thereunto His sonne was dead but is now aliue hee was lost but is now found And therefore it well agreeth with his fatherly nature to be glad thereof This reason doth expresse the two-fold estate of a Christian in this life First it sheweth what they are by nature while they liue in the estate of vnregeneracie they are dead and lost Secondly whâ—â— they are by grace in the estate of regeneracie they are aliue they are found Text. There is a two-fold death one corporall the other spirituall which is two-fold the one in sinne the other for sinne Was dead Was aliue There is a two-fold death and a two-fold life A two-fold death the one is corporall the other spirituall Corporall as when the life is departed out of the bodie and it layed downe in the graue Spirituall which concernes the soule and it is two-fold also First a death in the present corruption of sinne whereby in this life we deserue damnation thus was this Prodigal and with him all others dead Christ onely excepted Secondly there is a death in the perpetuall condemnation for sinne which is first inflicted vpon the soule at the seperation from the bodie and at the last day shall be layd both vpon the body and soule in a fearefull and full manner There is also a two-fold life one naturall the other spirituall Now answerable to this death is life There is a life Naturall and a life Spirituall a life of the bodie and a life of the soule The naturall life is that which wee receiue from Adam by generation this wee all haue Spirituall life is that which wee haue by the meanes of the second Adam this is proper onely to the Elect and it is also two-fold the first is the life of grace which God vouchsafeth vs in this pilgrimage of ours The other is the life of glorie which shall be giuen vs in the life to come It is the life of grace that is here meant which this Prodigal and all other of God elect doe liue after their conuersion Now to come to the Instructions which doe hence arise and first in that he is said to be dead before his conuersion we learne Doctr. Euery wicked man is a dead man Matth. 8.22 that euerie wicked and vnregenerated man is a dead man He is starke dead being vtterly destitute of the life of grace This may be proued by our Sauiours speech to one of his Disciples Let the dead burie the dead that is those who are dead in sinne though otherwise aliue burie those who are dead in bodie So also in another place The houre is comming and now is Ioh. 5.25 when the dead shall heare the voyce of the sonne of God and they that heare shall liue By this voyce is meant the Preaching of the Gospell which the dead shall heare that is those that are dead in their sinnes and trespasses being without all spiritual life as yet The Apostle Paul doth notably confirme this in the second to the Ephesians the words be these You hath he quickened Ephes 2.14 Verse 5. who were dead in trespasses and sins And againe in the same Chapter verse 5. Euen when wee were dead in sinnes 1. Tim. 5.6 hath quickened vs together with Christ Thus doth he also say of the Widow that liueth in pleasure that Shee is dead though Shee liueth These places doe sufficiently confirme this truth More might be brought if need were The reason is plaine Reason because they want the spirit of grace which doth onely quicken Adam was not made a liuing man vntill God breathed the breath of life into him that made him stirre and walke Before that hee was onely as a picture of clay lying vpon the ground hauing eyes that saw not eares that heard not a mouth that could not speake and feet that could not goe So vntill the spirit of grace be giuen which onely giues life to the actions of men they are but as carkases like vnto Christians but indeed are not Now let vs come to the application And first it might serue for the confutation of the Papist who doth teach that man hath power to prepare himselfe to receiue grace and hath abilitie to dispose himselfe to the worke of his regeneration But doth not the Scripture tell vs that by nature wee are dead not in a swond or sicke but dead starke dead as I haue formerly shewed And what can such a one doe to his owne quickening no no this cannot bee for of our selues wee cannot moue to life vntill God doe quicken vs by his Word and Spirit Vse 2 Secondly let all wicked vnregenerate men take notice of their estate and be warned of their misery for they are but dead corpses Wicked men resemble a corse in 4. things First they are cold lying rotting in the graues of iniquitie Being Cold Senclesse Heauie and stinking fitly resembling a corse in these foure things Cold they are for the powerfull heat of Gods holy Spirit is quenched in them so that their preaching is cold there praying is cold there hearing is cold and all other good exercises they take in hand And so is it with there seeming graces there Faith Zeale Loue c. All are key cold noe warmth can be felt in them As they are cold so they are Senclesse Secondly they are sencelesse Psal 58.4 they can nether Heare See Smell Tast nor Touch. There Hearing is gon cleane gon They are like the deafe adder that cannot nay which is worst of all that will not heare the voice of the charmer Isay 6.10 Zach. 7.11 charme he neuer so wisely there eares are heauie yea vncircumcised open to any that will speake Reuel 3.17 but refusing to heare the Lord calling As they are deafe so also Blind The God of this world hath couered there eies with a vaile so that though they haue eies they see not saluation offered Ezek. 12.2 nor the light of the Gospell shining vpon them neither can they perceiue those things which are of God Dumb they are also 1 Cor. 2.14 Ier. hauing mouthes and speake not to Gods glory or praise They bend there tounges like there bowes for euill but they haue no courage for the truth They are toung tyed when Gods name should be blessed and when good talke is administred but freedome of speech they haue to blaspheme his sacred and glorious name There smelling is cleane gon they feele not the sauour of Christs oyntments for the which the virgins runne after him Cant. 1.2 Psal 45.8 2 Cor. 2.16 neither of his garments which smel of Myrrhe Cassia the word it selfe the Gospell of grace vnto them is a sauour of death they smell no other thing in it Rom. 8.5 Miserable men who being after the flesh sauour only the things of the flesh There Tast is cleane gon they know not the sweetnesse of Gods mercy nor the sauing grace of Christ in the Gospell
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
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
property it euer seekes it owne preseruation It will euer seeke it owne preseruation The new borne babe by crying begs helpe presently so soone as it is borne And the young ones of bruites run to the teat of their dames Thus it is with such as liue this life of grace they hunger and thirst for the food of their soules 1. Pet. 2.2 and as new borne babes desire the sincere milke of the word that they may grow thereby as S. Peter teacheth vs. Their desire is to be feeding that they may be growing and they are much grieued when this food is wanting because the growth of grace must needs be hindered Examine thy selfe is it thus with thee doest thou desire after the food of thy soule and follow hard the market to prouide for the preseruation of the same If it be so it is well it is a great signe of grace but if it be otherwise that thou hast no care hereof despising or neglecting the ordinances of God which he hath ordained for the good of thy soule it is a sure signe thou wantest this life we speake of A third propertie is constantly to seeke it Thirdly as it seeketh it so it constantly seekes it Life doth not onely seeke it owne preseruation but it seeks it daily constantly continually so long as it hath any being The yong infant doth almost nothing else but suck and sleepe then cry for the breast againe and so any other creature doth daily seeke for foode The young lyons roare after their prey Psal 104.21 Ver. 27. and all other creatures waite vpon the Lord that he may giue them their meat in due season Thus is it with them that liue this life of grace there is a daily seeking after foode for the preseruing of it a daily vsing of the meanes as prayer reading meditation and the like Thus it is said of the blessed man In Gods law he doth exercise himselfe both day and night Psal 1.2 Many examples might be brought for proofe of this Iob rose vp early to offer sacrifice Job 1.5 this did Iob continually It was Daniels practise to pray three times a day Dan. 6.10 Psal 55.17 Psal 119.164 And Dauids Euening morning and at noone-tide will I pray vnto thee yea we may heare him speaking of seauen times a day praising of the Lord. And indeed there are but few duties of Religion for which we haue not the example of some Saint for the daily performance thereof Let this be well considered of such as heare and read and pray by fitts and starts now and then as it were vpon raynie dayes Alas thousands there are in the world who read not pray not from Sabboth to Sabboth nay nor then neither Haue these any life of grace in them Sure I am naturall life must be daily fed and shall be too and is there not as much neede for the spirituall Be it therefore knowne vnto thee and certified to thy soule that thou deceiuest thy selfe in thinking thou liuest the life of a Christian when there is no care had to a daily performance of the exercises belonging to a Christian Fourthly it is sensible of whatsoeuer is an enemie vnto it A fourth propertie of life is this it is sensible of whatsoeuer is an enemie vnto it doth resist it The more life the greater sense and the greater sense the more resistance Thus is it with such as liue this life of grace corruptions are felt and fought against the spirit lusts against the flesh Galat. 5.17 and the flesh against the spirit and these are contrary the one to the other Thus was it with Paul he felt his corruptions which caused him to sigh and groane vnder the weight of them I haue saith he a law in my members warring against the law of my minde Rom. 7.23 and bringing mee into captiuitie to the law of sinne now this sense of sinne caused him to breake forth into this complaint O wretched man that I am vers 24. who shall deliuer me from the bodie of this death Thus was he sensible of the opposition which was made by sinne against that life and power of grace which was in him and as he felt it so did he warre and combat against it he did resist those rebellious lusts and set himselfe against them with all his force Examine then thy selfe by this Doest thou feele thy corruptions and striue against them Art thou sensible of the working of sinne in thy selfe and how it opposeth the life of grace that is in thee Doest thou feele vnbeleefe opposing thy faith Dulnesse and deadnesse thy delight in Gods seruice And doest thou struggle and striue against each of these as the powers of life naturall doth against a disease Why then this is an euident signe of spirituall life a sure testimonie of the Spirit of Grace But is it otherwise with thee hast thou no sense nor feeling of the power of sinne makest thou no complaints against thy sinfull corruptions Is there no resisting nor opposing of thy rebellious lusts Why then assure thy selfe there is no life of grace in thee the strong man hath gone away with all thou art still in thy naturall blindnes and deadnes By these signes may you certainely know if you will deale truely in examining your selues whether you as yet liue the life of Grace Deale faithfully then with thy selfe in this businesse which doth so neerely concerne thee For if thou liuest not the life of Grace here neuer hope to liue the life of glory hereafter As desirous therefore as thou art to know the one so be as diligent to finde out the other A second Vse is for our Instruction Seeke to liue this Vse 2 life of Grace which onely deserues to be esteemed a life A man may eat and drinke and walke and sleepe and speake and haue the vse of all his sences and yet not worthy to be said to liue because he wants Gods Holy Spirit to quicken his soule Aboue all things in the world then seeke after this because without it thy breath sence soule are nothing worth and not onely so but are accursed to thee Quest But what may I do or what meanes must I vse that I may liue this life of Grace Answ Meanes to liue the life of Grace I answer As to liue a naturall life there must be a generation according to the flesh so if thou wouldest attaine to liue this life of the Spirit thou must of necessitie be brought to a second birth Not to be turned into our mothers womb againe as Nicodemus thought but as Christ saith Ioh. 3.1 we must be borne of the will of his Father 1. Pet. 1.23 And as Peter saith of a seede not mortall but immortall the word of God Faith that commeth by hearing Rom. 10. hearing by the word Regeneration is a fruit of Faith Faith an effect of the word the word is preached
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
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
that I doe gather from these words are these two Doct. 1. Sinners are great wasters first that euery sinner is a great waster secondly that Sinners spend and wast Gods good gifts in sins seruice for the first of these and the proofe of it viz. that Sinners are wasters and spend-thrifts See it proued by two or three instances Take notice of the wast that Adam made by sin at the very beginning What a wast made he of his knowledge wisdome libertie glorie peace and other good gifts and graces by forsaking of his God Did he not loose that in sixe houres which God was prouiding for him in sixe dayes Consider Esau what a wast made he how many priuiledges lost he at once Gen. 17.7 for first he was by Nature heire to the Couenant that God had made with his grandfather Abraham which was That God would be his God and the God of his seed after him Secondly he was heire to all his grandfathers and fathers lands Thirdly all his brethren and sisters must doe reuerence vnto him Now all these he wasted and sold away but what had he surely but one dish of meat Gen. 25.34 and that a meane one A â—esse of Pottage The reasons may be these First they want wit id est spirituall wisdome and Reason 1 vnderstanding to husband Gods blessings well viz. to his glorie and their owne profit and the good of others what is not thus imployed is but wastfully spent Secondly they are so greatly in league and loue with their owne lusts Iam. 4.3 as so many Harlots which they maintained and keepe that they thinke nothing too good or too deare for them What is layed out on them is leudly wasted They will at length wast all in maintayning these This in the first place may reproue such as iudge contrary iudgements esteeming wicked worldlings couetous misers and others of the like stampe to be excellent husbands True it is they are still in trading buying and selling and seeme to thriue but if the matter bee well weighed they make but a sorrie gaine they get earth loose heauen get a little vanitie and vexation and loose an eternall right of glorie now is this any better then Esay his pennyworth What gaine is this What profit brings this Is it profit to winne the whole world and loose the soule which a thousand worlds cannot redeeme this is but penny wise and pound foolish these courses are no thriuing courses let vs therefore reforme our iudgements and esteeme of them as they are indeed great wasters and spend-thrifts Secondly let it admonish euery one of vs and such as are Masters in a speciall manner to take heed of dealing with the wicked for they are stroy-goods and spend-thrifts they wast their owne goods and what hope is there they will husband thine better nay doe they not bring Gods curse at their heeles which will consume and like a Moth fret what they goe about Deut. 28. hath not God threatned to curse whatsoeuer they put their hand vnto Take heed then how any of you open your doores to a gracelesse person without you want a waster and a spend-thrift if so then set open your doo es and entertaine the wicked and bid them welcome It may also admonish Parents and put them in mind in matching of their children to beware of such Euery one desires to haue good Husbands for their daughters and prouident Wiues for their sonnes if so then match with them that feare the Lord for they will as well being in as lay out their eare and eye gathers as well as heart and hand spends But as for the wicked they lay out of the whole stocke and haue no care of increasing of â—heir goods and what good husbandrie is in this In a word let all be warned and of all let my councell be regarded lest thou mourne at the last when thy flesh and body are consumed and say How haue I hated instruction Pro. 5.11 12. and my heart despised reproofe Now we come to the second poynt which I obserued and that is this Doctr. The wicked spend Gods gifts in sinnes seruice Hos 2.8 9. The wicked spend Gods gifts in sins seruice read Hos 2.8 9. Where we may see how liberall and bountifull the Lord was vnto them hee gaue them Corne Wine and Oyle multiplyed their Siluer and their Gold but these they imployed in the seruice of Baal which they should haue imployed to the glorie of God Amos. 6.4 Rom. 3.13 So Amos 6.4 they abuse these outward blessings to gluttonie and drunkennesse So see Rom. 3.13 as they thus abuse gifts of body so also gifts of mind their Knowledge they abuse to Gods dishonor imploying it in curious prying and searching into hidden Mysteries their Wit and Learning also they thus imploy as doth euidently appeare in the Stories of Ieroboam Saul Achitophel Hammon Herod and others I shall not need to stand further vpon the proofe it beeing so euident and therefore I will come to some vse Vse And first this serueth sharpely to reprooue thousands in the World who thus abuse those gifts which they haue receyued from the Lord. How many are there to whom God hath giuen the fat of the earth whose bellies he hath filled with his hid treasure whose barnes are full whose cup doth ouerflow whose corne and oyle he hath wonderfully increased that truely seeke to glorifie God by these their riches Is it not a rare matter to find one amongst a thousand Let experience speake who more griping more couetous more proud more forgetfull more vnthankfull then they who haue greatest aboundance of these outward things Againe doe not many spend their riches on gorgious attyre vnbeseeming their places vpon gorgeous buildings for the Screetch-owle and Batt to dwell in vpon excessiue cheere and vaine pleasure spending more at one banquet then would keepe twentie poore members of Christ Iesus in good sort all their dayes Are there not as many nay more that doe offend in abusing the gifts of the body imploying euery meÌ„ber therof to the seruice of sinne their eyes making windowes of vanities hauing their eares open to filthie talke songs and ribald speeech their tongues are not they vsed to cursing and swearing and blasmeming of the most sacred name of God which they should feare and reuerence their hands are they not cursed instruments of sinne wholly imployed in deceit filching or fighting or the like Their feet are not they imployed in walking in the waies of sinnes to places of vncleannesse Stage-playes Bull-batings Bawdy-houses and other such like cages of vncleannesse Doe not most of you thus vse those members to his dishonour who hath bestowed them vpon you Alas alas it is too too apparant And as for these inward gifts the gifts of mind which God hath bestowed on men as Wit Knowledge Learning how are they abused for the nourishing of contention and the maintenance of iniurie oppression and
we would take such a one at his word and lay hold of the opportunitie when we finde him in a good vaine least within a short space he alter his minde Our hearts are farre more variable and vnconstant then any man is or can be let vs then learne this wisedome presently to lay holde of euery good motion and put it in practise doe not stand debating the matter when God putteth any good thought into thy heart or raiseth vp any good purpose or desire within thee but presently proceed to execution make no long tarrying before thou doest put them in action there are many who haue beene much affected in hearing of the Word and haue resolued to leaue such a sinne or do such a dutie and put in practise what he hath heard but by reason of their deferring vntill the next day or such a time those motions die and purposes vanish and come to nothing and therefore let this be amended of all you that would be constant and let this rule with the rest be carefully obserued of al you who desire to be as good in action as you are in purpose and affection and so by Gods grace and helpe without which all is vnprofitable you shall see much benefit and profit come hereby Thus much for the coherence and dependance which this verse hath with the former he puts in practise what there he did but purpose Now to come nigher to the words of this verse wherein we see what this Prodigall did he ariseth and goeth to his Father he leaueth his sinne and turneth to his God Secondly the circumstance of time when hee did this which is implied in this particle And or So that is presently vpon his resolution he did not debate any longer vpon the matter but forthwith rose vp and went his way He arose and came to his father Text. His arising is nothing else but his leauing of sinne as formerly we haue heard and his comming to his Father is his turning to the Lord. Terminus à quo terminus ad quem So then here we haue the parts of true repentance layd downe which are in number two first Auersion from sinne secondly Conuersion to God First we might obserue this generall Doctrine Doctr. True Repentance consists of two parts Psal 34.14 and 37.27 Esay 1.16 Ephe. 4.22.24 Act. 26.18 Vse That true repentance consists of two parts viz. Leauing of sinne and turning to God According to that of Dauid Eschew euill and doe good And that of Esay Cease to doe euill and learne to doe well And that of the Apostle Put off the old man which is corrupt c. And put ye on the new man which after God is created in righteousnesse and true holinesse And I might from hence take occasion soundly to lesson such as thinke true Repentance to consist onely in a forsaking of some euill and abstaining from some grosse sinnes how often do we heare this Apollogie made when other reasons are wanting to proue the soundnes of repentance I am neither whore nor theife nor murtherer Well and what then this may be true yet thou mayst be a Reprobate He that goeth no further goeth but halfe way to heauen at the most and hee that rests in the mid-way is like neuer to come thither what shall I say to thee to speake as fauourably as I can thou art but halfe loyall and is such a one a good subiect thou art but halfe a sonne and therefore a bastard thou art but halfe hot Reuel 3. and therefore luke-warme What then canst thou looke for but to be spewed out of GODS mouth as loathsome and vnsauoury vnto his stomach Thinke of this oh you ciuill honest men who blesse your selues in your ciuill carriage you doe no man wrong you oppresse none you haue tooke no mans oxe nor asse This may be yet know this can be no good argument to proue thou hast repented many goe thus farre who are of olde ordeined to this condemnation thinke of the Parable of the talents Mat. 25.25 there thou shalt finde that the seruant which gaue God his owne did not escape hell cast you that vnprofitable seruant into vtter darkenesse there shall be weeping and gnashing of teeth Behold here though thou giuest God his owne yet that will not saue thy soule couldest thou say thus vnto the Lord behold Lord here is my talent I haue not spent it Note this you ciuill honest men note it here is my time thou didst lend me while I was vpon the earth be it 40. or 50. yeares or more or lesse here it is in all this time I haue not swore one oath nor spoke a word that might tend to thy dishonor not an idle word hath passed from betweene my lips here is also my substance not one penny wastfully spent on my owne lusts or pleasures take Lord thy owne there it is couldest thou say thus which alas thou canst not yet if thou couldst thus speake and truly so speake yet I tell thee thou wouldst come short of blessednesse because thou hast beene vnprofitable what dost thou more then the bruit beasts they dishonour not God with their tongues but in their kind they glorifie him are not they then nigher happinesse then thy selfe Consider well what I say 2. Tim. 2.7 and the Lord giue thee vnderstanding in all things But I intend to stand on this Generall I come to the Specials He arose The poynt we may obserue hence is this Text. Doctr. Where there is true repentance sinne is left Where there is true Repentance there is a rising from sin there is a leauing and a forsaking of all former euill waies and courses This poynt might be confirmed by many examples As of Paul Peter Zacheus with others who left their former courses and committed them no more But amongst all other examples that is most excellent to proue this in the 19 of the Acts who to shew the truth of their repentance brought their curious bookes and burnt them openly Hence is it also that the seruants of God haue euer called vpon the people that they would testifie the truth of their Repentance by their forsaking of euill thus Samuell enioyned the Israelites 1. Sam. 7.3 to put away their strange gods from amongst them And Peter laid this taske vpon his hearers that they would amend their liues Act. 2.37.38 Ion. 3.8 So the King of Niniueh giues this in charge that euery man should turne from his euill way and from the wickednesse that is in his hands he full well knew that there was no auerting or turning away the iudgment threatned by the Prophet but by repentance and that there was no true repentance if sinne were not forsaken Reason 1 The reason of this is because euery true penitent is partaker of Christs death and the power of it which causeth him to die vnto sinne as the Apostle notably sheweth Rom. 6.6 in the sixt to the Romanes
and doe works meete for repentance Many more places might be brought to confirme this but what need I By the mouth of two or three witnesses shall euery word be established The reason is this As by faith we are ingrafted into Reason 1 Christ Iesus and so made partakers of his death and the power of it which causeth vs to die vnto sinne so also by the same faith we are made partakers of his resurrection which causeth vs to walke in newnesse of life Rom. 6.4.11 and liue vnto the Lord. Secondly the same spirit that doth cause Reason 2 vs to leaue sinne doth bring vs to the Lord enabling vs to cry Abba-Father as the Apostle speaketh Vse To reproue many who will indeed confesse Rom. 8.15 there Vse 1 must be a turning and will also practise a change but it shall be from bad to worse from one sinne to another As for example how many doe turne from prodigalitie to couetousnesse from swearing to cousening Stuliidum vitant vitia in contraria currunt Rom. 2.22 from atheisme to popery from prophanenesse to hypocrisie now alas what is this but to turne out the Deuill at the porch and let him in at the posterne As for turning from all sinne to God that is no ordinary thing to bee found in these dayes And therefore assuredly repentance is not so common as the world takes it to be And if these are to be reproued then much more are Vse 2 such to be condemned who turne from God to sinne from a Protestant to a Papist from a professor to an Atheist How farre are these from true repentance What hope can they haue who come short of those that come short of heauen Take good notice of this you that haue beene forward and zealous but now are become Apostates and backesliders and hearken to the counsell giuen to the Church of Ephesus Reuel 2.5 Remember whence thou art fallen and repent and doe thy first workes or else I will come against thee quickly except thou repent In the last place let this admonish vs to looke that our turning be a true turning And as by sinne we haue departed with this Prodigall from our Fathers house so let vs also arise with him and set forwards towards heauen fixe thy eye vpon the Lord make towards him with thy foote Let the maine current of thy affection be on things aboue Colos 3.2 and thy hart be vpon thy God And thus turning from the one vnto the other thou mayst haue comfortable assurance that thy repentance is true and sound Now I come to the circumstance of time when he repented implyed in this word Text. Doctr. Repentance is not to be deferred but presently to be set vpon So or And. After this Prodigall had resolued to goe and humble himselfe vnto his Father he did not debate any longer about the matter but forthwith rose vp and went his away Repentance is not to be deferred but presently to be set vpon so soone as God shall put the motion into our hearts There may not be deferring nor procrastinating but a speedie practise and execution To day sayth the Prophet Dauid if you will heare his voyce Psal 95.7.8 Esay 55.6 Gal. 6.10 Heb. 3.7.13 Iocl 2.12 harden not your hearts Seeke the Lord while he may be found call vpon him while he is neare sayth the Prophet Esay While we haue opportunitie let vs doe good saith the Apostle And againe Exhort one another daily while it is called to day many prooffes might be brought and as many reasons Reason 1 First God is to be serued before all God euer required in his seruice the first fruits God is to be first serued Deut. 15.21 Pro. 3.9 Exod. 13.1 Mal. 1.8 and the first borne The firstlings are his darlings the fattest Lambes are fittest for his sacrifice Now hath the Lord respect to beastes Nay surely but hereby hee sheweth vs our dutie the maine he aymes at in all those types was to teach vs to giue him the first and best Reason 2 Secondly we ought not to deferre in respect of the shortnesse Because mans life is short and vncertaine and vncertaintie of life Our liues they are compared to a pilgrimage to the flower of grasse to wind to smoake to a vapour to a dreame and the like all which sheweth the shortnesse of our time and therefore our whole life is little enough to spend in Gods seruice But farther as it is short so also it is vncertaine Nihil câ—rtius morte hora mortis nihil incertius Wee haue no assurance to liue one houre wee are here but Tennants at will and know not how soone our great Land-lord will turne vs out of this earthly tabernacle We may be cropt off like an eare of corne Iob 24.24 for what is this life but as a nest of straw and clay soone shaken a peeces Many haue seene a faire bright morning who neuer beheld the euening as the Sodomites Gen. 19.24 And vpon many the Sunne hath set in the euening to whom it neuer appeared rising in the morning So was it with the rich Glutton in the Gospell Seeing this is so Luke 12.20 wee haue great cause speedily to repent Thirdly the longer we liue in sinne the harder will Reason 3 our repentance be for first Qui non est hodiè cras minus aptus erit Sicut non potest aliquis dediscâ—rematernam linguam sic vix longam peccati consuetudinem Basil Ier. 13.23 our sinnes will grow more strong And secondly wee our selues shall grow more weake By continuall sinning we get a custome and habit of sinning and it is not easily left a man may as soon forget his mother-tongue as leaue it Can a Black-more change his skinne or a Leopard his spots then may you also doe good that are accustomed to doe euill saith the Prophet Where he seemeth to make it a thing impossible for one that hath continued long in sinne to leaue and forsake it And indeede with man it is impossible though with God it is not for with him are all things possible Art thou not able to plucke vp a plant when it is new set how then wilt thou be able to doe it when it is often yeers growth And as repentance will be the harder in respect of sinnes strength so it will bee the harder also in respect of thine owne weaknesse for the longer thou liuest in sinne the weaker wilt thou grow in all the powers and faculties both of soule and body Experience sheweth that the longer a sicknesse doth continue the more is the body weakned and made vnfit for labour so the longer sinne which is the soules sicknesse remaines vnrepented the more weake and vnable will we be to shake it off Our vnderstandings will bee more darkned our wills more peruerted our affections more corrupted our hearts more hardned our consciences more feared and all the powers and faculties both of body
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
the whole pot of Pottage And like a dead Flye spoyles a whole boxe of oyntment causing it to send forth a stinking sauour This causeth our knowledge to stinke our zeale to stinke as it did Iehue's In a word any good thing that is in thee is spoyled by this weed Oh how should this cause vs to be in loue with that grace and detest this vice Fourthly Humility makes vs like Christ himselfe Fourthly By it we become like Christ himselfe and therefore must needes be an excellent vertue this grace he willeth vs to learne of him for he was meeke and lowly in heart He disdayned not to wash his Disciples feet Phil. 2.5.6 to teach them humility He made himselfe of no reputation and tooke vpon him the forme of a seruant that we might learne of him to be humble Let the same minde therefore be in you saith the Apostle that was in Christ Iesus He was humble be thou then ashamed to bee proud Let these things be well thought of and that by vs all be we neuer so extraordinarily graced by God Pride is such a sinne as it steales vpon the very best and Gods most sanctified children are most buffeted with it Therfore these motiues are to bee remembred by vs all and the Remedies to be vsed Meanes for subduing pride and seeking humilitie which are these First carefull and conscionable attendance vpon the Word This is the hammer that must breake the heart for vntill it be humbled there is no good to be done Is not my Word like a hammer that breaketh the stone This hammer will bruise this stony heart and grind it to powder and without this hammer there is no hope of euer hauing the heart truely humbled Submit thy selfe therefore to the stroke of this hammer if thou truely desirest the attainment of this grace Iâ—r 28 29. A second meanes is Meditation First of Gods Attributes and workes of his iustice in speciall Heb. 3.16 A second meanes is Meditation and that of a threefold obiect First of God and his Attributes with the workes of his Power and Iustice which are excellent helpes to make vs quake and breake the stonie rocke of our soules to peeces As wee see in Habakuk When I heard viz. of these iudgements threatned my belly trembled my lips shooke at the voyce rottennesse entred into my bones and I trembled in my selfe that I might rest in the day of trouble Secondly of thy estate past Ephes 2.3 Psal 51.5 Secondly of our owne estate either Past Present or to Come For the Time past what thou wert viz. A child of wrath and firebrand of hell Shapen in iniquity and conceiued in sinne The serious meditation of this would be enough to humble vs and make vs strike saile For the time present Secondly of thy estate present being first frayle Iob. 4.19 And 10.9 Remember how thou art fraile and sinnefull thou art fraile and brittle being but dust and ashes and ready to be broken with euery little fillop and knocke Thy foundation is laid in the dust and thy wals are made of clay Thy whole bodie is but a Tabernacle of earth This is thy estate oh man and this is the estate of all men Some indeed are more painted then other some but all are earthen pitchers Some are more cleare then others but all glasses frayle brittle Is here any cause of pride Thou art also sinneful Secondly sinfull Rom. 7.24 hauing much corruption within thee and carrying a whole bodie of sinne about with thee so that the good thou wouldst doe thou doest not and the euill thou shouldst not doe that doest thou daily Verse 19. Thou mayest well cry out with the Apostle Paul O wretched man that I am For the time to come Thirdly of thy 〈…〉 Gen. 〈◊〉 remember what thou 〈…〉 dust thou art so to dust thou shalt returne yea and becoâ—â— the basest dust As we see the whitest Snow when it is resolued vnto water whereof it was congealed becomes fouler water then any water else so thou Oh man of earth when thou shalt returne againe vnto earth shalt become viler and baser earth then any other whatsoeuer Thus the consideration of thy owne naturall estate whether Past Present or to come will be an excellent meanes to take downe this Peacocke pride and make thee humble Thirdly consider of the estate of others and without enuie cast an eye vpon their gifts Thirdly of the estate of others consider how many thou commest farre behind in knowledge faith zeale c. and other graces This is the receipt which the Apostle prescribeth to the Phillippians against this sin of pride Looke not euery man on his owne things 2. Phil. 4. but euery man also on the things of others This would be an excellent meanes to diminish a selfe liking and that ouerweening conceit of our owne excellencie The last meanes to be vsed The third meanes is Prayer is earnest and feruent Prayer that the Lord would be pleased to giue thee this grace of humilitie and blesse the meanes thou vsest for this end and purpose Euery good gift sayth S. Iames commeth from the Father of lights and so must this also els we shall neuer haue it Thus we haue seene the meanes now let vs vse them and that conscionably for let me tel you the cure of pride is no easie cure and the obtaining of humilitie no easie purchase All vices are against it and which is more strange all virtues are against it and which is yet more strange humility hath an opposition against humility as if she were false to her owne person Sape homo de vanae gloriae contemptu vanus gloriatur Humility oftentimes by a prodigious and preposterous birth bringeth forth pride How often is a man proude because he is not proude A secret pride is oftentimes occasioned by ouercomming as wee thinke pride when alas now pride hath giuen vs the soile as a cunning wrastler seemeth many times to take the fall for no other end but to get the other vpon the hippe How wonderful carefull then had we all neede to be what neede haue wee to studie and pray for humility yea in the midst of grace to pray for an humble heart See thou remember the former meanes deliuered and if at any time as who at sometime shall not feele thy heart beginne to swell remember these and the like sayings Be not high minded but feare God resists the proude he lookes vpon such a farre of Oh they are excellent helpes hearest thou any commend thee and set forth thy praises then remember the former sentences and let them stand Sentinell to keepe thee from pride Remember also to meditate as of Gods glory and greatnesse so of thy owne vilenesse and basenesse remember what thou wert what thou art and what thou must be hold thy selfe to this taske Plin. Nat. hist lib. 11. cap. 10. and it will keepe thee from it
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
trimming of the bodie in the too accurate and curious culture of it Had Plautus liued in these our times he would neuer haue wondered why daintie dames are so long in trimming of themselues if he did but see what a shop of vanities and fooleries they beare about them See here a cause why such as are most braue are vsually most ignorant impenitent Alas they haue no time to adorne their soules with Gods sauing graces they dresse themselues by the houre and therefore can pray but by the minuit they want leisure for the one so much is taken vp about the other Fourthly beggery on the whole land And in a word what more impouerisheth the Common-wealth then our excessiue brauery our moneys and chiefe commodities are daily transported into other countries and what comes in lieu thereof but Apes and Peacocks Costly stuffes silkes and veluets gold siluer laces feathers such like to yes for giddie pated fooles which within a few dayes wearing must be cast off and giuen to some seruing man or maid and soone after become good for nothing but to adorne a dung-hill See then what a fruitfull mother of much wickednesse Excessiue brauery is Let it therefore be auoyded of all such as beare any loue to themselues or their Country Fourth rule That we ayme at a holy end viz. Gods glory The last rule to be obserued doth respect the End and that must be not the priding vp thy selfe or to cause the eyes of others to be set vpon thee but Gods glory while thou doest adorne his temple see then that that be thy chiefest ayme And moreouer looke thou make a spirituall vse of the ornaments thou wearest Remember the body is more worth then raiment and the soule more worth then thy bodie Affect not therefore the adorning of thy bodie more then the adorning of thy minde The Iewell is farre more worth then the cabinet wherein it s kept And the thing couered is more to bee respected then the case that couers it Againe let the adorning of thy bodie put thee in minde of thy shame nakednesse in respect of sinne There is a wound else what need a plaster And these plasters though they be of silke or veluet argue that vnder them are some loathsome sores which being seene would shame vs. Before man sinned these ornaments would haue adorned him no more then a silken case a sweete rose Dow Christ Wars second part 1. Cor. 12.23 but when his beautie became blemished by sinne then was he driuen to seeke for ornaments and on his vncomely parts to put on more comelinesse supplying naturall defects with the helpes of art Were this well considered the best ornaments would bring rather cause of blushing then of boasting Hath a Cripple who hath lost his legge any cause to bragge of his woodden stump Or a theefe any cause to boast of his bolts or glory in his brand and marke of fellony What more cause haue we to bragge of ornament This is that which indeed should humble vs as being a continuall testimonie of our sinne and shame Let vs then vse them as a daily Monitor to put vs in minde of our deformitie by sinne for our further humbling And thus haue we seene some speciall rules to be obserued in this particular of ornament which being kept we may safely and comfortably vse our libertie in this kind also But it may seeme that ornament is vnlawfull Obiect 1. Tim. 2.9 1. Pet. 3.3 and may at no hand be vsed For the Apostles both Paul and Peter condemne all broydered hayre gold pearles and other such like costly ornaments as vnbeseeming Christians I answere neither Paul nor Peter doe simply condemne Answ 1 the things themselues but the abuse of them they being vsed by persons of low estate The meaning of the Apostle in forbidding ornament 1. Cor. 1.25.26 and very mean condition for of such in those dayes did the Church of God especially consist and therefore howsoeuer it were lawfull in it selfe yet it was altogether vnbeseeming their estate being in them little better then riot and excesse Answ 2 And secondly the Church was then vnder grieuous persecution Now at such times our ornament must be layd aside as formerly we haue heard that being a time of humiliation and mourning Answ 3 And thirdly I answere the words are rather an Admonition then a Prohibition he forbiddeth not the vsing of them but admonisheth them that they would rather adorne the inside then the outside and be more carefull of the mind then of the bodie And this euidently appeareth by the Antithesis that is vsed in both places Not with broydered hayre saith Paul But with good workes 1. Tim. 2.9 Not that outward adorning saith Peter But let it be the hidden man of the heart 1 Pet. 3 3. According to that saying of our Sauiour Christ Labour not for the meate that perisheth But for that which endureth to eternall life Iohn 6. the meaning is not so much for one as for the other desire more the adorning of the mind then of the bodie Quest Whether a deformitie in the bodie may be hid or the face painted Answ Perk Cas cons A deformitie may be hid but a new forme may not be set vpon the face nor a new habit on the body for first our forme and fauour is Gods worke therfore may none dare goe about to mend it Secondly such as doe so do in a real language speak falshood and deceit Againe some may demaund whether it be lawfull to couer a deformitie in the bodie or to mend the complexion it being lesse beautifull then others is for seeing the bodie may be adorned with ornament it may seeme that this also is tollerable But thus is this Question answered A deformity may be couered but a new forme may not be set vpon the face neither a new habit on the bodie The outward forme and fauour that man hath is the worke of God himselfe fitted and proportioned vnto man in his conception by his speciall prouidence Now to take in hand to mend this fauor or proportion that God hath giuen what is it but first highly to dishonour God by presuming to adulterate his worke taking vpon them to amend that which as they suppose he hath made amisse yea secretly they taxe him for want of wisdome when they thus goe about to correct and make that better which God before had made and can the eternall God endure this Secondly this is to lie to others for they make themselues to be others then God hath made them they speake in a reall language falsehood and deceit a man may read a lie in their very foreheads Their fauour is a lie their beautie is a lie c. Is it like there is truth in the inward parts when they shew dissimulation in their faces Thirdly what is this but to be ashamed of themselues Thirdly this is to be ashamed of
chuse good strong to euill yea altogether auerse and rebellious no good so truely good but it abhorres it no euill so extreamely wicked but it hath an enclineablenes to embrace it no seruant so readie to do his masters will as it is to doe the workes of the Deuill no rebell so desperately set against his lawfull soueraigne as it against the Lord. And all our affections are vnruly and disordered As for the members of our bodies they are instruments to execute sinne conceiued as the Apostle doth euidently declare Our throat it is an open sepulcher our tongues are giuen to deceit the poyson of Asps is vnder our lips our mouths are full of cursing and bitternesse our feete are swift for the shedding of bloud Destruction and misery are in all our wayes and there is no feare of God before our eyes behold thy naturall estate and condition see what matter that will affoord of boasting What though thou hast many excellent parts gifts and graces bestowed vpon thee yet take heed thou beest not puffed vp with pride or vaine glory looke thou vnto the rocke whence thou wert hewne and that will afford matter enough for thy humiliation and of being vile in thy owne iudgement Vse 5 And now in the last place seeing wicked men are dead men being cold sencelesse heauie and as stinking carion let vs then auoid their companies Take no pleasure in conuersing with them He that keepes company with these may fitly be compared to those spirits that haunted the graues What hath the liuing to doe amongst the dead As thou therefore hopest to be separated from them at the day of Iudgement see thou now separatest from them in this world if not in conuersation for this cannot be yet in regard of loue and affection for that may yea must be And is now aliue That is Text. he is quickened by Gods blessed spirit and enabled in some measure to liue the life of grace The obseruation hence may be this He onely may be said to liue that liues the life of grace Doctr. He onely liues that liues the life of grace and no other They onely are liuing men that haue their soules quickned by Gods blessed spirit As for life of any other kind it is but a shadow of life and not worthie the name of life indeed Were this life to grow well waxe strong then would the trees of the field excell man which from little plants grow at last to be strong excellent Okes Or were this the onely life to see heare smell or the like In this the very beasts of the field would excell man who goe beyond him in these naturall faculties as the Dog in smelling the Hart in hearing the Ape in tasting the Eagle in seeing with many more Or if we glory in this that we liue the life of reason then how many Philosophers haue excelled man herein So then it is not the vegetatine life wherin trees excell men nor the sensitiue which beasts haue better then we nor yet the reasonable life which reprobates haue as well as we but it is the life of grace which is the life of a Christian which deserues to be counted life all other are not worthy of the name This life is that onely that makes vs liue without which our whole life is but a death hence is it that the Apostle sayth we are quickned so soone as grace doth appeare before which time we were but dead as formerly we haue heard and speaking of himselfe Ephes 2.1.5 Rom. 6 13. Gal. 2.20 hee sayth I liue yet not I now but Christ liueth in me he esteemeth this a life and no other Let this then teach vs throughly to examine our selues Vse 1 whether as yet we liue this life of grace Would we know whether we be aliue or dead then make a tryall whether thy soule be quickned by Gods blessed spirit yea or no and whether thou liuest the life of God Ephes 4 18. Spirituall life how discerned First propertie of life Life is actiue and stirring 2. Tim 4.18 Psal 123.2 Now this may be discerned by the properties of life and they are these First life is stirring it is not without some motion it is actiue and euer doing So where there is any life of grace there will be spirituall action and a practise of godlinesse in the life and conuersation The eyes will be directed towards the holy one of Israell And as the eyes of a seruant looke to the hands of his master so will thy eyes looke vp vnto the Lord till hee haue mercie vpon thee Thou wilt cause thine eare also to heare Wisedome Pro. 2.2 Pro. 19.20 yea thou wilt encline them to heare her counsell that thou mayst be wise in the latter end Psal 79.13 With thy mouth thou wilt declare the praises of the Lord from generation to generation and wilt not conceale his truth from the great Congregation Psal 40.10 Pro. 15.7 Eccle. 10.12 Pro. 10.21 Psal 26.6 Iob 31.7 Lamen 3.41 Psal 134.2 Nehe. 2.18 But with thy tongue thou wilt spread abroad knowledge and vtter the words of grace and cause thy lips to feed many Thy hands thou wilt wash in innocencie and suffer no blot to cleaue vnto them Then wilt thou lift them vp with thy heart vnto God in the heauens thou wilt lift them vp in the Sanctuary and blesse the Lord Thou wilt also strengthen them to doe good and by them minister to the necessities of the Saints Act. 20.34 Ephe. 3.14 Thy knees thou wilt bow vnto God the Father of our Lord Iesus Christ And thy feet shall delight to stand within the gates of Ierusalem Psal 122.2 Heb. 12.13 Straight steppes wilt thou make with them lest that which is halting be turned out of the way In a word euery member will be made as a weapon of righteousnesse Rom. 6.12 to serue the liuing God Eyes eares tongue hands feete all will be in motion and not idle Try then your selues by this first propertie is it thus with thee Art thou employed in Gods seruice dost thou find grace actiue and stirring in thee surely then it is a good signe of life but if it be so that there is no spirituall motion it is an euident signe of the want hereof An image made by mans art may liuely represent a man hauing eyes and eares nose and mouth as man hath yet I know for all that it hath no life in it because it stands still and stirs not So if I see a professor without practise in his life I must needs thinke he is an Idoll And assuredly what euer they seeme in the eyes of men they are in the eyes of God but as the carkases of Christians Without this spirituall disposition to spirituall exercises pretend what thou wilt thou art but the Image of a Christian looking somewhat like him but not quickned by his life A second propertie of life is this Second
it is impossible to recouer yet as Christs omnipotent voyce brought him forth bound hand and foote and brake his bands asunder and set him at libertie So is it able to bring thee forth out of the graue of thy sins and to knocke off those gyues and fetters of Satan wherewith thou art so fast bound and to restore thee to the liberty of the sonnes of God Be not then discouraged from following the meanes for though thou hast a long time lyen a rotting in thy sinnes yet in Gods good time thou maist be raised to newnesse of life by his powerful voice vttered in the ministery of the Gospel A third vse of this poynt is for Exhortation to all such Vse 3 as do liue this life of grace that they would make much of it and cherish it striue to confirme it and strengthen it in themselues I confesse indeed it is true which Christ saith Hee that hath tasted of this life shall neuer see death but yet let vs know hee may feele sicknesse and such sicknesse as is nigh vnto death and be so sicke as that he may thinke there is no way but death and all for want of nourishing this new life which is begotten in him See then you preserue your life and that you grow vp in soundnesse of grace and spirituall strength be content to vse all good meanes for this end and purpose Fiue helpes for the preseruation of life spirituall and in speciall thâ—se fiue First Food Secondly Recreation Thirdly Exercise Fourthly Sleepe Fiftly Physicke You all know what great good helpes these are and how needfull for the preseruation of life corporalle assuredly they are as good for the preseruation of life spirituall 1 Meanes is Food and as necessarie As for Food wee all know if it be wanting the bodie cannot long be strong nor last it must needes famish So is it with the soule if it want it sustenance and due meales it must needs pine away It is requisite therefore that wee bee frequent in hearing of the word read 1. Pet. 2.2 and preached as formerly I haue said As also in comming to the Sacrament there to eat and drinke the flesh and bloud of Christ spiritually by faith Iohn 6.35.48 50 51 53 54 55. for Hee is that bread of life and whosoeuer eateth of this bread shall liue for euer his flesh is meate indeed his bloud is drinke indeed 2 Helpe is Recreation The second helpe is Recreation How auaileable this is for the health of the bodie we are not ignorant of It is a great meanes for the preseruation of life it maketh the bodie more able and the mind more cheerefull for any worke of our callings Thus spirituall Recreation is a notable preseruer of the life of grace and therefore must be vsed of euery Christian Recreate thy selfe then in singing of Psalmes Iam. 5.13 to which St Iames doth exhort vs And when thou art a wearie of some one exercise thou art about as that we shall soone bee such is our corruption then betake thy selfe vnto another Fall from reading to singing from singing to praying let this be thy recreation and vse it often 3 Meanes is Exercise The third is Exercise Without this the body grows diseased full of aches and paines as experience proues And so doth the soule grow diseased and weake yea many times deadly sicke for want of it Exercise thy selfe therefore daily in holy dueties as in Prayer mortification Good workes And with the godly man Psal 1.2 exercise thy selfe continually in the Law of God The fourth is Sleepe 4 Helpe is Sleepe Ros naturae which is most necessarie for the entertainment of bodily health It is the dew of nature and as necessarie for the bodie as meat and drinke is To this is meditation of Gods word compared it is as sleepe and rest to a Christian soule which doth refresh and reuiue it euen as sleepe doth the bodie Thou maist not forget to giue thy soule this rest Fiftly 5 Meanes or helpe is Physicke Physicke is an excellent helpe as to keepe the bodie in good order so to keepe the soule likewise in good temper With the potion of Repentance we must daily purge our hearts and with the vomit of confession rid sin from off our consciences And bee content withall to accept of that physicke which God himselfe shall prepare for vs His crosses are his medicines afflictions are good proper recuring recouering physick for diseased affections Admit then without grudging of this potion which is prepared for thee by the hand of thy maker It may happily be vnpleasant what then wilt thou be displeased with the relish when thy sicke heart is thereby eased of her paines hee is worthie to dye who will rather chuse a wilfull sicknesse then a harsh remedie And yet here is not all for good dyet is also necessarie vnto physicke In vaine doth the potion worke our recouerie if our euill behauiour afterwards bring a relapse See therefore that after you haue purged your hearts by repentance you obserue the strict dyet of obedience Refraine from those corrupt meats whereon your soules haue formerly surfetted Let all sinne be carefully auoyded Come not in euill company follow no euill example hearken to no euill counsell and then your soules shall liue Isay 55.3 And these are the meanes which whosoeuer would grow strong in grace and preserue the health of his soule must vse If then thou desire to haue thy soule thriue and be in good liking see thou practise them and that constantly and conscionably as in Gods presence So shalt thou find the benefit of it in the end to be exceeding great Vse 4 Lastly is this so that he onely liues which liues the life of grace Then here is matter of exceeding great ioy and reioycing to all such as vpon examination of themselues by the former notes haue some assurance that they liue this life Better saith Solomon is a liuing dogge then a dead Lyon Better it is to be a liuing soule though neuer so poore then to be a dead corpâ— though neuer so well be-stucke with flowres What though many in the world haue thousands of pounds great lands large reuenewes yet if they haue not grace they are but stinking carkases Farre better is thy estate though thou hast neuer a groat for thou art a liuing soule borne anew and an heyre of heauen Blesse God then more for this then if be had giuen thee a kingdome reioyce in thy new estate and happie condition It hath beene an ancient custome for men to celebrate their birth-day Math. 14.6 as wee see in Herod who vpon that day that hee was borne made a banquet to his Princes and Captains and chiefe estates of Galylee How much more ought a Christian to remember if he can the day of his new birth and make that a day of ioy and gladnesse a day of feasting and reioycing to the