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
withdrawed his hart from the Lord and set it vpon vanitie Non interuallo locorum deuâ— relinquiter sed pranitate morum Amb. in psa 119. he departed far from him in regard of the opposit and differing disposition God his volo being his nolo and his nolo being Gods volo Secondly he went far in regard of the great and many sinnes he did commit for multiplication of sins is like multiplication of steps which at length carry a man farre away from the place where he was Both these wayes may this prodigall be sayd to take his iourney into this faire country Thus hauing seene the meaning of the words let vs now come to the instructions the first shall be this It is the nature of sinners to fly from Gods presence Doctr. Sinners cannot endure Gods presence Iob 21.14 Gen 3.8 and get farre away out of his sight This is there desire and indeuoure See this prooued in the 21. of Iob. 14. so Ionah 1.3 also confirmed by examples Adam who hid himselfe in the bushes These fled from God in their affections and by their sinnes manifested it by a foolish desire to conuey their bodily presence out of his sight Reasons First the remembrance of his presence doth Reason 1 crosse them in there sinns and that they would not be Therefore they purposing to sinne get out of his sight as they foolishly imagine that so they may haue the more libertie Secondly there is as great contrariety betwixt God Reason 2 sinners as there is betweene light and darknesse how then is it possible for them to agree therefore doth the sinner fly from his face and by no meanes can abide his presence Thirdly sinne maketh a man Gods debter for the law Reason 3 tyes him to obedience if he faile in it it binds him ouer to the curse and the more a man sinneth the further he runneth into arerages with God Now experience teacheth debtors care not for the sight of their creditors especially if the bonds be forfet and debt due but so is it with euery sinner and therefore no maruell if they fly from him Let vs therefore examine our selues whether we be Vse 1 still in our sinnes for hereby may we know it dost thou loue Gods presence and delight in it dost thou set the Lord alwaies before thee walking as in his sight with that kingly Prophet dost thou loue his house and the place where his honour dwelleth Psal 16.8 Psa 26.8 Caâ—t 3.1 dost thou bewaile his absence as the bitterest crosse and neuer restest seeking with the spouse vntill thou hast found him and canst thou long and looke for his appearing in glory 2 Cor. 5.8 destring to be absent from the body that thou maist be present with the Lord are these things in thee in truth dost thou find thy heart and soule thus affected is it thus with thee art thou sure of it why then without question thy sinns are pardoned debts discharged and thou at peace with God But if it be otherwise and if the contrary be in thee if thou puttest God out of thy remembrance and canst not endure to haue him in all thy thoughts Psal 10.4 if thou respectest not his house but esteemest it as a iayle being neuer well while thou art vnder his roofe and neuer better then when he is lost and if thou desirest that he might neuer appeare or thou neuer by death or iudgement might be brought vnto him Let me then tell thee to thy face thou art still in thy sinnes thou art infinitely indebted to the eternall God thou mayst euery day expect a capias corpus to be fetcht from hence and throwne into the iayle Math 5. from whence thou shalt not depart till the vttermost Vse 2 farthing be paied which will neuer be In the next place let this serue to admonish such as would be able to endure Gods powerfull presence especially at that great and terrible day to breake of their sinnes by vnfeined repentance and labor to haue their debts discharged by Christ for otherwise thou shalt call to the mountaines and hilles Reuel 6 to hide thee from his presence that sitteth on the throne Doct. 2. The following of sinne is a forsaking of the Lord. In the Second place wee may obserue this doctrine The following of sinne is a forsaking of God and the further in sinne the further from God The Scripture is plentifull in proofes as Deut. 32.15 Iud. 2.11.12 1. King 11.33 Isa 1.4 Ier. 2.5 5.7 Obiect Psal 1 39.2.3.4 5. c. Answere But doth not the Prophet affirme that it is impossible to fly from the presence of God Psal 139. wonderfull are the testimonies the prophet there bringeth to amplifie Gods illimited presence how then can this be true In a word for answere know that out of Gods reach no man can fly but out of his fauour he may and from his awe by his rebellious will Thus doe sinners fly from God and forsake him as I formerly shewed euen now in the opening of these words And therefore it is now needlesse to stay your eares with a commemoration of what I so lately said now for the vses First this setteth forth the miserable estate of all impenitents Vse 1 there whole life is nothing else but a wandring from the eternall God in whose presence there is fullnes of ioy and at whose right hand there is pleasures for euermore like lost sheepe they stray out of Gods pastures into Satans inclosures destruction and calamity must needes be in their waies Rom 3. horror and shame will ceaze on them in the end For loe they that are farr from thee shall perish they shal be destroied that goe a whoring from thee He that leaues the light must needes walke in darknesse Psal 73.27 and he that forsakes the God of life whether is he posting but to eternall death when Cain went away from God there was no more account made of him then of a vagrant Gen. 4.14 and vagabond is their estate any better who by commiting of sinne depart from the Lord what are they but Cains Outlawes Rebels Runnagates trauelling as it were without a passe whose fairest end will be to be sent to the house of correction but greatly to be feared of most to the place of execution Vse 2. Admonition to such as are yet in their sinnes Vse 2 and keepe a constant course in commiting of them speedily to turne backe vnto the Lord and looke vpon him Isay 45.22 as Esay exhorteth as you haue gone from him by sinning turne to him againe by daily repenting that it may be spoken of thee as Paul speaketh of the Ephesians You who were once farre off are now made neere Ephes 2. Psal 119.28 Conclude with Dauid Psal 119.28 It is good for me to draw neere vnto the Lord. Oh consider aduisedly consider the estate thou now liuest in make a stop and call to mind whether
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
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
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
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
confirme in his Ecclesiastes Eccles 1. All the world can afford is but vanitie and wind vnto the soule nay so farre is it from satisfying and refreshing of the soule that the best things it can afford doth but oppresse and vexe it Sinne is meerly contrary to the soule of man as poyson Reason 1 to mans bodie this then cannot saue but destroy It is a way of darkenesse therefore comfortlesse Pro. Reason 2 Pro. 4.19 4.19 How vncomfortable was the darknesse of Egypt to Pharaoh and his subiects Let vs apply this to our selues And first behold the Vse 1 miserable wretched and deplored estate of all such as remaine within the borders of their sinnes these are like for euer to perish and be affamished to perish and to perish by famine what more grieuous Lamen 4.9 Better is hee that perisheth by the sword then he that perisheth by this they that be slaine by the sword are better then they that are slaine with hunger For those pine away No other punishment is so tedious they are dispatched in an instant onely famine is like hell where euery part is pained a man being alreadie dying yet neuer dead Amos 8.11 And yet this is but the famine of the bodie behold a greater famine then this a famine of the word a famine of the soule which most sustaine yet feele not know not the one is felt and bewayled the other not respected nor regarded What God sayd to the Church of Laodicea may truly be sayd to many thousands in these dayes thou sayest thou art rich and increased with goods Reuel 3.17 and hast need of nothing and knowest not that thou art poore blind miserable wretched naked May not this be spoken to many in this Cittie who haue their corne and wine increase their cups run ouer their bodies fat and in good liking thou thinkest thou art rich increased with goods and art in good case and hast need of nothing when alas thou knowest not thou art poore miserable and readie to be starued Oh that you did know it you prophane ones whose bones are well couered with flat and flesh Ezek. 34.18 I would that you could feele it then should not Gods pastures be contemned trodden vnder foot Esay 55.1 nor Gods waters fouled then should not Gods seruants need to spend their strength wast their spirits in calling vpon you to come and drinke nay you would cry with Sisera giue me drinke or else I perish But this famine is not felt nor discerned Where shal one find that man that complaineth for want of meanes these birds are rare ones but to finde one nay many that say they haue enough is no hard matter they heare once a weeke once a moneth once a quarter and their soules are in as good a case to God-ward as the best But is this like thy soule can be in so good plight with so little food Can that thriue well when it is bereaued of her daily meales and weekly feasts which she should haue be more wise and well consider of the matter what mans heart doth not ake that hath in him any sparke of remorse to passe by your Prison grates in this your Citie and there to see such gastly countenances heare such rufull complaints for want of food But had euery soule a grate to looke through and liberty to cry for her selfe a thousand times more lamentable would the cry be in all places and companies where you come Vse 2 This may serue for exhortation to leaue this barren land which affords nothing but famine and scarcity and returne to thy Fathers house for there is plentie haue some pittie on those poore soules of yours which are committed to your trust for a small time and for which thou must assuredly stand before Gods tribunall and render an account let vs consider how by it we liue and breath should that leaue vs but a little for a moment we should returne vnto the dust and be but a dead corps and shall we not feed it oh be more wise giue it the bread of life as well as thy bodie the bread of wheat let thy soule haue her meales daily and duely as well as thy bodie hers suffer her not to be starued with these inferiour things they are pauca parua praua few in number small in measure bad in abuse there is bread enough in your Fathers house why doe you then sicken your spirits in a voluntary want and fast from it which is able to feast a world of faithfull guests And he began to be in necessitie Text. The countrey being punished with a great famine the Prodigall is here sayd to haue his share in it as these words the words following do make manifest Wherin obserue first his distresse which is laid downe briefly in these words but more largely ver 16. Secondly his shift in this his distresse with the effects of it ver 15. For the first he began to be in necessitie he had made great wast and now he sustaines great want how iustly is he payd home in his owne kind here in generall wee may learne this lesson God doth often punish sinne in it owne kinde Doctr. God doth often punish sin in it owne kinde 2. Sam. 24.10.15 of what kinde is the sinne of the same kinde shall the punishment bee proper and proportionable to their offences This may plentifully be prooued out of Gods booke this was Gods dealing with Dauid he sinned in numbering of the people and God doth punish him in diminishing of the number so for his sinne of adulterie as he defiled the bed of another so should others defile his 2. Sam. 12.11 1. King 21 29. 1. Sam. 15.33 thus did God deale with Abab who shed the bloud of innocent Naboth in the place where dogs licked vp the bloud of Naboth should dogs licke vp his bloud also Thus was Pharaoh payed also he drowned the males of Israell and he himselfe shall be drowned in the red sea Râ—uel 16.5.6 Dan. 6.24 â—stâ—r 7.10 Iudg. 1.6 Not to heape vp more places which were a thing easie if as needfull take notice of that one in the first of Iudges verse 7. and so an end threescore and tenne Kings had their thumbs and great toes cut off by Adoni bezâ—h and were made to gather their meat vnder his Table at last he himselfe is taken and his thumbs and toes are cut off also now heare what he himselfe professeth Ver. 7. As I haue done so hath the Lord requited me The Lord payd him home in his kind his punishment was in the like proper and proportionable to his offence Mat. 7.1.2 This is that same retaliation of sinne which God returnes into their owne bosomes that harbour it Reason 1 The reasons of the Lords so dealing may be these First hereby his Iustice is cleared and the mouth of iniquitie stopped He hath the law which is called Lex
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