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
16 Difference betwixt true holinesse and restrayning Graces 22 God is kinde and Graticus euen to the wicked and rebellious 40 True Grace is euer growing 68 Heauenly Graces principally to be sought after 74 True Grace will manifest it selfe both by word and deed 192 The Grace of Christ is euery whit as large as the sinne of Adam ibid. Our Saluation is of Grace 222 Our weake beginnings in Grace should not too much discourage vs. 230 Grace growes by degrees 133 God is the centre of the soule 91 H Hearers must be content with plaine teaching 14 Wicked men betake themselues to vaine Helps in time of neede 137 Holinesse a marke of a true member of the Church Catholique 20 Two things much like Holinesse yet not it 21 We must shew by our Holinesse that we are true members of the Church 25 Such as feare they haue sinned against the Holy Ghost haue not 235 The onely way to procure Gods fauour is with Humilitie to throw our selues downe before him 215 God hath promised to shew mercy to the Humble 216 The humble only are capable of Grace ib. God hath a speciall respect vnto the Humble and lowly ibid. Humilitie is a preseruer of Grace 217 Humilitie makes vs like Christ ibid. All vertues and vices are against Humilitie 221 The better Repentance the more Humilitie 157 Hypocrites frie in words but freze in deeds 193 In Gods he use are Hyrelings 113 I Ignorant persons cannot confes their sins therefore cannot haue pardon 198 Mans Inventions cannot nourish the soule to saluation 94 Regeneration doth not abolish true Jâ—y 303 The godly haue onely true Ioy and none but they 304 The Ioy of the godly is internall therefore not discerned by the wicked 30â— Many Inconueniences arising from vncheerfull vncoÌ„fortable walking 306 Pardon of sinne bringeth true Ioy. 307 Our ioy here is but the beginning of ioy â—08 Gods fearefull Iudgments on such as haue put off Repentance 191 God is Iust as well as Mercifull 186 L Wicked men will not be in subiection to Gods Lawes pag. 35 The reasons of it ibid. Lawfull things much abused 265 Mans Life is short and vncertaine 179 Hope of long Life a let to repentance 181 It is great follie to defer Repentance vpon hope of long Life ibid. There is a twofold Life 282 He only liues the liues the Life of grace â—89 Spirituall Life how discerned 290 Spirituall Life must bee maintained by meanes as well as corporall 298 God doth not onely Loue his children but he will manifest it vnto them that they may not doubt of it 239 Gods Loue while it is shut vp in his decree cannot so affect his children as when they feele it ibid. Gods elect being yet vncalled are within the compasse of Gods Loue. 240 How we may know God Loueth vs. 241 Many Loue God with their tongues who hate him with their soules 242 Certainty of Gods Loue will support vs in all dangers 249 How wee may know we Loue God in truth 242 How we may know we Loue the Brethren 245 Such as say their sinnes are more then can be forgiuen giue God the Lye 233 M Wicked men are Mad men pag. 98 Many Mad pranks they play 99 Man being left to himselfe cannot long stand 55 Euery good thing in Man should cause vs to consider the goodnes of the Creator 16 Marks of godly sorrow 145 Marks of an humbled soule 158 Masters should beware of enterteyning wicked seruants for they are stroy-goods 69 Meanes for subduing pride 218 Meanes for obteyning godly sorrow 149 Meanes to bring purposes to perfectioÌ„ 169 Meanes to liue the life of Grace 294 Meanes to preserue the life of grace 298 It is dangerous not to profit by the Means afforded for our good 49 How the Members of mans bodie are attributed to God and why 15 16 Meditation of a threefold obiect 219 God is ready to shew Mercy 231 He is more ready to shew it then we are to seeke it 236 We should be Mâ—rcifull as God is merciful pag. 41 It is sence of Mercy that causeth Repentance 110 It is not sence of Miserie without sence of Mercy nor sence of Mercy without sence of Miserie that can bring vs to Repentance 114 Foure rankes of Mercies daily to bee thought vpon 112 Presumption of Gods Mercy a great let to Repentance 185 It is no easie matter in time of spirituall distres to lay hold on Gods Mercy 2â—7 God is more ready to shew Mercy then we to seek it euen then when he withholdeth from vs what we desire 237 Doctrine of Merit taught in the schoole of Nature 38 We may not challenge any thing for our Merit 40 God dealeth with sinners in quiet and Meeke tearmes 328. Meeknes must be shewed by all to all 330. Motiues to Meeknesse 331. The Meeknes of many men is but brutish 330. By Meeknes we soonest ouercome our enemie 333 The first worke of a Minister is to bring his people to a true sight of sin 8 Such Ministers as set mens sinnes b fore them by preaching of the Law are not to be condemned 9 It is lawfull for Gods Ministers to vse Parables Similies c. for pressing Doctrines 12 Ministers may not teach their owne fond deuices 97 The first Motions to Repentance if true are pleasing to God 229 Good Motions are not to be choked 131 How to know good Motions from Diabolicall delusions N No man may dishonour his Nature seeing God doth honour it pag. 17 Euery Naturall man a fit piece of timber for the Popes building 38 Euery Naturall man hath a Pope in his belly 40 Mans corrupt Nature Spider-like turneth all into poison 52 Many deale with God in confessing their sinnes as Nebuchadnezar with his enchanters in finding out his dreame 204 O Olde age no fit time for Repentance pag. 182 Such as put off till they be Olde are not sure to finde grace 184 Omission of good duties is damnable 172 God alloweth his children as for necessity so for Ornament 264 Rules for the right vsing of Ornament 269 All Ornament must expresse Godlines Modestie and Sobriety 270 Speciall sinnes which vsually accompanie excesse in Ornament 271 P. Papists haue a Saint for euery sore p. 82 Papists are all or Will nothing for Iohn p. 224 What Doctrine Papists teach 119 How Papists colour and varnish ouer their abominable Idolatry 325 Papists on their death beds call for mercy though in their life time they plead for merit 38 Reasons why Christ taught in Parables 2 Parables consist of two parts a body and a soule 4 Instructions may bee gathered from the letter of a Parable 7 Parables may lawfully be vsed for illustration of Doctrines 12 Caueats in vsing Parables 13 Christian Policy may sometimes binde vs from vsing some kinde of meats 266 A set forme of Prayer may lawfully bee vsed 139 We may not tye our selues alwaies to one forme of Prayer 141 In Prayer the grones of the heart is the best Rhetoricke
scope of the Parable His scope and drift in it is to conuince them of sinne for this their so doing and to bring them to a sight of it and Repentance for it for which end and purpose hee doth vse two Arguments both taken from Gods dealing The first may be thus framed Piscator in loc If God be willing readie to receiue such as become Argu. 1 penitent then you sinne in enuying and murmuring to see them brought to Repentance But God is ready and willing Ergo. The Proposition or first sentence is omitted and taken as graunted The Assumption is prooued and illustrated in the former part of this parable where by the readinesse of the Father to receiue his sonne he sheweth the readinesse of the Lord to receiue penitents The second Argument he vseth is this If God disliketh Argu. 2 and condemneth such as are offended with those who are readie to receiue penitents then you sinne who are offended with me for this cause But God disliketh and condemneth such Ergo The Proposition is omitted The Assumption he cleareth and illustrateth in the latter part of the parable by shewing how the Father reprehendeth his sonne for that his murmuring And thus wee haue seene the scope and intent The vse of this Parable This Parable is of excellent vse to the Church children of God it setteth forth vnto vs our decayed and restored estate our decayed estate through our wilful disobedience and manifold transgressions through our originall corruption and actuall aberration Our restored estate in our conuersion to God by true and vnfained Repentance in a holy life and godly obedience It is full of mysteries and matter of great moment and is by some termed and that worthily the Epitome of the Gospell In a word there is no one bed in the Lords Eden no place of holy Scripture in the whole Bible which yeeldeth more sauourie or comfortable doctrine Parables consist of 2. parts a bodie and a soule Aug. Ser. 70. de temp then this parable doth afford Now as man so Scripture and as all Scripture so parables in speciall consist of two parts a bodie and a soule The external sound of the letter is the body but the true sence and meaning is the soule of it wee will therefore seeke out the sence and meaning and leaue the letter The Fathers and other Interpreters make this the mysticall exposition of this parable The Father is God the two Sonnes are the Scribes and Pharisies who are meant by the elder and Publicanes and Sinners signified by the younger the farre country wherein this prodigall walked is the region of sinne wherein they liued the goods which he wasted were those common gifts and graces which were bestowed on them the Famine be sustained was the want of that bread of eternall life whereof they were depriued the Citizen he cleaued to was the Prince of darknesse who rules in the hearts of the children of disobedience the Swine he kept were reprobate and wicked ones with whom they accompanied the huskes which rather burdened then relieued his stomacke were the vanities of this world or rather the traditions and frothy doctrines of the Scribes and Pharisies which rather cloyed then satisfied their hungry soules his returne home was their returne from sinne by repentance by robe ring shoes and calfe are signified the riches of Gods graces whereby he supplyed all their wants the seruants who are willed to fetch these are the Ministers of Gods word who bring his graces to vs the banquet mirth and musicke doth represent that ioy and happinesse which neither eye hath seene eare hath heard neither can the heart of man conceiue of Each of these we shall further proue in their seuerall places In this parable we may consider first an Introduction ver 11. Secondly a Narration from the twelfth verse vnto the end In the Introduction wee haue first the partie propounding He said Secondly the parties propounded A certaine man had two sonnes In the Narration we are to consider first the prodigall his Egresse which is laid downe from the 12. verse to the seauenteenth secondly his Regresse or returne from the 17. verse vnto the end In the first we haue his sinne in the 12. and 13. verses And then the punishment of his sinne in the 14 15. 16. verses His sinne and what it was first before hee had receiued his portion verse 12. and secondly after he had receiued iâ— verse 13. Before he had receiued it and that was double first his greedinesse of it Secondly his impudencie in calling for it both contained in those words Giue me the portion of goods that belongs vnto mee The punishment of this his sinne which was common vpon the whole countrey with him verse 14. And Personall on himselfe wherein wee may obserue first his distresse and that is laid down briefly verse 14. and more largely verse 16. And secondly his shift in this his distresse he went and ioyned himselfe to a Citizen of that countrey ver 15. In the prodigall his Regresse there we haue his repentance ver 17-22 And the successe therof from the 22. verse vnto the end in his repentance consider these three specials first the motiues or occasion thereof which was first in generall a communing with himselfe and calling his wayes to account or secondly a more speciall particular consideration and that of his owne misery I perish with hunger and of his Fathers mercie How many hired seruants of my Fathers haue bread enough verse 15. Secondly we haue his resolution wherein we see what he resolued to doe I will arise and goe and say Father I haue sinned verse 18.19 And thirdly his Practise verse 20.21 wherein consider his worke hee arose and his words which are a confession of his sinne wherein we haue the matter of his confession I haue sinned and secondly the circumstances First to whom viz. to his Father Secondly how and that is first with exaggeration against heauen and in thy sight Secondly with humiliation and am no more worthy to be called thy sonne Thus for his Repentance Now for the successe thereof which is diuers viz. his Fathers good will and his brothers anger and ill will his Fathers good will verse 20.22.23.24 And therein we see first his readines to receiue him verse 20. Secondly the entertainement hee gaue him verse 22.23 And thirdly the reason of it verse 24. His brothers ill will that is laid downe in the 25.26.27 verses with the rest vnto the end where we see first from what it ariseth viz. from the vnderstanding of his fathers loue verse 25-29 Secondly how he doth expresse it viz. by reasoning with and accusing of his Father verse 29.30 And thirdly how it is qualified viz. by his Fathers entreatie of kindnesse verse 28. Secondly by his Fathers reproofe of vnkindnesse verse 31. Thus we see the tree and braunches now to the fruit We might gather many good instructions out of this parable if we
choice and libertie of his owne will he being assayled by Sathans temptation abused this his free will and receiued a down-fall whereby he left all power to God and brought on himselfe a necessitie of sinning in which estate all his posteritie now lie so that man is not now able to sustaine or beare vp himselfe in any good course he hath not now power left not to fall but lieth vnder a necessitie of sinning Secondly as we are weake so the Deuill he is strong Reason 2 and craftie in tempting fitting his temptations to euery mans humour diligently obseruing whereto we are enclined what we loue what we hate what we feare what we want and when he hath found vs he fitts vs thus dealing like a cunning fowler hauing his nettes and his call and euery thing in a readinesse if once he becomes acquainted with the birds note and dyet he makes no question of the game thus his poyson meeting our nature is easily deuoured considering then howe readie we are to runne hard how forward the Deuill to driue it is no wonder that except God keepe vs we make no more stay Vse 1 Vse This first reprooueth such as trust too much to their owne strength For reproofe and relie too much on their owne power these of all other are in greatest danger for pride goeth before destruction Pro. 16.8 and a high mind before a fall looke vpon Peter he was neuer more weake then when hee thought himselfe most strong how cowardly did he behaue himselfe in denying of his master euen then when he made that couragious profession Alas how secure doe men grow thrusting themselues wilfully into daungerous places exposing themselues to dangerous temptations yea tempting the Deuill to tempt them as if Sathan dorst not set vpon them or if he did as if they by their owne strength were able to withstand al his encounters and hence it is that through this their carelesnesse God doth leaue them to themselues and so they runne on headlong into all vngodlinesse committing such sinnes as the sunne doth blush to see and the verie earth doth groane to beare Vse 2 In the second place let this admonish vs to despaire of our owne power Rom. 11.20 1. Cor. 10.12 and of all strength of the flesh Bee not high minded but feare and thou that now standest take heed thou mayst fall Art thou as stronges Sampsoâ— as righteous as Lot as holy as Dauid yet thou canst not long stand without Gods grace Mat. 14.30 Peter would needs walke on the sea he thought he could haue done as his Master did but assoone as he sets his foot on the waters hee is ready to sinke had not Christ caught him by the hand and held him vp he had beene gone So is it with thee and me vnlesse the Lord reach out the hand of his grace to support vs we cannot but fall A staffe stands while the hand stayes it but when the hand is with-drawne it falls immediately to the ground Wee are to the Lord as the sicke man to his keeper who cries take me vp and I will rise hold mee and I will stand helpe mee and I will goe c. Let vs then learne to renounce our selues and relye wholly vpon the Lord and the power of his might for by that shall wee bee strengthened Esay 6 10. Esâ—y 1.11 without that our strength is weakenesse Doctor Pembletons storie shewes this of whom we reade in the Booke of Martirs Phil. 2.12 Worke out therefore thy saluation with feare and trembling True it is in respect of God thou hast no cause to feare 2 Tim. 2.19 for his foundation remaineth sure but in respect of thy selfe and owne frailty thou hast great cause to feare least by falling into sinne thou doest displease the Lord and cause him to hide away his face and should not the Lord strengthen thee by his power thou wouldst hazard thy saluation euery day forfeit heauen It is not with vs as wiâ—h a childe who after two or three yeares may be let goe alone God must still leade vs if hee hold vs not by the hand we shall soone haue a knocke Nay more 2 Sam. 44. as Mephibosheth Ionathans sonne wee shall catch such a fall as that thereby we shall become lame vntill the day of our death Conclude therefore with Dauid Psal 73.28 It is good for mee to hold fast vnto the Lord. Trust not to thy own strength 2 Cor. 12.10 feare thy owne weaknes then shalt thou be most strong when thou art most weake When thou art most weake in thy owne apprehension and acknowledgement then shalt thou bee most strengthened by a gratious supply from a higherhand In the Third place this doctrine may serue to humble Vse 3 vs yea the best of vs. We are still ready to stand in our owne light and to be highly conceited of our owne strength and power as if we were able to goe through fire and water if need should require alas thou art ignorant of thy owne weakenesse thou canst not patiently beare an ague nor the touthach nor the collicke nor the gout much lesse greater torments should God withdraw his hand what Apostates should we proue what sinnes would we not commit we deceiue our selues if any of vs thinke that it proceedes from vs or that it is out of our strength that we liue so blamelesse a life commit not such nor such grosse euils as others do blesse God for it no thankes to nature thine is as bad as others Let this be well considered of it will helpe thee to that iewell which is so much set by of the Lord. Namely a humbled and a thankfull soule He tooke his iourney into a farre country we haue seene when he went now let vs see whether he went the text saith Regio longinqua suit obliuio ori Aug. quaest â— euang 33. into a farre country where we must consider what is meant by this farre country Secondly how he went into this farre country for the first the farre country here spoken of is the region of sinne As Austine doth expound it the country is farre not in regard of the distance of place for euery part of the world is a like neere vnto the Lord Esay 46.12 Psal 139.7 as Ionas found when he tooke his iourney from Ioppe to Tarsus but in regard of distance of affection then is a man farthest from God when he is most vnlike vnto God Ier 2 5. so the Lord himselfe expounds it What iniquities haue your fathers found in mee that they are gone away farre from me so the Ephesians are said to be farre of Eph 2.17 while they were in the estate of nature And thus we may see the Second point also cleared which is Non pedibus sed affectibus how he went into this farre country he went not by the feet of the bodie but by the affections of the soule he
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
iniustice Thus then you see how many in the world come vnder this reproofe let euery one of vs looke well vnto it for he is one of a thousand that deserues not to be taxed See therefore and confesse your faylings and imploy Gods gifts to his owne glorie Oh! consider how you will answer it should a louing Husband giue vnto his Wife rich iewels and fayre bracelets and shee bestow them on a Stranger could this be well taken or should a King giue many Lordships and much Reuenewes vnto a Subiect and he imploy them in the enemies seruice would not all count him for a ranke Traytor And what art thou better God hath giuen thee many Iewels and bestowed on thee many Lordships as thy tongue thine eye thy hands thy bodie thy soule these thou wholly dost imploy in the seruice of Gods enemie thou giuest them to the Deuill by thy blasphemie drunkennesse by thy pride by thy vncleanenesse Oh wretch to receiue thus with the one hand from the Lord and to giue with the other vnto the Deuil But in a word to conclude remember all you that any way thus mispend these gifts of God I say Matth. 25.30 remember the seruant that was vnprofitable in not imploying his Masters Talent to his aduantage but returned to him his owne wrapped vp in a napkin he I say had his portion in that Lake which burneth with Fire and Brimstone Now if he were thus punished in not vsing of it how shall you be plauged who doe abuse them wickedly and malitiously to his dishonour surely if you perseuere herein the hottest fire in Hell shall be your reward You that are in authoritie I speake to you and warne yee abuse not your authoritie peruert it not to iniustice or oppression Rich men I speake to you let not your wealth make you swell with pride let it not cause you to be contentious I speake vnto you all and from the eternall God I warne you not to abuse any good blessing that God hath giuen you for be you assured there will come a day of reckoning VERSE 14. And when he had spent all there arose a mightie famine in that land Ver. 14. and he began to be in want 15. And he went and ioyned himselfe to a Citizen of that countrey and he sent him into his fields to feede swine 16. And he would faine haue filled his bellie with the husks that the swine did eat and no man gaue them vnto him IN these three verses we haue laid downe to be considered the punishment of his sinne which is common vpon the whole countrey with him ver 14. or personall on him in speciall ver 15.16 To come to some instructions briefly which this 14. verse will afford and so to hasten to the next verses Doctr. which are principally to bee weighed of vs. In generall we might obserue That where sinne goeth before punishment will follow after as we haue heard of his sinne now here followes the wages but I will onely name this And when he had spent all i. e. Text. All that portion the Father had bestowed those common gifts which his father had giuen vnto him these were they that were spent and wasted This may teach vs thus much Common gifts are of a wasting nature Doctr. Common gifts are of a wasting nature 1. Sam. 16.14 they may be vtterly spent and consumed and finally be lost Thus did Saul loose that portion of common gifts God had giuen him for the text sayth the spirit of God departed from him not the spirit of regeneration which worketh in the elect for that dwelleth where it once entreth But by spirit we are there to vnderstand the common gifts of the spirit as wisedome fortitude and other morrall ciuill and ordinary gifts wherewith Saul was endued which God had vouchsafed vnto him for the enabling him to the duties of his gouernment as for the spirit of regeneration and the sanctifying and sauing graces of that spirit he neuer had Heb 6.4 So also Heb. 6.4 the Apostle doth confirme this truth where he sheweth that some that are partakers of the holy Ghost they may fall away Any common gift or grace as knowledge learning or the like may be lost and so for the things of this world which God giues in a plentifull measure to the men of this world they are but of a wasting nature For the world passeth away 1 Ioh. 2.17 and the lusts thereof as Iohn affirmeth Vse 1 Vse Let this teach vs to learne to put a difference betwixt that portion which God giueth to his children and to the wicked betweene the earthly and heauenly inheritance the one may be wasted by the vsing the other shall be increased the one may vtterly be spent the other neuer most true it is the sanctifying graces of Gods children are subiect to a kinde of abatement and decrease for want of vsing and renewing but finally bee spent they cannot Rom. 11.29 for these gifts and graces are without repentance Vse 2 In the second place let this serue for direction what portion especially to chuse seeke after not that which is so readie to decay Caduca spernâ—â—e coelestia spirare but labour for a portion of a better nature namely for that inheritance which is reserued in the heaners what folly is it for thee to spend thy time and bestow thy paines in getting that which is of no continuance which will consume and wast like waxe before the Sunne oh be more wise and chuse the better part Luke 10.42 that shall neuer be taken from thee Weane thy hart more and more from these perishing pleasures and make choyce of that portion that endures for euer get true faith and other sauing graces and be assured Hell gates shall neuer preuaile against thee Vse 3 Last vse may be an vse of comfort to all such as haue the sauing graces of Gods blessed spirit bestowed on them for the best portion God hath giuen thee the goods of the permanent inheritance is thine bee thou content that God shal distribute his moueables to whom he pleaseth Take thou thy part which is the better goe thy way and be thankfull for thy free-hold is farre better then their coppie-hold thou hast no cause to complaine There arose a mightie famine in the land Text. By this famine is prefigured the want of al heauenly comfort which how euer it was before in this land of sinne yet he felt it not before and therefore it is said he began to be a hungrie i. e. to feele it The point that I will note is this The region of sinne is a land of famine Doctr. The region of sinne is a land of famine There is no food for the soule to be found in it As no corne to be had but in Egypt so no succour but in the Church of GOD in all the world else there is a great dearth This Salomon doth
confirme in his Ecclesiastes Eccles 1. All the world can afford is but vanitie and wind vnto the soule nay so farre is it from satisfying and refreshing of the soule that the best things it can afford doth but oppresse and vexe it Sinne is meerly contrary to the soule of man as poyson Reason 1 to mans bodie this then cannot saue but destroy It is a way of darkenesse therefore comfortlesse Pro. Reason 2 Pro. 4.19 4.19 How vncomfortable was the darknesse of Egypt to Pharaoh and his subiects Let vs apply this to our selues And first behold the Vse 1 miserable wretched and deplored estate of all such as remaine within the borders of their sinnes these are like for euer to perish and be affamished to perish and to perish by famine what more grieuous Lamen 4.9 Better is hee that perisheth by the sword then he that perisheth by this they that be slaine by the sword are better then they that are slaine with hunger For those pine away No other punishment is so tedious they are dispatched in an instant onely famine is like hell where euery part is pained a man being alreadie dying yet neuer dead Amos 8.11 And yet this is but the famine of the bodie behold a greater famine then this a famine of the word a famine of the soule which most sustaine yet feele not know not the one is felt and bewayled the other not respected nor regarded What God sayd to the Church of Laodicea may truly be sayd to many thousands in these dayes thou sayest thou art rich and increased with goods Reuel 3.17 and hast need of nothing and knowest not that thou art poore blind miserable wretched naked May not this be spoken to many in this Cittie who haue their corne and wine increase their cups run ouer their bodies fat and in good liking thou thinkest thou art rich increased with goods and art in good case and hast need of nothing when alas thou knowest not thou art poore miserable and readie to be starued Oh that you did know it you prophane ones whose bones are well couered with flat and flesh Ezek. 34.18 I would that you could feele it then should not Gods pastures be contemned trodden vnder foot Esay 55.1 nor Gods waters fouled then should not Gods seruants need to spend their strength wast their spirits in calling vpon you to come and drinke nay you would cry with Sisera giue me drinke or else I perish But this famine is not felt nor discerned Where shal one find that man that complaineth for want of meanes these birds are rare ones but to finde one nay many that say they haue enough is no hard matter they heare once a weeke once a moneth once a quarter and their soules are in as good a case to God-ward as the best But is this like thy soule can be in so good plight with so little food Can that thriue well when it is bereaued of her daily meales and weekly feasts which she should haue be more wise and well consider of the matter what mans heart doth not ake that hath in him any sparke of remorse to passe by your Prison grates in this your Citie and there to see such gastly countenances heare such rufull complaints for want of food But had euery soule a grate to looke through and liberty to cry for her selfe a thousand times more lamentable would the cry be in all places and companies where you come Vse 2 This may serue for exhortation to leaue this barren land which affords nothing but famine and scarcity and returne to thy Fathers house for there is plentie haue some pittie on those poore soules of yours which are committed to your trust for a small time and for which thou must assuredly stand before Gods tribunall and render an account let vs consider how by it we liue and breath should that leaue vs but a little for a moment we should returne vnto the dust and be but a dead corps and shall we not feed it oh be more wise giue it the bread of life as well as thy bodie the bread of wheat let thy soule haue her meales daily and duely as well as thy bodie hers suffer her not to be starued with these inferiour things they are pauca parua praua few in number small in measure bad in abuse there is bread enough in your Fathers house why doe you then sicken your spirits in a voluntary want and fast from it which is able to feast a world of faithfull guests And he began to be in necessitie Text. The countrey being punished with a great famine the Prodigall is here sayd to haue his share in it as these words the words following do make manifest Wherin obserue first his distresse which is laid downe briefly in these words but more largely ver 16. Secondly his shift in this his distresse with the effects of it ver 15. For the first he began to be in necessitie he had made great wast and now he sustaines great want how iustly is he payd home in his owne kind here in generall wee may learne this lesson God doth often punish sinne in it owne kinde Doctr. God doth often punish sin in it owne kinde 2. Sam. 24.10.15 of what kinde is the sinne of the same kinde shall the punishment bee proper and proportionable to their offences This may plentifully be prooued out of Gods booke this was Gods dealing with Dauid he sinned in numbering of the people and God doth punish him in diminishing of the number so for his sinne of adulterie as he defiled the bed of another so should others defile his 2. Sam. 12.11 1. King 21 29. 1. Sam. 15.33 thus did God deale with Abab who shed the bloud of innocent Naboth in the place where dogs licked vp the bloud of Naboth should dogs licke vp his bloud also Thus was Pharaoh payed also he drowned the males of Israell and he himselfe shall be drowned in the red sea Râ—uel 16.5.6 Dan. 6.24 â—stâ—r 7.10 Iudg. 1.6 Not to heape vp more places which were a thing easie if as needfull take notice of that one in the first of Iudges verse 7. and so an end threescore and tenne Kings had their thumbs and great toes cut off by Adoni bezâ—h and were made to gather their meat vnder his Table at last he himselfe is taken and his thumbs and toes are cut off also now heare what he himselfe professeth Ver. 7. As I haue done so hath the Lord requited me The Lord payd him home in his kind his punishment was in the like proper and proportionable to his offence Mat. 7.1.2 This is that same retaliation of sinne which God returnes into their owne bosomes that harbour it Reason 1 The reasons of the Lords so dealing may be these First hereby his Iustice is cleared and the mouth of iniquitie stopped He hath the law which is called Lex
who though they be neuer so great rumbling it in Caroches riding on their Palfreyes yet if sinfull and gracelesse they are no better then the beasts that draw them then the horse that carries them nay worser in Gods account What man would indure to be called a beast to be termed an Asse an Owle a Dogge or the like yet the brutish practises of many shew they are no better How many liue like Swine rooting in the earth trampling vnder their feet the holy things of God contemning the Word and Sacraments and wallow in the myre of vncleanenesse and drunkennesse How many resemble the Horse and Mule who will not indure bit or bridle nothing can curbe them or keepe them in compasse mercies iudgements promises threatnings all are too little their Rider they will cast and giue him a farewell with their heeles such iadish trickes too many vse What a number of two-leg'd Dogges are abroad in the world of all sorts and kinds some resemble the Mastiffe worrying Christs Lambes by grinding the faces of the poore some haue the qualitie of the Spaniell fawning and flattering good for nothing but to fetch and carrie tale-bearers busie-bodies Others of the Greyhound out-running all moderation running in all excesse of riot spending on backe and belly their whole patrimonie There are many also resemble your bawling Curres Raylers Reuilers of God and goodnesse And as many the Bloud-hound persecuters of the Saints and seruants of God who are neuer well till they haue their bloud to drinke Thus wee see how manie resemble these bruites in their practises who notwithstanding would thinke foule scorne so to be esteemed but thou wicked gracelesse person whosoeuer thou be esteeme as highly of thy selfe as thou wilt yet thou art a very bruit and no better God doth so account thee and who dares otherwise esteeme of thee Vse 4 Fourthly and lastly let this teach vs not to satisfie nor content our selues in this that hauing speech and reason we goe beyond birds beasts and other creeping things vnlesse by grace and goodnesse wee excell and goe beyond vnregenerated persons for else though thou dost retaine both the place and shape of a man yet being in thy qualities and properties like a beast thou art no better in the eyes of God To feed Swine Here is the worke this new Master did imploy this Prodigall in to keepe his Pigges Text. Here was a sorrie preferment to forsake his sonne-ship and become a Swine-heard The poynt we may from hence learne is this The seruice of Satan is a most base seruice Doctr. The seruice of Satan is a most base seruice What more base then this to keepe at the Hogges-trough and serue sinne yet this is the worke whereabout he was imployed so then his seruice is but base drudgerie neuer did the Taske-masters of Aegypt impose on the Israelites so base a worke as Satan on his slaues for their making Bricke was not vnlawfull but these must doe that onely for the Deuill that is vnlawfull euerie brutish lust must be yeelded to euerie lewd and sinnefull companion conuersed with the bodie must be defiled the soule and conscience corrupted yea 2. Sam. 13. 2. Sam. 17. Math. 27.3 2. Pet. 22. all their workes and waies polluted What was the seruice whereabout Ammon Iudas Achitophel were imployed was it not most base and vile and why is it that the Holy Ghost compares sinne to the myre nay to the dogges vomit if it were not to set for the basenesse of it Such as the Master is Reason such must needes his seruice be now Satan is become the verie basest of all Gods creatures therefore his seruice must needes be base he can imploy his in no better seruice then he hath for them viz. to rake continually in the stinking kennels of sinne whereby to staine and poyson themselues yea the whole World The Vse that we are to make of this may be first for reproofe of such as glorie in their shame bragging and boasting of their base seruitude of their wicked sinnefull and flagitious courses which they daily follow and thinke it to be a credit to sweare swagger drinke carouse and the like surely if it be a credit to be a drudge and slaue vnto the Deuil to be at the command of euerie base lust and to be imployed about the basest scullerie then they haue whereof to boast Deceiue thy selfe no longer thou prophane liuer but see thy condition bragge and boast of thy freedome and priuiledges wealth and worship neuer so much yet know thou art but a drudge and a base drudge being at the command of euerie lust be it neuer so vile and canst thou be free no no thou art not free till Christ doth make the free and then Ioh. 8.36 thou shalt be free indeed So long as thou seruest sinne thou art not freed by him but art still a bond slaue vnto the Deuil 2. Tim. 2.26 being taken captiue by him at his will Vse 2 In the second place this may serue to estrange our affections from Satans seruice Who would serue such a Master as doth set him about nothing but the basest drudgerie Shall man who was created after the glorious Image of God suffer himselfe to be so abased as to become a Hog heard If thou hast any sparke of true courage in thy bosome returne to thy fathers house and be no longer held in this base seruitude Shall such a man as I flye said Nehemiah so say thou Shall such a one as I who was made but a little inferiour to the Angels themselues created after the Image of God nobly discended borne to a Kingdome suffer my selfe to be the Deuils Scullion nay I will not I will hereafter carrie my selfe more loftie and thinke scorne to inthrall my selfe to so base a bondage Text. Ver. 16. And he would faine haue filled his belly with the Huskes By Huskes is generally vnderstood the vanities of this present euill world which can giue no true content to the soule of man hauing nothing in them but emptinesse vanitie vacuitie and no sollid nor substantiall nutriment Yet there are some who by them vnderstand the Doctrine of the Scribes and Pharises August which was frothie and without substannce being stuffed with tales and fables and many traditions receyued from their elders which Doctrine of theirs being thus of their owne deuising could not satisfie nor nourish the hungrie soules of poore sinners but they went away still as hungrie as they came and this they take to be meant by the words following And no man gaue vnto him If this exposition be taken which in my iudgement may well be I cannot see any inconuenience wil follow But forasmuch as the whole current of expositors doe giue the other it will not be amisse to speake somewhat of both though the briefer Taking the former this is the poynt No earthly thing can satisfie the soule Doctr. No earthly thing can content the
21.22 the Lord sayth thus I haue not sent these Prophets yet they run I haue not spoken vnto them yet they prophecied But if they had stood in my counsell and caused my people to heare my words then they should haue turned them from their euill way and from their euill doings In which words the Lord doth imply thus much that the reason why the people were not turned from their sinnes Verse 28. was they taught their owne councels and spake their owne words So againe in the 28. verse it is thus sayd The Prophet that hath a dreame let him tell a dreame and he that hath my word let him speake my word faithfully What is the chaffe to the wheat sayth the Lord Where you see in plaine termes their doctrine is termed chaffe A light thing without any solid substance or good nutriment Verse 32. And in the 32. verse you may finde these words Behold I am against them that prophecie false dreames saith the Lord and doe tell them and cause my people to erre by their lies and by their lightnesse yet I sent them not therfore they shall not profit this people at all So that you see by these many places this truth strongly confirmed that mans doctrine is but light huskes chaffe vnprofitable for the soules nourishment Reason 1 The reasons may be these First because this doctrine cannot bring to a true sight of sinne before which no true comfort can arise mans doctrine cannot wound the soule let them strike at sinne the blow is giuen but with a leaden dagger the sword is not sharpe enough to cut it downe Secondly it wanteth Gods blessing now man liueth Reason 2 not by bread onely but by Gods blessing on the bread Mat. 4. is it so with the bodie then much more is it so with the soule it is Gods blessing that must make this food comfortable but God hath promised to blesse onely his own ordinance and not mans inuentions These may be the reasons Now let vs see what good vses it will afford vnto vs. First this serueth to set forth vnto vs the miserable estate Vse 1 of poore deluded Papists who are fed altogether with the huskes of Popish doctrine hauing for doctrine eyther Apocryphall additions or their owne humane inuentions and traditions their masses trentals dirges halfe communions inuocation of Saints adoration of images and the rest haue no footing in the word of God no warrant from thence but are of their owne deuising now alas how can the poore people sucke any good nourishment from such trash for their soules health this food may load the stomacke but neuer fill it such light sleight stuffe can neuer make them of a ruddie complexion with Dauid nor of a fresh hue with Daniell I meane the constitution of their soules can neuer thriue thereby true it is they haue seuerall dishes for the feeding of their sences braue obiects for the eyes melodious tunes for the eare and the like but by these they are not brought a step neerer heauen Let a man that begins to be in want and begins to haue a sight and sence of his sins be brought to the seeing or hearing of this their melodie and musick shall his mind be euer the more satisfied Surely he may as well feed his stomacke with painted plumes as his soule with such foolish guegays let vs therefore pittie them and pray for them that so many of them as belong vnto the Lord may haue their eyes opened to see their misery and that they may haue better food and more solid nourishment for their soules Vse 2 Secondly seeing this is so that mans doctrine is but huskes this may stirre vs vp to thankfulnes seeing God hath beene so good and gracious vnto vs as to giue vs olid and substantiall nutriment neuer was Gods word since the time of the Apostles more plentifully or powerfully taught then now it is amongst vs Oh what cause haue we to be thankfull especially we in this same cittie who haue this Manna in such a rich measure falling about our camps there are thousands in the world nay in this land that would be heart glad of those Sermons that you regard not but sleepe out and despise oh how happie were we if we knew our happinesse I but we like pampered children play with our meat and like the carnall Israelites stumble at the plentie of our Manna the onions of Egypt haue a better relish in our mouths well framd words quirks and trickes are more affected then profitable matter but should the Lord once show vs the terrors of hell and visite our consciences with the apprehension of his wrath then the very crummes of the Gospell would be wellcome when now we loath the full dishes of consolation Then to heare but one sentence of the Gospell plainely expounded and to haue but one of the promises powerfully applyed would be more acceptable then all the fine deuices of the wit deliuered in the perswaseable words of mans wisdome let not therefore these things be hid from your eyes take notice of your priuiledge your glory your aduantage wherin God hath blessed you aboue other citties countries and nations Italy Spaine and other rich countries in Asia and Africa abound with wealth but in stead of their rich mines of gold and siluer we haue this inestimable treasure of the word the value wherof is far aboue all precious pearles the outward blessings that God gaue vnto his people are compared to the ornaments of the body Ezech. 9.10.11 as Bracelets Abilements Rings Chaines and the like but his giuing of his word and statutes vnto them is compared to his marriage with them let vs then take notice of this our happinesse and rouze vp our hearts to daily thankefulnesse The third vse is that which the Apostle maketh Beware Vse 3 least any spoyle you through Philosophie and vaine deceit Colos 2.8 after the tradition of men after the rudiments of the world and not after Christ Let vs not be beguiled by false teachers neither let vs lend our eares to their frothie doctrine please the care they may with the enticing words of mans wisedome saue the soule they cannot without preaching the words of Christ that onely is the word of life and the power of God to saluation all other food is but dust and drauery no better then huskes fitter to feed swine then to nourish the sonnes and daughters of God to eternall life In the last place here is a lesson for vs ministers that Vse 4 we teach not the people our owne fond deuises nor feed them with our owne fancies but build vpon the foundation of the Prophets and Apostles Christ Iesus being the chiefe corner stone Mat. 28.20 Ezek. 3.17 Let vs teach therfore what he hath commaunded vs to obserue and heare the word from the mouth of God giuing warning from him oh let me exhort and be exhorted to remember whereto we are called and wherefore
we are sent is it to please the eare or saue the soule Preach I mans doctrine or Gods sayth the Apostle or goe I about to please men Gal. 1.10 for if I should yet please men I were not the seruant of Christ More I might say but I will not a word to the wise may be sufficient Now further in that it is here said No man gaue vnto him we might obserue this point of doctrine The Lord doth vsually take from those whom he meanes to saue those sinnefull meanes and helpes whereon they rest Doctr. and maketh them vnsufficient for the satisfying their desires Thus dealt he by his people Israell as doth appeare in the second of Hosea 7. But I will not stand on this generall poynt I will shew what vse might be made of it Vse and so I will leaue it Art thou disappointed of thy vaine hopes and depriued or forsaken of these meanes wherein thou trustedst whether goods or friends or strength and the like Know and be perswaded the Lord hereby doth chastice thee for thy vaine confidence and withall doth beat thee from these worldly stayes that thou maiest flie to him for succour and for helpe consider of it and make this vse profitable as occasion serues And so I passe from his Egresse to his Regresse Hitherto of his Egresse Now of his Regresse and returne wherein we haue his repentance and the successe of it his repentance is laid downe from the 17. verse to the 22 the successe in 20 22 23 and so to the end In his repentance are obseruable these Specialls first the occasion thereof or motiues inducing him thereto laid downe in this 17. verse secondly his resolution grounded vpon the former motiues vers 18 19 thirdly his practice and reuolution verse 20 21. To begin with motiues or occasion of his turning laid downe first generally to be a serious consideration of his waies and his courses then more particularly first a sence of his owne miserie I perish c. Secondly a hope of his Fathers mercie which is nourished in him by the consideration of his Fathers liberall dealing euen towards his hyred seruants which maketh him confident to looke for goodnesse towards himselfe being his sonne How many hyred seruants c Text. And when he came to himselfe Something of the phrase before I speake of the particulars the Prodigals regentance is termed a comming to himselfe as if he had beene out of his wits or besides himselfe before his amendment and indeed so much the very phrase doth import So then we conclude Doctr. A wicked man is a mad man A man in his sinnes is out of his sences he is a mad man and out of his wits Sinners are Bedlems and Lunatickes voyd of sence or reason Esay â—6 8 Caluin in loc hertatur vt cer redeant hoc est resipiscant Menizerus Redite praeuaricatores ad cor Dissesserant ergo à corde Muscul Me thinkes these words of the Prophet Esay may sufficiently proue this in the 46. Chapter ver 8. where he saith Remember this and shew your selues men bring it againe to mind O yee transgressors the words may be thus read Returne to your minds O yee transgressors or Returne into your heart as Caluin reades them obseruing this very poynt from thence that they were not well in their wits before So Misculus Mentzerus with many other And indeed the words vsually vsed for repentance both Greeke and Latine doth shew as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeke word is deriued of another which signifieth Folly and Madnesse and is as much as after-wit Resipiscentia quasi receptio mentis ad Se. Tertullian Vol vt alij Resipiscere quasi resapere Luk. 23.34 Acts 7.60 and for the Latine word the Prophet in the former place cited seemeth to giue the signification of it And it is no wonder for their reason and iudgement are now corrupted through sinne so that as our Sauiour Christ and blessed St Steuen saith they know not what they doe And is it not the verie definition of a mad-man to be without iudgement to follow his fancie and to be led by appearances without triall Let the vses of the poynt be these Vse first it may informe our iudgements concerning sinne and sinners Sinne is madnesse Sinners are Lunatikes being possessed with a spirituall frenzie and madnesse looke vpon them but with a spirituaall eye and their actions will declare it Some runne to and fro starke naked and blush not Wicked men shew that they are mad men diuers waies Exod. 32.26 tearing off and casting away the garments of holinesse and innocencie Were they ashamed saith Ieremiah nay nay they were not ashamed Are men ashamed of their flagitious courses which layeth them naked both to shame and iudgement Alas no they glorie in them neuer blushing for the committing of them Others though sometimes they keepe within compasseâ— and seeme to be well gouerned as if they were no such men being a little displeased or any thing crossed streight fall a playing of their mad prankes raging and rauing against heauen and earth cursing and banning all that speake to them infecting the verie ayre with their vile speeches and horrible oaths as if they would pluck God out of his throne and againe crucifie the Sonne of God afresh Others foame at the mouth their talke is idle and beastly sauouring neither of wit nor honestie sparkles of hell come forth from their lips whereat the Deuil kindles fire of dissention And againe how deepely are others possessed with this spirit of madnesse who are neuer well but when they are wounding beating and destroying of themselues and others wasting their estates consuming their bodies and pittifully gashing of their consciences and soules yea killing and destroying whoeuer they companie with drawing them into the same excesse of riot that so they may all perish together And in a word what mad propertie is to be seene in any Bedlem that is not to be found in a wicked man Oh! happie were it if the rodde of discipline were better vsed then there would be hope of more sobrietie Vse 2 Secondly is this so that sinners are Lunatiques let it then admonish all such as are well in their wits to keepe out of their companies Men bodily mad are kept bound and chayned and narrowly watched ouer that they cannot hurt and yet we are loath to come within their reach But we neuer feare these spirituall Bedlems of whom we ought to be most warie beeing they are at libertie in euerie place and house in most companies and many times haue power to hurt many being in place of authoritie and yet the more is the pittie how carelesse are we Oh bee more watchfulll you that loue your selues be more carefull come not in their companies receiue them not into your houses vnlesse necessitie compell What though they keepe within compasse for a time yet first or last they wil
haue their fits and much indanger your soules and bodies The last Vse shall be an exhortation to such as are yet Vse 3 in the estate of Nature to pittie themselues and pray for themselues that they may haue their sences restored to them when thou seest a Lunatique to rage and raue to rend and teare his haire and flesh thou canst not but pittie and send forth a prayer for him that God would helpe him Behold oh man I thine owne estate such a one art thou void of all sence and spirituall vnderstanding who doest daily wound thine owne soule by sinne be as mercifull to thy selfe as thou art to others bewaile thine owne fearefull estate crie to God for helpe and redresse neuer giue ouer till thou art brought to thy selfe and being once cured commiserate the estate of others that are not Turne not their madde pranke into a iest as most doe but turne to God by prayer for their recouerie as few doe And thus much shall serue for this point which the phrase hath afforded now to the motiues or inducements causing his turning He first takes himselfe aside and begins to consider of the estate wherein he stood He said whence learne Doctr. Examination of our hearts the first step to Repentance Ier. 8.6 That a taking our selues aside and diligent examination of our hearts and waies is the first step to Repentance Thus much is implied in these words of Ieremiah cap. 8. ver 6. I hearkened and heard but they spake not aright no man repented him of his wickednesse saying What haâ—e I done They repented not why surely because they examined not themselues they communed not with their owne hearts saying What haue I done Thus much also is expressed by him in the 3. Chap. of his Lamentations and the 40. Lament 3.40 verse Let vs search and try our wayes and turne againe vnto the Lord there must be a searching and trying before there can be any turning The reason is plaine Reason because we can neuer know our wayes what they are nor whither they lead without a serious consideration and strict examination of them a Physitian cannot know the estate of a mans bodie without some good search and inquisition how then can a man know the condition of his soule Now the ignorance of a mans owne bad estate is neuer seuered from a false perswasion of a mans owne good estate Reuel 3. as wee haue example in the Church of Laodicea hee that is ignorant of his owne waies euer thinkes his waies to bee the best waies and who in such an errour will desire any change or turning Vse 1 The vses are first to conuince and condemne such as walke on securely in ignorance and neuer take notice of their waies neither call their courses to account yet thinke their estate to be very good and no mans better that they haue repented and their sinnes shall be pardoned But how is this possible can thy sinnes be pardoned before they be repented of and is it possible to repent of them before thou doest know them and canst thou euer know them without faithfull searching and acurate sifting into them deceiue thy selfe no longer with thy vaine dreames for alas thou dreamest thou art so farre from repentance that as yet thou art not capable of it seeing thou hast not called thy selfe to a reckoning Vse 2 Secondly Let this stirre vs vp to a diligent search and examination of our estates Wouldst thou repent of thy sinnes turne from them and haue them pardoned then labour to know them striue to find them out consider of thy wayes make a stand for a while and examine thy courses put the question to thy soule What haue I done and againe propound it wherein am I failing Take the light of Gods law that will shew thee thy filthinesse that will discouer vnto thee thy great corruptions and many failings Be not backeward in this dutie the more backeward thou art the greater cause hast thou to feare thy estate It is a secret guiltinesse of sinne that causeth a backewardnesse in our examination Bankcrupts that are not worth a groat doe not dare not looke into their estate because they know they be worse then nought Be then perswaded to call thy courses to account consider the estate wherein now thou art thy case is fearefull because thou art ignorant of it but it is desperate if thou wilt not be perswaded to looke into it but on the other side if thou wilt take thy selfe aside and commune with thy owne heart as Dauid speakes surely then thou wilt be in a faire forwardnesse to a sound conuersion Psalme 4. Lastly Let mee adde a word of exhortation vnto all Vse 3 in as much as all haue sinned and all doe sinne and therefore had need daily to repent often to consider of your waies and courses let no day passe ouer without examination Call to minde what euils haue been committed what good duties omitted which God hath required suffer not thy eyes to slumber nor the temples of thy head to take any rest tell this taske bee performed Would Christians daily keepe this course and well consider of their carriages the day past they would soone finde the excellent commodities of it to their vnspeakeable comfort Oh how watchfull would it make them ouer their courses and how many a sinne would be preuented which now for want hereof they fall into Psal 119.59 this was Dauids practise I haue considered my wayes and what followes I haue turned my feet vnto thy testimonies As oft as hee considered his waies hee euer found some defect that needed redresse so will it bee with thee thou shalt neuer strictly examine thy estate but thou shalt euer finde somewhat that needeth amendment Make conscience then of the practise of this dutie wee see how needefull consideration is in the things of this life for without it no estate of life can be well ordered The Marriner must consider his course by his Compasse or else he is in danger to runne on rockes or sands The Merchant if he consider not his affaires by his Count booke will quickely prooue bankcrupt The Traueller if hee considers not his way will soone goe wrong if hee seeth many waies before him hee considereth with himselfe which of them to choose neither will hee goe on till hee be well aduised which is the best How much more then should we consider of our actions whose course is to the kingdome of Heauen for euery way leadeth not to it Doth euery one vse consideration in euery estate of life And shall a Christian onely bee carelesse farre bee this from vs. There is no passing from earth to Heauen without consideration How many hired seruants See here the two motiues of his turning First he saw his owne miserie and that draue him from himselfe I perish with hunger Secondly Hee remembreth his Fathers mercy and that brought him vnto him How many hired seruants of my Fathers
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
number of such as prepare themselues to pray Few there are that frequent hiâ— house fewer there are that preparedly come into his presence Gen. 41.14 In preferring some petition to a King or if that suit be but to some meaner personage what preparation shall be made before-hand how carefull will we be of the well placing of our words that our speeches may not be distastfull Are wee thus circumspect when we haue to deale with man how comes it then we are so carelesse when we come before the Lord Why are we so rash with our mouthes and hastie to vtter any thing before him Surely this is our sinne and it goeth not alone Math. 6.7 but often causeth a vaine and idle repetion of what formerly was vttered which Christ condemnes And therefore in the second place let this admonish Vse 2 vs to prepare our selues before we come to appeare before the Lord to call vpon his name whether in publique or priuate Be watchfull ouer the words you vtter and respect the matter Aske such things as be agreeable to his holy wil So shal your prayers be acceptable and well pleasing to him But heare this Question may be moued Quest Whether a set form of prayer be lawfull Whether it be lawfull to vse a prescript forme of words in Prayer and whether without sinne a man may imitate this Prodigall For that forme he framed and deuised the same he vseth as appeareth vers 21. To this I answer that it is lawfull Answ Numb 6.23 24 10.35 36. and for some very behooueful That it is lawful it is euident by the Word Moses was inioyned by the Lord to vse a forme of blessing of the people which forme was to be vsed euer after by the Priests Now if this were lawfull for the Priest whose lips should preserue knowledge and at whose mouth the people were to seeke the law and therefore without question were able of themselues to conceiue a Prayer as the Spirit of God should giue vtterance and ability can it be thought vnlawfull for the people who haue lesse gifts Deut. 26.3.15 and therefore had need of more helpe to vse the like A forme of prayer was also prescribed for the people to be vsed at the bringing of the first fruits vnto the Temple Psalmes there were also which were appoynted to be vsed on speciall occasions Psal 92. Psal 22. One was to be vsed euerie Sabboth day Another to be vsed by the Priests and Leuites euerie morning containing in them matter of praise and petition Another there was appointed to be vsed in time of affliction Psal 102. entituled thus A Prayer for the afflicted when he is ouerwhelmed and powreth out his complaint before the Lord. 2. Cro. 29 30. Yea the Leuites were commanded by Hezekiah the King with the rest of the Princes to prayse the Lord with the words of Dauid and of Asaph the Seer And as we haue warrant for set forme of Prayer in the old Testament so also haue we sufficient for it in the new Rom. 1.7 compared with 1. Cor. 1.3 2. Cor. 1.2 Gal. 1.3 Ephes 1.2 and so the rest Math. 26.42 44. The Apostle Paul obserues a set forme of blessing in the beginning and ending of his Epistles and Christ himselfe whose example is without exception did vse the same words in Prayer three seuerall times as the Euangelist Saint Mathew doth affirme who not contenting himselfe to say he prayed thrice addeth withall this that he said the same words Thus we haue seene it proued that set Prayer is lawfull Now as it is lawfull so for some it is very necessary and behouefull For euerie Child and seruant of God though he haue an honest heart yet he hath not euermore a flowing tongue but often wanteth the gift of vtterance Gâ—gâ— on the Ephâ—s and of boldnesse of inuention and of order hauing simple capacities and frayle memories Now to conceiue a Prayer all these are required he must be able to vtter and to order to inuent and to discerne He must haue gifts of audacitie and of memorie Now are all the godly thus qualified or shal we dare to blot them out of the Register of Gods chosen that cannot thus doe For these then a prescribed for me made by themselues or others eyther conned by heart or read out of a Booke is verie helpefull Perk Case of Conscience as a Crutch for one that is lame in his limbes who though without it he cannot goe a step yet with it can walke apace Not alwaies to tye our selues to a set forme Thus then wee haue seene it lawfull and for many needfull to come before the Lord with a set forme of words as this Prodigall did before his Father yet withall let mee giue this caution that we doe not alwaies tye our selues to a forme of words For first what forme of prayer is there wherein are Reason 1 all our wants expressed haue wee not new assaults Doe we not commit new sinnes Doe we not inioy new blessings and shall we not then open our mouthes to sing a new song vnto the Lord Tye not therefore thy selfe alwaies to a forme of words for thou shalt haue occasion to alter it But we want words to expresse these our desires Obiect neyther can we alter the forme but very rudely so that we are afraid to leaue the former forme that wee doe vse In Prayer Answ Rom. 8.26 the grones and sighs of the heart is the best Rethorick God doth not measure our prayer eyther by the multitude or finenesse of the words but by the feruencie of the spirit This is the soule of prayer words are but the bodie which without the soule is but a dead carkasse He will be content to beare with Barbarismes in our prayers so that the spirit be present Albeit then thou canst not inuent nor order though thou wantest eloquence and words yet make vp this want by grones and sighs Rom. 8.27 for God knoweth the meaning of the spirit Math. 6. Words are but to make thee vnderstand thy selfe and not to giue God vnderstanding of thy needs for he knoweth whereof thou hast need before thou askest When words are wanting then fall to sighing A father hath pittie vpon his child when it complaines but if it cannot speake but onely weepe and grone and lift vp the hands and eyes vnto the father oh then his bowels erne and his compassion is doubled So the Lord he heareth his children when they speake vnto him but when they cannot speake when words are wanting all they can doe is thus to lift vp their hands and watery eyes sighing and groning for deliuerance and ease This moueth the Lord much and causeth him to pittie Reason 2 A second reason why wee may not alwaies tye our selues to a set forme is this Because we are to striue to grow and increase in grace Heb. 6.1 and in all things
and doe works meete for repentance Many more places might be brought to confirme this but what need I By the mouth of two or three witnesses shall euery word be established The reason is this As by faith we are ingrafted into Reason 1 Christ Iesus and so made partakers of his death and the power of it which causeth vs to die vnto sinne so also by the same faith we are made partakers of his resurrection which causeth vs to walke in newnesse of life Rom. 6.4.11 and liue vnto the Lord. Secondly the same spirit that doth cause Reason 2 vs to leaue sinne doth bring vs to the Lord enabling vs to cry Abba-Father as the Apostle speaketh Vse To reproue many who will indeed confesse Rom. 8.15 there Vse 1 must be a turning and will also practise a change but it shall be from bad to worse from one sinne to another As for example how many doe turne from prodigalitie to couetousnesse from swearing to cousening Stuliidum vitant vitia in contraria currunt Rom. 2.22 from atheisme to popery from prophanenesse to hypocrisie now alas what is this but to turne out the Deuill at the porch and let him in at the posterne As for turning from all sinne to God that is no ordinary thing to bee found in these dayes And therefore assuredly repentance is not so common as the world takes it to be And if these are to be reproued then much more are Vse 2 such to be condemned who turne from God to sinne from a Protestant to a Papist from a professor to an Atheist How farre are these from true repentance What hope can they haue who come short of those that come short of heauen Take good notice of this you that haue beene forward and zealous but now are become Apostates and backesliders and hearken to the counsell giuen to the Church of Ephesus Reuel 2.5 Remember whence thou art fallen and repent and doe thy first workes or else I will come against thee quickly except thou repent In the last place let this admonish vs to looke that our turning be a true turning And as by sinne we haue departed with this Prodigall from our Fathers house so let vs also arise with him and set forwards towards heauen fixe thy eye vpon the Lord make towards him with thy foote Let the maine current of thy affection be on things aboue Colos 3.2 and thy hart be vpon thy God And thus turning from the one vnto the other thou mayst haue comfortable assurance that thy repentance is true and sound Now I come to the circumstance of time when he repented implyed in this word Text. Doctr. Repentance is not to be deferred but presently to be set vpon So or And. After this Prodigall had resolued to goe and humble himselfe vnto his Father he did not debate any longer about the matter but forthwith rose vp and went his away Repentance is not to be deferred but presently to be set vpon so soone as God shall put the motion into our hearts There may not be deferring nor procrastinating but a speedie practise and execution To day sayth the Prophet Dauid if you will heare his voyce Psal 95.7.8 Esay 55.6 Gal. 6.10 Heb. 3.7.13 Iocl 2.12 harden not your hearts Seeke the Lord while he may be found call vpon him while he is neare sayth the Prophet Esay While we haue opportunitie let vs doe good saith the Apostle And againe Exhort one another daily while it is called to day many prooffes might be brought and as many reasons Reason 1 First God is to be serued before all God euer required in his seruice the first fruits God is to be first serued Deut. 15.21 Pro. 3.9 Exod. 13.1 Mal. 1.8 and the first borne The firstlings are his darlings the fattest Lambes are fittest for his sacrifice Now hath the Lord respect to beastes Nay surely but hereby hee sheweth vs our dutie the maine he aymes at in all those types was to teach vs to giue him the first and best Reason 2 Secondly we ought not to deferre in respect of the shortnesse Because mans life is short and vncertaine and vncertaintie of life Our liues they are compared to a pilgrimage to the flower of grasse to wind to smoake to a vapour to a dreame and the like all which sheweth the shortnesse of our time and therefore our whole life is little enough to spend in Gods seruice But farther as it is short so also it is vncertaine Nihil câ—rtius morte hora mortis nihil incertius Wee haue no assurance to liue one houre wee are here but Tennants at will and know not how soone our great Land-lord will turne vs out of this earthly tabernacle We may be cropt off like an eare of corne Iob 24.24 for what is this life but as a nest of straw and clay soone shaken a peeces Many haue seene a faire bright morning who neuer beheld the euening as the Sodomites Gen. 19.24 And vpon many the Sunne hath set in the euening to whom it neuer appeared rising in the morning So was it with the rich Glutton in the Gospell Seeing this is so Luke 12.20 wee haue great cause speedily to repent Thirdly the longer we liue in sinne the harder will Reason 3 our repentance be for first Qui non est hodiè cras minus aptus erit Sicut non potest aliquis dediscâ—rematernam linguam sic vix longam peccati consuetudinem Basil Ier. 13.23 our sinnes will grow more strong And secondly wee our selues shall grow more weake By continuall sinning we get a custome and habit of sinning and it is not easily left a man may as soon forget his mother-tongue as leaue it Can a Black-more change his skinne or a Leopard his spots then may you also doe good that are accustomed to doe euill saith the Prophet Where he seemeth to make it a thing impossible for one that hath continued long in sinne to leaue and forsake it And indeede with man it is impossible though with God it is not for with him are all things possible Art thou not able to plucke vp a plant when it is new set how then wilt thou be able to doe it when it is often yeers growth And as repentance will be the harder in respect of sinnes strength so it will bee the harder also in respect of thine owne weaknesse for the longer thou liuest in sinne the weaker wilt thou grow in all the powers and faculties both of soule and body Experience sheweth that the longer a sicknesse doth continue the more is the body weakned and made vnfit for labour so the longer sinne which is the soules sicknesse remaines vnrepented the more weake and vnable will we be to shake it off Our vnderstandings will bee more darkned our wills more peruerted our affections more corrupted our hearts more hardned our consciences more feared and all the powers and faculties both of body
And the sonne sayd vnto him Father I haue sinned against heauen and in thy sight and am no more worthy to be called thy sonne THere are some who say and doe not and some that doe and say not but he doth both whence learne this in generall Doctr. True repentance will manifest it selfe Rom. 10.10 2. Cor. 4.13 Where there is true grace there will be a manifestation of it both by deed and word With the heart man beleeueth vnto righteousnesse and with the mouth confession is made vnto saluation sayth the Apostle And againe in another place he thus sayth I beleeued and therefore haue I spoken We also beleeue and therefore speake See one example amongst many that might be brought Act â—9 18 to proue this In the beleeuers of Ephesus it is sayd of them that they confessed and shewed their deedes As they had true grace so they made it manifest both by speaking and doing The reason is because the grace of Christ is euery whit as large as the sinne of Adam Reason And as there is no part 2. Thes 5. or power of soule or bodie but is corrupted so there is no part or power of soule or bodie but is in part sanctified and howeuer this power of Gods sanctifying spirit appeares not alike euidently in euery part yet hath euery part and particle his seasoning with grace Looke then as corruption doth shew it selfe in euery member as hand tongue eye eare feet c. so will Vse 1 grace also where it is truely wrought Reproofe of two sorts 1. Hypocrites This then serueth first for reprehension of two sorts of people first Hypocrites who say but doe not and secondly Nicodemites who doe but say not For the first they fry in words but freze in deeds talke by ells but worke by inches they confesse faire but practise foule their workes and words differ as it is to be seene in some tap houses where the walls shall haue sober sentences on them as feare God honour the King watch and pray be sober c. When there is nothing but drunkennesse in the roomes What was said of Iulian the Apostata may be said of these they haue a busie tongue but a lazie hand With these kinde of painted Sepulchers is our Church pestered it were well if they would once learne eyther to be as they professe or professe to be as indeede they are But I haue small hope to preuaile with these and therefore I will spare my breath Second sort Nichodemites and come to the other sort and they are our Peter like professors Nicodemites who thinke it sufficient if they beleeue wel though they confesse nothing at all We haue many that liue in the bosome of our Church who carry themselues so closely that a man may be acquainted with them many yeares yet not know of what Religion they are of they may be Atheists or Papists or Brownists a man cannot tell by their profession If they be Christians a man had need be told so for it doth not appeare by their workes and actions Looke what course the foolish Painter doth take with his ill-fauoured pictures writing vnderneath their names as this is a Beare or this is a Lyon that so all may know them the same course had we need to take with these that they may be knowne to be beleeuers and professors But let such know that had they true grace it would breake forth like fire Iere. 20.9 after it hath beene long kept in and discouer it selfe both by deedes and words Grace will find vent first or last where euer it be and manifestly declare and make it selfe knowne both by hand and tongue Secondly let this teach vs to make manifest the graces Vse 2 God hath bestowed on vs and openly to professe it Trees of Gods planting haue both leaues fruit leaues are for a medicinable vse and therfore may not be wanting Remember the words of Christ and consider of them Matth. 10.32 Whosoeuer shall confesse me before men him will I confesse also before my Father which is in heauen But whosoeuer shall denie me before my â—â—ther him will I also denie before my Father in heauen Be not then ashamed of the profession of godlinesse vnlesse thou wouldst haue Christ to be ashamed of thee at the last day Now wee come more particularly vnto the words which are a Confession of sinnes made by this Prodigall vnto his father Diuision of the Text. Wherein obserue First the matter of his Confession I haue sinned Secondly the circumstances as first to whom viz. to his father secondly the manner how And that was with Exaggeration Against heauen c. Humiliation And am no more worthy c. Quest But why doth this Prodigall leaue out that same latter clause which hee did purpose to vse verse 19. make me as one of thy hired seruants heere he confesseth his sin but craues no pardon Answ 1 Some are of iudgement that it was not omitted though they be not heere recited by the Euangelist Maldon in loc for it is vsuall in Scripture when any thing is repeated which formerly hath beene said to omit something of what formerly was spoken Answ 2 Or secondly his heart might bee so surcharged with greife as that his words might faile his passions happily drunke vp his speech and made that imperfect So sweet a harmony might bee betweene his heart and tongue a broken heart and a broken prayer Answ 3 Or lastly his father might interrupt him and cut off his speech with his hasty calling vpon his seruants And so much may the word but in the next verse seeme to imply These may bee the reasons Now to come to some Instructions And first in that the Prodigall maketh a confession of his sinne we may hence learne Without confession there is no remission Doctr. Confession necessary before remission Whosoeuer would haue pardon and forgiuenesse of sinnes from God must bring them in an acknowledgement and hearty confession before him Now for the further explanation of this point wee are to know that there is a two-fold confession There is a two-fold confession Ciuill and that is of two sorts Ciuill and Religious Ciuil confession is either Publique or Priuate Publique 1. Publike Ios 7.19 20. is that which is made before a Iudge or Magistrate by malefactors such a kinde of confession was that which Achan made when he was examined before Iosua Priuate 2. Priuate Gen. 20.7 is that which is made by one man to another for some trespasse done or wrong offered Thus Abimelech was willed to confesse to Abraham the wrong that he had though vnwittingly offered With this kinde of confession we haue not now to doe Religious confession is that which is made to God Religious confession which is either publike or priuate as a part of his worship and with this wee haue now to deale And it is either Publique or
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
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
Strumpets but also for the vgliest and most deformed sins What vice so odious that hath not found a couer What sinne so grosse which once committed hath not some faire pretence Gods Sabboths are broken his name blasphemed Diuers sorts of complexion-makers for sin reprooued First such as plead necessitie of liuing in their callings his seruice neglected our brethren defrauded the poore oppressed and all vnder pretence of necessitie of liuing in the world and maintaining wife and children with the rest of our familie Thus many I say not all of you Shop-keepers perswade yourselues as your practise testifieth that you could not liue if you should not lie and deceiue for by this craft Acts 17. you get your gaine So other Tradesmen as Taylors Shoomakers Vintners Butchers Chandlers and the like thinke they may be dispensed with though they labour in the workes of their callings on the Sabboth day because otherwise they should loose their custome together with their gaine by which they are enabled to maintaine themselues and theirs Yea and vnder this pretence many liue in vnlawfull callings as Vsurers Players Gamsters and the like but what better pretence haue these then Harlots Theeues and Pick-purses who vse those courses because they haue no other meanes to liue and maintaine themselues If this be a sufficient cloake for sinne then Tiburne hath the more cause to complaine where many a one haue ended their dayes for their robbing and taking mens purses by the high way side though they haue pretended that they had no other means to liue by and if they had not done this they knew not which way to haue maintained themselues Away then with this sottish excuse and fond pretence for better were it for thee not to liue at all then to liue in sinne to the dishonour of God and hurt of thy brethren and farre better were it that thy bodie should pine and famish in this world then that thy bodie and soule should for euer fry in hell torments Secondly such as plead pouertie and therefore haue no time for good duties and religious exercises So other-some being reproued for their neglect of good duties and holy exercises which God enioynes pretend their pouertie and meane estate our whole time say they is little enough to prouide for necessaries wee haue no leisure to heare Sermons read the Word pray with our familie as other haue and if we should do this we may beg our bread except we should vse fraud and deceit to supply our need But let such know this is no sufficient excuse for the neglect of holy duties For one thing is necessary as our Sauiour telleth Martha and we must rid our selues of worldly encumbrances to choose the better part If we would first seeke the Kingdome of heauen and the righteousnesse thereof all these things should be giuen vnto vs. We haue Gods gracious promise for earthly necessaries Sundry other pretences doe many bring to defend their sinne Thirdly such as pretend preuention of further mischiefe as that they doe it to preuent a further mischiefe Thus doe the Papists excuse the maintaining of their Stewes we doe it say they to preuent a further inconuenience Others pretend they doe this Fourthly such as pretend triall or this euill onely for this end that by their owne experience they may see the vanitie and vilenesse of it So doe many of our Cittizens goe to see masse for trials sake and that againe againe yea and for a need can bow their knee to Baal tell them of this they colour it with this pretence they goe indeed to see it but it is with a good intent Such reproued as refuse diligent hearing of the word vnder pretence of hearing more in an houre then they can practise all their liues And so others who refuse comming to the Lords table because they are not in charitie or not prepared that they might learne the more to loath it I might instance in sundry other particulars as for the hearing of the word some will heare once a moneth or at most once a day but no oftner for say they we can heare more then then we can practise all our dayes And the like for their comming to the Lords table they cannot come because they are not in charitie or they are not prepared as they ought to be Thus are we growne skilfull in varnishing of sin thus doe we blaunch our vile blemishes and putrified sores which euidently shewes that we are ranke hypocrites and exceeding sinners against the Lord. Secondly let this admonish vs that we colour not our actions when we know they be euill neither set a faire glosse on them as the wicked doe alwayes remembring that albeit colouring may serue vs for aduantage Vse 2 amongst men yet to his eyes with whom we haue to doe Heb. 4. all things are naked and vncouered Hee cannot be deceiued by any pretence though neuer so cunningly contriued though man may be 1. Cor. 4.5 It is not pretence will stead vs at that day when God shall enlighten things that are hidden in darkenesse then shall all things appeare as they are and all coulourable pretences shall vanish away as smoake then shall the very secret parts of thy heart bee discouered and thy very thoughts shall be made manifest And thus much be spoken of the second branch wherin we haue seene how this elder brother expressed this his discontent viz. by his reasoning with and accusing of his Father for vnkindnesse which accusation he doth amplifie by an Antithesis He had beene obedient and his younger brother disobedient Now we come to the third and last branch wherein we are to see how this his anger is quallified And that is done two wayes First by his Fathers kind intreatie of him ver 28. And secondly by the Apollogie which his Father made conteined in the two last verses For the first and from the first of these we may learne thus much Doctr. God dealeth with sinners in a mild manner with quiet and peaceable termes When God hath to deale with sinners he dealeth with them in a milde and meeke manner and not in furie and rage The Father we see doth deale with him in a peaceable manner he commeth and intreats him to come in and doth not in a furie will him to be packing and come no more within his doores Instead of chiding he fals to intreating and in peaceable termes debates the matter with him By whose practise Gods gracious dealing with sinners is set forth For the further proofe of this truth doe but remember Gods manner of proceeding with our Grandfather Adam after he had eaten of the forbidden fruit and had hid himselfe amongst the bushes Adam saith he where art thou Hast thou eaten of the tree whereof I told thee thou shouldst not eate Gen. 3.9 Thus in quiet and peaceable termes did God reason the matter with him and did not with furie and
and soule more and more disabled And therefore wee haue great reason to make hast and no longer to deferre and put off repentance Reason 4 Fourthly because for the present thy estate is fearefull Is the great danger that the sinner is in for the present the wrath of God hangs ouer thy head by a twined thred if thou hadst eyes to see it thou eatest in danger of thy life thou drinkest in danger walkest in danger sleepest in danger lying betweene death and the Diuell as Peter did betweene the two souldiers Acts 12.6 bound with two chaines Now who would bee in such a danger one houre for the gaining of a world euery creature is vp in armes against thee they wait but for a watch word would God bid them strike they would soone dispatch thee and Hell that gapes for thee longing to deuoure thee You haue little cause then to deferre one day one houre or one minute Thus you see some reasons many more might be brought but wee hasten to the vses Vse 1 And first This reprooueth that wonderfull madnes and exceeding great folly of such as procrastinate and deferre their conuersion to the Lord and put off their repentance though the Lord call them thereunto and offer them neuer so fit an opportunity Men indeede confesse repentance is needfull they will say there is no hope of Heauen except they doe repent they purpose to repent But here is the mischeefe of it they will not doe it in time but deferre and fore-slow it till heereafter and that through the Deuils delusion perswading them that they haue time enough to repent in they may yet enioy the pleasures of sinne and turne to God heereafter who will assuredly receiue them to his mercy For God saith he is mercifull and hath faithfully promised that whensoeuer a sinner repenteth him of his sin hee will blot out all his wickednesse out of his remembrance As he dealt by the theefe who was receiued to mercy at the last houre though his whole life was spent in wickednesse so will hee deale with thee What needest thou then as yet thinke of repentance seeing thou mayest enioy both the pleasures of this life and of that which is to come also And thus hee carries thousands blindefold to hell who know not they are nigh it vntill they they fall in it gulling them most shamefully teaching them to reason against their owne saluation how often doe you heare these reasons brought Thirdly many lets of timely repentance First hope of long life I haue time enough to repent in What tell you me of Repentance as yet Is not God mercifull Did hee not shew mercy to the theefe at the last gaspe I doubt not but to bee saued as well as the precisest of you all But thou who thus goest on head-long to damnation come hither and let me shew thee thy monstrous folly that if it be possible thou maiest be recouered out of the snare of the Deuill 2 Tim. 2.26 who art thus taken by him at his will First It is a folly to deferre repentance vpon hope of long life thou blessest thy selfe with hope of long life thou wilt repent when thou art old but how knowest thou that thou shalt liue till thou commest to bee old Doest not thou see how vpon the stage of this world some haue longer Reason 1 parts and some haue shorter Because many die before Matth. 20.1.2 And as wee enter into the Lords vineyard doe we not so goe out that is in such a manner and at such an houre some in the morning some at noone some at night some die in the dawning of their liues passing from one graue vnto another being no sooner come out of the wombe of one mother but another mother receiues them into hers Some die in youth as in the third houre others die at thirty forty or fifty as in the sixt and ninth houre and other some very old as in the last houre of the day Now tell mee how many die before fifty for one that liue till they be past that age What hope hast thou to liue till thou beest so olde Doest not thou daily see and heare of many that goe well to bed at night and are found dead in the morning of many other that are suddenly slaine or come to some vntimely death why may it not be thus with thee how vaine then and false is thy hope of long life seeing no man can tell what a day what an houre may bring forth Reason 2 But in the second place Say thou doest liue vntill thou art old Because olde age is no fit time for it 2 Sam. 19.35 yet consider how vnseasonable a time this is for repentance Behold saith Barzillai to Dauid I am this day fourescore yeeres old and can I discerne betweene good or euill hath thy seruant any taste in that I eat or drink Can I heare any more the voyce of singing-men and women wherefore then should thy seruant be any more a burden vnto my Lord the King Heere see how he confesseth that by reason of his age he was vnfit to attend vpon the King or doe him seruice and therefore much more shall a man be disabled in olde age for this worke of repentance Salomon calls the daies of old age euill dayes and withall Eccles 12.1 wils the young man to remember his Creator before they come They are termed euill not because they are so in themselues but because of the many-fold miseries that doe accompany them and so the Philosopher called old age Diog. Laert. in vita Dion The Hauen of all euill because of the innumerable maladies and aches and paines that do flock thither as into a common receptacle For then shall the keepers of the house by which Salomon meaneth the hands which are the protectors of the body tremble and shake Eccles 12.1 And the strong men that is the legs that should carry the body bowe themselues and wax faint and feeble and the grinders by which he meaneth the teeth the mouth being as the mill and the two rowes of teeth like the vpper and nether mil-stones shall cease because they are few and those that looke out of the windowes shall bee darkned that is his eyes shall wax dim and his sight shall faile him â— then shall the dore be shut in the streets when the sound of the grinding is low The mouth and the iawes shall hang downe and not be fast neither shall they eat as young men vse to doe Hee shall rise vp at the voyce of the bird his sleepe shall not be found but it shall be taken away yea with euery little chirping of a bird hee shall bee awaked and all the daughters of musike shall bee brought low their cares shall wax deafe they shall not delight in musike they shall also bee afrayd of that which is high they shall then goe hanging downe the head and shoulders as they