannot bring to a true sight of sinne before which no true comfort can arise mans doctrine cannot wound the soule let them strike at sinne the blow is giuen but with a leaden dagger the sword is not sharpe enough to cut it downe Secondly it wanteth Gods blessing now man liueth Reason 2 not by bread onely but by Gods blessing on the bread Mat. 4. is it so with the bodie then much more is it so with the soule it is Gods blessing that must make this food comfortable but God hath promised to blesse onely his own ordinance and not mans inuentions These may be the reasons Now let vs see what good vses it will afford vnto vs. First this serueth to set forth vnto vs the miserable estate Vse 1 of poore deluded Papists who are fed altogether with the huskes of Popish doctrine hauing for doctrine eyther Apocryphall additions or their owne humane inuentions and traditions their masses trentals dirges halfe communions inuocation of Saints adoration of images and the rest haue no footing in the word of God no warrant from thence but are of their owne deuising now alas how can the poore people sucke any good nourishment from such trash for their soules health this food may load the stomacke but neuer fill it such light sleight stuffe can neuer make them of a ruddie complexion with Dauid nor of a fresh hue with Daniell I meane the constitution of their soules can neuer thriue thereby true it is they haue seuerall dishes for the feeding of their sences braue obiects for the eyes melodious tunes for the eare and the like but by these they are not brought a step neerer heauen Let a man that begins to be in want and begins to haue a sight and sence of his sins be brought to the seeing or hearing of this their melodie and musick shall his mind be euer the more satisfied Surely he may as well feed his stomacke with painted plumes as his soule with such foolish guegays let vs therefore pittie them and pray for them that so many of them as belong vnto the Lord may haue their eyes opened to see their misery and that they may haue better food and more solid nourishment for their soules Vse 2 Secondly seeing this is so that mans doctrine is but huskes this may stirre vs vp to thankfulnes seeing God hath beene so good and gracious vnto vs as to giue vs olid and substantiall nutriment neuer was Gods word since the time of the Apostles more plentifully or powerfully taught then now it is amongst vs Oh what cause haue we to be thankfull especially we in this same cittie who haue this Manna in such a rich measure falling about our camps there are thousands in the world nay in this land that would be heart glad of those Sermons that you regard not but sleepe out and despise oh how happie were we if we knew our happinesse I but we like pampered children play with our meat and like the carnall Israelites stumble at the plentie of our Manna the onions of Egypt haue a better relish in our mouths well framd words quirks and trickes are more affected then profitable matter but should the Lord once show vs the terrors of hell and visite our consciences with the apprehension of his wrath then the very crummes of the Gospell would be wellcome when now we loath the full dishes of consolation Then to heare but one sentence of the Gospell plainely expounded and to haue but one of the promises powerfully applyed would be more acceptable then all the fine deuices of the wit deliuered in the perswaseable words of mans wisdome let not therefore these things be hid from your eyes take notice of your priuiledge your glory your aduantage wherin God hath blessed you aboue other citties countries and nations Italy Spaine and other rich countries in Asia and Africa abound with wealth but in stead of their rich mines of gold and siluer we haue this inestimable treasure of the word the value wherof is far aboue all precious pearles the outward blessings that God gaue vnto his people are compared to the ornaments of the body Ezech. 9.10.11 as Bracelets Abilements Rings Chaines and the like but his giuing of his word and statutes vnto them is compared to his marriage with them let vs then take notice of this our happinesse and rouze vp our hearts to daily thankefulnesse The third vse is that which the Apostle maketh Beware Vse 3 least any spoyle you through Philosophie and vaine deceit Colos 2.8 after the tradition of men after the rudiments of the world and not after Christ Let vs not be beguiled by false teachers neither let vs lend our eares to their frothie doctrine please the care they may with the enticing words of mans wisedome saue the soule they cannot without preaching the words of Christ that onely is the word of life and the power of God to saluation all other food is but dust and drauery no better then huskes fitter to feed swine then to nourish the sonnes and daughters of God to eternall life In the last place here is a lesson for vs ministers that Vse 4 we teach not the people our owne fond deuises nor feed them with our owne fancies but build vpon the foundation of the Prophets and Apostles Christ Iesus being the chiefe corner stone Mat. 28.20 Ezek. 3.17 Let vs teach therfore what he hath commaunded vs to obserue and heare the word from the mouth of God giuing warning from him oh let me exhort and be exhorted to remember whereto we are called and wherefore
is from Gods free grace p. 222 2. True repentance bringeth vs into Gods fauour p. 227. 3. The first motion to repentance if true is highly pleasing to God and is accepted of him p. 229. 4. God is ready to shew mercy to euery one that seekes it p. 231. 5. God is more ready to shew mercy then we are to seeke it p. 236. 6. God doth not onely loue his children but hee will manifest it vnto them by signes and tokens that they may not doubt of it p. 239. Verse 22.23 Doct. 1. God will neuer vpbrayd any with their former courses that doe truly repent p. 250. 2. God giueth his gifts not immediately by himselfe but mediately by the hands of his seruants p. 254. 3. God is larger in his gifts then wee are in our requests p. 256. 4. Nothing that is needefull shall bee wanting where Gods fauor is not wanting p. 258. 5. God giueth to his children as for necessitie so for delight and ornament p. 263. 6. The Conuersion of any doth bring great ioy to the Saints and seruants of God p. 279. Verse 24. Doct. 1. Euery wicked man is a dead man p. 283. 2. He onely may bee sayd to liue that liues the life of grace p. 289. 3. Wicked men are Strayes p. 301. 4. Our conuersion and calling is from Gods mercy and grace p. 302. 5. Regeneration doth not abolish ioy nor any other naturall affection p. 303. 6. It is pardon of sinne and assurance thereof that bringeth ioy and comfort to the soule p. 307. 7. The godly mans ioy in this life is but the beginning of ioy p. 308. Verse 25 26 27. c. Doct. 1. The wicked repine at others preferments in Gods fauours p. 310. 2. It is the propertie of the wicked to expostulate the cause with God p. 317. 3. Wicked men haue faire pretences for soule sinnes p. 323. 4 When God hath to deale with sinners hee dealeth with them in a milde manner and not in fury and rage p. 328. Verse 31 32. Doct. 1. Wee may not exasperate the wicked when they are incensed but giue way vnto their fury p. 335. 2. It is lawfull for a man to speake in his owne defence p. 336. God will maintaine the righteous cause of his children p. 340. The end of all the Doctrines THE TRVE CONVERT OR AN EXPOSITION OF THE PARABLE OF THE PRODIGALL LVKE 15.11.12 c. 11 And he said A certaine man had two sonnes 12 And the yonger of them said to his Father Father giue me the portion of goods that falleth to mee And he diuided to them his liuing AS God in times past diuersly Heb. 1.1 and many wayes spake vnto our Fathers by the Prophets hath in these last dayes spoken vnto vs by his Sonne so also this his Sonne Acts 10.58 whom he hath appoynted heire of all things by whom also he made the worlds while he waâ—â—ere vpon the earth going about doing good did speake and teach his people after diuers formes and fashions often by plaine principles and affirmatiue conclusions and not seldome by parables and darke sentences in all seeking his Fathers glory and his Churches good Reasons why Christ spake by Parables First reason Psal 78.2 Many reasons are giuen for this his parabolicall kind of teaching these are some First that the Scriptures might be fulfilled which had so spoken of him I will open my mouth in a Parable I will vtter darke sentences of olde Second reason Luk. 8.10 Secondly that Gods treasure might be hid from the obdurate wicked and the mysteries of his kingdome might not be reuealed to the scornefull to such it shall be spoken in Parables that seeing they might not see and hearing they might not vnderstand Third reason Mat. 13.36 Mar. 4.10 Luk. 8.9 Thirdly to stir vp his hearers to a more diligent attention as also that they might hereby take occasion to mooue doubts and aske questions as the Disciples did What might this Parable be Reason 4 Fourthly that the faithfull might haue constant and continuall nourishment so that though they nere finde a sweete relish in the word yet comming againe to the reading or hearing of it they might finde more food so sweetly hath God mixed hard and easie together Miscetur vtile dulci. that none might be cloyed nor any discouraged Reason 5 Fiftly that he might descend vnto the capacitie of the most simple Ioh. 3.12.13 who best vnderstand homely comparisons and are sooner perswaded with plaine similitudes and familiar examples then with subtill reasons and accurate discourses hence is it that parables and borrowed speeches from vulgar matters are compared by some to Mid-wiues which further our trauell in heauenly knowledge thus he teaching by plaine and knowne things did lead his schollers to the better vnderstanding of what was vnknowne Reason 6 Sixtly that he might helpe the memories of his hearers and cause them the better to keepe in minde his wholesome instructions for prouerbes and similitudes drawne from daily practise doe take very deepe roote and impression in the mind as experience sheweth there are many that remember a familiar example which they heard from a Preacher for many yeares together when as many other deepe points and matters of more substance which were then deliuered shall bee cleane forgotten Seauenthly that euery one in his occupation and vocation Reason 7 might be taught those things which concernes his soules health therefore hath hee deriued a parable from an armie to teach souldiers Luk. 8.5 Mat. 13.33 from legall principles to instruct Lawyers from the field and sowing to teach husbandmen and from a Leauen to instruct women And lastly that he might conuince the sinner of his Reason 8 sinne that seeing his sinne in the person of another hee might without partialitie condemne it in himselfe for of all kinds of speech there is none that doth more cunningly insinuate it selfe into the vnderstanding leaue a deeper impression with a feeling conceite then a parable doth and if it be personall the issue of it is to touch the quicke and in a sort to extort that which otherwise would not be graunted 2. Sam. 12. Mat. 21.33 as we see in the example of Dauid and others These are some reasons amongst many others which Diuines haue giuen why he opened his mouth in parables and taught the people after this manner In this Chapter Christ vseth this dark kind of teaching propounding three parables which are as so many instruments of musicke playing one and the same tune In that of the lost sheepe ver 3 -8 And that of the lost groate ver 8-11 And this of the lost sonne he teacheth one and the same doctrine The occasion The occasion of his propounding this and the two former parables is to bee seene in the beginning of the Chapter which was the murmuring of the Scribes and Pharisies against him for his receiuing of Publicanes and Sinners which came vnto him The
should consider it according to the letter Instructions might be brought from the letter of the parable Parabola enim de nullo non conuenit which I cannot see but we haue liberty to doe for Christ borrowes no similitude from that which is not and the things from whence the similitude is fetched is the same in it selfe for which it is brought to illustrate another So then it might be handled without regarding the simile as if it were a plaine narration as Galat. 4.1.2 Bernards faithfull Shepheard Page 55. The scope is to shew by that similitude that the law of God makes not free but keepes in bondage for it doth with vs as Tutors and Gouernors doe with an heire being a Childe euen keepe them vnder as a seruant Now besides the lesson from the scope may not this lesson bee drawne from the letter That a wise Father will bring vp his Sonne well though he be his heire vnder Tutors and Gouernours and so Rom. 7.2 Rom. 7.2 may not this doctrine be gathered That the condition of a wife is subiection to her husband And againe That they be bound each to other so long as they liue Thus may we doe in parables Yet not from euery thing therein yet with this caution that we gather not lessons from euery thing therein for so many absurdisies might and would follow being neither intended in the spirituall sence nor yet true in the literall for many things in parables may bee supposed as if they were so to teach the truth by things feined as Iudges 9.8.9.10 So in the parable of Diues who is said to speake in hell and haue a tongue which is not true wee are therefore to be warie in vsing our liberty though we may Sobriety had need to guide our course when our nauigation lieth through the depth of a parable for mine owne part I will omit all collection which might be gathered from the letter and confine my selfe to the scope and drift of it desiring rather to be short then looke beyond Before I come to handle the particulars giue me leaue to propound a doctrine or two in generall And first from the scope and drift of Christ in propounding of it which was as yee haue heard to conuince them and bring them to a sight of their sinne and so to repentance Doctr. Conuiction is the ready way to conuersion Hence learne that Conuiction is the ready way to conuersion the readiest way to bring any to repentance is first to conuict and conuince them of their sinnes and therefore was it the Lord did charge his Prophet Ezechiel to cause Ierusalem to know her abhominations Ezech. 16.2 Isay 58.1 The like charge doth he giue to his Prophet Isay To shew Israel her transgressions and the house of Iacob their sinnes 1 Kings 18.18 Acts 2.23.37 Iohn 4.18.19 This was the course Elias did take with Ahab Peter with his hearers Christ with the woman of Samaria which examples are remarkeable for the prouing of this poynt Vse 1 Let this serue first for direction to vs of the Ministrie thou that art set in this high place and calling wouldest thou haue comfort in thy ministery wouldst thou see some comfortable fruites of thy labours be then first a Boanerges before a Bar Ionah and bring thy people first to a sight of their sinnes and secret filthinesse hold before their eyes the glasse of the law that they may see their misery and what need they haue of a Sauiour set their sins distinctly before them deale plainely without flattery this is the way to bring them to sound repentance that so they may obtaine remission forgiuenes Secondly It may serue as an apologie for such Ministers as conscionably and faithfully labour to conuince the consciences of their people of their sinnes and endeauour by preaching of the law to bring them to a true sight thereof these are they who are vsually thought to haue a spirit of gall and bitternesse within them and to be the onely men which driue many to despaire I confesse there may be and often is a great fault on the right hand in harping too much on this sad string of iudgement Some there are indeede who are neuer well but when damnation doth end their sentence this is too bloudy and butcherly a kinde of teaching But yet let me tell you We now liue in such times wherein a sermon of mercy is like a dead letter there are thousands who are not worthy to heare of mercy not to heare the sound of the word much lesse to heare the doctrine of remission of sinnes taught Now what course must bee taken with these Is not the sharpe razour of the law to be taken and incision to be made therwith into their soules vntill the wound be launced and the core thrust out a wise Surgeon will neuer powre in oyle And as for thee who thus condemnest the Ministers of the Lord for deliuering of the terrours of the law art euer calling for gospell gospell I tell thee it is to be feared of all others thou art most vnfit to heare it for it is vsually seen none call more for it to be taught then such as most despise it and condemne it those that are loath to know themselues are euer loath to heare the law deliuered O how farre art thou from holy Dauids minde Psal 141.5 Let the righteous smite me for it is a pretious oyle a foule signe of a guilty soule Thirdly We may heare see the reason why so many Vse 3 goe so boldly on in sinne and repent not alas they are not yet throughly conuicted they liue still in blindnes and are not brought to a sight of them This is excellently set forth by this comparison A man going ouer some narrow bridge vnder which runneth some deepe gulfe or violent streame if it be at midnight feareth not because be seeth not any danger Perâ—ins exhortation to repentance but bring the same man the next morning and let him see the narrownesse of the bridge he went ouer the night before the fearefull downfall and furious violence of the streame that runnes vnder the same and then will he wonder at his owne boldnesse and shrinke for feare to thinke of it and will not by any meanes venture to do that which carelesly he did the night before because hee seeth the extreame danger which before he saw not So is it with a sinner while he is in the estate of nature he seeth nothing no wrath no iudgement no hell for the God of this world hath blinded his eyes and therefore walketh on boldly and securely in sin he seeth not the narrownesse of the bridge of this life nor the fearefull gulfe of hell vnder it which he falls immediately into if he flies off but when God shall open his eyes and touch his heart to consider of his estate and see himselfe then hee seeth how narrow the bridge of this
that nature that God hath so highly honoured once sayth one hee made man to his owne similitude but often describes himselfe according to mans similitude what a shame is it then to defile those members by sinne wherby God expresseth his owne goodnesse and glory Doth God expresse his dietie by thy head his fauour and presence by thy face his prouidence and good will by thy eyes his strength by thy armes his blessed spirit by thy fingers Oh then beware how thou abasest thy bodie Rom. 6.13.19 or any member of thy bodie to sinnes seruice Giue not thy members as weapons of vnrighteousnesse to sinne but yeeld your members as instruments of righteousnesse vnto God Had two sonnes By these two sonnes Text. some vnderstand the elect Angels and men but this cannot be for they murmure not at any compassion that is shewed vnto vs others by them vnderstand Iewes and Gentiles true it is that the Iewes are elder brethren but surely they are not figured hereby this eldest sonne for they haue forsaken their fathers house and are now strangers from the tents of Sem Others by these two sonnes vnderstand the Pharisies and Publicanes of this minde are the most and the best from whom I will nor dissent for the Pharisies grudging at Christ for his familiarity with the Publicanes gaue him occasion to vtter this parable as formerly we haue seene and by it he doth conuince them But these Pharisies were sinners Obiect and such as before whom Christ preferres Publicanes and Harlots but this eldest sonne here spoken of sayth he neuer brake any of his Fathers commaundements Answere Sol. The Pharisies were righteous in their owne eyes as Christ else where doth plainely declare Luke 18. no wonder then they did thus bragge they were obedient sonnes when as in truth it was nothing so for had this sonne beene as he did professe he would neuer haue murmured nor repined at his fathers iust and equall proceedings Obiect 2 But the Father doth seeme to approue of this his eldest sonnes sayings as appeares verse 31. Answ Christ would not now exasperate the Pharisies but from hence draweth an argument q. graunt you bee dutifull and obedient yet you doe not well to be offended with this my dealing c. And thus we see who are the two sonnes here spoken of In the estate of this Father in his children sayth one the estate and condition of the Church militant is not obscurely shadowed and prefigured his two sonnes represent the two sorts of people that are in it if this be so we see that the Church visible is a mixt assembly Doctr. The Church visible is a mixt company Mat. 13.34 Mat. 13.47 Mat. 3.12 it is a mixt company both of good and bad The Parables in the 13. of Mathew so set it forth It is compared to a field wherein is darnell and stubble as well as wheat It is compared to a net which gathereth together of all kinds of fish both good and bad It is compared to a floore on which lyeth both corne and chaffe sundry other comparisons are brought in Scripture by our Sauiour to confirme this truth Mat. 25.1 It is compared to tenne virgines whereof 5. were wise 5. were foolish to a marriage feast where some had wedding garments Mat. 22. 2. Tim. 2.20 other none to a great house wherein are vessels of wood and vessels of gold and may well be compared to that great sheete Act. 10.11.12 wherein are all manner of beasts and fowles cleane and vncleane thus it euer hath beene thus it euer will be vntil the great Iudge with his fanne shall purge his floore Mat. 3.12 Mat. 13.30 till the Angels shall carry the wheat into the barne of glory vntill this day comes some rubbish will be in the net some tares amongst the wheat some chaffe vpon the floore some goates amongst the sheepe some with the marke of the beast in the Congregation of Saints on Ismaell in the Familie of Abraham amongst the Disciples there will bee a Demas amongst the Deacons a Nicholas and amongst the Apostles themselues there will be a Iudas The cockle must growe for the cornes exercise Reason 1. Cor. 11.19 there must be heresies sayth the Apostle that they which are approoued amongst you might be knowne the faith of Gods children must be tryed as Peter saith 1. Pet. 1.7 and how can that be were there no bad to try them Vses Fouly then are they deceiued who thinke there is no Vse 1 true Church where there are any open corrupt members and foolish is their dealing who hereupon make a separation because bad and good are mingled together Is an honest societie of tradesmen a false societie because some are reteined amongst them who are vnhonest was the Church of Corinth a false Church 1. Cor. 5.1 because they had amongst them wicked men Why then did the Apostle call it a Church of Christ 1. Cor. 1.2 and a coÌ„pany of Saints was not the Church of Thyatira which suffered Iesabel to teach to seduce and commit fornication Reuel 2.20 a true Church Is a wife no true wife because shee hath a blemish And was not Rebecca the true wife of Isaac though she had an elect and reprobate in her wombe And why then should not that Church bee a true one which hath both Iacob and Esau within her As for their separation thus much I confesse if a brother walke disorderly we may withdraw our selues from him 2. Thes 3.6 but that we are to withdraw our selues from the church because of him I vtterly denie we may not leaue Gods floore because there is some chaffe neither may we breake Gods net because there is some baggage fish neither depart out of his house because there be some vessels of wrath nor yet runne out of his field Non propter malos boni deserendi sed propter bonos mali tolerandi August Epist 48. cont Don because there grows some cockle for the bad which are in the Church we may not forsake the good but rather tollerate the bad for the good their sake And this we are to know it is heauen that hath â—one but good hell that hath none but bad Earth that hath both good bad to haue all good and none bad is a propertie of the Church triumphant to haue all bad and none good a propertie of the Church malignant but to haue both good and bad mingled is an inseparable propertie of the visible Church militant here vpon the earth I will conclude this vse with that exhortation of the Apostle Heb. 10 25. Ecclesiam tento plenam tritico et palta em â—do quos possum tolero quâ—â— emendarâ— non possum fuâ—io paleam ne hoc sim non aream ne niâ—il sâ—mâ— Aug. Heb. 10.25 Forsake not the assembling of your selues together as the manner of some is but exhort one another and so much the more as
to goe on in sinne thou shalt be still a childe Esay 65.20 though thy head bee hoary and though thou liuest the yeares of Methuselah thou shalt neuer attaine to yeares of discretion The fourth vse is for Admonition Are the wicked Vse 4 fooles then beware of their company and councels and passe not for their iudgements For what wisedome is it for a man to make a child or idiot his guide or councellor what wisedome is it to follow a wicked mans aduice beware of it and euermore suspect it and as their councels so their companies let them be auoided it is not safe to be sotiable with them For howsoeuer ideotisme and want of capacity is not contagious yet this kind of wicked folly is very dangerous and full of infection Hoc that walketh with the wise shall bee wiser saith Salomon but a companion of fooles shal be made worse And as for their iudgements we neede not passe alas they are without wit let them mocke on bee not thou discouraged should one of the Kings Guarde cast off his liuery because a foole laughs at it hee might iustly be thought to be a worse foole then the other a yellow coate would better become him then his red Doe not thou then cast off thy liuery forsake not thy profession because the fooles of the world deride thee they are fooles and so esteeme them Father He calls him Father yet giues him not a son-like respect his carriage doth not shew what his tongue professeth A man may professe God to bee his Father Doctr. All those that call God Father are not dutifull children Mal. 1.6 yet for all that be a disobedient Childe All are not obedient that call God Father some prooue but disobedient Sonnes A Sonne honoureth his Father saith the Lord to the rebellious Israelites a seruant his Master if I be a Father where is my honour and if I be a Master where is my feare Vse Trust not then in lying words which will not profit it is not the bare naming of Father Ier. 7.4 Exod. 20.12 that can proue thee a dutifull childe proue what thou sayest by thy dutifull carriage a sonne honoureth his Father Is God thy father then see thou honour him hee that gaue that law for honouring of your parent doth looke to be honoured of all his children Mat. 26 49. good words cost nothing who cannot giue them Iudas himselfe can say Hayle Master Words are but Court-holy-water they will pay no debts call not God then onely Father as many doe but giue him all dutifull and sonne-like respect as few doe Verba rebus proba sayth the Philosopher Words are but vocall Interpreters of the minde actions reall what a man doth we may be sure he thinkes not euermore what he saith see then that thou carry towardes him the affection of a childe loue him reuerence him feare him obey him otherwise so often as thou openest thy mouth to call him Father so often out of thy owne mouth shall the Lord condemne thee 1. Pet. 1.17 I shut vp this in a word with the saying of the Apostle If you call him Father who without respect of persons iudgeth according to euery mans worke passe the time of your dwelling here in feare Giue mee the portion of goods A very impudent and sawcie suit so imperiously to claime it and that as debt due vnto him was it not safe in his Fathers hands Or he well vnder his Fathers gouernment that now hee must haue it in all hast and be at his owne dispose surely this Father might haue pleaded iudicially with his sonne as sometimes God did with his people of Israell Oh my people Mic. 6.3 what haue I done vnto thee or wherein haue I grieued thee testifie against mee Could he alledge against him his vnnaturall clemencie or vnkinde intreatie or want of things necessarie Could he plead for his departure Gen. 31.4 as Iacob for his when he went from his vnkle Laban his countenance is not towards mee as formerly it hath beene Rom. 3.4 Psal 51.4 Surely he could not Let God be true and euery man a lyer that he may be iustified in his sayings and cleare when he doth iudge But now to some instructions and first we infer Doctr. Nothing is more grieuous to the wicked then to be vnder Gods gouernment Psal 2.3 that nothing is more grieuous to the wicked then to be vnder Gods gouernment and in subiection to his lawes Come say the wicked let vs breake these bands and cast away these cords from vs. They counted themselues to be in bondage while they were in subiection to Gods most holy lawes and therefore they call vpon one another to cast off the yoke So Psal 12. Who is Lord ouer vs Psal 12 4. Ier. 6.10.16 and 7.23 And 23.35.39 Isay 48.4 Zach. 7.11 our tongues are our owne Who shall controule vs It is lawlesse libertie they affect They will haue no hand ouer them to keepe them in or restraine them There are many places which I could heape vp to confirme this point but I will be sparing Now some may demaund the reason What are not his lawes iust and equall Surely yes Deut. 4.8 For what nation is so great that hath ordinances and lawes so righteous What then Are they not hard and difficult to be kept No neither for my yoke is easie and my burthen is light Mat. 11.30 What then should be the reason it may be there is small profit in keeping of them Yes that there is for in keeping of them there is great reward Psal 19.11 But if you would know the reasons then these they are First they are contrary to their natures and therfore Reason 1 they cannot away with them Rom. 8.7 the wisedome of the flesh is enmitie against God for it is not subiect to the law of God neither in deed can be Secondly they are as a light that discouereth their Reason 2 faults and as a straight rule that manifesteth their wickednesse now a crooked life like crooked legs desires to be hid thus they hate them Iohn 3.20 because their deeds are euill Thirdly Gods lawes doth crosse them in their sinnes Reason 3 which they cannot endure they would goe to hell with out any disquiet or disturbance hence is it also 1. King 21. that Gods lawes to them are as Eliah to Ahab alwaies troublesome let them heare them or read them they neuer prophecie good vnto them how then can they loue them these are the reasons Now for the vses Vse 1 And first behold a difference whereby you may try your selues betweene the wicked and the godly the one desires to drawe in Gods yoke and the other desires nothing more then to cast it off As the one counteth it a bondage to be restrained so the other counteth it a miserie not that the flesh is bridled but that it hath so much libertie to rebell
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
our murmuring repining doe euidently declare we thinke God doth vs great iniurie in not paying what as wee thinke is owing And as these stand thus affected concerning things temporall so is it also with them concerning things of a better nature They doubt not of their saluation as for forgiuenes of their sinnes and eternall life they are out of feare but vpon what ground doe they build this their assurance Why they loue God aboue al iniury no man pay well their tithes tend their Church and liue peaceablie with their neighbours and speake well of all and thus they hope to haue heauen for their wel deseruings but such build their hopes vpon a weake foundation their building will at length fall vpon their heads for should God giue to man according to his best desert he should raigne fire and brimstome vpon his head thiâ— would be the portion of their cup. A third vse of this doctrine may be to admonish euery Vse 3 of vs to beware of this corruption which is by nature in the very best for weare all in this point borne Papists and there is no man that hath not as one said Luther a Pope in his belly a high conceit opinion of his owne workes whereby we thinke we tye God vnto vs albeit there be in vs no reall vertue no true substance We can of right challenge nothing at his hands be our workes neuer so good nor excellent before thy conuersion what canst thou deserue when euery worke and action Tit. 1.15 Heb. 11.6 are as so many sins for to the impure are all things impure and without faith it is impossible to please him Secondly after thy conuersion all thy workes are tainted with sinne whereas if they could meriâ— or deserue they must be absolutely righteous Challenâ—â— then nothing for thy workes sake thou knowest thei◠〈◊〉 perfections or in begging any blessing vse no otheâ— plea but the freedome of his grace let Papists lay claime to them as they are seruants we will lay claime to them as wee are sonnes As this poynt ought well to be considered of vs all so in a speciall manner of such as are mourners of Sion who are much cast downe because they cannot mourne sufficiently for their sinnes perswading themselues if they could so doe that then God would bee gracious let such know that this is a spice of that corruptioÌ„ which cleaueth so fast vnto vs as flesh vnto our bones for how euer we may thinke it proceedeth from humilitie yet in deed it is otherwise it commeth from naturall pride for shall God bee gracious because of thy teares Can this procure pardon at his hands Learne thou to renounce thy selfe and thy best workes and flie to his mercie and because thou canst not mourne nor grieue as thou shouldst or wouldst let Gods mercie be thy onely merit and make it so Text. And he diuided vnto them c. Here is the Fathers condiscending to his sonnes request hee gaue him his portion according to his desire He lets him haue what he sought and suffers him to goe Doctr. From hence in generall in the first place wee may learne God is kind and gracious euen to the wicked and rebellious he giues gifts vnto them as well as to the godly God is kinde and gracious euen to the wicked and rebellious Mat. 5.45 Psal 17.11 Psal 37. Psal 73.2 Reason He suffereth his raine to fall and his Sunne to shine vpon the iust and vniust he filles their bellies with his hid treasure Yea so plenteously that the Prophet Dauid complaineth of their prosperitie my feete saith he were almost gone c. because the wicked prosper in the land hauing riches in possession and doing what they lift The reasons of Gods liberalitie towards the wicked may be these 1. That his bountifulnesse might lead them to Repentance if they belong vnto him as the Apostle sheweth Rom. 2.4 Rom. 2.4 2. That they might be the more inexcusable at that great day when they must appeare to giue account of their wayes if they belong not vnto him 3. That God might reward that little seeming good 1. King 21.29 2. King 10.30 which is in any of them So Ahabs temporary humiliation obtained the remoouing of a temporall iudgement and Iehu his obedience in destroying Ahabâ— house was recompenced with Gods blessing vpon his house to the fourth generation These may be some reasons amongst many why the Lord dealeth so liberally with the wicked in bestowing vpon them many good blessings as well as vpon the godly Now wee will come to make some vse of the poynt Seing this is so that God is so good to such as are very Vse 1 bad let this be for our imitation Luk. 6.36 learne to be mercifull as your Father is mercifull And though wee cannot equall God in mercie for alas all our mercy is faint and finite yet let vs imitate his example so far as we may Ephe. 5.1 and be followers of God as deare children True it is a little childe cannot treade in the steps of his Father yet he may walke in the path after his father So let vs follow God though we cannot ouertake him in goodnesse God is kinde to the good bee thou so too God is kinde to the bad bee thou so too God is bountifull both to good and bad see thou be so also Vse 2 The second vse may be to admonish vs all not to trust in lying vanities or to perswade our selues of Gods special loue because of any temporall blessing for asmuch as these things are common both to good and bad nay the raine and sunne of worldly prosperity more often falleth vpon the habitation of the vniust then of the iust it is not Esaues riches nor Iesabels birth nor Goliahs strength nor Achitophels wit nor Absolons beauty nor Sauls stature nor Diues cloathes nor the Fooles great Barnes that can certifie the soule of the fauour of God all these a man may haue yet be of olde ordained to condemnation Vse 3 In the third place let this teach the wicked to make good vse of Gods mercy towards them Now mercie is shewed a day will come that none of these mercies shall be obtained no not a drop of water to coole their tongs If now they set light by these fauours and blessings take heede then of turning Gods grace into wantonnesse let these many mercies leade thee to repentance Ioseph made a good vse of his Masters bounty Gene. 39.8.9 oh that we could make the like God hath dealt more kindly with thee in bestowing many fauours vpon thee health strength wit wealth foode raiment and the like How then canst thou commit such great wickednesse and sinne against God let his kindnesse ouercome thee and make thy heart to melt for thy former disobedience Vse 4 Lastly This may affoord comfort to the Children of God for is God so kinde to slaues then surely hee will not be
the corruption of mans nature which being poysoned with sinne spider-like turneth all into poyson a corrupt stomacke maketh all meates haue an ill rellish and a naughtie temperature the more it is fed with good nourishments the worse it becomes so is it with an ill tempered soule the more it is fed with God good blessings the worse it is Thus wee see the truth of this point with the reason thereof let vs now see what vse it will afford Vse 1 And first seeing this is the cursed disposition of the wicked let it admonish vs all to take heed of it returne not euill to the Lord for good but let euery blessing tye thee faster in obedience be not so earnest in begging for any blessings as earnest in praying for a sanctified vse of them for if the more we abound in them the more wee abound in sinne they cease to be blessings and become curses and surely so much the more need haue we to be watchfull ouer our selues by how much the more apt we are to be forgetfull and vnthankfull hence it is that Israel was so often warned before they came into the land of Canaan Deut. 6.10.11.12 to take heede to themselues least when they had it in possession they forget the Lord and rebell against him and why then rather then at another time Surely because riches and pleasures abundance and ease would be such baites that then they should bee in greatest danger to bee drawne by them to forget Gods mercies this is the corruption of our nature and the poyson of sinne oh then bee you carefull whom the Lord hath annointed with this oyle of gladnesse aboue your fellowes and vpon whose habitation this Sunne of outward prosperitie shineth bright the path wherein you walke is slippery like the fat fertill soyle whereon a man may sooner catch a fall then on the rugged grauelly way stand therefore on your watch let your blessings proportion out your obedience and with euery blessing desire a greater measure of grace that you may not forget the Lord that gaue them In the second place I must fall from admonishing to Vse 2 reprehending of too too manie and that of the better sort who forget the Lord and are not thankfull for his fauours in stead of being better they become much worse then they were before they had such abundance in former times when they had not such plentie they were more humble more pittiful more forward in good things in duties publike in duties priuate then now they are their prosperitie hath now made them through their owne corruption to be more backward in the performance of good exercises this is too apparent I speake it to your shame good exercises are forgotten As for prayer reading catechising in thy familie thou hast now no time why thou hadst time before thou hadst such plentie Take heede lest penury which the Lord may send may make thee finde time for the performance of these duties which now thou carelesly omittest Neither is this the sinne of one or two but it is Epidemicall the sinne of many many are the fauours which God hath shewed to this land he hath laden vs with his blessings both spirituall and temporall and wherein hath he beene wanting vnto vs But alas the more Gods blessings doe abound the more pride forgetfulnesse of God contempt of Religion and the vtter neglect of all holy duties abound also our peace and plentie hath bred pride and securitie cursed daughters of so good mothers had Moses cause to cry out against Israell and haue not wee much more cause to cry out against England Doe you so requite the Lord oh foolish people and vnkind For his many fauours heaped vpon thee dost thou thus multiplie and heape vp sinnes against him To returne euill for euill is a damnable sinne but to returne euill for good how shall wee answere it But thus it is let fauour be shewed to the wicked yet will he not learne righteousnesse Esay 26.10 in the land of vprightnesse will he deale vniustly and will not behold the maiestie of the Lord. Vse 3 Thirdly seeing this is the cursed disposition of man by nature to be most vnthankefull when God is most bountifull and the more Gods mercies doe abound towardes vs the more pride forgetfulnesse of God and vnthankfulnesse doe abound in vs. Then this may be a notable ground for patience When wee doe not abound with temporall benefits For the Lord herein respecteth thy good he withholdeth these worldly blessings from thee that thy heart may not be with-drawne from him couldest thou vse them as thou oughtest they should not be wanting Seeing then this is the cursed disposition of thy nature learne to be content and count it none of the lest of Gods fauours that thou wantest what happily thou couldst desire and seest others to enioy Oh how much better to want the world and enioy the Lord then to gaine the world and loose the Lord. Vse 4 In the last place this may teach vs not to be vexed out of measure when as such as of whom wee haue best deserued doe shew themselues most vnthankfull towards vs considering that thus we deale with our God to whom we are so many wayes bounden indebted Hast thou children with whom thou hast taken great paines of whom thou hast taken great care for whom thou hast beene at great cost and charges and are they stubborne vndutifull disobedient Hast thou any such acquaintance who for many great fauours by thee to them shewed returne great vnkindnesse Well be not too too impatient considering thou shewest thy selfe much more vnthankefull against God to whom thou art infinitely more indebted in their glasse see thy owne face in them behold thy owne fault Not long after As this prodigall forsooke his Father Text. after he had receiued his portion so it was soone after for he being left to himselfe incontinently manifesteth his owne weakenesse hence then we may note That man being left vnto himselfe cannot long stand Doctr. Man being left to himselfe cannot long stand the many falls and infirmities of Gods owne children doe euidently confirme this truth Noah Lot Dauid Peter how fouly did these worthies fall when God a little did withdrawe his hand Nay Adam himselfe in the estate of innocencie how long stood he being at his owne dispose some are of the minde he fell the sixt houre August Theoph. Thoâ— Aquin. Others are of the opinion be fell the ninth houre Others that he fell the twelfth houre after his creation Most agree that he fell the same day wherein he was made And is it any wonder Reason if we consider how weake wee are become by that hereditary disease which we had from our first Parents Man at the first was made of a mutable nature in power of standing and possibilitie of falling The power to perseuere in goodnesse he had yet the act of perseuerance was left to the
thou art going thou hast kept a course of sinne from the first day of thy birth to this present houre euery thought that came from thy heart hath beene a step so euery word and much more euery deed Thus hast thou multiplied steps and beene walking on for this twenty or thirty yeare and whither hath thy course tended surely to perdition and destruction Prou. 5.5 Thy feet goe downe to death and thy steps take hold on hell Pro. 4.15.26.27 Be wise now at the last walke on no further in this way Auoyde it passe not by it turne from it and passe away the further thou goest the more sighes sobs Heb. 13.3 and teares it will cost if euer thou returnest Take heede then that thou depart not further from the liuing God if thou wilt persist and wilt not be reclaimed why then what remedy if thou wilt needs perish perish but know that in the end it will prooue an euill thing Ierem. 2.19 and a bitter that thou hast forsaken the Lord thy God Vse 3 Here wee see the reason why the wicked cry and are not heard the reason is they are too farre off much complaining there is of Gods deafnesse hee will not heare when they cry Prou. 15.29 he is farre off when they call True it is Salomon doth affirme it but where lyeth the fault in God or in thee surely in thy selfe and none else for God goeth not from man but man from him But wee play like some foolish Marriner who sailing nigh some rocke thinkes the rocke runnes from the ship when indeed the ship sailes and the rocke stands still so we leaue the waies of God and run our own courses then complaine the Lord hath forsaken vs Iames 4.8 and is farre away Draw neere to God by grace he will be neere to thee in mercy And there wasted his substance with riotous liuing As it was not long after he had his substance that hee departed from his Father so was it not long after hee had left his Father that he departed from his substance This is the fruit of forsaking God A man that will forsake the Lord and cast away his gouernment can neither keepe himselfe nor the good gifts which God hath giuen him But I will not prosecute this point Obser Obserue we here how this prodigall being ouer shoes neuer rests till hee haue plunged himselfe ouer head and eares he goeth on in sinne maketh no stay till he come vnto the top being once impudent to call for his portion he groweth past grace and cares not how lewdly he spends it This may teach vs this generall truth That it is the nature of the wicked not onely to sinne Doctr. Wicked men proceed from euill to worse they make no stay but wilfully runne on but to proceede and make a progresse therein going on from euill to worse not ceasing till they come to the extreamity of prophanenesse This truth may be further prooued Ier. 9.3 2 Tim. 3.13 Isay 1.5 The Scriptures are full of examples for the further confirmation of this point both of the wicked and godly Thus was it with Eue Gen. 3.6 first she listened to the diuels temptation secondly she made a light resistance thirdly shee began to doubt of what God had affirmed fourthly she grew in concupiscence the eye like the hart lusted and both of them desired the forbidden fruite lastly she fell to flat apostasie and rebellion Thus was it with Cain first Gen. 43.8 he was an hypocrite offering sacrifice only for fashion secondly when he perceiued God respected his brother better then himselfe hee waxed angry and wrath thirdly hee grew to haue a deadly hatred lastly he became a most vnnaturall murtherer Thus also Iudas was first an hypocrite then a thiefe then a lyar lastly a traitour What neede I speake of Dauid Noah Peter and many others who like a cloude of witnesses will prooue what hath beene deliuered The reasons are many one taken from the nature of Reason 1 sin which will fret like a canker and like a gangrene eate further and further 2. Tim. 2.16 1 Cor. 5.6 Mat. 13.33 Paul compareth it to leauen which is of a spreading nature as Christ sheweth in the parable of the leauen it ceaseth not vntill the whole be leauened So sinne getting once the heart diffuseth it selfe ouer all the body and neuer ceaseth vntill all be infected it leaueneth the hand the eye the eare and closely creepeth from part to part till the whole man be leauened Iam. 1.15 Ezek. 47.1.4 Many other comparisons there are in Scripture that doth set out the nature of it Reason 2 A second reason is because wilfulnesse in sinning silenceth conscience and by degrees extinguisheth it so it is no woonder they commit sinne with greedines when this same Monitor is dead or speechlesse Reason 3 Thirdly Because God often giueth vp such to the hardnesse of their owne hearts as make no conscience of lesser sinnes he forsaketh them who forsake him This secret iudgement the Prophet declareth Psal 81.11.12 which fell on the olde Israelites for not hearing the voice of the Lord. They would not be admonished nor reclaimed Rom. 1.28.29 Therefore he gaue them vp to the hardnesse of their hearts and suffered them to walke in their owne counsels Thus God doth punish sinne with sinne the sinne that followeth is as a punishment of that which went before he punisheth the first sinne with a second and the second with a third and for their not obeying in smaller matters hee giueth them vp to the swindge of their affections Reason 4 A last reason may be because the diuell driueth them by his temptations and prouocations Now then it is no woonder they runne so fast for they whom the diuell driues feele no Leade on their heeles Vse 1 Seeing this is so that it is the nature of the wicked to waxe worse and worse adding sinne to sinne not staying till they come to the extreamity of prophanenesse as hath beene prooued by Scripture example and reasons Then let wicked men take notice of their cursed condition and fearefull estate for what sinne so foule that a wicked man may not nay is not likely to commit There is none so chast but may proue an vncleane adulterer none so loyall but may prooue a perfidious traitour for what should hinder Surely if any thing doth it must bee Gods restraining grace But what hope or promise hast thou that thou shalt bee kept from comming to this height of sinne Gods promise is onely to such as feare him and not to thee Blesse not then thy selfe from these grosse euils for thou mayest prooue as vile a Nero a Iulian a Iudas as euer the Sunne sawe or earth bare there wants but a temptation to driue thee to the grossest euill there is that leauen that poyson in thee which without Gods woonderfull power in restreining will at last discouer it selfe in
talionis for what hath man to say for himselfe how can he complaine of iniustice so long as he receiueth his owne and is repayd with his owne coyne Reason 2 A second reason may be in respect of others hereby the sinner is better put in remembrance of that sinne for which they suffered for this kind of punishment presenteth the sin as it were visible before our eyes know the punishment know the sinne remember the punishment remember the offence Vse 1 Now let vs apply this to our selues for herein lyes the life of doctrine first then seeing this is so let euery one looke to haue his sinne brought vpon his owne head thou that art a swearer looke that as thy tongue spettes abroad the flames of hell so shall the flames of hell bee poured vpon thy tongue thou drunkard be thou assured that as now thou wilt not keepe the cup of satierie from thy mouth Psal 7.5.8 so God will one day hold vnto it the cup of vengeance a cup of wine of mixed wine shalt thou drinke to the very bottome thou adulterer looke to haue fire added to thy fire the fire of hell to the fire of lust Iam. 2.13 art thou mercilesse hauing no regard of the afflictions of Ioseph iudgement merciles shall be shewed vnto thee thou Diues looke to it who now wastest so many tunnes of wine Defiderauit guttum qui non dedit micam Aug. Hom. 7. Psal 109.11 the time wil come thou shalt not procure a pot of water nay not one droppe to coole thy tongue art thou a couetous extortioner or a griping vsurer expect that thy posteritie shall be deuoured by it and thy house eaten vp by the extortioner Let me further apply this to you that are inferiours art thou a disobedient child vnto thy parents dost thou contemne thy fathers and mothers wholesome admonition 1. Sam. 2 25. Gen. 9.22 as Hophny and Phineas did the counsell of their father Ely or dost thou mock and scoffe at them for their infirmities as cursed Ham did Iudg. 17.1.2 or dost thou beguile them or closely conuay any of their goods from them as Micah from his mother Gen. 27.41 or art thou sicke of the mother or longest thou after the death of thy father as Esau did Be thou assured who euer thou art that there is a iust God in heauen who if euer he bestow posterity on thee may withhold his grace from them suffer them to be as disobedient scornefull theeuish vndutifull to thee as now thou art to thine and see thou expect it without repentance so thou that art a seruant dost thou giue stubborne or moyling answeres to thy master or mistresse as Hagar to Sara or sleeuelesse answeres as Gehezi to Elisha or dost thou belye thy master 2 Sam. 16.3 or falsely accuse him as Ziba did Mephibosheth or runnest thou from thy master and wilt not abide with him like the seruant of Shimei or pickest and pilferest from him 1. King 2.39 Phile. as Onesimus from Philemon Looke then to reape euen as thou sowest and to be payed home in thy owne kinde for God is iust and what hath beene may be as God hath dealt with others he may deale with thee A second vse we may make of this is to teach vs in Vse 2 time of any iudgement or affliction that lyeth on vs to labour for spirituall wisedome that by the punishment we may come to see what the sinne is that is the cause thereof for by the kinde of the punishment we may very often come to find out the kinde of the offence Art thou slandered and backe-bitten are there reports raised of thee that are not true why it may be thy heart can tell thee that thou hast slandered others Eccles 7.21.22 Hast thou disobedient children seruants c. call to mind thy former wayes it is to be feared such disobedience was then in thee And so in all other kinds of punishments or manner of iudgements whatsoeuer take them and lay them on thy sinne as salue vpon a sore so shall we make them profitable yea this benefit will come of it we shall iustifie God iudge our selues and preuent further iudgements that otherwise wee may looke to fall vpon our heads Vse 3 In the third and last place this doctrine will affoorde much comfort to the children of God for as God doth thus punish according to the manner of our sinning so will he reward according to the manner and measure of our walking Many notable examples are recorded in Scriptures of Gods gracious dealing in this kinde also towards those that haue beene obedient for our comfort and encouragement The widdow of Sarepta shee relieued the Prophet of the Lord wherefore God relieued her and her whole family 1 Kings 17.16 Ierem. 39.18 for the meale wasted not neither did the oyle faile So Ebed-melech saued the life of Ieremiah and therefore had his owne life giuen him as a prey Many other examples might bee brought Oh how should this incourage vs to all good workes What a spurre would this be if it were well considered to well doing Let it be considered of vs and let it stirre vs vp to do good to gods Church and people Doe good to them thou dost good to thy selfe Math. 7.1.2 Eccl. 11.1 for thou shalt receiue measure for measure good for good blessing for blessing This is generall Now we might here further take notice of the cursed disposition of the wicked who though they be miserable in regard they are strangers from the life of God yet doe they not know their misery vntill by want of earthly comforts they be brought to necessity This prodigall was miserable before yet hee felt not his misery vntill now and now hauing lost all and consumed his portion it is said he began to be in necessity that is he began to feele himselfe to be in misery Thus then it often falleth out Obser that so long as Gods creatures are enioyed the great want of God himselfe is not felt But of this I shall haue occasion to speake more when I come to speake of the occasion or motiues of his conuersion Now then to the next verse Then he went and claue c. Though this prodigall beginnes to feele his misery yet he returneth not home vnto his Father but trieth further and seeketh other meanes to supply his neede In him behold the corrupt disposition of man by nature Doctr. The wicked in misery vse other helpes before they flie to God Hosea 2.7 Who being in misery assaieth all other meanes for deliuerance before hee flyeth vnto God for helpe To his Father this prodigall will not goe till a failing in other courses doth enforce him to God man will not seeke vntill a kinde of absolute necessity doth compell him See this prooued in the example of the Israelites who being afflicted for their sinnes and hedged in with troubles and grieuous afflictions
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
are most proane vnto it The seede of this sin is in the very best and often sprouteth forth to our great shame Psal 73.28 say thou with Dauid in euery distresse It is good for mee to draw neere vnto the Lord. For assuredly this is the onely way that will bring a man peace at the latter end Ambrose Vnto a Citizen The farre Countrey as wee haue heard is the region of sinne Now this Citizen may seeme to represent the prince of darkenesse with his cursed confederates the reprobate Angels called Citizens in the kingdome of sinne because they haue not onely sinned but they abide and continue in sinne they dwell in it and cannot leaue it But let him be whom hee will he was but a hard master towards this his seruant he put him to base worke and gaue him but small wages not foode for his belly Learne then Those that refuse to giue seruice vnto God Doctr. Those that wil not serue God shall serue a harder Master Deut. 28.41.48 shall be enforced to serue a worse master Deut. 28.47.48 And what doth the scripture speake of such as are not conuerted nor returned to the Lord doth it not say such are ruled by the God of this world id est the Deuil who works in the hearts of the children of disobedience doth it not testifie 2 Tim. 2. vlt. that such are in the snare of the Diuell being taken captiue of him at his will Reason there are but 2. Reason Lords and commanders of the whole world God and the Diuell forsaking the seruice of the one we must needs goe into the vineyard of the other there is no remedy The vse of this is for admonition to vs that we know Vse 1 how we leaue Gods house and seruice that we cast not of the yoke of the Lord our God for if we refuse to seâ—ue him let vs be assured we shall serue others whose seruice we shall find more hard and wages most wofull at the last there is no fishing like vnto the sea no seruice like vnto God and to the Kings keepe still then in the house of God neuer comes a better Oh remember that you are Gods sworne seruants and haue taken the blessed sacrament vpon it that you will be obedient vnto him and fight against the world flesh and deuill and that valiantly and constantly vnto your liues end beware lest you be found guilty of periurie and apostacie from the liuing God make good what you haue promised and vowed to the Lord before his Saints and blessed Angels who are witnesses of thy couenant Math. 7.22 Call him not only Lord Lord as many do but let him indeed be thy Lord as few doe Did seruice consist in wearing of a liuery or taking of wages or giuing good words then God should haue seruants enough but there must be more obedience is required in a cheerefull doing all that is enioyned be not then stubborne withdraw not the shoulder from yeilding obedience vnto the Almighty carry thy selfe in all things like a dutifull seruant deserue not to be cast out lest thou sing the song of this prodigall How many hired seruants in my fathers house haue bread enough 1 Iohn 5.3 and I perish for hunger This master is liberal he giues the best wages and for the easiest worke euery one of his seruants are aduanced to be sonns euery sonne is an heire euery heire a king euery king hath an eternal kingdome thus God rewards with honour but Satan with shame do not then by swearing by drunkennesse and such like sinnes thrust thy selfe out of Gods doores and enter into the seruice of that beggerly master the Diuell who hath nothing to giue his followers but hell and euer lasting torments keepe then in Gods seruice and thou art made for euer Text. And he sent him to his feilds to feede swine By farme or feilds wee may vnderstand this world by swine sinners wicked and vngodly men of the world his feeding of them is his keeping company conuersing with them This seemes to be the morrall exposition of these words Now for some instruction and first in that the wicked are compared to swine wee may obserue thuâ— much Doctr. Wicked men are no better then bruit beasts Men without grace are no better then beasts without reason they are swinish brutish Hence it is that the holy Ghost who can giue most congruous names to natures doth so frequently in scripture compare the wicked to bruit and sauage creatures sometimes to Lyons Psal 58 6. Psal 59.6 Psal 80.13 Psal 22.12 Psal 32.9 Math. 10 16. Luke 13.32 Isay 1.3 Math. 7.6 1 Pet. 2.22 somtimes to Doggs sometimes to Bores sometimes to Bulls sometimes to Horses and Mules sometimes to Woulfes sometimes to Foxes sometimes to the Oxe and Asse otherwhiles to Swine doe not all these names serue to set forth their brutish disposition Reasons of this point may be these first because man by sinne degenerateth into the nature of the beast by it Reason 1 he loseth the right vse of his vnderstanding which is the very thing that maketh them men and doth distinguish them from bruites This the Prophet sheweth plainely in the 49. Psal the 20. verse Where he saith that man being in honor and vnderstandeth not is like to the beasts that perish Here the Prophet sheweth that mans honour aboue the beasts is his vnderstanding which he loosing by sinne doth degenerate into the dishonourable ranke of bruit creatures Secondly because wicked men giue vp themselues to Reason 2 be led by sence and appetite like the bruit beast who followeth his owne lust and no other perswasion they will not liue by rules of renewed reason perswasions to leaue sin and take better courses can no more preuaile with them then with a beast 2. Pet. 2.12 this reason Peter giues in his second epistle the second chapter and the 12. verse so the Prophet Ieremiah Ier. 5.8 expresseth this property in the wicked Iewes where he saith that like full fed horses euerie one neigheth after his Neighbours wife The vse we are to make of this poynt is manifold first it may serue to shew vs the cursed and malignant qualitie of sinnes which Circes like doth transforme men into beasts and maketh those who at the beginning were made after Gods owne Image most glorious and beautifull to be more vgly in the sight of God then the most brutish creature that he hath made Secondly it may teach vs how to esteeme of the wicked surely as God himselfe esteemes of them no better then of beasts nay well were it for them if they were no worse for when the beast dies his misery ends but when these die their vnhappinesse begins These are the heard of vncleane Swine whereinto to the Deuil is entred and will at length fling them into that bottomlesse Lake Thirdly let wicked men take notice of their owne Vse 3 base estate and condition
Soule nor conferre any true content vnto the minde They are but huskes a frothy substance they may puffe vp but not nourish All things are full of labour saith Solomon man cannot vtter it the eye is not satisfied with seeing Eccles. 1.8 nor the eare filled with hearing heare a wiser then Salomon speake Christ Iesus who is wisedome it selfe Iohn 4.13 Who soeuer drinketh of this water shall thirst againe There is a defect in the water of Iacobs well and so in euery other earthly thing whatsoeuer it cannot quench this inward thirst but causeth a greater thirst then was before The reasons of this point may be many Reason The First is this because God is the proper obiect and center of the hart now wee know if a man had all the musicke and melody in the world before him he could not heare it with his eyes because it is the proper obiect of the eare if neuer so gorgious shewes he could not see them with his eares because it is the proper obiect of the eye and againe take a stone and fling it out of a sling it neuer rests vntill it comes vnto his center no more will our hearts vntill it rest vpon the Lord Fecisli nos Domine propter te semper inquietū est cor nostrum donee requiescat in te August 1. who is the proper obiect center of the soule excellently therefore sayd a father Thou madest vs ô Lord for thy selfe and our hart is euer vnquiet till it rest in thy selfe A Second Reason may be this because euery thing in this world is transitory now where there is no assurance Reason 2 of perpetuity there is no content Prou. 23.5 therefore not in riches honours nor the like these fly away like an Eagle as Sol speaketh not like a tame bird that may againe be caught by running after nor like a Hawke that may be called to the lure but like an Eagle strong of wing swift in flight whose wings thou canst not clip nor pinion Reason 3 Thirdly this is vnnaturall food for the soule which will not satisfie but increase the hunger of it these things to the soule are as flesh to the horsse grasse to the Lyon preposterous food the food that it must haue must be of like substance vnto it selfe spirituall not earthly and corporall it is as impossible to replenish a spirituall emptinesse with a corporall substance the mind of man with earthly treasures as it is to fil a corporall emptinesse with a spirituall substance as a house with virtues or the stomach with wisedome Reason 4 Fourthly and lastly our appetites are vnsatiable by reason of corruption left in mans heart since his fall so that now his carnall thirst cannot be satisfied All honours riches pleasures preferments they are but as oyle cast into the fire which serueth but to encrease the flame were it possible that one man should haue in his owne possession Eccles 5.9 all the treasures riches pleasures delights that are in the world yet he would still be seekeing and thirsting after more Thus we see the reasons of this truth now we will come to apply this doctrine to our selues Vse 1 And first I must beginne to reprooue the folly of many with the words of Isay Wherefore do you lay out money and not for bread why spend you your labour for that which satisfieth not Why do you so earnestly so eagerly pursue the vanityes of this world Isay 55.2 foolishly imagining to fill and satisfie your harts with them which cannot be for what though by your eager pursuing of these earthly things you get as much as possibly can be had yet shall you be as farre from content nay farther then euer you were before Esay 29.8 much like vnto the hungry man of whom the Prophet speaketh who dreameth that he eateth but when he awakes he hath still an empty stomach Or like those vncleane spirits who seeke for rest but finde none Mat. 12. you will in the end be deceiued of your hope and not only so but finde that you sought not namely vanity and vexation of soule Secondly let this admonish vs not to seeke for content Vse 2 in these outward things which affoord it not but seeke for it wher it may be had the doue that Noah sent forth of the Arke went flying vp and downe finding no rest for the sole of her foot Gen. 8.9 till she returned againe to Noah so is it with thy soule no place of rest will it or can it finde nor any creature to content it till it returne vnto the Lord from whence it came He only must content thy soule all other things may vex the soule of man Caeteris rebus occupari potest repleri non potest Bernard but cannot fill it but he will fully fill it and throughly satisfie it and though it should inlarge the desires of it selfe beyond the heauens yet shall no part thereof be empty or vnreplenished Set therefore thy hart vpon the Lord and not on things below Remember how in the creation God rested not his worke vntill he had made man he wrought the 1. 2. 3. 4. 5. Gen. 2.2 dayes and saw his workes in their seuerall kinds that they were all good yet no sight of these creatures could content the Lord till man was made all the thoughts of that diuine mind aymed at him and when he was made then is it sayd that God rested and not before Wherewith wilt thou oh man requite this kindnesse of the Lord surely in this do thou labor to shew this thankfulnesse that as the Lord would not rest till he had made thee so do not thou rest till thou hast found him but chuse him for thy portion with the Prophet Dauid Psal 73.25 haue none in heauen but him desire none vpon the earth besides him Thus much for the former exposition of these words now for the latter i. e. by huskes we vnderstand the doctrine of the Scribes and Pharisies which was stuffed and mingled with their own traditions deliuering for doctrine as Mathew sheweth mens precepts Mat. 15. Then this may be the point Doctr. Mans doctrine is but a frothie doctrine Mans doctrine is but a frothie doctrine such doctrines as are of mans inuention eyther contrary or besides the written word of God are but frothie no better then huskes without kernels that will not cannot nourish the soule to saluation Ieremie 23. Verse 16. This doctrine is notablie confirmed in the 23. of Ieremiah in many places of that Chapter in the 16. verse he sayth thus Hearken not vnto the words of the Prophets that prophecie vnto you they make you vaine they speake a vision of their owne heart and not out of the mouth of the Lord. Where we see that their doctrines are farre from feeding of the soule they oppresse the soule and make the people vaine and not better Againe Verse 21.22 verse
concluded how can it be constantly performed and what hope is there that we will attaine vnto the end that is to the perfection of pietie when we are carelesse of the beginning thereof which is a sound purpose and resolution if we will be godly see therefore that thou hast this constant purpose of heart to forsake thy sinne and to endeuour thy selfe to the obedience of Gods commaundements â— per. Psal 119. Psal 119. Verse 57. there are three excellent helpes to a godly life which Dauid doth deliuer in the 119. Psalme one is Determination that maketh a man to begin well I haue determined to keepe thy word sayth he then he addes Verse 58. Supplication which makes a man to continue well I haue made my supplication in thy presence with my whole heart and then Consideration which causeth a man when he goeth wrong to returne and reduceth him againe into the way of God when through weakenesse hee hath wandered from it contrary to his first determination Verse 59. I haue considered my wayes and turned my feete vnto thy testimonies Thou seest then what great vse there is of this in the whole course of thy life In the second place we learne Doctr. Serious consideration brings forth sound determination Psal 119.59 That it is serious consideration that bringeth forth sound determination He doth not thus resolue before he had well considered in what estate he was but hauing seriously communed with his owne heart he presently vpon it thus determines I will arise and goe This may be further prooued by Dauids practise I considered my wayes and turned my feete vnto thy testimonies he first considers then resolues and doth this is the reason we are so often vrged to this as Deu. 32.29 Dâ—uâ— 32.29 Oh that they were wise that they vnderstood this that they would consider their latter end So Dauid Psal 4.4 stand in awe and sinne not commune with your owne hearts vpon your beds and be still The reason is this Reason because hereby the iudgement becomes informed and the vnderstanding enlightned and these are the commaunders of the will and affections for as the minde is enlightned and the iudgement informed so is the will enclined to doe or not to doe and thus we see the point cleare This is a point I haue spoken somewhat of before yet let none thinke much to heare of it often Nunquam satis dâ—â—iâ—uâ— quod nunquam satis addissitur 2. Peter 3.1 it is neuer taught enough that is neuer enough learned and therefore giue me leaue to stirre vp your pure minde by way of remembrance for we are much wanting in this dutie which is so absolutely necessarie in the life of a Christian it is needfull therefore we should be put in mind of it often to adde somewhat therefore to what formerly hath bin taught This may seeme first to giue vs to vnderstand the reason why there is no sounder determination surely Vse 1 because no better consideration why doe not men determine to leaue sin because they consider not what estate they are in by reason of sinne or happily if at any time vpon hearing the word and Gods iudgements threatned against their sinnes or if vpon consideration of the day of iudgement and terrors of hell their hearts are pricked so that they do purpose and resolue to leaue their courses Hos 6. yet it soone dyes and proueth like the morning dew or a flash of lightning because they digest not what hath bin taught with due meditation and application to their owne soules they thinke superficially on these things not earnestly nor seriously and that is the reason they bring forth no better fruits worthie amendment of life Mat. 3. for did they but well consider of the danger of sin and the fruits of the same viz. horrour of conscience here and hell-fire hereafter they would neuer be so foole hardy as to aduenture vpon the committing of it or continuing in it Vse 2 Would we then soundly resolue and determine on good courses then seriously and frequenly consider of thy wayes and actions with the end of them A trauailer who hath a iourney to goe will euer be considering of his way whether it be right or wrong so should it be with vs who are Pilgrimes here on earth and euery day trauailing towards our owne home what an excellent means would this be to set vs forwards towards heauen Psal 119. how soone would we turne our feete vnto Gods testimonies how constantly should we walke in his waies The thought is as the seed conception of all our actions now as after conception there is trauell to bring forth and a birth in due time so when the soule by thought hath once conceiued presently the affections being mooued the will is enclined and the will being thus bent commaundeth all inferiour powers like an Empresse to execute her pleasure Mat. 2.1 It is thus in euill and it is thus in good the blessed mans meditation in the law Psal 1.2 doth stirre him vp to a doing of it So many of you therefore that truely desire to feare the Lord and constantly to walke on in his wayes be frequent in the performance of this dutie it is the practise of a godly one to meditate day and night no day shall passe ouer his head without some line of meditation consider therefore of thy estate wherein thou liuest Matter for consideration whether it be of nature or of grace consider aduisedly of thy waies what they are and whether they tend consider often of thy end and of the account that thou must giue vnto the Lord when all flesh must appeare before him of all thy workes and words yea of euery idle word as Christ affirmes and therefore much more of wicked prophane swearing blaspheming speeches consider seriously of the ioyes of heauen of those vnspeakable ioyes of those super-abounding pleasures which God hath prepared for his such ioyes as neither eye hath seene 1. Cor. 2.9 eare hath heard neither can mans heart conceiue of and thinke of the paines of hell of those intollerable torments Mark 9.48 prepared for the wicked which are endlesse easelesse and remedilesse Endlesse for the fire is vnquenchable there their worme dieth not and the fire neuer goeth out there Mat. 3.12 Mark 9.46 Reuel 20.10 shall be torment day and night for euer and euer As it is endlesse so also it is easelesse there shall be no ease no comfort no mitigation of paine Reuel 14.11 there shall be no rest day nor night there is nothing but paine anguish vexation and torment there cannot be had a drop of water to coole Diues his tongue And lastly they are remedilesse Betweene vs and you there is a great gulfe fixed Luk. 16.24 so that they which would passe from hence to you cannot neither can they passe to vs that would come from thence as Abraham answered Diues
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
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
at the beginning of the Chapter Knowing this sayth he that our olde man is crucified with him that the bodie of sinne might be destroyed that hence-forth we should not serue sinne thus Christs death being applyed by faith will worke in vs the death of sin and cause vs to forsake our former euill wayes Reason 2 And secondly the spirit of God dwelleth in that mans heart Rom. 8.4.2 and is become his guide and this spirit freeth vs from the law of sinne and death This expells sinne and will not suffer such filthinesse to remaine in the roome where it doth lodge These may be the reasons of the poynt The vses follow Vse 1 First hereby try thy Repentance whether it be good or no Hath it wrought a change and alteration in thy affections 2. Cor. 5. words and actions are all olde things done away and new come in the place thereof is there a forsaking of sinne a reformation of life if it be thus then it is well for thus it is and must be with euery true penitent True it is in the time of our impenitencie like wild and mad horses we gallop in the way of sinne yet in the day of our repentance the spirit of God as with a bit or bridle giueth vs a ierke and turneth vs back setteth vs as fast a going the other way Insomuch that our companions stand wondering at the matter admiring that we so suddenly breake of company 1. Pet. 4.4 and runne not with them to the same excesse of riot So great is the change that not onely ourselues but others also see it and admire it Now then thou that talkest of Repentance is this change in thee assure thy selfe if thou hast repented it is and all the world may see it canst thou with good conscience say of thy selfe 1. Cor. 6.10 as Paul did of the Corinthians I was once a theife a drunkard an adulterer a reuiler an extortioner a couetous person and the like But now I am washed Verse 11. now I am sanctified yea and iustified in the name of the Lord Iesus and by the spirit of my God Canst thou thus say of thy selfe and that in truth Why then to thy comfort be it spoken this is a notable euidence of the truth of thy repentance but if it be otherwise thou maist deceiue thy selfe but be it known vnto thee thou art as far from it for any thing that I can see as they are that rob by the high way side and it may be farther Secondly this may serue for terrour to such as finde Vse 2 no change in themselues but are the same still that euer they were As proud as euer as prophane as euer as worldly as euer as irreligious as euer if not worse then euer yet these men blesse themselues with a false perswasion of repentance when indeed they haue not trodden ouer the threshold of repentance and though they haue liued thirtie fortie or it may be threescore yeares yet poore soules they haue not all this time trod one step nor to be the first stride towards Gods kingdome Sinne is not yet left nor forsaken But oh thou dreamer awake if euer thou wilt awake Awake gull not thy owne soule thy torment shall not bee the lesse in hell because thou fallest in before thou beest aware Delude then thy selfe no longer but looke well about thee Thou canst not endure others should cozen thee why cozenest thou thy selfe Happily thou hast had some spirituall qualmes or vpon hearing of the Word hast shed some teares but what then if no reformation followes these are not signes of true repentance Mala praeterita plangere est plangendaiterum non committere Amb. Vera paenitentia est quando sic paniteâ— hominem peccasse vt crimen non repetat Born This is true repentance saith a Father so to bewaile sinnes past as that wee commit them no more which wee haue bewailed It is to no purpose then for thee to bewaile thy former courses vnlesse there follow hereupon a due amendment let not then this deceiue thee for thou dost but mocke and not indeed repent when thou still dost that whereof thou hast repented This is true repentance so to repent that thou hast sinned as that thou doest so no more Till therefore thou doest cease from sinne Inanis paenitentia quam sequent culpa coinquinat Aug. Soliloq and reforme thy wayes vntill thou doest finde this change in thy selfe so that thou canst truly say I was thus and thus but now the case is altered thou canst haue no comfort in thy repentance for assure thy selfe that Repentance and continuance in thy old wicked courses can neuer stand together Vse 3 In the third place this may serue for the comfort of all such as doe finde this change in them who can say as that blind man Iohn 9. who had his light restored One thing I know that whereas I was blind now I see whereas I was filthy and vncleane I am now washed and clensed oh happie is the condition of such a one thrice blessed is thy estate onely let me admonish thee that thou manifest this change vnto the world that others may also say Amb. lib. 2. de paenitent cap. 10. How is this man changed from what he was Ambrose makes report of a young man who hauing a long time liued in lust and vncleannesse at length trauelled and in his trauell was conuerted afterwards returning home meets with one of his olde acquaintance with whom he had beene often nought but passed away and would not salute her at which the Strumpet wondering speakes to him after this manner What haue you forgotten me It is I Sed ego non sum ego His reply vnto her againe was this yea I know it but I am not I. Thus it becomes thee to manifest this chaunge thou findest to be in thee that as others haue beene witnesses of thy sinne so they may be also witnesses of thy Repentance And thus much shall serue for this first part of his repentance viz. his Auersion from his sinne Text. Doctr. In true repentance there is not onely a rising from sinne but also there is a turning to God Ier. 4.1 now we come to the second which is his Conuersion to God And came to his Father From hence we learne In true Repentance there is not onely a rising from sinne but also a turning to the Lord and a setting of our hearts towards him and his kingdome This therefore is enioyned vs as well as the former in many places of Scrpture If thou wilt returne oh Israell saith the Lord returne vnto me and againe Oh Israell returne vnto the Lord thy God take with you wordes and turne to the Lord. And againe Hos 14.1.2 Ioel. 2.13 Act. 26.20 Rent your hearts and not your garments and turne vnto the Lord. This was Paul willed to exhort the Gentiles to that they should repent and turne to God
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
and soule more and more disabled And therefore wee haue great reason to make hast and no longer to deferre and put off repentance Reason 4 Fourthly because for the present thy estate is fearefull Is the great danger that the sinner is in for the present the wrath of God hangs ouer thy head by a twined thred if thou hadst eyes to see it thou eatest in danger of thy life thou drinkest in danger walkest in danger sleepest in danger lying betweene death and the Diuell as Peter did betweene the two souldiers Acts 12.6 bound with two chaines Now who would bee in such a danger one houre for the gaining of a world euery creature is vp in armes against thee they wait but for a watch word would God bid them strike they would soone dispatch thee and Hell that gapes for thee longing to deuoure thee You haue little cause then to deferre one day one houre or one minute Thus you see some reasons many more might be brought but wee hasten to the vses Vse 1 And first This reprooueth that wonderfull madnes and exceeding great folly of such as procrastinate and deferre their conuersion to the Lord and put off their repentance though the Lord call them thereunto and offer them neuer so fit an opportunity Men indeede confesse repentance is needfull they will say there is no hope of Heauen except they doe repent they purpose to repent But here is the mischeefe of it they will not doe it in time but deferre and fore-slow it till heereafter and that through the Deuils delusion perswading them that they haue time enough to repent in they may yet enioy the pleasures of sinne and turne to God heereafter who will assuredly receiue them to his mercy For God saith he is mercifull and hath faithfully promised that whensoeuer a sinner repenteth him of his sin hee will blot out all his wickednesse out of his remembrance As he dealt by the theefe who was receiued to mercy at the last houre though his whole life was spent in wickednesse so will hee deale with thee What needest thou then as yet thinke of repentance seeing thou mayest enioy both the pleasures of this life and of that which is to come also And thus hee carries thousands blindefold to hell who know not they are nigh it vntill they they fall in it gulling them most shamefully teaching them to reason against their owne saluation how often doe you heare these reasons brought Thirdly many lets of timely repentance First hope of long life I haue time enough to repent in What tell you me of Repentance as yet Is not God mercifull Did hee not shew mercy to the theefe at the last gaspe I doubt not but to bee saued as well as the precisest of you all But thou who thus goest on head-long to damnation come hither and let me shew thee thy monstrous folly that if it be possible thou maiest be recouered out of the snare of the Deuill 2 Tim. 2.26 who art thus taken by him at his will First It is a folly to deferre repentance vpon hope of long life thou blessest thy selfe with hope of long life thou wilt repent when thou art old but how knowest thou that thou shalt liue till thou commest to bee old Doest not thou see how vpon the stage of this world some haue longer Reason 1 parts and some haue shorter Because many die before Matth. 20.1.2 And as wee enter into the Lords vineyard doe we not so goe out that is in such a manner and at such an houre some in the morning some at noone some at night some die in the dawning of their liues passing from one graue vnto another being no sooner come out of the wombe of one mother but another mother receiues them into hers Some die in youth as in the third houre others die at thirty forty or fifty as in the sixt and ninth houre and other some very old as in the last houre of the day Now tell mee how many die before fifty for one that liue till they be past that age What hope hast thou to liue till thou beest so olde Doest not thou daily see and heare of many that goe well to bed at night and are found dead in the morning of many other that are suddenly slaine or come to some vntimely death why may it not be thus with thee how vaine then and false is thy hope of long life seeing no man can tell what a day what an houre may bring forth Reason 2 But in the second place Say thou doest liue vntill thou art old Because olde age is no fit time for it 2 Sam. 19.35 yet consider how vnseasonable a time this is for repentance Behold saith Barzillai to Dauid I am this day fourescore yeeres old and can I discerne betweene good or euill hath thy seruant any taste in that I eat or drink Can I heare any more the voyce of singing-men and women wherefore then should thy seruant be any more a burden vnto my Lord the King Heere see how he confesseth that by reason of his age he was vnfit to attend vpon the King or doe him seruice and therefore much more shall a man be disabled in olde age for this worke of repentance Salomon calls the daies of old age euill dayes and withall Eccles 12.1 wils the young man to remember his Creator before they come They are termed euill not because they are so in themselues but because of the many-fold miseries that doe accompany them and so the Philosopher called old age Diog. Laert. in vita Dion The Hauen of all euill because of the innumerable maladies and aches and paines that do flock thither as into a common receptacle For then shall the keepers of the house by which Salomon meaneth the hands which are the protectors of the body tremble and shake Eccles 12.1 And the strong men that is the legs that should carry the body bowe themselues and wax faint and feeble and the grinders by which he meaneth the teeth the mouth being as the mill and the two rowes of teeth like the vpper and nether mil-stones shall cease because they are few and those that looke out of the windowes shall bee darkned that is his eyes shall wax dim and his sight shall faile him â— then shall the dore be shut in the streets when the sound of the grinding is low The mouth and the iawes shall hang downe and not be fast neither shall they eat as young men vse to doe Hee shall rise vp at the voyce of the bird his sleepe shall not be found but it shall be taken away yea with euery little chirping of a bird hee shall bee awaked and all the daughters of musike shall bee brought low their cares shall wax deafe they shall not delight in musike they shall also bee afrayd of that which is high they shall then goe hanging downe the head and shoulders as they
parauit etiam aeterna supplicia Cyp. Ezek. 33.11 so is he also iust and true and as hee hath prepared heauen for some so hath hee also prepared hell for others Now the question is who shall taste of his mercie and who of his iustice for whom hee hath prepared Heauen and for whom hee hath prepared hell Surely God himselfe doth shew vs in his word As in that place which is so much abused by wicked ones for the nourishing of themselues in carnall securitie of Ezekiel I will not the death of a sinner but that he turne from his way and liue Heere wee see the Lord speaketh not of all sinners but of such as turne from their euill waies and repent As for such as do not but continue still in sinne taking occasion by Gods mercie to continue in their vn repenting Rom. 2.4 Deut. 29.20 despising the riches of his bountifulnesse his patience and long-suffering The Lord will not spare him but the anger of the Lord his iealousie shall smoake against that man 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 Exod. 20.5 Exod. 34.7 MultuÌ„ deiectat omnes peccateres quia misericors miserator dominus c. Sed si amas tam multa initia time ibi vltimuÌ„ quod ait verax Aug. Quanto diutius deus expectat vt â—mendetis tantò grauius iudicabit si neglexeritis Aâ—g de Van. saec So then wee see no carnall secure one hath cause to blesse himselfe for so long as he continueth in his sinnes without repentance mercy belongeth not to him but iudgment Thou therefore that blessest thy selfe with a false perswasion of mercy walking still on in a course of sinne deceiue thy selfe no longer for God is iust as well as mercifull And will visite the iniquities of the fathers vpon the children vnto the third and fourth generation of all such as hate him and he will by no meanes cleare the guiltie It is very pleasing saith one to all sinners to heare of those louely attributes The Lord is mercifull and gratious slow to anger aboundant in goodnesse keepeing mercy for thousands forgiuing iniquitie transgression and sinne c. But if thou loue so many good beginnings feare that which next foloweth for God is also iust and true and further know that the longer God in mercy hath expected thy amendment so much the more grieuously will he punish thee for neglecting of it Reason 3 And lastly let me tell thee Qui promisit paenitenti veniam non promisit peccanti peui eÌ„â—am though God hath promised that at what time soeuer A sinner doth repent him of his sinnes c. He will put all his wickednesse out of his remembrance Yet he hath not promised to giue repentance to such as haue despised it And if he giue it not thou wilt neuer haue it For as all good gifts come from aboue from the Father of lights So must this also Thus then thou seest how little reason thou hast to harden thy heart in thy sinnes because God is mercifull But in the third place The third let of repentance remooued which is the example of the theife conuerted at the last Luk. 23.43 Vnus miserecordiam inuenit hora vltima ne quis desperâ—t et vnicus ne quis presumat Aug. thou alledgest the example of the theife vpon the Crosse who had spent all his life in sinne yet repented at the last gasp It is most true that the Scripture maketh mention of such a one and but of one of one sayth a father that none might despaire of but one that none might presume This then is a medecine against desparation and no cloake for sinne Looke vpon his fellow theife who was crucified with him what place found he for repentance And for this one haue we not many thousands that haue perished know thou then that this is but one particular and an extraordinary act of Gods mercy and therefore thereof thou mayst make no generall rule Is it not madnesse to looke euery day for the Sunne in the firmament to stand still or go backe because it hath done so once Ios 10.13 or to thinke to heare euery asse speake because Balaams once did 2 King 20.11 Num. 22.28 It is as great a madnesse for thee to hearten thy selfe in sinne by this one example and farther that thou mayst come to a sight of thy folly let me shew thee what difference there is betwixt him and thee Great difference between the theife and such presumptuous sinners for first in all likelyhood this was his first call which presently he hearkeneth vnto willingly entertained the good motions of the spirit But thou hast bin often called inuited allured yet all will not doe The spirit of God hath many times stood knocking at the dore of thy heart but thou hast not opened but vnkindly and churlishly sent it away without answere Secondly he neuer resolued as thou hast done to persist in sinne and reserue his old daies for God but he without question continues in his sinfull courses through ignorance and not through wilfullnesse But it is otherwise with thee thy conscience doth witnesse it Thirdly see what fruits of repentance he bringeth forth Luk. 23.40 Vers 41. For First he confesseth his sinnes and reproueth his fellow theife for his wickednesse Then he earnestly prayeth to Christ for pardon and forgiuenesse Vers 4â— He further confesseth Christ to be his Sauiour and redeemer euen then when all his disciples for feare forsoke him These and many other fruites appeared in this conuert which did manifest his repentance to be vnfeined and sound Seeing then there is such differences in your purposes and courses I cannot thinke there will be the like in your repentance and saluation Let not then any of these things hinder you from a present conuersion but see your former folly and bewaile it and suffer not thy selfe to be held in the snares of the diuell any longer Weigh well these reasons ponder on them they will conuince thee or conuert thee Vse 2 Secondly Let this admonish euery one of vs to deferr no time but speedily to repent Abraham rose vp betimes to sacrificie his sonne Gen. 32.3 so doe thou make hast to sacrifice thy sinne Zacheus came downe hastily when he was called why then doe we deferre comming to our Sauiour Harken not to that same crow-crying cras cras to morrow to morrow the voyce is dismall In worldly businesse deliberation is very necessary and it is held a point of wisdome to deliberate long before a man determine any thing but in this matter it is dangerous It is not safe for the hunted beast to stand still when the hounds pursue him Psal 140.11 nor for thee to stand musing when Gods iudgements follow thee at the heeles Escape for thy life said the Angell to Lot
Priuate That is publique Publike confession is either generall or particular which is made in the publique assemblies And that either Generally by the Minister with the whole Congregation or else Particularly by some one man before the Congregation This generall confession Generall confession is Ordinary which is thus made by the whole Congregation together both Minister people Is Ordinary or Extraordinary Ordinary as at vsuall times and common assemblies as that of Aaron Leuit. 16.21 who was commanded to lay his hands vpon the liue Goat and confesse ouer him all the iniquities of the children of Israel Extraordinary Extraordinary As in time of some great and generall calamity Ioel 2 15.16 17 Ezra 9 5. Nâ—hâ—m 9.2 Such was that Ioel 2.15 16 17. which the Preists Ministers of the Lord are willed to make and that which Ezra and Nehemiah did make vnto the Lord. Particular confession what it is The Particular confession is that which is made by one man particularly before the whole congregation for some publique and hainous sinne or sinnes by him committed 2 Cor. 2.6 that so the Church might bee satisfied which is by him offended and such a confession was that of the incestuous person 2 Cor. 2.6 Priuate confession what it is and when to be vsed And thus we see what this publike Confession is now for the priuate which is when the fault is confessed priuately and this must then be vsed when the sinne is priuate This also may be made to God or Man To God and that either in Generall or Particular Generall and how Ezra 9.6 7 8. Isa 59.12 Isa 59.12 Particular and how Isa 59.13 In Generall as when a sinner doth onely in generall manner confesse that he is a sinner that hee hath offended God and done wickedly so did the Iewes confesse Our transgressions are multiplyed c. In Particular when there is an acknowledgement of particular sinneâ— which we are guilty of Thus did the Iewes also in the place before quoted where they confesse and say In transgressing and lying against the Lord and departing away from our God speaking oppression and reuolt conceiuing and vttering from the heart words of falshood Ezra 9.2 So did Ezra who acknowledged in the behalfe of the people their speciall sinne of marrying strange wiues Priuate confâ—ssioâ— vnto man aâ—d in what caâ—e To Man also may priuate confession be made as in trouble of conscience to finde peace when sinne lieth heauy vpon the soule and clogs the conscience notwithstanding confession hath beene made vnto the Lord then may a man make knowen his griefe to another in priuate and voluntarily confesse either to his Pastor or to some other discreet and faithfull Christian who is able to counsell and to comfort him to pray with him and for him vnto God that such or such a sinne doth trouble him according to S. Iames his councell Iames 5.16 Confesse one to another and pray one for another Thus we haue seene the seuerall kindes of confession now hee that is truely penitent will not sticke neither may he sticke to make confession according to the nature of his sinne if it bee publique his confession must be publique if priuate his confession may bee priuate Thus must he confesse if hee would haue forgiuenesse as may be prooued by many examples in Scripture Publike examples wee haue in Nehemias making a large confession of his and the peoples sinnes Neh. 9.5 6 7. Ezra 9.6 7. Dan. 9.5 6 7. So in Ezra and Daniel who in the behalfe of the people confesse that Iustice belongeth vnto God but shame and confusion to themselues Hereunto may bee annexed the example of the Niniuites Ionas 3.8 9. Matth. 3.6 who openly confessed their sins to God And of the people who came to Iohn the Baptist to be baptized of him Presidents also for this priuate practise wee haue many 2 Sam. 24.10 Dauid confesseth bewaileth his folly in numbring of the people his adultery with Vrias wife his murder in causing her innocent husband to be slaine for these hee is content if I may so speake to doe penance euery Sabbath day in our Congregations Psal 32. Psal 51. where his Psalmos are preached read heard spoken of and sung for in how many Psalmes hath hee recorded his offences with his owne hand that all Gods people might take notice of his fals and be warned that they commit not the like offences The like confession is made by Paul of his misled life in the time of his vnregeneracy 1 Tim. 1.13 15. I was a blasphemer and a persecutor and an oppressor c. and confesseth himselfe to be the greatest amongst sinners The reasons of this point are these first God cannot Reason 1 in iustice forgiue except wee make our confession vnto him 1 Ioh. 19. If we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes saith Saint Iohn But if there be no coÌ„fession then there is no promise How can God then without violating his truth shew mercy vnto such and therefore saith Salomon Pro. 28 13. Hee that hideth his sinnes shall not prosper but who so confesseth and forsaketh them shall haue mercy Such a one then as doth thus confesse may looke for mercy and none els Reason 2 A Second reason is Because there is no sound repentance for sinne where there is no true confession of sinne For the inward sight of sinne would open our mouthes and cause vs to confesse it When the heart is pricked words will breake forth the tongue cannot forbeare As we see in Dauid who so soone as his heart smote him for numbring of the people cryed out 1 Sam. 24.10 I haue sinned exceedingly in that which I haue done Thus out of the abundance of the heart will the tongue speake as Christ saith These may be the reasons The vses follow Vse To reproue such as doe not confesse And First seeing this is so That whosoeuer would haue pardon of sinne must confesse the same This serueth to reprooue such as looke for pardon on Gods part but will bring no confession for their part And there are diuers sorts of these First ignorants As first all ignorant ones For how can these confesse sinne truly who know not what sinne is They haue neuer had a sence nor feeling of it and can such bewaile it True it is they will confesse in generall they are sinners as others are and God forgiue them but yet there sinnes neuer trouble them nether haue they any feeling of what they say Let such know as are yet in â—gnorance that there estate is fearefull for there is no hope of pardon till we make confession and that we cannot doe vntill the Lord open our eyes to see our selues Secondly concealers A Second sort to be reproued Are such as doe conceale their sinnes These haue knowledge of them and
sinne that possible can be See this prooued by sundry examples Ezra confessing his owne sinnes and the sinnes of the people saith thus Ezra 9.6 Our iniquities are increased ouer our heads and our trespasses growne vp to the heauens And Daniel he confesseth thus We haue sinned Dan. 9.5 and haue committed iniquity and haue done wickedly and haue rebelled euen by departing from thy precepts and from thy iudgements See what termes of aggrauation hee heapeth vp as if all were too little that he could say against himselfe and the rest of the people So Dauid in his confession 2 Sam. 24.10 for that sinne of numbring the people I haue sinned greatly in that I haue done and now I beseech thee O Lord take away the iniquity of thy seruant for I haue done very foolishly Such was his indignation against himselfe for offending God as that he had neuer enough in blaming of himselfe 1. I haue sinned 2. I sinned exceedingly 3. I haue done foolishly 4. Very foolishly Thus is hee large and plentifull in his owne accusation And so the Apostle Paul speaking of his persecuting of the Church doth set it out to the full I was saith he a persecutor 1 Tim. 1.13 15. a blasphemer an oppressor yea the cheefe of all sinners See how hee doth load himselfe with termes of reproch Neque hoc dicebat mentiendi praecipitatione sed existimandi affectione Bern. De vita solitaria Who could haue sayd more against him then hee did against himselfe Neither doth he in vttering this speech make a lye or speak for modesties sake but as he thought in his very heart esteeming no mans sinne like his owne nor feeling another mans as his owne Reason The Reason may be this Because the eyes of a Penitent are in some measure opened so that hee now seeth sinne in its owne colors and apprehendeth it as a deadly enemy to Gods glory and his owne soules health Now we know how ready we are to speake the worst we can of those who are enemies vnto vs and to set forth their vile practices to the vttermost Thus the hatred he beareth vnto sinne causeth him to thinke that hee can neuer sufficiently display it and maketh him so disposed as that no malicious wicked man can so set forth the faults of his enemy whom he deadly hates as he desires to set forth the loathsomnesse of his owne sinne Thus we haue seene the reason The vses follow Vse 1 And is a penitent thus qualified is there such a disposition in him as that he will lay to his owne charge as much as possibly he can Then what shall we say of such as studie this art of mincing and extenuating sinne The sinnes of others they can enlarge they haue both will and skill in setting open to the view of the whole world in euery branch and circumstance the faults of others so that many times they appeare to be greater then indeed they are But in confessing of their owne sinnes they haue no such gift nor facultie then they doe so mince the matter that mountaines seeme mole-hils and mole-hils motes Sinners they are but yet not the greatest sinners they are not alone but others are as bad as they Iustifie themselues they will with that proud boasting Pharisie God I thanke thee Luke 18.11.12 I am not as other men are extortioners vniust adulterers or euen as this Publican so they thank God they are neither whores nor theeues murtherers nor drunkards and if they doe no worse they trust they shall doe well enough This in stead of ingenuous confession is to be seene and heard amongst men which euidently proclaimeth that true repentance is much wanting Secondly Wouldst thou haue pardon at the hands Vse 2 of God then enlarge thy sinnes and lessen them not stretch them out to the vtmost pinne and set them forth at full with their parts and circumstances At what time in what place after what manner with what companie they were committed let no circumstance of aggrauation be wanting by which they may appeare the more foule and filthie but as God seeth sinne in the vilenesse of it so doe thou lay it before him in the acknowledgement of it Say after this manner Ah Lord God how haue I displeased thee how grieuously haue I offended thee Sinning not of ignorance but of knowledge yea wilfully and presumptuously with a high hand against the light of my conscience and those blessed meanes thou hast affoorded mee for my restraint I haue grieued thy blessed spirit and the hearts of thy children and I haue opened the mouthes of the wicked causing them to blaspheme by reason of my sinful crime Thus am I not onely a sinner but a rebellious sinner not an ordinary offender but an obstinate one a filthy loathsome vncleane Leper whose soule and bodie is wholy polluted and defiled from head to foote there is nothing appearing but wounds bruses and sores full of corruption all my thoughts words and deeds are euill onely euill and that continually Thus must thou aggrauate thy sinnes and article against thy selfe Vrge God againe and againe to heare this and this too Lord this sinne haue I committed and this also at such a time in such a place amongst such and such companie there did I doe it c. And thus must thou exaggerate thy faults and confesse them largely and ingenuously Thou didst enlarge thy sinnes in the committing cut them not short in the confessing Tell the worst tale thou canst against thy selfe and thou shalt speed the better And be ashamed that any should say worser of thee then thou doest of thy selfe vnto the Lord. Quest But doth not a man preiudice the truth in amplifying of his owne weaknesse and vnworthinesse and in confessing more of himselfe then indeed is true as the Apostle Paul who sayth he was the first or chiefe of sinners when there were many greater sinners then he Answ Doctor Willet on the second of Sam. cap. 9. Quest 6. This question is thus answered First we must make a difference between the generall confession of the weaknesse and sinfulnesse of our nature which the most perfect in this world may and must acknowledge and a particular acknowledgment of some actuall sinne which a man is not guiltie of Now to confesse such or such a sinne which a man hath not committed is a preiudicing of the truth and may not be done And thus Saint Paul though he say he was the chiefest sinner yet hee doth not say he was an Adulterer or an Idolater or the like which sins he was free from Secondly we are to know the practise of Repentance being an act of the affections causeth a man to iudge and speake of himselfe according to the truth of that he doth conceiue and feele to be in himselfe and so according to his sence to make his faults with the most rather then with the least And this a man may doe and
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
beginne to runne hee will soone imbrace him in the armes of his mercie he will not turne away his face from him but looke vpon him with the eyes of compassion This the Lord testifyeth saying If my people which are called by my name shall humble themselues and pray and seeke my face and turne from their wicked waies then will I heare from heauen and will forgiue their sinne and will heale their Land And thus in another place But if the wicked will turne from all his sinnes that he hath committed and keepe all my Statutes and doe that which is lawfull and right hee shall surely liue hee shall not dye all his transgressions that he hath committed they shall not be mentioned vnto him In his righteousnesse that he hath done hee shall liue So the Prophet Esay after he had exhorted them to wash and make themselues cleane with godly sorrow for sin he telleth them that Though their sinnes were as Scarlet Esay 1.18 they should be made as white as Snow and if they would consent to obey they should eat of the good things of the Land This may bee further confirmed by the examples of the Israelites Manasses Dauid and many others So then this is the onely way to obtaine mercie and forgiuenesse And that first Because by repentance Reason Isay 59.2 sinne which is the cause of diuision betwixt God and man is now remoued Your sinnes saith the Prophet hath made a seperation betweene you and your God This is the Partition-wall betwixt God and vs. Man and Sinne saith a Father are two sundrie things destroy sinne which is man his worke and God cannot but loue and imbrace man as his owne worke Reason 2 Secondly True repentance is not without true faith by which we are ingrafted into Christ In and through whom wee are reconciled vnto God Rom. 5.1 as the Apostle saith Vse If this be so that repentance is the onely way to obtaine Gods fauour and loue then miserable is the condition of those that are impenitent and walke on in a course of sinne Let these neuer hope of Gods fauour so long as they take this course Take notice of this and let it terrifie thee that are impenitent whose heart will not relent for thy former sinfull wayes who drinkest in iniquitie like water nay like wine freely and greedily with pleasure and delight with facilitie and ease suckest downe and swallowest any kind of sinne that is offered who neuer as yet hath said so much as what haue I done take notice of it and if thou hast eares to heare heare thou art out of Gods fauor and not in it Oh that thou knewest thy wretched estate and condition What rest canst thou haue or what peace so long as thou art not reconciled vnto God Vse 2 Let a Second vse be for exhortation to the impenitent to seeke Gods fauour by this meanes take that Councell which Daniel giueth to Nebuchadnezzar Dan. 4.27 break of thy sinnes by repentance thine iniquities by showing mercy to the poore that there may be a healing of thy error take a through notice of the estate thou art now in being no otherwise then a traytour out of his princes fauour For so thou art in the eies of the most high God Come therefore as Benhadads seruants Came to Ahab 1. Kings 20.23 euen with an halter about thy necke creeping and crouching before the throne of grace throwing thy selfe downe before Gods footstoole in the humble and penitent acknowledgement and confession of thy sinnes neuer thinke to haue God fauourable vnto thee till thou thus commest with a bleeding heart lamenting and bewailing thy offences past and resoluing on a new course for time to come A Third vse of this may be for a direction vnto such Vse 3 as formerly hauing had a sence and feeling in their harts of Gods loue and fauour towards them yet by reason of some sinn or other haue now lost all feeling of the same See the course thou art to take Psal 51. humble thy selfe before the Lordâ— confesse thy sinne lament and bewaile that thou hast depriued thy selfe of such an inestimable Iewell Take this course and be not too too discouraged for by this doing thou shalt recouer what thou formerly hast lost and howeuer happily God will not presently be found Hosea 6.1 yet assure thy selfe he will at length returne and reuiue thee and restore thee to the ioyes of his saluation The last vse which I will make of this point is for the Vse 4 comfort of all true hearted mourners of Zion let this be well considered of you it will be as marrow to your bones and as the raine to the new mowne ground For repentance is the onely way to procure Gods fauour then thou that dost daily mourne and confesse and bewaile thy sinnes assure thy selfe thou art highly in Gods fauour assure thy selfe thou hast it and hauing it what Can be wanting Oh the comfort which that man hath that hath this assurance this will releeue and reviue a mans spirits euen when the pangs of death are vpon him and when the sorrowes of the graue do compasse him about And this assurance maiest thou haue who doest repent it belongs vnto thee refuse not then that ioy that God doth offer Doctr. 2. The first motions of repentance if true are pleasing to God Thus much for this first doctrine now followes a Second which is this The very first motions of repentance and beginnings of conuersion if true and vnfeined are acceptable vnto the Lord. For while the sonne was yet a farre of the father had compassion he had not yet come and fallen downe and confessed and yet the father sheweth mercy vnto him so then we may safely make this conclusion that the very first motion the first step we tread and take homeward is well pleasing to God for the further proofe of this point Psal 32.5 Consider what Dauid saith I said I will confesse and thou forgauest Where we see remission did follow a purpose of confession it being sound and sincere see the story 2. Sam. 12.7.13 Assone as he beginneth to confes God is soe well pleased with it that he doth preuent him saying Thy sinne is put away thou shalt not dye Reason The reason of the former pointe may serue for this also viz. Because the first motion to repentance if true and vnfeined is ioyned with some seed of sauing faith which be it neuer so small or weake though but as a graine of mustard seed yet it makes a man pertaker of Christ in whom God is well pleased with vs. Reason 2 A Second reason may be because it is the worke of his owne blessed spirit which if he should not respect he should then haue no regard to the worke of his owne hands Thus then haue we seene the point proued now let vs see it applied Vse And the vse shal be for comfort to weake
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
his loue Why doe we not vse the meanes to become gracious in his eyes Oh seeke his fauor befor the fauour of Princes Seeke his face euermore The fourth Vse is an Admonition to Gods children Vse 4 to haue their conuersation without couetousnes which is as insatiable as the graue In euery estate and condition learne to depend vpon the Lords prouidence Commit thy way vnto the Lord and trust in him Psal 37. and he shall bring it to passe Vse no vnlawfull meanes take not any indirect course for obteyning wealth or supplying of thy wants for God hath engaged his promise and his truth to see thy needs supplied And lastly let it comfort the children of God in the Vse 5 midst of all the miseries of this mortall life for what can make vs miserable seeing we enioy the fauour of God and the light of his countenance which is the fountaine of all good and the ground of all other mercies whatsoeuer What Elkanah said to Hannah 1. Sam. 1. complaining for want of children may Gods fauour speake to all that haue their parts in it in euery distresse Am not I vnto thee in steed of riches wealth glory and greatnesse in the world Surely yes it is in steed of these and better then all these vnto vs. Let therefore the enioyment of this serue as a through supply for all our wants of what kind soeuer make Gods fauour to be that vnto thee which thou wantest Art thou sick let Gods fauour be thy health Art thou weake let Gods fauour be thy strength Art thou base let Gods fauour be thy glory c. He that hath this hath a sufficient salue for any sore Now further we are to obserue how this Father bestoweth vpon this his childe not only such gifts as were needfull but such also as were for ornament delight The best Robe shall be bestowed on him the fattest Calfe shall be killed for him and a Ring shall be put vpon his hand to adorne and beautifie him Learne then That God doth often giue vnto his children for delight Doctr. and ornament God doth giue vnto his children both for delight and ornament Psal 104.15 as well as for necessitie He doth not onely bestow on them things absolutely needfull but such things also as may adorne them and delight them There is an excellent place to proue this in the 104. Psalme the 15. vers where the Prophet sheweth that God giueth Wine to make glad the heart of man and Oyle to make his face to shine as well as bread to strengthen mans heart He giueth as well for lawfull and honest delight as for necessitie to preserue life and health Reason 1 The reasons of this point are breifly these 1. Because his children may serue him with greater ioy and alacritie for God loueth cheerefulnes in his seruice Reason 2 Secondly to stop the mouths of men that there might be no grumblers among his seruants nor any to haue the least shew of complaining of being pinched and straitned Vse 1 Doth God deale thus liberally with his children giuing them as well for lawfull and honest delight as for necessitie to preserue life and health Then this may serue first to informe our iudgments concerning our libertie in the vsing of the creatures For if God giueth them for this end then is it lawfull to vse them for the end he giues them not sparingly alone and for meere necessitie but freely and liberally for Christian delight and ornament The children of God haue vsed their libertie both in meate and apparell which God hath granted vnto them Geâ— 43.32 Gen. 21.8 Luk 5.29 Acts 2 46. Nehem. 8.10 Ioseph and his brethren with him did eat and drinke togither of the best Levi the Publican made our Sauiour a great feast in his owne house The Primatiue Churches had their Loue-feasts as Scripture doth record This liberty that worthy man Nehemiah willeth the people to take Goe eat of the fat and drinke of the sweet q. d. feast togither eat of the best make you good cheere As they haue vsed their libertie in this kinde so also in the other of apparell vsing it not onely for necessities sake as to defend the body from parching heat pinching cold and the like but for delight and ornament for the decking and adorning of the body and as the Apostle saith vpon their vncomely parts they haue put more comelinesse on Gen. 41.42 Thus was Ioseph arrayed with garments of fine linnen and had a golden chaine put vpon his neck and a ring vpon his hand Gen. 24 22. So Rebekkah hath golden eare-rings and bracelets for her hands And thus did the Israelitish women adorne themselues with eare-rings and bracelets which was not their sinne Deut. 32. Iulg 5.30 Garments also of diuers colors and of Needle-worke Psal 45.10 was no rare thing to be seene amongst them Thus we see that it is lawfull for Gods children to vse their liberty in the vsing of the creatures both for delight and ornament Now forasmuch as the name of lawfull doth Vse 2 carry many into grosse euils and giue them occasion many times to runne into all excesse it is very needfull in the next place to make an vse of direction and shew what cautions and rules are to be obserued in the vsing of this our libertie that it be not made an occasion to the flesh This I am the rather desirous to doe because there is hardly grosser sinnes committed by Gods children then in the abuse of these and such like things as may lawfully be vsed Sure I am they take more fall in the abuse of things that lawfully may be done then in such things as are directly contrary to Gods word First then for meates Rules to be obserued concerning God and sustenance That we haue a libertie in the vsing of them not sparingly onely and for meere necessitie to the satisfying of our hunger but also freely and liberally for Christian delight pleasure we haue seene alreadie prooued Yet in vsing of them certaine rules and cautions are to be obserued both concerning the Time when we are to vse them as also concerning the manner how As for the Time we must know that vpon some occasions we may be restrained and are to abstaine from our libertie in this kind as namely when the bond of Religion Ieiunium religiosum politicum First that we abstaine at somtimes from the vsing them As first when the bond of Religion doth restraine vs. Ioel. 2.14.15 Ester 4.16 or Christian pollicie doth require it Religion somtimes requires an entire abstinence from the vse of the creature As in time of some great affliction whether it be Publique or Priuate on the whole Land in generall or on our selues and families in speciall Many examples we haue recorded in Scriptures of Gods seruants who haue abstained from the vse of the creatures in such cases To this fasting and abstinence were the
vpon their crownes the Barbers paines shall then be spared In a word all sorts are confuted in their habits no place no calling nor condition is respected or regarded Gentlemen goe like Nobles Citizens like Courtiers the Countryman like the Citizen the seruant will be attired as his master the maide like vnto her mistresse Salomons vanitie is come againe into the world Seruants ride on horsebacke and Masters goe on foote and so farre are we from that modest and comely attyring of our selues which the Apostle doth require as that the attire which many weare better beseemeth strumpets then honest Matrons being neither fashioned to our bodies nor made large enough to couer those naked parts which both God and nature would haue couered how iustly may the Lord fashion our bodies to our clothes seeing we will not fashion our cloths vnto our bodies And thus is our liberty abused which God affordeth vs for which this Land and Nation is like to smoake vnlesse it please the Lord in mercy to looke vpon vs and giue vs hearts to repent for these abominations which are so rise amongst vs. You that feare the Lord call vpon his name you that loue King and Country fall to mourning for assuredly these sinnes cannot escape vnpunished without there be an vniuersall humiliation and repentance And let vs eat and be merry Heere was cause of ioy on all sides The father hath cause of ioy Text. who losing an vntoward sonne now findes an obedient childe who findes him humbled that went away obdurate and impenitent The sonne himselfe hath cause of ioy in finding so kinde a welcome at his Fathers hands whom he had so much wronged And heere is cause of reioycing also for the houshold seruants in that their Masters sonne was now found who had been so long lost Therfore saith the Father let vs cat and be merry not doe Yee for this my sonnes returne or doe Thou my son for that thou art returned but let Vs reioyce let Vs bee merry for this so blessed a returne and change The true turning of any soule from sinne Doctr. The true conuersion of any doth administer much matter of reioycing vnto the faithfull Verse 5 6. Verse 7. Verse 8 9. doth administer matter of exceeding great ioy and reioycing This is declared in the two fore going parables First in that of the lost sheepe where wee see that the shepheard when hee findes his sheepe layeth it on his shoulder and comming home calleth his friends together and wils them to reioyce because hee had found the sheepe which was wanting Now heare how Christ applies this I say vnto you that likewise ioy shall bee in Heauen ouer one sinner that repenteth more then ouer ninety and nine iust persons which neede no repentance So in that other parable of the lost groat the poore woman lights a candle sweepes the house searcheth euery corner and when she hath found her groat shee gathereth her neighbours together saying Reioyce with me Verse 10. for I haue found the piece which I had lost Heare now what followes Likewise I say vnto you there is ioy in the presence of the Angels of God for one sinner that conuerteth As it causeth the Angels of Heauen to reioyce so doth it likewise cause the Saints vpon the earth for when the Iewes heard of the conuersion of the Gentiles Acts 11.18 and that the Holy Ghost was fallen vpon them as vpon themselues at the beginning They held their peace as the Text saith and glorified God saying Then hath God also to the Gentiles granted repentance vnto life Reason The reason is because God is heereby glorified and his Church and Kingdome is increased and aduanced Now as there is nothing that ought to be more grieuous to vs then Gods dishonour so nothing ought to reioyce our hearts more then to see his praise set forth and his name magnified Vse 1 First then this may serue to reprooue such as enuy and murmure at the conuersion of their brethren Thus did the Brother of this Prodigall as heereafter we shall see so did the Iewes stumble at the conuersion of the Gentiles Acts 12.3 15.1 who had rather renounce the Gospell then to receiue them into a fellowship of the same faith Thus doe many peruersely and maliciously repine at the bringing of their brethren into the estate of grace wherat they ought especially to reioyce 1 Pet. 4.4 Yea farther they mocke and persecute them for no other cause but because they haue left their sins turned to the Lord. But let these know that such as bee themselues conuerted will reioyce at the conuersion of their brethren and let me wish them to take heed how they murmure at the mercy of God shewed in the conuersion of any for feare they depriue themselues for euer of it Vse 2 Secondly this should be as a forcible motiue to make vs returne vnto the Lord Consider thou shalt reioyce both the heart of God and man by thy repentance the Saints vpon the earth will reioyce and magnifie Gods name the Angels in heauen shall bee exceeding glad and praise God for thee yea the thrice gloririous and blessed Trinity will also beare their parts in this reioycing The Father will reioyce when thou who art by nature the childe of wrath and slaue of Satan becommest his adopted sonne and heire of grace The Sonne also will be glad because by thy repentance his death and bloud shed becomes auailable vnto thee The Holy Ghost likewise shall reioyce because by repentance thy heart is purged and made a fit temple for himselfe to dwell in Oh what a notable spurre would this bee to true repentance if it were well considered Consider of it thou who as yet continuest in a course of sinne thou shalt reioyce the hearts of God Angels and Men if thou wilt repent And surely if it will bring ioy to them it will bring farre greater ioy vnto thy selfe in the end It is thy good that causeth them to reioyce for it concerneth not them so much as it concernes thy selfe Turne therefore from thy euill wayes leaue and forsake thy former courses thou shalt haue no cause of griefe for thy so doing The hearts of others thou wilt make glad but thine owne soule shall finde the greatest comfort Thirdly let this serue to exhort such as are conuerted Vse 3 to vse all good meanes for the conuersion of their brethren Seeke to gaine and winne them to the faith and if they be gained reioyce vnfainedly for Gods mercy towards them Away with that same vncircumcised care of enuy bee not offended for thy brothers good but let it cause thee to breake forth into a praising of the name of God Text. VERSE 24. For this my sonne was dead and is aliue Againe he was lost but is found and they began to be merrie AS the father made great ioy vpon his sonnes returne so he had good reason mouing him
Psal 34.8 they haue not tasted how good and gratious the Lord is or if they haue tasted of his mercies it hath bin but with the tip of the tounge they haue neuer digested As they tast not so lastly they Touch not They beleeue not in the sonne of God Tangere christū est credere in Christum August in Ioan. Tract 16. they do not so touch him by faith as to draw virtue out of him they do not so beleeue in him as that in beleeuing they might get eternall life through his holy name Iohn 20.31 Thus we see how blockish and sencelesse euery wicked man is fitly resembling a corse in that respect As they are sencelesse so in the third place they are Heauie as a dead corps is Thirdly they are heauy Isay 24.20 yea so heauy as the earth groanes to beare them and reeles to and fro like a drunkard their transgressions lye so heauie vpon it So heauy are these dead corpses as that she is not able to vndergoe the burden but hath bin faine to open her mouth and receiue some into her belly as we see in the example of Korah Dathan and Abyram Numb 16.31 What doe I speake of the earth when the creator of heauen and earth euen God himselfe mighty and strong is wearied with bearing Exod. 34. Isay 43 24. Amos 2.13 and is pressed vnder this burden as a cart is pressed that is full of sheaues No maruaile then wickednesse is compared to a tallent of lead seeing it bringeth with it such a load Lastly they are stinking Looke as a carkasse Fourthly they are stinking sends forth a filthy sauour after a while lying so is it with the wicked They are loathsome in the nostrils of God and men notwithstanding all their outward ornaments and odours Esay 1 11. And 66.3 Tit. 1.15 which are but as flowers vpon a dead corps that cannot make the carkasse sweeter nor better Their prayers are stinking their preaching stinking and euery other spirituall exercise Psal 14.5 filthy vnsauoury and vncleane yea their very throats are open sepulchers their words and breath is loathsome and odious Thus you haue seene what a cold sencelesse heauie stinking corse euery wicked man is The God of heauen open your eyes that it doth espespecially concerne that you may see it and labour to be freed from it Thou that hearest this art thou one that hast liued all thy time without remorse for sinne and neuer yet reformed thy life be warned then of thy misery thou art dead dead I say in the present corruption of sinne Dead also in that thou art liable to eternall condemnation for sinne Thy best workes are but dead workes such workes as tend to death and will in the end bring death without Repentance Deceiue not thy selfe then in regard of thy present estate though thou beest aliue in the flesh yet thou art dead to the Lord and though thou perfumest thy bodie and bedeekest it with ornaments yet know thou perfumest but a peece of carion and all thou canst do cannot possibly keepe it from putrifaction Ephes 5.14 and rottennesse Awake awake therefore thou that sleepest stand vp from the dead and Christ shall giue thee light Christ in his word doth instantly call vpon you all young man arise damosell arise Lazarus arise wherefore I beseech you sit vp and speake lie no longer rotting in the graues of iniquitie but now you heare the trumpet of the Gospell the voyce of Christ sounding in your eares rise vp and walke Vse 3 Ephes ◠18 Reasons first why so many stinking smels in euery corner of the world In the third place seeing that men are by nature dead vtterly depriued of all life of grace See then the reason first why there are so many stinking smels and pestiferous sauours in euery place so many blasphemous oaths vsed in euery house shop and market so much villanie practised in euery corner of our streets here is the reason the world is ful of dead corpses that stink aboue ground not a house wherein there is not one dead nay hardly a house wherein there is one aliue Exod. 12.30 Secondly why the word as preached with so little profit Psal 101.1 Secondly why the word is preached with so little profit alas men are dead we speake to deafe adders to dead soules As good blow a trumpet in a dead mans care as sing of mercie or iudgement vnto them till God reuiue them they are dead therefore they depart from the word vntouched Thirdly Thirdly why no more complaining of the burden of sin Rom. 8. Jud. 16.3 why there is no more complaining of the weight of sinne no more groning vnder that which makes the very earth to grone but many doe also easily beare it as Sampson did the gates of the Cittie their backes neuer complaining of the load here is the reason of it men are dead Lay a mountaine on a dead man he will neuer grone nor complaine so though they lie vnder the burden of Adams transgression vnder the weight of their own corruption vnder the wrath of God which is due debt for their sinnes and transgressions all which are heauier then all the grauell on the earth or sand on the Sea shore yet for as much as they are without the life of grace they cannot haue a sence and feeling of it This burden must be felt by grace and not by corruption It is a spirituall burden no maruell then if those that are flesh destitute of the spirit feele it not And lastly Fourthly why so many wicked men die so quietly would you know the reason why so many wicked men goe out of this world like Lambes and die so quietly insomuch that they are thought to be the onely beloued of God and in a happie and blessed estate and condition why this is it they were dead before They die quietly because they die sencelesly True it is God doth very often lay terrors vpon the flesh of wicked men and suffer their consciences like a madde dog to flie in their faces but if God should let them alone the most in the world would die in a wretched sencelesnesse and so seeme to goe away like lambes not thinking or considering of what will afterwardes befall them Vse 4 A fourth vse of this doctrine may be for humiliation for are we dead by nature then surely of our selues wee haue no abilitie as of our selues to any thing that good is we cannot mooue our selues to any thing that is truely acceptable in the sight of God Ier. 10.14 Iohn 1.5 Ephes 4 17. Tit. 3.3 Luke 24.6.7 Tit. 1.15 Ephes 4.19 Mar. 10.19.20 Rom 14.23 1 Cor. 2.14 Rom. 8.8 Rom. 6.19 Gal. 5.21 Rom. 10.2 Rom. 6.13.19 Rom. 3.13.14.15.16.17.18 our minds are blind impotent vaine foolish the memory is feeble apt to forget good our consciences they are impure benummed erronious and superstitious or doubting the will that is vnable to
sometimes a Philosopher gaue to one that asked him how he might auoide it neither to doe nor say any thing that is good Thou mayst indeede saue thy selfe from the Lyar by not speaking with him from the Proud by not accompanying with him and from the Glutton by not eating with him and from the Contentious by not disputing with him but from the Enuious it is not sufficient though thou flie or flatter him he cannot be well if thou beest well thy rising is litle lesse grieuous to him then his owne falling This the Heathen themselues haue obserued Diog. â—ion and therefore when they saw an Enuious man sad they would demand whether harme had hapned vnto him or good vnto his neighbour And indeed it may be questionable for both these alike vex him Hast thou then any gift or grace wherein thou excellest or wherein thou doest equall others then looke for some that will maligne thee praemoniti praemuniti fore-warn'd fore-arm'd the streame ran euer so and euer will And thus much be spoken of this first branch which is the occasion or ground from whence this elder brothers discontent arose Now for the second and that is the manner how he expresseth it Vers 29.30 laid downe in these words And he answering said to his Father Loe these many yeares doe I serue thee neither transgressed I at any time thy commandement and yet thou neuer gauest me a Kid that I might make merry with my freinds But assoone at this thy son was come which hath deuoured thy liuing with harlots thou hast killed for him the fatted Calfe Here we may see how he expresseth this his discontent by his expostulating the matter with his Father accusing him for hard and vnthankfull dealing but iustifying of himselfe for his continuall and constant obedience The point wee may hence learne is this It is a propertie of the wicked to expostulate the cause with God Doctr. It is the propertie of the wicked to expostulate the cause with God and to complaine against his dealings as too hard and vniust How common a thing was this with the carnall Israelites how ordinarily did they obiect against Gods proceedings Insomuch that the Lord was oftentimes faine to put his course vnto scanning and to call the people to a pleading as by his prophet Esay Isay 1.18 Come let vs reason togither saith the Lord. And so in another place Wherefore I will plead with you saith the Lord. Ier. 2.9 vers 35. And againe Behold I will plead with thee because thou sayest I haue not sinned And in diuers other places we haue the like speeche This was the cause why he did so often instruct his Prophets how to answer the people when they began to reason with them about his wayes as Ier 5.19 And it shall come to passe when yee shall say Ier. 5.19 wherefore doth the Lord all these things vnto vs then shalt thou answer them like as yee haue forsaken me c. So againe And it shall come to passe Ier. 16.10 when thou hast shewed this people all these words and they shall say vnto thee wherefore hath the Lord pronounced all this euill against vs or what is our iniquitie or what is our sinne that we haue committed against the Lord our God vers 11. Then shalt than say vnto them because your fathers haue forsaken me c. In the 58. of Esay in the beginning of it you may see their practise discouered for there we may finde them challenging God for hard measure Wherfore haue we fasted Isay 58.3 say they and thou seest it not wherefore haue we afflicted our soules and thou takest no knowledge As if God did them great wrong in nor harkning and attending on their suites Thus did they in Ezechiels dayes calumniate Gods proceedings of inequalitie Ezech. 18.2 The fathers had eaten sowre grapes and the childrens teeth were set on edge The fathers had sinned and they must beare the punishment what equalitie was in this therefore they cry out The way of the Lord is not equall vers 25. Ezech. 33.20 Thus also in the time of Malachie when they were reproued for any fault how would they turne againe and in a manner challenge God to his face Malac. 1.6 You haue despised my name saith the Lord Wherein haue we despised thy name saith the people Mal. 2.17 Yee haue wearied me with your words saith the Lord wherein haue we wearied thee say the people Mal. 3.7 Returne vnto me saith the Lord. But wherein shall we returne vers 8. said they Yee haue robbed me saith God Wherein say they Your words haue bin stout against me saith the Lord vers 13. What haue we spoken so much against thee say they Thus you see how ready they are to contest with the Lord in euery particular holding themselues innocent thinking themselues more harder vsed then they had deserued And as this euer hath bin the propertie of the wicked to plead against Gods proceedings so it euer will be For at the last day when the master of the house is risen vp Luk. 13.25 26. and hath shut to the dore c. then shall some begin to say we haue eaten and drunke in thy presence and thou hast taught in our streets and other some shall say Haue we not prophesied in thy name and in thy name haue cast out Deuils Math. 7.12 and in thy name done many wonderfull workes challenging Christ for vniust dealing in condemning them Yea and when they are as it were going to execution and at the last cast after that fearefull sentence of Depart from me yee cursed into euerlasting fire prepared for the Diuell and his Angels is denounced against them Math. 25.41 yet then they will plead also for themselues against the Lord vers 44. when saw we thee an hungred or a thirst or a stranger or naked or sick or in prison and did not minister vnto thee Thus challenging God for vniust sentence holding themselues to be innocent and guiltles and to haue committed no such fault as could deserue so heauy a doome And thus we haue seene this point viz. That it is the propertie of the wicked to expostulate the matter with God and complaine against his proceedings as vniust and vnequall sufficiently cleared and confirmed If any demand to know the reason then take it in a word and this it is They are ignorant and proud Reason They are ignorant of their owne estate and condition they know not that they haue done euill neither will they know it and therefore they think they haue deserued no such things as God inflicteth on them Hence commeth that reasoning and expostulating that censuring of and pleading against Gods proceeding Heare now the Vses And first behold a difference betwixt Gods children Vse 1 and wicked ones The wicked as we haue seene are euermore obiecting against God and his proceedings and
vessell to honour Ieâ— 18.6 Jsay 45.9 and another vnto dishonour Behold as the clay is in the potters hand so are you in mine O house of Israel saith the Lord. Be thou content then with Gods dealing for Woe be vnto him that striueth with his Maker Let the potsheard striue with the potsheards of the earth shall the clay say to him that fashioneth it what makest thou If thou wilt needes contest contest with man with a potsheard like thy selfe but beware of contending with the Lord thy maker Lay thou thy hand vpon thy mouth and be content though thou were assured which thou canst not be that God hath made thee a vessell of dishonour and ordained thee to damnation When then thou feelest corruption to arise and beginne to plead against Gods proceedings remember the Potters house and check thy selfe His dealings are alwaies iust and equall and if thou canst not see it condemne thy owne blindnesse and not them nor him for them Vse 4 And lastly this may serue for comfort to all such as finde themselues to haue a yeelding spirit quietly without murmuring or repining submitting themselues to Gods seuerest courses And though the Lord lay on them many a sore affliction and heauy crosse yet they still iustifie him and condemne themselues confessing that God is righteous but it is they who haue done wickedly And withall acknowledge it is his mercy that he sends no greater and layes no sorer iudgements on them And if at sometimes they feele for indeede who at sometimes shall not their owne rebellious passions to arise and the flesh begin to repine and murmur they will straight checke it and controll it not daring to harbour a thought or conceit of Gods hard dealing Let such as these know they haue a notable euidence of a sanctified soule and let them make much of it for this may comfort them in the midst of trouble For assuredly a great measure of grace hast thou attained vnto who art come thus farre Now further marke what a goodly colour this elder sonne hath for this his doing VERS 22. Loe these many yeeres doe I serue thee Text. neither transgressed I at any time thy commandement and yet thou neuer gauest mee a kid that I might make merry with my friends 30. But assoone as this thy sonne was come which hath deuoured thy liuing with harlots thou hast killed for him the fatted calfe GOodly paint vpon a rotten post Heere is a glorious varnish vpon a bad action Hee was indeede discontent and angry and would not come in but hoe giues the reason and doth alledge the cause Hence learne What sinne soeuer wicked men commit Doctr. Wicked men haue faire pretences for foule sinnes they haue some colour for it They haue faire pretences for their foule sinnes Saul when hee offered sacrifice contrary to Gods will being reprooued for it hee straight alledgeth a reason Because I saw that the peole were scattered from mee 1 Sam. 13.11 12. Cap. 15.15 and that thou camest not within the dayes appoynted c. I forced my selfe therefore and offered a burnt offering So for his sparing the sheepe and oxen and the best of the spoyle which with the Amalekites should haue beene destroyed he hath some colour 1 King 21.13 It was to sacrifice vnto the Lord. Thus Ahab and Iezabel couer the murther of Naboth with iustice against blasphemy Hee did blasphâ—me God and the King said those men of Belial which witnessed against him So Iudas pretended the poore and his great care of them when hee grudged his Master a little vnction Ioh. 12.6 when as indeede This hee sayd not that he cared for the poore but because he was a theefe and had the bag and bare what was put therein The like wee see in the cheefe Priests who taking counsell together for the putting of Christ to death haue for their couer the safety of the people Iob. 11.48 If we let him alone the Romans shall come and take away both our place and nation And therfore it is expedient sayd Cayphus that one man should dye for the people Verse 50. and that the whole nation perish not Many other examples might be brought to prooue this Gen. 34.31 as that of Simeon and Leui against the Sichemites who had a pretence to couer that their cruell murther Exod. 32.1 Should hee deale with our sister as with an harlot So the Israelites touching their Idolatry Matth. 2.8 And Herod whose cruell intention wanted not a couer But these that haue been brought doe sufficiently prooue the poynt that hath beene deliuered Heare now the Reasons Reason 1 Wicked men would not be thought to be a indeed they are corrupt abominable neither would they haue their actions that proceede from them to bee esteemed as wicked and vniust Hence is it that they seeke for pretences and excuses as Adam for fig-leaues to hide their sinne and shame Reason 2 Secondly Reason is one of the principall faculties in man and therefore though oftentimes hee denies the rule of reason yet neuer will he absolutely deny reason without he will deny himselfe Hence it is that men will haue some reason though false reason before they will haue none for euery thing they doe bee it neuer so vile or wicked The vses follow First this serueth the reprooue many Vse Reproofe of two sorts who set godly shewes vpon their euill doings and varnish their sinnes with false colours As first the Papists First the Papist who set deceitfull colours vpon their superstitious practices As for their sacrilegious dealing in with-holding the Cup from the people they haue this colour The wine is in danger to be spilt and what needes the peâ—â—le to haue the cup is not his bloud in the veines say they and doe not the people receiue whole Christ body and bloud and all when they receiue the bread And so for their Idolatry in worshipping of Images thus they colour it we worship not the Image but God in the Image and Images are Lay-mens bookes very needefull say they for their encrease in knowledge The like colours haue they for their praying to Saints and Angels they honour them they say but as the friends of God and goe vnto them but as vnto Mediatours for it were great presumption for them to come to God themselues considering their owne vnworthinesse and therefore in humility they goe to these that they may entreat God and make intercession for them And these faire pretences haue they to couer their abhominable Idolatry And hence it is that the dregs of that religion are so settled in the hearts of many so that by no meanes they can bee rooted out and all because of this deceitfull varnish But to our selues Secondly the prophane Protestant D. Sclater 1 Thess 2.5 for who seeth not in what request this Art of colouring is Complexion makers wee haue as one saith well not onely for withered faces of ouerworne
wisdome to forbeare and watch a fitter opportunitie when our reprehension may do most good And if these are to be reproued then much more are Vse 2 such to be condemned who sport themselues and make themselues merry in prouoking of others and stirring of them vp to wrath As in causing the cholericke person to chaffe and fret the contentious person to fight and quarrell and the like These doe but lay stumbling blocks before their brethren Math. 18.7 and Woe be to that man by whom such offences come It is the Diuels office to stir and prouoke others vnto euill now what doe such but take the Diuels office from him and follow his trade and occupation Thirdly seeing it is a part of wisdome sometimes to Vse 3 yeeld to the wicked and forbeare contradicting of them especially when they are incensed then let vs all learne this point of wisdome and not prouoke them It is no good discretion to rouze vp a Lyon or to take a Beare by the tooth or for to pluck a mad Dog by the eares or to thrust our hands into a Hornets nest much danger is likely to follow vpon such like courses Oh that we could once learne this lesson that we would yeeld a litle and forbeare a while incensing others by our contradiction This gaine saying humor hath bred our woe Dr Halls Vowes lib. 2. Medit. 52. though men beleeue it not The Pelican finding a fire nigh her nest and fearing the danger of her young ones seeks to blow it out with her wings when foolish Bird by that meanes shee doth enkindle it and at length burne her wings and so make her selfe a prey in an vnwise pitty I hope you can tell how to apply it Meddle not indiscreetly when coales are kindled the blast of thy wings abate not the burning it doth rather increase then quench for a while forbeare meddle no otherwise then by prayers to God See thy owne peace and safetie in the freedome of thy thought and silence of thy tongue 2. Tim. 2.7 Consider what I say and the Lord giue thee vnderstanding in all things Secondly in that the Father maketh an apologie for himselfe we may collect Doctr. A man may lawfully speake in his owne defence Job 22.5 Iob 31. Acts 21.31 It is lawfull for a man to speake in his owne defence and make Apologie for himself when he is falsly accused wronged by the wicked Gods children haue shewed the lawfulnes of this by their practise Thus Iob being accused for cruelty oppression hypocrisie and many other sins maketh a solemne protestation of his integritie and speaketh in his owne defence at large So Paul when he was in danger to be killed at Ierusalem by the people being rescued by the cheife Captaine spake for himself vnto the people Cap. 22.1 saying Men Brethren and Fathers heare yee my defence which I make now vnto you And thus also did he plead his owne cause before the cheife Preists and Councell Cap. 23.1 And so likewise when he was brought before the Gouernour Cap. 24.10 Cap. 25.8 he made Apologie for himselfe Thus did he also when he came before Festus openly professing that neither against the law of the Iewes Cap. 26.2 neither against the Temple nor yet against Caesar had he offended any thing at all The like was his practise when he was called before Agrippa and at many other times besides Thus the Primitiue Christians when they had bin slandered vnto the people for disturbing the State for adulterie murther and other horrible sins and greiuous crimes did vsually write Apologies and put vp supplications vnto Princes that they might defend themselues in open audience But what doe I speake of these when we haue Christ his example against which can be no exception taken to proue the point When the Iewes charged him to be a Samaritan Ioh. 8.48 49. and that he had a Diuell he makes answer for himselfe I haue not a Diuell but I honour my Father and yee doe dishonour me so in many other places as Ioh. 18.23 and Luk. 11.18 19. Thus did he euer apologize for himselfe when it made for the glory of God and the good of his hearers The reasons may be these First if we should not defend our selues when we be Reason 1 thus falsely accused we should giue false testimonie against our selues and beare false witnes against our owne persons Secondly because the slanders which light on our Reason 2 persons redounds to the discredit of our profession How common a thing is it in these daies to blame the profession for any one infirmitie in a professor though of weaknesse it be committed See say they this is the profession is it not a goodly one who would beleeue what any of them say Seeing then the profession and the cause of the Gospell is thereby endamaged it behoueth vs not to be silent in answering truly when as our aduersaries doe obiect against vs falsly These are the Reasons The Vses follow And first this serueth for Admonition to vs all that we Vse 1 beware how we censure or condemne such for proud and vaine-glorious persons that speake now and then of their own gifts plead in their own defeÌ„ce For some times it is requisite it should be so A mans owne good name and the Churches good doth many times require it Thus the Apostle Paul was forced by reason of the Corinthians more esteeming at least in appearance of other false Apostles then himselfe to speake in his owne praise and to commemorate his owne good parts I suppose saith he I was not a whit behinde the very châ—ife Apostles 2. Cor. 11.5 6. vers 10. But though I be rude in speech yet not in knowledge Yea he doth professe as the truth of Christ is in him no man should stop him of this boasting in the Regions of Achaia Quest But how doth this agree with Solomons prouerb Let another man praise thee and not thy owne mouth a stranger and not thy owne lips Answ Solomon there doth meane such a praising of our selues wherein we cheifly aime at our owne glory But this praising of our selues which is for necessarie defence and wherein we ayme at Gods glory and the Churches good and not made for vaine ostentation is not there forbidden When necessarie defence doth call for it and require it a man may safely speake in his owne praise and yet be no transgressor of Solomons precept Secondly it sufficeth for the truth of that and sundry other prouerbes if they be ordinarily vsually true though not generally Vse 2 Secondly Is this so that a man may lawfully stand out in his owne defence and apologize for himselfe when he is wronged slandered and falsely accused by the wicked Then let vs vse our liberty in this kinde and in such a case let vs boldly speake in our owne cause and cleere our owne innocency Gods word alloweth it And certainely
many are heerein much to blame who put vp many an vntrue report that is raised of them and neuer goe about to cleere themselues nor defend their owne credit They are too too carelesse of what is spoken of them although it bee neuer so falsely and slanderously spoken yet they sit downe by it Hence it commeth to passe Hominum est dissolutorum ad iniurias diuini nominis securè conniuentium c. Apolog. Iewel part 1. cap. 3. Diuis 5. that the profession is discredited and the Lord dishonoured For men to be carelesse saith one what is spoken by them and their owne matter be it neuer so falsely spoken especially when it is such that the Maiesty of God and the cause of Religion may thereby be damaged is the part doubtlesse of dissolute and retchlesse persons and of them which wickedly winke at the iniuries done vnto the name of God But must a man for euery slander Quest goe about to send and proue when then shall he be at quiet if this be so Such indignities and wrongs as are of the least sort Answ In what case we are to passe by a slander in what not Prou. 19.11 and touch onely our priuate persons may bee borne withall and winked at And so saith Salomon The discretion of a man deferreth his anger and it is his glory to passe ouer a transgression But if the wrong bee of another nature if the slanders which are layd vpon our persons redound to the discredit of our profession and to the hurting and hindering of the cause of the Gospell in this case we may not be silent lest through our sides the Church of God receiue a blow Iohn 8.49 An example hereof we haue in our Sauiour Christ who when the Iewes obiected against him two crimes Melanct. in loc Luther one that hee was a Samaritane another that hee had a Deuill neglected that crime which concerned his person and passed it ouer as being of the least sort of wrongs stands vpō that other especially which touched his doctrine I haue not a Deuill A better patterne we cannot haue for our imitation And as this concernes all Christians in generall so in speciall vs Ministers for our good life is more respected then our learning Common people more regard what they heare of vs then what they heare from vs such is the corruption of our times It stands vs therfore in hand to keepe a good name and estimation amongst Gods people and to defend our owne innocency when we are falsely slandered and accused We are to perswade others Now what can hinder this more then a bad perswasion of vs in the hearts of those with whom wee are to deale wee therefore aboue all others ought to free our selues from all false imputations for a good perswasion of the Teacher bringeth a ready entertainment of the thing that is taught but a bad conceit doth much preiudice the truth And thus much bee spoken of this poynt now wee come to the next and last viz. Doctr. God will maintaine the righteous cause of his children against the wicked God will make the innocency of his seruants knowne hee will vphold and maintaine their righteous cause against all opposers This poynt though it bee not manifestly expressed yet it is inclusiuely implyed in the text Hee was dead saith the Father but he is now aliue he was lost but is found We heard before what the sonne obiected against his father First that hee had beene dutifull and obedient Secondly that his brother had beene vndutifull and dissolute and therfore his father did deale vniustly Now the father heere cleeres his iustice and answereth both his obiections The first in the 31 verse and the other in this last so then without doubt this did the father intend as to cleere himselfe so to defend his sonne The poynt then is truely gathered now let vs heare it further pooued Dauid perswading Gods people to patience and confidence in the Lord vseth this as an argument Psal 37.6 Hee shall bring forth thy righteousnesse as the light and thy iudgements as the noone day as if hee should haue sayd Temple in loc Howsoeuer thy innocency be at somtimes couered as it were with a thick and darke mist of slander and oppression yet the Lord will in his good time scatter and dissolue this mist and so make thy innocency apparent and cleere to the world yea he shall make thy righteous cause to be so euident as the Sunne when it riseth nay which is more as at noon-day when it is at the highest shineth brightest I could further shew you the truth of this Gen. 39.10 by many examples Ioseph being accused by his Mistresse and vpon that false accusation being imprisoned by his Master Psal 105.18 where his feet were held in the stocks and hee laid in Irons found this to be true for how did God make his innocency knowne vnto the world and in his good time scatter those mists of slanders cast vpon him causing his Sun to shine with a glorious lustre Thus the Lord dealt with Iob Iob 42.7 howsoeuer he was falsely accused had many slanderous imputations laid vnto his charge yet the Lord at length made his innocency knowne and did mainetaine and vphold his righteous cause as his story sheweth at large This also was Gods dealing with Ieremiah he was accused to be a conspirator and to weaken the hands of the people for which he was cast into prison Ierem. 37.15 yea into a loathsome dungeon but heare him now speake of himselfe and of Gods dealing towards him Rament 3.55.56.57.58 I called vpon thy name O Lord out of the low dungeon thou hast heard my voyce c. Thou drewest neere in the day that I called vpon thee thou saydst Feare not O Lord thou hast maintained the cause of my soule and redeemed my life God did maintaine his cause against all opposers As this hath beene prooued by Scripture so it may bee further cleered by Reasons For first It is his place and office so to doe he is the Reason 1 Iudge of all the world as Abraham sayth Gen. 18.25 and shall not he doe right It belongeth vnto him to render to euery one according to his workes and therefore at last hee will come forth and bring the righteousnesse of his seruants into open light Secondly he hath promised to relieue his seruants Reason 2 Psal 146.7.10 Rom. 3.4 when they are oppressed and will he goe backe from his word or say and vnsay as man doth It cannot be let God be true and euery man a lyar Seeing then that this is so Let this serue to encourage Vse 1 vs in all well-doing seeing God is with vs and in our righteous cause will neuer leaue vs let the wicked traduce vs and slaunder vs yet God will at length plead our cause and make our innocency knowne to our glory and
to make vs more thankefull 52 Gods good blessings are abused by the wicked for sinnes seruice 130 Blessings better known by their want then by their enioyment 165 God bestoweth vpon vs his Blessings by ordinary meanes 254 Boasters of sinne doe afresh commit their sinnes 201 All Beasting in our selues taken away in the worke of conuersion 223 There is a holy Boasting which a childe of God may vse 338 A man may not so boast of his gifts as that he aymes at his owne glory ibid. The reason why no more complaine of the Burden of sinne 287. C The Church visible is a mixt company p. 18 Difference betwixt true sanctitie and Ciuilitie 21 Diuers kinds of Confession 195 Confession is necessary before remission 195 God cannot in Iustice forgiue sinne except it be confessed 198 No sinne must goe vnconfessed that wee would not haue to go vnpardoned 202 The benefits of true confession many 202 Confession must be in particular and not by whole sale 204 The properties of true confession p. 205 That sinne which is truly confessed shall neuer be imputed 20â— Confession of sinne must be made onely to the Lord. 207 Auricular confession condemned and the reasons for it answered 208 Sinne must be confessed to God though he alreadie knoweth it 210 As sinne was enlarged in the committing so must it also be in the confessing 214 Serious consideration bringeth forth sound determination 127 Our wayes must be often considered 128 Choyce matter for Consideration 129 Wicked men fitly resemble a Câ—arse in foure respects 284 Such as haue waking Consciences are to blesse God 12 No earthly thing can content the soule 91 Seeke not for content in the things that are here below 93 The godly are content with the hardest measure 160. 319 Concealars of sinne reprooued 199 Concealars of sinne are the Deuils Secretaries 201 We may not despaire of the conuersion of any 50 Our conuersion is from Gods free grace pag. 222. 302 All the prayse of it is to be giuen vnto God 226 The true Conuersion of any doth bring ioy to the godly 279 The whole Trinitie reioyceth at the Conuersion of a sinner 281 We ought not to enuie at the Conuersion of any 280 Conuiction is the readie way to Conuersion p. 8. Men liue in sinne because they are not conuicted of sinne 9 We must â—se all good meanes for the conuiction of sinners 12 It is dangerous to keepe company with the wicked 100. 288. The onely way to haue sinne couered is to vncouer them 202 God will neuer vpbraid the penitent with their former courses 250 Custome in sinne is not easily left 179 Directions for the right vsing of the Creatures 268 We may not complaine against Gods proceedings 321 D There is a two-fold Death A death corporall and spirituall pag. 282 Euery wicked man is a Dead man 283 The three sorts of coarses which Christ raised from the Dead resemble three sorts of sinners 297 Such as defend their sinnes double their sinnes 201 As sinne so grace groweth by degrees 132 It is dangerous to delay our turning to the Lord. 189 Deliberation is good in worldly businesse but not in the matter of Repentance 88 God giueth to his children as for necessity so for deâ—â—ght 264 Desertions of two sorts 43 What kind of Desertion may befall Gods childe 43 What kinde of Desertion befalleth Reprobates 44 Of all iudgements in this life Desertion is the forest 47 Speciall sins which cause Desertion 48 A man ought to speake in his owne Defence if the flander that is laid vpon him redound to the discred t of the Gospell pag. â—39 Sound consideration bringeth sound Determination 127 Foure Differences betwixt ciuilitie true sanctifie 2â— Two Differences betwixt holinesse and restraining grace 22 Denies of sinne depriue themselues of mercie â—00 Doctrine which Papists teach is but a frothy doctrine and cannot nourish 95 Doctrine of Doubting a rack to the Conscience 240 The reason why many wicked men Dye so quietly 287 E No Earthly thing can satisfie the soule pag 91 Rules to be obserued in our Eating 265 In our Eating we must haue a care to redeeme the time 269 Where there is true repentance there is not onely a purpose in the heart but an holy Endeauor in the life 166 The true Penitent apprehendeth sinne as a deadly Enemie 212 Enuie repineth at euery blessing that any other hath 3â—2 Hell is the fittest place for the Enuious ibid. Enuie is to be auoyded 312. It is the vnprofitablest of all vices 313 Enuiâ— hurteth others but especially it selfe 312 Meanes to auoide Enuie 314 Enuie the best medicine for the quickning of the fight 315 No flying Enuie if a man doe well 31â— Excusers of sin far from Repentance 199 Many haue an excellent facultie in enlarging other mens sins but they can Extenuate their owne 213 Examination of our hearts the first step to Repentance 101 Without Examination we know not whether our courses tend ibid. No day should passe ouer without Examination 103 It is the propertie of the wicked to Expostulate the case with God 317 God is an Eye-witnesse of euery sin 1â—0 The remembrance of Gods All-seeing Eye should incourage vs to well-doing 153 To forget Gods Eye when we go about sinne doth increase the sin and aggrauate the same 154 Gods Eye ought duely and daily to be thought vpon 155 F Painting the Face abominable 275 We may not be too much discouraged when we see some Fâ—ll away 26 The land of sin is a laâ—d of Famine 75 Fasting needfull at some times 266 A man may eat some thing in time of a Fast if neede require ibid. All are not dutifull sonnes which call God Father 33 Impenitent sinners are out of Gods Fauour 228 Such as mourne for sin may assure themselues of Gods Fauour ibid. Temporall blessings no sure signe of Gods Fauour 42. 107. Where Gods Fauour is not wanting nothing shall be wanting 258 Great difference betwixt Gods Fauour Mans. 262 Gods Fauour to be preferred before all things ibid. How wicked men do Flie from God 60 Sinners are Fooles 27 They are not naturall but artificiall Fooles 32 Six properties of Fooles naturall to euery wicked man 29 The best worke of a wicked man is but a Fooles sacrifice 3â— God will Forgiue all such as do repent be their sins neuer so many 2â—3 We ought as readily to Forgiue others as God doth Forgiue vs. 236 God â—s more ready to F rgiue then man to beg pardon ibid. God â—ound vs we found not him 302 Where there is true repentance there is a Forsaking of sinne 175 G Ill vse or no vse of Gods Gifts bestowed causeth God to hide away his face for a time pag. 48 Common Gifts are of a wasting nature 73 God is larger in his Gifts then man is in his requests 256 God makes himselfe knowne to man as man that man may know him in some measure 15 We may not ascribe to God any visible shape