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
by the Minister The Spirit of God begets none anew wthout faith Faith is not ordinarily begotten but by the word So then if thou desirest to liue this life be frequent in hearing of the word preached for the dead shall heare this voice Iob. 5.25 and they that heare shall liue The Prophet Ezekiel in a vision is caried into the midst of a field Ezech. 37. full of dead bones and willed to prophesie ouer them and say vers 4. O yee dry bones heare the word of the Lord So he prophesied as he was commanded vers 7. And as he prophesied there was a noyse and behold a shaking and the bones came togither bone to his bone vers 8. Then the sinewes and flesh grew vpon them and vpon the flesh a skin couered them then he prophesied vnto the winde to breath vpon the dead vers 9. that they might liue vers 10. and the breath came into them and they liued and stood vp vpon their feete and they were an exceeding great armie Hereby is signified especially the estate of the Iewes after their captiuitie yet I doubt not but in them the estate of the whole Church in whose heart the Lord worketh his graces of Regeneration by litle and litle is also liuely described God sends his seruants the Ministers into the world as it were into a field of dead bones and wills vs to prophesie and say Oh you dry bones heare the word of the Lord But what can these dry bones liue Surely oh Lord thou knowest And therefore wee prophesie as we be commanded and behold what followes there is a first a shaking a quaking and trembling of the heart as we see in Peters Conuerts Acts 2.37 16.29 and in the laylor then the bones come togither bone to his bone we as it were gather our senses togither and begin to consider in what state we stand as the Prodigall here did and then loe the sinewes and the flesh come vpon vs and the skin couereth vs aboue we now begin to be strengthned by holy purposes and resolutions resoluing and desiring to liue vnto the Lord though as yet we cannot finde in our selues any breath of grace but then the Lord causeth breath to enter into vs hee powreth vpon vs further gifts of his Spirit for our further quickning and then we see we liue and get vp vpon our feete leaping and reioycing and praising Gods name for his wonderfull mercy See then that you attend vpon this meanes be frequent in hearing of the word for this is the trumpet that must awake thee if euer thou beest awaked Cast not off all care of thy saluation as too many doe who hearing that Regeneration and saluation are the gifts of God and that it is not in their owne power to conuert themselues grow hereupon secure and neglect all meanes Wherfore should we trouble our selues say they about it for all is a God will haue it if he will giue it vs we shall be saued and if not we shall neuer obteyne saluation do what we can Well and what of this Wilt thou therefore neglect the meanes God inioyneth thee to vse for the obteyning of it God giueth it but he giueth it by meanes which he hath ordeyned which if thou neglectest thou art the more inexcusable and thy damnation will be iust But what will you tye God to meanes Quest Are not all things possible to him Is not he able to conuert and saue without preaching or hearing as well as with it I answer The Question is needles and foolish Answ none denies but God can yet I tell thee he will not when he giues ordinarie meanes Exod. 16. Isay 37.30 God can giue bread from heauen God can cause the earth to yeeld corne without sowing 1. King 17.6 God can cause a Rauen to feede Eliah God can saue without foode these and many other things God can doe but wilt thou from hence conclude against the meanes that God hath now ordeyned Wilt thou refuse to eat because God can saue thee without meat Or wilt thou refuse to plow thy ground or sow thy seede because God can giue thee a crop without it Or wilt thou refuse to take thy meales at home and goe into the fields looking that euery Rauen that flyeth ouer thy head should bring thee thy dinner Or wilt thou voluntarily cast thy selfe into the fire because God can defend thee from the heat of it as he did the three children in the hot fiery furnace Dan. 3 25. Do these things seem to be ridiculous vnto thee and is it not as ridiculous for thee to refuse to heare and yet thinke to bee saued Know then oh man Manna is for the wildernesse an Israelite may not looke for it in the land of Canaan where he may sow and reape so while thou liuest in the Church where thou mayest partake of the ordinarie meanes vse them else neuer hope of obteyning eternall life And further know that so much as thou neglectest hearing so much thou neglectest thy owne saluation set then this downe for a truth and be perswaded of it that by this meanes thou must be begotten if euer thou beest borne anew If by the hearing of this word thou beest not raised thou wilt for euer rot and perish in thy sinnes Obiect Oh! but I haue small hope in attending on the means I haue liued a long time in sinne my sinnes are great and many I am not onely dead but rotten and therefore I feare I shall neuer be raised nor reuiued Sol. Luk. 8 55. Lu â— 7.11 Iohn 11.44 Wee read of three that Christ raysed from death Iairus daughter newly dead the Widowes sonne dead and wound vp and lying vpon the hearse and Lazarus who was dead buried and stinking in the graue August Ser. 44. de verb. Dom. These three sorts of coarses aptly resemble saith a Father three sorts of sinners Iairus daughter lying dead in her fathers house resembleth those that sinne by inward consent The widowes sonne being carried out of the gate of the citie those that sinne by outward act Lazarus hauing been dead and buried foure daies those that sinne by continuall habit The young mayden lay in a bed The young man in a coffin Lazarus in a Graue The first was dead but an houre the second but a day the third foure dayes All which teacheth vs thus much that there is no degree of death so desperate that is past helpe no sinne so great but may be forgiuen the sinne of the Holy Ghost onely excepted though with Lazarus thou hast layen foure daies Moles imposita sepulchre ipsa est vis dura consuetudinis August and art bound hand and foot with bands as he was though thou hast a stone laid vpon thee as he had though thou hast made thy heart as hard as the nether mil-stone by a custome and trade of sinne so that in the iudgement of man
in the day of the Lords wrath when it shall bee woe with others it shall bee well with these reade Psalme 147.5.6 and 149.4 4. It is an excellent peece of armour against incensed wrath Pro. 15.1 Iudg. 8.2 1 Sam. 25. Fourthly A milde spirit pacifieth wrath Such is the effect of this vertue that it doth not onely keepe wrath from breaking out but it also quencheth it being once enkindled This was Gideons armour against the rage of the Ephranites and this was Abigails armour for her selfe her husband and her houshold when Dauid being incensed by Nabals churlish dealing was comming with a purpose to slay them all 5. It is a fruit of the spirit Gal. 5.23 Fiftly It is a fruit of the spirit and the contrary is a fruit of corrupted nature If then we would haue a testimony that we are of God and that wee haue his spirit in vs let vs manifest the same by our mildnesse and meeknesse in dealing with others and in bearing wrongs 6. The example of the Saints and of Christ himselfe who haue gone before vs. Math. 11.29 Ioh. 13.5.15 1 Pet. 2.23 Lastly The examples of the Saints are many that haue gone before vs. And Christ himselfe setteth forth himselfe as a patterne of this vertue leauing himselfe an example of it by washing the feet of his Disciples and by bearing the reproaches of the vngodly Thus haue we seene how many and how forcible motiues wee haue to cause vs to exercise this grace of meekenesse and mildnesse towards such as we haue to deale withall yea euen towards our very enemies for so doth the Lord deale with his as we haue seene Obiect 1 But if we be thus meeke and milde when we are iniured and wronged we shall be laughed at and counted milksops dastards cowards and the like Loue not thou the praise of men Answ more then the praise of God The praise of God is true praise indeede seeke after it as for the estimation of man without the estimation of the Lord it is but a shadow of glory if it be so much In this and such like cases say with the Apostle With me it is a very small thing 1 Cor. 4.3 Verse 4. that I should be iudged of you or of mans iudgement he that iudgeth mee is the Lord. But if I be so milde and meeke they will neuer haue Obiect 2 done they will raile and reuile the more the more they are suffered The more milde thou art Answ the sooner will they desist and end If a dog barkes at thee thy best course is to passe away for if thou turnest againe and flingest stones hee wiâ—l neuer haue done The strongest resistance is by opposition of contraries as fire is soonest quenched by water and a soft woll-packe is lesse penetrable at a Canon shot then a hard stone wall But it is hard for flesh blood so quietly to sit downe Obiect 3 by iniuries and so easily to digest wronges that are offered True it is hard indeede nay more Answ it is impossible for flesh and blood to doe it but let me tell thee if thou art no more then a lumpe of flesh 1 Cor. 15.5 Ioh. 3. there is no possibility of obteining heauen If thou beest Gods thou hast spirit as well as flesh what is wanting in the flesh let grace make a supply off And thus much shall serue for a second vse of the poynt Now we come vnto a third and that serues for Consolation Vse 3 will the Lord deale so mildly euen with the wicked and vngodly with such as are children of wrath and firebrands of hell then may Gods children assure themselues that he will vse meekenesse and mildnesse towards them he is not hasty or passionate in his proceedings with drunkards swearers and the like rabble of reprobates but he doth deale with them in quiet and peaceable tearmes and will he then be hasty and violent towards his owne children This cannot be certainely if vngodly ones fare so well Gods children may looke to fare far better To them he will abound in all riches of grace and consolation And thus much of the Fathers kind intreaty of this his elder sonne now for the apologie which he makes vnto him and that is conteyned in these words VERSE 31. And he said vnto him Sonne thou art euer with me and all that I haue is thine 32. It was meete that wee should make merry be glad for this thy brother was dead and is aliue againe and was lost and is found IN it we haue First a Proposition which hath in it a Concession of what the elder brother said verse 31. Secondly a Confirmation wherein the Father doth iustifie his owne proceedings ab aequo It was meete that we should reioyce and be glad He did nothing but what was equity and right and therefore there was no cause of discontentment And Secondly he doth defend his younger sonnes cause for though he were dead yet he is now aliue q. d. true it is my sonne thy brother was lewd and disobedient dead in sinnes and trespasses but he is now become a new man he is aliue againe all his former courses are left and forsaken and he is now returned home And therefore it is fit I should giue him entertainement and ioyfully receiue him Now we come breifely to some Instructions And first in that the Father doth not exasperate his sonne and further incense him he being already moued by denying what he had before said viz. that he was dutifull and obedient neuer breaking any of his commands c. which indeed was otherwise but yeeldeth to this his saying This may teach vs this point of wisdome Doctr. Not to exasperate the wicked when they are incensed but rather to yeeld vnto them so much as possible we may The wicked may not be exasperated wheÌ„ they are incensed and decline their furie This point may seeme to haue some affinitie with the former and therefore I shall not need to stand long vpon it In a word then let the Vse be first for Reprehension Vse 1 of such as are zealous but not according vnto knowledge Rom. 10.2 as the Apostle speaketh not passing by nor winking at the least blemish in any of their brethren Zeale if it be well ordered is most beautifull in a Christian but if not it is a thing of exceeding great danger as fire in moderation is most comfortable but in extremitie most fearefull In all ages it hath bin found lesse dangerous to the Church when men haue come short of the due proportion of Zeale then when they haue exceeded Auda Bishop in Persia in an excesse of zeale throwing downe a Temple of the Pagans was a cause that the King thereby incensed threw downe all the Temples of the Christians as Stories do report Theod. lib. 5. Sometimes then to reproue what we see amisse is to put fire into gunpowder at such times it is
to make vs more thankefull 52 Gods good blessings are abused by the wicked for sinnes seruice 130 Blessings better known by their want then by their enioyment 165 God bestoweth vpon vs his Blessings by ordinary meanes 254 Boasters of sinne doe afresh commit their sinnes 201 All Beasting in our selues taken away in the worke of conuersion 223 There is a holy Boasting which a childe of God may vse 338 A man may not so boast of his gifts as that he aymes at his owne glory ibid. The reason why no more complaine of the Burden of sinne 287. C The Church visible is a mixt company p. 18 Difference betwixt true sanctitie and Ciuilitie 21 Diuers kinds of Confession 195 Confession is necessary before remission 195 God cannot in Iustice forgiue sinne except it be confessed 198 No sinne must goe vnconfessed that wee would not haue to go vnpardoned 202 The benefits of true confession many 202 Confession must be in particular and not by whole sale 204 The properties of true confession p. 205 That sinne which is truly confessed shall neuer be imputed 20â— Confession of sinne must be made onely to the Lord. 207 Auricular confession condemned and the reasons for it answered 208 Sinne must be confessed to God though he alreadie knoweth it 210 As sinne was enlarged in the committing so must it also be in the confessing 214 Serious consideration bringeth forth sound determination 127 Our wayes must be often considered 128 Choyce matter for Consideration 129 Wicked men fitly resemble a Câ—arse in foure respects 284 Such as haue waking Consciences are to blesse God 12 No earthly thing can content the soule 91 Seeke not for content in the things that are here below 93 The godly are content with the hardest measure 160. 319 Concealars of sinne reprooued 199 Concealars of sinne are the Deuils Secretaries 201 We may not despaire of the conuersion of any 50 Our conuersion is from Gods free grace pag. 222. 302 All the prayse of it is to be giuen vnto God 226 The true Conuersion of any doth bring ioy to the godly 279 The whole Trinitie reioyceth at the Conuersion of a sinner 281 We ought not to enuie at the Conuersion of any 280 Conuiction is the readie way to Conuersion p. 8. Men liue in sinne because they are not conuicted of sinne 9 We must â—se all good meanes for the conuiction of sinners 12 It is dangerous to keepe company with the wicked 100. 288. The onely way to haue sinne couered is to vncouer them 202 God will neuer vpbraid the penitent with their former courses 250 Custome in sinne is not easily left 179 Directions for the right vsing of the Creatures 268 We may not complaine against Gods proceedings 321 D There is a two-fold Death A death corporall and spirituall pag. 282 Euery wicked man is a Dead man 283 The three sorts of coarses which Christ raised from the Dead resemble three sorts of sinners 297 Such as defend their sinnes double their sinnes 201 As sinne so grace groweth by degrees 132 It is dangerous to delay our turning to the Lord. 189 Deliberation is good in worldly businesse but not in the matter of Repentance 88 God giueth to his children as for necessity so for deâ—â—ght 264 Desertions of two sorts 43 What kind of Desertion may befall Gods childe 43 What kinde of Desertion befalleth Reprobates 44 Of all iudgements in this life Desertion is the forest 47 Speciall sins which cause Desertion 48 A man ought to speake in his owne Defence if the flander that is laid vpon him redound to the discred t of the Gospell pag. â—39 Sound consideration bringeth sound Determination 127 Foure Differences betwixt ciuilitie true sanctifie 2â— Two Differences betwixt holinesse and restraining grace 22 Denies of sinne depriue themselues of mercie â—00 Doctrine which Papists teach is but a frothy doctrine and cannot nourish 95 Doctrine of Doubting a rack to the Conscience 240 The reason why many wicked men Dye so quietly 287 E No Earthly thing can satisfie the soule pag 91 Rules to be obserued in our Eating 265 In our Eating we must haue a care to redeeme the time 269 Where there is true repentance there is not onely a purpose in the heart but an holy Endeauor in the life 166 The true Penitent apprehendeth sinne as a deadly Enemie 212 Enuie repineth at euery blessing that any other hath 3â—2 Hell is the fittest place for the Enuious ibid. Enuie is to be auoyded 312. It is the vnprofitablest of all vices 313 Enuiâ— hurteth others but especially it selfe 312 Meanes to auoide Enuie 314 Enuie the best medicine for the quickning of the fight 315 No flying Enuie if a man doe well 31â— Excusers of sin far from Repentance 199 Many haue an excellent facultie in enlarging other mens sins but they can Extenuate their owne 213 Examination of our hearts the first step to Repentance 101 Without Examination we know not whether our courses tend ibid. No day should passe ouer without Examination 103 It is the propertie of the wicked to Expostulate the case with God 317 God is an Eye-witnesse of euery sin 1â—0 The remembrance of Gods All-seeing Eye should incourage vs to well-doing 153 To forget Gods Eye when we go about sinne doth increase the sin and aggrauate the same 154 Gods Eye ought duely and daily to be thought vpon 155 F Painting the Face abominable 275 We may not be too much discouraged when we see some Fâ—ll away 26 The land of sin is a laâ—d of Famine 75 Fasting needfull at some times 266 A man may eat some thing in time of a Fast if neede require ibid. All are not dutifull sonnes which call God Father 33 Impenitent sinners are out of Gods Fauour 228 Such as mourne for sin may assure themselues of Gods Fauour ibid. Temporall blessings no sure signe of Gods Fauour 42. 107. Where Gods Fauour is not wanting nothing shall be wanting 258 Great difference betwixt Gods Fauour Mans. 262 Gods Fauour to be preferred before all things ibid. How wicked men do Flie from God 60 Sinners are Fooles 27 They are not naturall but artificiall Fooles 32 Six properties of Fooles naturall to euery wicked man 29 The best worke of a wicked man is but a Fooles sacrifice 3â— God will Forgiue all such as do repent be their sins neuer so many 2â—3 We ought as readily to Forgiue others as God doth Forgiue vs. 236 God â—s more ready to F rgiue then man to beg pardon ibid. God â—ound vs we found not him 302 Where there is true repentance there is a Forsaking of sinne 175 G Ill vse or no vse of Gods Gifts bestowed causeth God to hide away his face for a time pag. 48 Common Gifts are of a wasting nature 73 God is larger in his Gifts then man is in his requests 256 God makes himselfe knowne to man as man that man may know him in some measure 15 We may not ascribe to God any visible shape
should consider it according to the letter Instructions might be brought from the letter of the parable Parabola enim de nullo non conuenit which I cannot see but we haue liberty to doe for Christ borrowes no similitude from that which is not and the things from whence the similitude is fetched is the same in it selfe for which it is brought to illustrate another So then it might be handled without regarding the simile as if it were a plaine narration as Galat. 4.1.2 Bernards faithfull Shepheard Page 55. The scope is to shew by that similitude that the law of God makes not free but keepes in bondage for it doth with vs as Tutors and Gouernors doe with an heire being a Childe euen keepe them vnder as a seruant Now besides the lesson from the scope may not this lesson bee drawne from the letter That a wise Father will bring vp his Sonne well though he be his heire vnder Tutors and Gouernours and so Rom. 7.2 Rom. 7.2 may not this doctrine be gathered That the condition of a wife is subiection to her husband And againe That they be bound each to other so long as they liue Thus may we doe in parables Yet not from euery thing therein yet with this caution that we gather not lessons from euery thing therein for so many absurdisies might and would follow being neither intended in the spirituall sence nor yet true in the literall for many things in parables may bee supposed as if they were so to teach the truth by things feined as Iudges 9.8.9.10 So in the parable of Diues who is said to speake in hell and haue a tongue which is not true wee are therefore to be warie in vsing our liberty though we may Sobriety had need to guide our course when our nauigation lieth through the depth of a parable for mine owne part I will omit all collection which might be gathered from the letter and confine my selfe to the scope and drift of it desiring rather to be short then looke beyond Before I come to handle the particulars giue me leaue to propound a doctrine or two in generall And first from the scope and drift of Christ in propounding of it which was as yee haue heard to conuince them and bring them to a sight of their sinne and so to repentance Doctr. Conuiction is the ready way to conuersion Hence learne that Conuiction is the ready way to conuersion the readiest way to bring any to repentance is first to conuict and conuince them of their sinnes and therefore was it the Lord did charge his Prophet Ezechiel to cause Ierusalem to know her abhominations Ezech. 16.2 Isay 58.1 The like charge doth he giue to his Prophet Isay To shew Israel her transgressions and the house of Iacob their sinnes 1 Kings 18.18 Acts 2.23.37 Iohn 4.18.19 This was the course Elias did take with Ahab Peter with his hearers Christ with the woman of Samaria which examples are remarkeable for the prouing of this poynt Vse 1 Let this serue first for direction to vs of the Ministrie thou that art set in this high place and calling wouldest thou haue comfort in thy ministery wouldst thou see some comfortable fruites of thy labours be then first a Boanerges before a Bar Ionah and bring thy people first to a sight of their sinnes and secret filthinesse hold before their eyes the glasse of the law that they may see their misery and what need they haue of a Sauiour set their sins distinctly before them deale plainely without flattery this is the way to bring them to sound repentance that so they may obtaine remission forgiuenes Secondly It may serue as an apologie for such Ministers as conscionably and faithfully labour to conuince the consciences of their people of their sinnes and endeauour by preaching of the law to bring them to a true sight thereof these are they who are vsually thought to haue a spirit of gall and bitternesse within them and to be the onely men which driue many to despaire I confesse there may be and often is a great fault on the right hand in harping too much on this sad string of iudgement Some there are indeede who are neuer well but when damnation doth end their sentence this is too bloudy and butcherly a kinde of teaching But yet let me tell you We now liue in such times wherein a sermon of mercy is like a dead letter there are thousands who are not worthy to heare of mercy not to heare the sound of the word much lesse to heare the doctrine of remission of sinnes taught Now what course must bee taken with these Is not the sharpe razour of the law to be taken and incision to be made therwith into their soules vntill the wound be launced and the core thrust out a wise Surgeon will neuer powre in oyle And as for thee who thus condemnest the Ministers of the Lord for deliuering of the terrours of the law art euer calling for gospell gospell I tell thee it is to be feared of all others thou art most vnfit to heare it for it is vsually seen none call more for it to be taught then such as most despise it and condemne it those that are loath to know themselues are euer loath to heare the law deliuered O how farre art thou from holy Dauids minde Psal 141.5 Let the righteous smite me for it is a pretious oyle a foule signe of a guilty soule Thirdly We may heare see the reason why so many Vse 3 goe so boldly on in sinne and repent not alas they are not yet throughly conuicted they liue still in blindnes and are not brought to a sight of them This is excellently set forth by this comparison A man going ouer some narrow bridge vnder which runneth some deepe gulfe or violent streame if it be at midnight feareth not because be seeth not any danger Perâ—ins exhortation to repentance but bring the same man the next morning and let him see the narrownesse of the bridge he went ouer the night before the fearefull downfall and furious violence of the streame that runnes vnder the same and then will he wonder at his owne boldnesse and shrinke for feare to thinke of it and will not by any meanes venture to do that which carelesly he did the night before because hee seeth the extreame danger which before he saw not So is it with a sinner while he is in the estate of nature he seeth nothing no wrath no iudgement no hell for the God of this world hath blinded his eyes and therefore walketh on boldly and securely in sin he seeth not the narrownesse of the bridge of this life nor the fearefull gulfe of hell vnder it which he falls immediately into if he flies off but when God shall open his eyes and touch his heart to consider of his estate and see himselfe then hee seeth how narrow the bridge of this
thou art going thou hast kept a course of sinne from the first day of thy birth to this present houre euery thought that came from thy heart hath beene a step so euery word and much more euery deed Thus hast thou multiplied steps and beene walking on for this twenty or thirty yeare and whither hath thy course tended surely to perdition and destruction Prou. 5.5 Thy feet goe downe to death and thy steps take hold on hell Pro. 4.15.26.27 Be wise now at the last walke on no further in this way Auoyde it passe not by it turne from it and passe away the further thou goest the more sighes sobs Heb. 13.3 and teares it will cost if euer thou returnest Take heede then that thou depart not further from the liuing God if thou wilt persist and wilt not be reclaimed why then what remedy if thou wilt needs perish perish but know that in the end it will prooue an euill thing Ierem. 2.19 and a bitter that thou hast forsaken the Lord thy God Vse 3 Here wee see the reason why the wicked cry and are not heard the reason is they are too farre off much complaining there is of Gods deafnesse hee will not heare when they cry Prou. 15.29 he is farre off when they call True it is Salomon doth affirme it but where lyeth the fault in God or in thee surely in thy selfe and none else for God goeth not from man but man from him But wee play like some foolish Marriner who sailing nigh some rocke thinkes the rocke runnes from the ship when indeed the ship sailes and the rocke stands still so we leaue the waies of God and run our own courses then complaine the Lord hath forsaken vs Iames 4.8 and is farre away Draw neere to God by grace he will be neere to thee in mercy And there wasted his substance with riotous liuing As it was not long after he had his substance that hee departed from his Father so was it not long after hee had left his Father that he departed from his substance This is the fruit of forsaking God A man that will forsake the Lord and cast away his gouernment can neither keepe himselfe nor the good gifts which God hath giuen him But I will not prosecute this point Obser Obserue we here how this prodigall being ouer shoes neuer rests till hee haue plunged himselfe ouer head and eares he goeth on in sinne maketh no stay till he come vnto the top being once impudent to call for his portion he groweth past grace and cares not how lewdly he spends it This may teach vs this generall truth That it is the nature of the wicked not onely to sinne Doctr. Wicked men proceed from euill to worse they make no stay but wilfully runne on but to proceede and make a progresse therein going on from euill to worse not ceasing till they come to the extreamity of prophanenesse This truth may be further prooued Ier. 9.3 2 Tim. 3.13 Isay 1.5 The Scriptures are full of examples for the further confirmation of this point both of the wicked and godly Thus was it with Eue Gen. 3.6 first she listened to the diuels temptation secondly she made a light resistance thirdly shee began to doubt of what God had affirmed fourthly she grew in concupiscence the eye like the hart lusted and both of them desired the forbidden fruite lastly she fell to flat apostasie and rebellion Thus was it with Cain first Gen. 43.8 he was an hypocrite offering sacrifice only for fashion secondly when he perceiued God respected his brother better then himselfe hee waxed angry and wrath thirdly hee grew to haue a deadly hatred lastly he became a most vnnaturall murtherer Thus also Iudas was first an hypocrite then a thiefe then a lyar lastly a traitour What neede I speake of Dauid Noah Peter and many others who like a cloude of witnesses will prooue what hath beene deliuered The reasons are many one taken from the nature of Reason 1 sin which will fret like a canker and like a gangrene eate further and further 2. Tim. 2.16 1 Cor. 5.6 Mat. 13.33 Paul compareth it to leauen which is of a spreading nature as Christ sheweth in the parable of the leauen it ceaseth not vntill the whole be leauened So sinne getting once the heart diffuseth it selfe ouer all the body and neuer ceaseth vntill all be infected it leaueneth the hand the eye the eare and closely creepeth from part to part till the whole man be leauened Iam. 1.15 Ezek. 47.1.4 Many other comparisons there are in Scripture that doth set out the nature of it Reason 2 A second reason is because wilfulnesse in sinning silenceth conscience and by degrees extinguisheth it so it is no woonder they commit sinne with greedines when this same Monitor is dead or speechlesse Reason 3 Thirdly Because God often giueth vp such to the hardnesse of their owne hearts as make no conscience of lesser sinnes he forsaketh them who forsake him This secret iudgement the Prophet declareth Psal 81.11.12 which fell on the olde Israelites for not hearing the voice of the Lord. They would not be admonished nor reclaimed Rom. 1.28.29 Therefore he gaue them vp to the hardnesse of their hearts and suffered them to walke in their owne counsels Thus God doth punish sinne with sinne the sinne that followeth is as a punishment of that which went before he punisheth the first sinne with a second and the second with a third and for their not obeying in smaller matters hee giueth them vp to the swindge of their affections Reason 4 A last reason may be because the diuell driueth them by his temptations and prouocations Now then it is no woonder they runne so fast for they whom the diuell driues feele no Leade on their heeles Vse 1 Seeing this is so that it is the nature of the wicked to waxe worse and worse adding sinne to sinne not staying till they come to the extreamity of prophanenesse as hath beene prooued by Scripture example and reasons Then let wicked men take notice of their cursed condition and fearefull estate for what sinne so foule that a wicked man may not nay is not likely to commit There is none so chast but may proue an vncleane adulterer none so loyall but may prooue a perfidious traitour for what should hinder Surely if any thing doth it must bee Gods restraining grace But what hope or promise hast thou that thou shalt bee kept from comming to this height of sinne Gods promise is onely to such as feare him and not to thee Blesse not then thy selfe from these grosse euils for thou mayest prooue as vile a Nero a Iulian a Iudas as euer the Sunne sawe or earth bare there wants but a temptation to driue thee to the grossest euill there is that leauen that poyson in thee which without Gods woonderfull power in restreining will at last discouer it selfe in
sinne that possible can be See this prooued by sundry examples Ezra confessing his owne sinnes and the sinnes of the people saith thus Ezra 9.6 Our iniquities are increased ouer our heads and our trespasses growne vp to the heauens And Daniel he confesseth thus We haue sinned Dan. 9.5 and haue committed iniquity and haue done wickedly and haue rebelled euen by departing from thy precepts and from thy iudgements See what termes of aggrauation hee heapeth vp as if all were too little that he could say against himselfe and the rest of the people So Dauid in his confession 2 Sam. 24.10 for that sinne of numbring the people I haue sinned greatly in that I haue done and now I beseech thee O Lord take away the iniquity of thy seruant for I haue done very foolishly Such was his indignation against himselfe for offending God as that he had neuer enough in blaming of himselfe 1. I haue sinned 2. I sinned exceedingly 3. I haue done foolishly 4. Very foolishly Thus is hee large and plentifull in his owne accusation And so the Apostle Paul speaking of his persecuting of the Church doth set it out to the full I was saith he a persecutor 1 Tim. 1.13 15. a blasphemer an oppressor yea the cheefe of all sinners See how hee doth load himselfe with termes of reproch Neque hoc dicebat mentiendi praecipitatione sed existimandi affectione Bern. De vita solitaria Who could haue sayd more against him then hee did against himselfe Neither doth he in vttering this speech make a lye or speak for modesties sake but as he thought in his very heart esteeming no mans sinne like his owne nor feeling another mans as his owne Reason The Reason may be this Because the eyes of a Penitent are in some measure opened so that hee now seeth sinne in its owne colors and apprehendeth it as a deadly enemy to Gods glory and his owne soules health Now we know how ready we are to speake the worst we can of those who are enemies vnto vs and to set forth their vile practices to the vttermost Thus the hatred he beareth vnto sinne causeth him to thinke that hee can neuer sufficiently display it and maketh him so disposed as that no malicious wicked man can so set forth the faults of his enemy whom he deadly hates as he desires to set forth the loathsomnesse of his owne sinne Thus we haue seene the reason The vses follow Vse 1 And is a penitent thus qualified is there such a disposition in him as that he will lay to his owne charge as much as possibly he can Then what shall we say of such as studie this art of mincing and extenuating sinne The sinnes of others they can enlarge they haue both will and skill in setting open to the view of the whole world in euery branch and circumstance the faults of others so that many times they appeare to be greater then indeed they are But in confessing of their owne sinnes they haue no such gift nor facultie then they doe so mince the matter that mountaines seeme mole-hils and mole-hils motes Sinners they are but yet not the greatest sinners they are not alone but others are as bad as they Iustifie themselues they will with that proud boasting Pharisie God I thanke thee Luke 18.11.12 I am not as other men are extortioners vniust adulterers or euen as this Publican so they thank God they are neither whores nor theeues murtherers nor drunkards and if they doe no worse they trust they shall doe well enough This in stead of ingenuous confession is to be seene and heard amongst men which euidently proclaimeth that true repentance is much wanting Secondly Wouldst thou haue pardon at the hands Vse 2 of God then enlarge thy sinnes and lessen them not stretch them out to the vtmost pinne and set them forth at full with their parts and circumstances At what time in what place after what manner with what companie they were committed let no circumstance of aggrauation be wanting by which they may appeare the more foule and filthie but as God seeth sinne in the vilenesse of it so doe thou lay it before him in the acknowledgement of it Say after this manner Ah Lord God how haue I displeased thee how grieuously haue I offended thee Sinning not of ignorance but of knowledge yea wilfully and presumptuously with a high hand against the light of my conscience and those blessed meanes thou hast affoorded mee for my restraint I haue grieued thy blessed spirit and the hearts of thy children and I haue opened the mouthes of the wicked causing them to blaspheme by reason of my sinful crime Thus am I not onely a sinner but a rebellious sinner not an ordinary offender but an obstinate one a filthy loathsome vncleane Leper whose soule and bodie is wholy polluted and defiled from head to foote there is nothing appearing but wounds bruses and sores full of corruption all my thoughts words and deeds are euill onely euill and that continually Thus must thou aggrauate thy sinnes and article against thy selfe Vrge God againe and againe to heare this and this too Lord this sinne haue I committed and this also at such a time in such a place amongst such and such companie there did I doe it c. And thus must thou exaggerate thy faults and confesse them largely and ingenuously Thou didst enlarge thy sinnes in the committing cut them not short in the confessing Tell the worst tale thou canst against thy selfe and thou shalt speed the better And be ashamed that any should say worser of thee then thou doest of thy selfe vnto the Lord. Quest But doth not a man preiudice the truth in amplifying of his owne weaknesse and vnworthinesse and in confessing more of himselfe then indeed is true as the Apostle Paul who sayth he was the first or chiefe of sinners when there were many greater sinners then he Answ Doctor Willet on the second of Sam. cap. 9. Quest 6. This question is thus answered First we must make a difference between the generall confession of the weaknesse and sinfulnesse of our nature which the most perfect in this world may and must acknowledge and a particular acknowledgment of some actuall sinne which a man is not guiltie of Now to confesse such or such a sinne which a man hath not committed is a preiudicing of the truth and may not be done And thus Saint Paul though he say he was the chiefest sinner yet hee doth not say he was an Adulterer or an Idolater or the like which sins he was free from Secondly we are to know the practise of Repentance being an act of the affections causeth a man to iudge and speake of himselfe according to the truth of that he doth conceiue and feele to be in himselfe and so according to his sence to make his faults with the most rather then with the least And this a man may doe and
It is recorded of the Bee that in stormy weather it will get vp a little stone that by the weight it may flye more steddily and get home in safety Art thou in danger to bee blowne away with pride get thy selfe to Prayer and Meditation it will be to thee as the little stone to the Bee or as Ballast to the ship to keepe thee from being turned about with the waues of selfe-conceit Thus get this grace and when euer thou comest to the Lord bring it with thee and feare not of speeding for they that fall downe lowest at Gods almes-dealing speed euer best And thus much for this poynt as also for this part of the Prodigalls Regresse VERSE 20. But when he was yet a farre off his Father saw him and had compassion and ranne and fell on his necke and kissed him HAuing spoken of the Prodigals Repentance wee are now to speake of the successe of it which is laid downe in the 20 22 and 23 verses and so to the end Wherein we may obserue His fathers good-will and his Brothers ill-will his fathers good-will is to be seen in the 20 22 23 and 24 verses his brothers ill-will in the rest In the former these three things are obseruable First his Fathers readinesse to receiue him verse 20. Secondly the entertainment hee gaue him vers 22 23. Thirdly the reason of both verse 24. The readinesse of the father to receiue his sonne is noted First by his looking on him a farre off For when he was yet a great way off his father saw him Secondly by his running to him while he was a farre off Hee had compassion and ran Thirdly by his kinde embracing of him He fell on his necke and kissed him To beginne with the first But when he was yet a great way off Text. he saw him Albeit this bee put heere in the last place yet it is referred by most of our Expositors to the first time of his conuersion for it was this looke that brought home this Prodigall He saw him and looked on him with the eyes of pity and by looking vpon him infused into him the secret efficacy of his spirit and pierced his heart with the beames of his grace which so preuailed with him that it brought him to repentance as it did with Peter which made him to goe out and weepe bitterly for his sins after he had thrice denied his Master Thus they make it as a cause of his conuersion And taking it thus this poynt will follow Doctr. Our conuersioÌ„ is from Gods free grace Iohn 6.44 Rom. 9.6 The conuersion of a sinner is from Gods free grace Gods grace is the cause of it Hence is it that Christ saith No man commeth vnto me except the Father draw him Hereunto also commeth the saying of the Apostle It is not in him that willeth nor in him that runneth but in God that sheweth mercy Hence is it also that the Church thus prayeth Cant. 1.4 Draw me and we will runne after thee But most fully and cleerely doth the Prophet Ezechiel set out the truth of this point speaking in the person of God these words Ezech. 36.26 27. A new heart will I giue you and a new spirit will I put within you and I will take away the stony heart out of your body and I will giue you a heart of flesh and I will put my spirit within you and cause you to walke in my statutes See how the Prophet wholly disableth man from the worke of his conuersion ascribing both the beginning and progresse thereof vnto the Lord. Many pregnant examples might be brought both of the Vnregenerate before their conuersion as also of the Regenerate in their fals after their conuersion for the further confirming this poynt in hand What disposition was theâ—e in the Apostle Paul Acts 9.1 to further his conuersion was he not breathing out threatnings and slaughters against the Disciples of Christ Iesus and had hee not procured a commission from the High Priests to binde all that were of that way Did not God behold him a farre off Did hee not looke vpon him from the habitation of his dwelling And did hee not thus behold Matthew the Customer Zacheus the Vsurer Mary the sinner Ephes 2.12 and vs Gentiles When we were as the Apostle saith without hope and God in the world being strangers from the couenant of promise and aliens from the Common-wealth of Israel I could bring variety of examples that would serue to strengthen the poynt but I will remember you but of one more and so hasten to the vses and that is of Peter was not God faine to looke on him a farre off before he repenred Luk. 22. Hee had denied his Master once and wept not yea twice yet shed not a teare though the Cocke had crowed And the third time he denies him yet weepes not vntill Christ beholds him and then as the text sayth he wept bitterly Verse 61. Assuredly if Christ had not cast an eye on him and beheld him with a gracious aspect had a thousand seuerall persons questioned with him about his maister he would haue denied him a thousand times Thus a sinner is like an Eccho he cannot speake first to God but must answere a voyce from God The Reasons And needs must this be so because we are dead in trespasses Reason 1 and sinnes as the Apostle sayth Ephes 2.1 Colos 2.13 and as the Father of this Prodigall auoucheth of him dead not in a sowne but dead stone-dead as we say and therefore haue no more power to stirre hand or foote for the furthering of our owne conuersion then Lazarus had power to come out of the graue before Christ called him A second reason why Gods grace is all in all in the Reason 2 worke of our conuersion may be this That all matter of boasting might be taken away for we are very readie to ascribe vnto our selues that which of right belongs vnto the Lord should we haue any hand in the furtherance of it we would soone fal a boasting after this manner yet in this am I beholding to my selfe Thus farre I am a worker in my owne conuersion for this or that degree of it may I thank my selfe And this is the reason that is giuen by the Apostle Ephes 2.8 By grace you are saued saith he and that not of yourselues it is the gift of God If any now aske a reason he giueth it in the next words Verse 9. Not of works least any man should boast Thus haue we seene the reasons now let vs heare the vses And in the first place this may serue for confutation Vse 1 first of the Pellagians who affirme that our good actions and cogitations proceed onely from free-will and not from Gods speciall grace Secondly it maketh against our Semi-pellagians I meane the Papists who are all for Will little or nothing for Iohn that is Gods grace but like Solamons whore
Psal 34.8 they haue not tasted how good and gratious the Lord is or if they haue tasted of his mercies it hath bin but with the tip of the tounge they haue neuer digested As they tast not so lastly they Touch not They beleeue not in the sonne of God Tangere christū est credere in Christum August in Ioan. Tract 16. they do not so touch him by faith as to draw virtue out of him they do not so beleeue in him as that in beleeuing they might get eternall life through his holy name Iohn 20.31 Thus we see how blockish and sencelesse euery wicked man is fitly resembling a corse in that respect As they are sencelesse so in the third place they are Heauie as a dead corps is Thirdly they are heauy Isay 24.20 yea so heauy as the earth groanes to beare them and reeles to and fro like a drunkard their transgressions lye so heauie vpon it So heauy are these dead corpses as that she is not able to vndergoe the burden but hath bin faine to open her mouth and receiue some into her belly as we see in the example of Korah Dathan and Abyram Numb 16.31 What doe I speake of the earth when the creator of heauen and earth euen God himselfe mighty and strong is wearied with bearing Exod. 34. Isay 43 24. Amos 2.13 and is pressed vnder this burden as a cart is pressed that is full of sheaues No maruaile then wickednesse is compared to a tallent of lead seeing it bringeth with it such a load Lastly they are stinking Looke as a carkasse Fourthly they are stinking sends forth a filthy sauour after a while lying so is it with the wicked They are loathsome in the nostrils of God and men notwithstanding all their outward ornaments and odours Esay 1 11. And 66.3 Tit. 1.15 which are but as flowers vpon a dead corps that cannot make the carkasse sweeter nor better Their prayers are stinking their preaching stinking and euery other spirituall exercise Psal 14.5 filthy vnsauoury and vncleane yea their very throats are open sepulchers their words and breath is loathsome and odious Thus you haue seene what a cold sencelesse heauie stinking corse euery wicked man is The God of heauen open your eyes that it doth espespecially concerne that you may see it and labour to be freed from it Thou that hearest this art thou one that hast liued all thy time without remorse for sinne and neuer yet reformed thy life be warned then of thy misery thou art dead dead I say in the present corruption of sinne Dead also in that thou art liable to eternall condemnation for sinne Thy best workes are but dead workes such workes as tend to death and will in the end bring death without Repentance Deceiue not thy selfe then in regard of thy present estate though thou beest aliue in the flesh yet thou art dead to the Lord and though thou perfumest thy bodie and bedeekest it with ornaments yet know thou perfumest but a peece of carion and all thou canst do cannot possibly keepe it from putrifaction Ephes 5.14 and rottennesse Awake awake therefore thou that sleepest stand vp from the dead and Christ shall giue thee light Christ in his word doth instantly call vpon you all young man arise damosell arise Lazarus arise wherefore I beseech you sit vp and speake lie no longer rotting in the graues of iniquitie but now you heare the trumpet of the Gospell the voyce of Christ sounding in your eares rise vp and walke Vse 3 Ephes ◠18 Reasons first why so many stinking smels in euery corner of the world In the third place seeing that men are by nature dead vtterly depriued of all life of grace See then the reason first why there are so many stinking smels and pestiferous sauours in euery place so many blasphemous oaths vsed in euery house shop and market so much villanie practised in euery corner of our streets here is the reason the world is ful of dead corpses that stink aboue ground not a house wherein there is not one dead nay hardly a house wherein there is one aliue Exod. 12.30 Secondly why the word as preached with so little profit Psal 101.1 Secondly why the word is preached with so little profit alas men are dead we speake to deafe adders to dead soules As good blow a trumpet in a dead mans care as sing of mercie or iudgement vnto them till God reuiue them they are dead therefore they depart from the word vntouched Thirdly Thirdly why no more complaining of the burden of sin Rom. 8. Jud. 16.3 why there is no more complaining of the weight of sinne no more groning vnder that which makes the very earth to grone but many doe also easily beare it as Sampson did the gates of the Cittie their backes neuer complaining of the load here is the reason of it men are dead Lay a mountaine on a dead man he will neuer grone nor complaine so though they lie vnder the burden of Adams transgression vnder the weight of their own corruption vnder the wrath of God which is due debt for their sinnes and transgressions all which are heauier then all the grauell on the earth or sand on the Sea shore yet for as much as they are without the life of grace they cannot haue a sence and feeling of it This burden must be felt by grace and not by corruption It is a spirituall burden no maruell then if those that are flesh destitute of the spirit feele it not And lastly Fourthly why so many wicked men die so quietly would you know the reason why so many wicked men goe out of this world like Lambes and die so quietly insomuch that they are thought to be the onely beloued of God and in a happie and blessed estate and condition why this is it they were dead before They die quietly because they die sencelesly True it is God doth very often lay terrors vpon the flesh of wicked men and suffer their consciences like a madde dog to flie in their faces but if God should let them alone the most in the world would die in a wretched sencelesnesse and so seeme to goe away like lambes not thinking or considering of what will afterwardes befall them Vse 4 A fourth vse of this doctrine may be for humiliation for are we dead by nature then surely of our selues wee haue no abilitie as of our selues to any thing that good is we cannot mooue our selues to any thing that is truely acceptable in the sight of God Ier. 10.14 Iohn 1.5 Ephes 4 17. Tit. 3.3 Luke 24.6.7 Tit. 1.15 Ephes 4.19 Mar. 10.19.20 Rom 14.23 1 Cor. 2.14 Rom. 8.8 Rom. 6.19 Gal. 5.21 Rom. 10.2 Rom. 6.13.19 Rom. 3.13.14.15.16.17.18 our minds are blind impotent vaine foolish the memory is feeble apt to forget good our consciences they are impure benummed erronious and superstitious or doubting the will that is vnable to