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
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
at the beginning of the Chapter Knowing this sayth he that our olde man is crucified with him that the bodie of sinne might be destroyed that hence-forth we should not serue sinne thus Christs death being applyed by faith will worke in vs the death of sin and cause vs to forsake our former euill wayes Reason 2 And secondly the spirit of God dwelleth in that mans heart Rom. 8.4.2 and is become his guide and this spirit freeth vs from the law of sinne and death This expells sinne and will not suffer such filthinesse to remaine in the roome where it doth lodge These may be the reasons of the poynt The vses follow Vse 1 First hereby try thy Repentance whether it be good or no Hath it wrought a change and alteration in thy affections 2. Cor. 5. words and actions are all olde things done away and new come in the place thereof is there a forsaking of sinne a reformation of life if it be thus then it is well for thus it is and must be with euery true penitent True it is in the time of our impenitencie like wild and mad horses we gallop in the way of sinne yet in the day of our repentance the spirit of God as with a bit or bridle giueth vs a ierke and turneth vs back setteth vs as fast a going the other way Insomuch that our companions stand wondering at the matter admiring that we so suddenly breake of company 1. Pet. 4.4 and runne not with them to the same excesse of riot So great is the change that not onely ourselues but others also see it and admire it Now then thou that talkest of Repentance is this change in thee assure thy selfe if thou hast repented it is and all the world may see it canst thou with good conscience say of thy selfe 1. Cor. 6.10 as Paul did of the Corinthians I was once a theife a drunkard an adulterer a reuiler an extortioner a couetous person and the like But now I am washed Verse 11. now I am sanctified yea and iustified in the name of the Lord Iesus and by the spirit of my God Canst thou thus say of thy selfe and that in truth Why then to thy comfort be it spoken this is a notable euidence of the truth of thy repentance but if it be otherwise thou maist deceiue thy selfe but be it known vnto thee thou art as far from it for any thing that I can see as they are that rob by the high way side and it may be farther Secondly this may serue for terrour to such as finde Vse 2 no change in themselues but are the same still that euer they were As proud as euer as prophane as euer as worldly as euer as irreligious as euer if not worse then euer yet these men blesse themselues with a false perswasion of repentance when indeed they haue not trodden ouer the threshold of repentance and though they haue liued thirtie fortie or it may be threescore yeares yet poore soules they haue not all this time trod one step nor to be the first stride towards Gods kingdome Sinne is not yet left nor forsaken But oh thou dreamer awake if euer thou wilt awake Awake gull not thy owne soule thy torment shall not bee the lesse in hell because thou fallest in before thou beest aware Delude then thy selfe no longer but looke well about thee Thou canst not endure others should cozen thee why cozenest thou thy selfe Happily thou hast had some spirituall qualmes or vpon hearing of the Word hast shed some teares but what then if no reformation followes these are not signes of true repentance Mala praeterita plangere est plangendaiterum non committere Amb. Vera paenitentia est quando sic paniteâ— hominem peccasse vt crimen non repetat Born This is true repentance saith a Father so to bewaile sinnes past as that wee commit them no more which wee haue bewailed It is to no purpose then for thee to bewaile thy former courses vnlesse there follow hereupon a due amendment let not then this deceiue thee for thou dost but mocke and not indeed repent when thou still dost that whereof thou hast repented This is true repentance so to repent that thou hast sinned as that thou doest so no more Till therefore thou doest cease from sinne Inanis paenitentia quam sequent culpa coinquinat Aug. Soliloq and reforme thy wayes vntill thou doest finde this change in thy selfe so that thou canst truly say I was thus and thus but now the case is altered thou canst haue no comfort in thy repentance for assure thy selfe that Repentance and continuance in thy old wicked courses can neuer stand together Vse 3 In the third place this may serue for the comfort of all such as doe finde this change in them who can say as that blind man Iohn 9. who had his light restored One thing I know that whereas I was blind now I see whereas I was filthy and vncleane I am now washed and clensed oh happie is the condition of such a one thrice blessed is thy estate onely let me admonish thee that thou manifest this change vnto the world that others may also say Amb. lib. 2. de paenitent cap. 10. How is this man changed from what he was Ambrose makes report of a young man who hauing a long time liued in lust and vncleannesse at length trauelled and in his trauell was conuerted afterwards returning home meets with one of his olde acquaintance with whom he had beene often nought but passed away and would not salute her at which the Strumpet wondering speakes to him after this manner What haue you forgotten me It is I Sed ego non sum ego His reply vnto her againe was this yea I know it but I am not I. Thus it becomes thee to manifest this chaunge thou findest to be in thee that as others haue beene witnesses of thy sinne so they may be also witnesses of thy Repentance And thus much shall serue for this first part of his repentance viz. his Auersion from his sinne Text. Doctr. In true repentance there is not onely a rising from sinne but also there is a turning to God Ier. 4.1 now we come to the second which is his Conuersion to God And came to his Father From hence we learne In true Repentance there is not onely a rising from sinne but also a turning to the Lord and a setting of our hearts towards him and his kingdome This therefore is enioyned vs as well as the former in many places of Scrpture If thou wilt returne oh Israell saith the Lord returne vnto me and againe Oh Israell returne vnto the Lord thy God take with you wordes and turne to the Lord. And againe Hos 14.1.2 Ioel. 2.13 Act. 26.20 Rent your hearts and not your garments and turne vnto the Lord. This was Paul willed to exhort the Gentiles to that they should repent and turne to God
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
Soule nor conferre any true content vnto the minde They are but huskes a frothy substance they may puffe vp but not nourish All things are full of labour saith Solomon man cannot vtter it the eye is not satisfied with seeing Eccles. 1.8 nor the eare filled with hearing heare a wiser then Salomon speake Christ Iesus who is wisedome it selfe Iohn 4.13 Who soeuer drinketh of this water shall thirst againe There is a defect in the water of Iacobs well and so in euery other earthly thing whatsoeuer it cannot quench this inward thirst but causeth a greater thirst then was before The reasons of this point may be many Reason The First is this because God is the proper obiect and center of the hart now wee know if a man had all the musicke and melody in the world before him he could not heare it with his eyes because it is the proper obiect of the eare if neuer so gorgious shewes he could not see them with his eares because it is the proper obiect of the eye and againe take a stone and fling it out of a sling it neuer rests vntill it comes vnto his center no more will our hearts vntill it rest vpon the Lord Fecisli nos Domine propter te semper inquietū est cor nostrum donee requiescat in te August 1. who is the proper obiect center of the soule excellently therefore sayd a father Thou madest vs ô Lord for thy selfe and our hart is euer vnquiet till it rest in thy selfe A Second Reason may be this because euery thing in this world is transitory now where there is no assurance Reason 2 of perpetuity there is no content Prou. 23.5 therefore not in riches honours nor the like these fly away like an Eagle as Sol speaketh not like a tame bird that may againe be caught by running after nor like a Hawke that may be called to the lure but like an Eagle strong of wing swift in flight whose wings thou canst not clip nor pinion Reason 3 Thirdly this is vnnaturall food for the soule which will not satisfie but increase the hunger of it these things to the soule are as flesh to the horsse grasse to the Lyon preposterous food the food that it must haue must be of like substance vnto it selfe spirituall not earthly and corporall it is as impossible to replenish a spirituall emptinesse with a corporall substance the mind of man with earthly treasures as it is to fil a corporall emptinesse with a spirituall substance as a house with virtues or the stomach with wisedome Reason 4 Fourthly and lastly our appetites are vnsatiable by reason of corruption left in mans heart since his fall so that now his carnall thirst cannot be satisfied All honours riches pleasures preferments they are but as oyle cast into the fire which serueth but to encrease the flame were it possible that one man should haue in his owne possession Eccles 5.9 all the treasures riches pleasures delights that are in the world yet he would still be seekeing and thirsting after more Thus we see the reasons of this truth now we will come to apply this doctrine to our selues Vse 1 And first I must beginne to reprooue the folly of many with the words of Isay Wherefore do you lay out money and not for bread why spend you your labour for that which satisfieth not Why do you so earnestly so eagerly pursue the vanityes of this world Isay 55.2 foolishly imagining to fill and satisfie your harts with them which cannot be for what though by your eager pursuing of these earthly things you get as much as possibly can be had yet shall you be as farre from content nay farther then euer you were before Esay 29.8 much like vnto the hungry man of whom the Prophet speaketh who dreameth that he eateth but when he awakes he hath still an empty stomach Or like those vncleane spirits who seeke for rest but finde none Mat. 12. you will in the end be deceiued of your hope and not only so but finde that you sought not namely vanity and vexation of soule Secondly let this admonish vs not to seeke for content Vse 2 in these outward things which affoord it not but seeke for it wher it may be had the doue that Noah sent forth of the Arke went flying vp and downe finding no rest for the sole of her foot Gen. 8.9 till she returned againe to Noah so is it with thy soule no place of rest will it or can it finde nor any creature to content it till it returne vnto the Lord from whence it came He only must content thy soule all other things may vex the soule of man Caeteris rebus occupari potest repleri non potest Bernard but cannot fill it but he will fully fill it and throughly satisfie it and though it should inlarge the desires of it selfe beyond the heauens yet shall no part thereof be empty or vnreplenished Set therefore thy hart vpon the Lord and not on things below Remember how in the creation God rested not his worke vntill he had made man he wrought the 1. 2. 3. 4. 5. Gen. 2.2 dayes and saw his workes in their seuerall kinds that they were all good yet no sight of these creatures could content the Lord till man was made all the thoughts of that diuine mind aymed at him and when he was made then is it sayd that God rested and not before Wherewith wilt thou oh man requite this kindnesse of the Lord surely in this do thou labor to shew this thankfulnesse that as the Lord would not rest till he had made thee so do not thou rest till thou hast found him but chuse him for thy portion with the Prophet Dauid Psal 73.25 haue none in heauen but him desire none vpon the earth besides him Thus much for the former exposition of these words now for the latter i. e. by huskes we vnderstand the doctrine of the Scribes and Pharisies which was stuffed and mingled with their own traditions deliuering for doctrine as Mathew sheweth mens precepts Mat. 15. Then this may be the point Doctr. Mans doctrine is but a frothie doctrine Mans doctrine is but a frothie doctrine such doctrines as are of mans inuention eyther contrary or besides the written word of God are but frothie no better then huskes without kernels that will not cannot nourish the soule to saluation Ieremie 23. Verse 16. This doctrine is notablie confirmed in the 23. of Ieremiah in many places of that Chapter in the 16. verse he sayth thus Hearken not vnto the words of the Prophets that prophecie vnto you they make you vaine they speake a vision of their owne heart and not out of the mouth of the Lord. Where we see that their doctrines are farre from feeding of the soule they oppresse the soule and make the people vaine and not better Againe Verse 21.22 verse
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
sinne that possible can be See this prooued by sundry examples Ezra confessing his owne sinnes and the sinnes of the people saith thus Ezra 9.6 Our iniquities are increased ouer our heads and our trespasses growne vp to the heauens And Daniel he confesseth thus We haue sinned Dan. 9.5 and haue committed iniquity and haue done wickedly and haue rebelled euen by departing from thy precepts and from thy iudgements See what termes of aggrauation hee heapeth vp as if all were too little that he could say against himselfe and the rest of the people So Dauid in his confession 2 Sam. 24.10 for that sinne of numbring the people I haue sinned greatly in that I haue done and now I beseech thee O Lord take away the iniquity of thy seruant for I haue done very foolishly Such was his indignation against himselfe for offending God as that he had neuer enough in blaming of himselfe 1. I haue sinned 2. I sinned exceedingly 3. I haue done foolishly 4. Very foolishly Thus is hee large and plentifull in his owne accusation And so the Apostle Paul speaking of his persecuting of the Church doth set it out to the full I was saith he a persecutor 1 Tim. 1.13 15. a blasphemer an oppressor yea the cheefe of all sinners See how hee doth load himselfe with termes of reproch Neque hoc dicebat mentiendi praecipitatione sed existimandi affectione Bern. De vita solitaria Who could haue sayd more against him then hee did against himselfe Neither doth he in vttering this speech make a lye or speak for modesties sake but as he thought in his very heart esteeming no mans sinne like his owne nor feeling another mans as his owne Reason The Reason may be this Because the eyes of a Penitent are in some measure opened so that hee now seeth sinne in its owne colors and apprehendeth it as a deadly enemy to Gods glory and his owne soules health Now we know how ready we are to speake the worst we can of those who are enemies vnto vs and to set forth their vile practices to the vttermost Thus the hatred he beareth vnto sinne causeth him to thinke that hee can neuer sufficiently display it and maketh him so disposed as that no malicious wicked man can so set forth the faults of his enemy whom he deadly hates as he desires to set forth the loathsomnesse of his owne sinne Thus we haue seene the reason The vses follow Vse 1 And is a penitent thus qualified is there such a disposition in him as that he will lay to his owne charge as much as possibly he can Then what shall we say of such as studie this art of mincing and extenuating sinne The sinnes of others they can enlarge they haue both will and skill in setting open to the view of the whole world in euery branch and circumstance the faults of others so that many times they appeare to be greater then indeed they are But in confessing of their owne sinnes they haue no such gift nor facultie then they doe so mince the matter that mountaines seeme mole-hils and mole-hils motes Sinners they are but yet not the greatest sinners they are not alone but others are as bad as they Iustifie themselues they will with that proud boasting Pharisie God I thanke thee Luke 18.11.12 I am not as other men are extortioners vniust adulterers or euen as this Publican so they thank God they are neither whores nor theeues murtherers nor drunkards and if they doe no worse they trust they shall doe well enough This in stead of ingenuous confession is to be seene and heard amongst men which euidently proclaimeth that true repentance is much wanting Secondly Wouldst thou haue pardon at the hands Vse 2 of God then enlarge thy sinnes and lessen them not stretch them out to the vtmost pinne and set them forth at full with their parts and circumstances At what time in what place after what manner with what companie they were committed let no circumstance of aggrauation be wanting by which they may appeare the more foule and filthie but as God seeth sinne in the vilenesse of it so doe thou lay it before him in the acknowledgement of it Say after this manner Ah Lord God how haue I displeased thee how grieuously haue I offended thee Sinning not of ignorance but of knowledge yea wilfully and presumptuously with a high hand against the light of my conscience and those blessed meanes thou hast affoorded mee for my restraint I haue grieued thy blessed spirit and the hearts of thy children and I haue opened the mouthes of the wicked causing them to blaspheme by reason of my sinful crime Thus am I not onely a sinner but a rebellious sinner not an ordinary offender but an obstinate one a filthy loathsome vncleane Leper whose soule and bodie is wholy polluted and defiled from head to foote there is nothing appearing but wounds bruses and sores full of corruption all my thoughts words and deeds are euill onely euill and that continually Thus must thou aggrauate thy sinnes and article against thy selfe Vrge God againe and againe to heare this and this too Lord this sinne haue I committed and this also at such a time in such a place amongst such and such companie there did I doe it c. And thus must thou exaggerate thy faults and confesse them largely and ingenuously Thou didst enlarge thy sinnes in the committing cut them not short in the confessing Tell the worst tale thou canst against thy selfe and thou shalt speed the better And be ashamed that any should say worser of thee then thou doest of thy selfe vnto the Lord. Quest But doth not a man preiudice the truth in amplifying of his owne weaknesse and vnworthinesse and in confessing more of himselfe then indeed is true as the Apostle Paul who sayth he was the first or chiefe of sinners when there were many greater sinners then he Answ Doctor Willet on the second of Sam. cap. 9. Quest 6. This question is thus answered First we must make a difference between the generall confession of the weaknesse and sinfulnesse of our nature which the most perfect in this world may and must acknowledge and a particular acknowledgment of some actuall sinne which a man is not guiltie of Now to confesse such or such a sinne which a man hath not committed is a preiudicing of the truth and may not be done And thus Saint Paul though he say he was the chiefest sinner yet hee doth not say he was an Adulterer or an Idolater or the like which sins he was free from Secondly we are to know the practise of Repentance being an act of the affections causeth a man to iudge and speake of himselfe according to the truth of that he doth conceiue and feele to be in himselfe and so according to his sence to make his faults with the most rather then with the least And this a man may doe and
It is recorded of the Bee that in stormy weather it will get vp a little stone that by the weight it may flye more steddily and get home in safety Art thou in danger to bee blowne away with pride get thy selfe to Prayer and Meditation it will be to thee as the little stone to the Bee or as Ballast to the ship to keepe thee from being turned about with the waues of selfe-conceit Thus get this grace and when euer thou comest to the Lord bring it with thee and feare not of speeding for they that fall downe lowest at Gods almes-dealing speed euer best And thus much for this poynt as also for this part of the Prodigalls Regresse VERSE 20. But when he was yet a farre off his Father saw him and had compassion and ranne and fell on his necke and kissed him HAuing spoken of the Prodigals Repentance wee are now to speake of the successe of it which is laid downe in the 20 22 and 23 verses and so to the end Wherein we may obserue His fathers good-will and his Brothers ill-will his fathers good-will is to be seen in the 20 22 23 and 24 verses his brothers ill-will in the rest In the former these three things are obseruable First his Fathers readinesse to receiue him verse 20. Secondly the entertainment hee gaue him vers 22 23. Thirdly the reason of both verse 24. The readinesse of the father to receiue his sonne is noted First by his looking on him a farre off For when he was yet a great way off his father saw him Secondly by his running to him while he was a farre off Hee had compassion and ran Thirdly by his kinde embracing of him He fell on his necke and kissed him To beginne with the first But when he was yet a great way off Text. he saw him Albeit this bee put heere in the last place yet it is referred by most of our Expositors to the first time of his conuersion for it was this looke that brought home this Prodigall He saw him and looked on him with the eyes of pity and by looking vpon him infused into him the secret efficacy of his spirit and pierced his heart with the beames of his grace which so preuailed with him that it brought him to repentance as it did with Peter which made him to goe out and weepe bitterly for his sins after he had thrice denied his Master Thus they make it as a cause of his conuersion And taking it thus this poynt will follow Doctr. Our conuersioÌ„ is from Gods free grace Iohn 6.44 Rom. 9.6 The conuersion of a sinner is from Gods free grace Gods grace is the cause of it Hence is it that Christ saith No man commeth vnto me except the Father draw him Hereunto also commeth the saying of the Apostle It is not in him that willeth nor in him that runneth but in God that sheweth mercy Hence is it also that the Church thus prayeth Cant. 1.4 Draw me and we will runne after thee But most fully and cleerely doth the Prophet Ezechiel set out the truth of this point speaking in the person of God these words Ezech. 36.26 27. A new heart will I giue you and a new spirit will I put within you and I will take away the stony heart out of your body and I will giue you a heart of flesh and I will put my spirit within you and cause you to walke in my statutes See how the Prophet wholly disableth man from the worke of his conuersion ascribing both the beginning and progresse thereof vnto the Lord. Many pregnant examples might be brought both of the Vnregenerate before their conuersion as also of the Regenerate in their fals after their conuersion for the further confirming this poynt in hand What disposition was theâ—e in the Apostle Paul Acts 9.1 to further his conuersion was he not breathing out threatnings and slaughters against the Disciples of Christ Iesus and had hee not procured a commission from the High Priests to binde all that were of that way Did not God behold him a farre off Did hee not looke vpon him from the habitation of his dwelling And did hee not thus behold Matthew the Customer Zacheus the Vsurer Mary the sinner Ephes 2.12 and vs Gentiles When we were as the Apostle saith without hope and God in the world being strangers from the couenant of promise and aliens from the Common-wealth of Israel I could bring variety of examples that would serue to strengthen the poynt but I will remember you but of one more and so hasten to the vses and that is of Peter was not God faine to looke on him a farre off before he repenred Luk. 22. Hee had denied his Master once and wept not yea twice yet shed not a teare though the Cocke had crowed And the third time he denies him yet weepes not vntill Christ beholds him and then as the text sayth he wept bitterly Verse 61. Assuredly if Christ had not cast an eye on him and beheld him with a gracious aspect had a thousand seuerall persons questioned with him about his maister he would haue denied him a thousand times Thus a sinner is like an Eccho he cannot speake first to God but must answere a voyce from God The Reasons And needs must this be so because we are dead in trespasses Reason 1 and sinnes as the Apostle sayth Ephes 2.1 Colos 2.13 and as the Father of this Prodigall auoucheth of him dead not in a sowne but dead stone-dead as we say and therefore haue no more power to stirre hand or foote for the furthering of our owne conuersion then Lazarus had power to come out of the graue before Christ called him A second reason why Gods grace is all in all in the Reason 2 worke of our conuersion may be this That all matter of boasting might be taken away for we are very readie to ascribe vnto our selues that which of right belongs vnto the Lord should we haue any hand in the furtherance of it we would soone fal a boasting after this manner yet in this am I beholding to my selfe Thus farre I am a worker in my owne conuersion for this or that degree of it may I thank my selfe And this is the reason that is giuen by the Apostle Ephes 2.8 By grace you are saued saith he and that not of yourselues it is the gift of God If any now aske a reason he giueth it in the next words Verse 9. Not of works least any man should boast Thus haue we seene the reasons now let vs heare the vses And in the first place this may serue for confutation Vse 1 first of the Pellagians who affirme that our good actions and cogitations proceed onely from free-will and not from Gods speciall grace Secondly it maketh against our Semi-pellagians I meane the Papists who are all for Will little or nothing for Iohn that is Gods grace but like Solamons whore
Such therefore as pretend loue to one and not vnto another let their pretence be what it will let them professe and say they loue them for the truth yet they doe but deceiue themselues for their loue is not sound but grounded on some by respect for some carnal end it may be they loue them for their gifts but not for their graces I dare say For it is impossible to loue a Saint as a Saint but we must loue euery Saint Thus may we try the soundnes of our loue towards Gods children which if vpon examination we find to be true then may wee make this as a sure signe manifest token of Gods loue to vs for loue them be beloued of him More signes might be brought whereby a Christian may assuredly know whether God hath as yet kissed him with the kisses of his mouth but these are enough and I desire not to say all I can but enough to make this knowne vnto vs take then some paines in examination and it will straight way appeare Desirest thou to know whether God doth loue thee and wouldst thou be assured of the Lords affection towards thee then answere me to these few interrogatories thou shalt haue thy desire And first I demand whether the blessed spirit of God hath been as yet shed abroad in thy heart doth it stirre is it working hath it enlightned thy mind and sanctified thy soule Hath it wrought a change and alteration in thy course and carriage Againe findest thou thy heart enflamed with a loue towards God In so much that thou esteemest him and his fauour before all things in the world Dost thou delight in his presence still hauing recourse vnto him by those blessed meanes both publike priuate by which he is pleased to conuerse with men And art thou desirous to goe vnto him Canst thou say with the Spouse Come euen come Lord Iesus come quickly Againe Reuel 22.17.20 tell me art thou desirous to please him and obey him Art thou readie with Abraham to leaue thy owne Countrey and to goe whether he shall please to send thee And art thou willing to suffer any trouble for his sake Couldest thou be content to suffer the spoyling of thy goods the losse of libertie yea and of life if need should require that he might thereby be glorified Moreouer is it the desire of thy soule to be conformable vnto him in holinesse and puritie Doest thou loue what he loues and hatest thou what he hates And labourest thou to be perfect euen as he is perfect Surely if it be thus thy estate is good thou louest God and he thee But proceed we yet further in this search for a good thing cannot be made too sure and tell me louest thou Gods Saints and seruants and that truely and entirely Is not thy loue grounded on some carnall end is it not some by-respect that causeth it Is it for their pietie and godlinesse thou so much affectest them Doth the very report thou hearest made of them for their vertues enkindle loue in thy heart albeit thou hast had no knowledge of them nor dealing with them And doest thou esteeme of these as the onely excellent ones vpon the earth chusing them for thy best companions receiuing them into thy societie And is thy loue totall to all as well as vnto any Louest thou euery Saint aswell as any Saint Is thy affection towards the poore as well as to the rich is thy heart vpon them in aduersitie as well as in prosperitie If it be thus with thee thou then louest Gods Saints indeed with a loue vnfained and vndoubtedly art beloued of him who is the father of them But if thou beest wholly voyd of these things thy loue is no true loue but such a loue as may be found in any vnregenerated person Thus by a diligent examination of your selues you may soone determine and also soundly whether God hath manifested his loue towards thee Spend some time therefore in this matter it will not be time mispent but redeemed much benefit wil redound to vs by our paines thus bestowed for the surer ground thou art of the more comfort thou wilt haue and without doubt many of Gods children depriue themselues of much comfort for want of a daily examination of themselues by these and the like notes and oftentimes fal into doubting of Gods loue and fauour which in time prooueth pernicious to their soules A third vse of this poynt may be for reproofe of such Vse 3 as brag and boast of Gods loue towards them yet haue not beene thus kissed by him they haue not as yet his loue manifested vnto them by the former signes and tokens As for temporall blessings in them indeed they doe abound hauing great preferments in the world varietie of pleasures and sufficiencie of all earthly contentments which they falsely perswade themselues are manifest tokens of his speciall fauour but as for his spirituall and sanctifying graces of them they haue neuer tasted Now let such know that their estate is fearefull for the present and vncomfortable God indeed may loue thee and thou mayst be elected of him but that is vnknowne to thee or mee or any else till he doth make this manifest by the fornamed signes And as for these common blessings wherein thou doest so abound know they are vsually giuen in a greater abundance to the Reprobate then to the elect Esau whom God hated had as great priuiledges as thou hast any and therefore these premisses will admit of no such conclusion Neuer say that God loues thee till thou findest the fruits of sanctification in thee which being once found thou mayst then say with the Psalmist By this I know that thou fauourest me By these and these signes I know that I am beloued of thee And in the last place this may serue for the great comfort Vse 4 of all such as haue Gods loue manifested vnto them by the former signes For as the terrors are great which that man hath in his conscience who is in doubt of the loue of the almightie towards him So is the comfort as great which that man hath who is hereof perswaded For come tribulation or distresse or persecution or famine Rom. 8.25.28 or nakednesse or perill or sword or life or death Yet the certaintie of Gods loue will support him Heb. 11. This assurance doth make bitter things sweet and gall to relish as hony Comfort then thy heart thou beloued of the Lord let nothing dismay theâ— though the wicked mocke though the world scorne though thy acquaintance hate thee yet remember God he loues and fauours thee and hath manifested the same vnto thee to put thee out of doubt Is not my loue better vnto thee 1 Sam. 1. then ten children said Elkanah to Hannah so is not the loue of God better vnto thee then the loue of ten worlds Let then the meditation of this harden thy face like brasse against all
property it euer seekes it owne preseruation It will euer seeke it owne preseruation The new borne babe by crying begs helpe presently so soone as it is borne And the young ones of bruites run to the teat of their dames Thus it is with such as liue this life of grace they hunger and thirst for the food of their soules 1. Pet. 2.2 and as new borne babes desire the sincere milke of the word that they may grow thereby as S. Peter teacheth vs. Their desire is to be feeding that they may be growing and they are much grieued when this food is wanting because the growth of grace must needs be hindered Examine thy selfe is it thus with thee doest thou desire after the food of thy soule and follow hard the market to prouide for the preseruation of the same If it be so it is well it is a great signe of grace but if it be otherwise that thou hast no care hereof despising or neglecting the ordinances of God which he hath ordained for the good of thy soule it is a sure signe thou wantest this life we speake of A third propertie is constantly to seeke it Thirdly as it seeketh it so it constantly seekes it Life doth not onely seeke it owne preseruation but it seeks it daily constantly continually so long as it hath any being The yong infant doth almost nothing else but suck and sleepe then cry for the breast againe and so any other creature doth daily seeke for foode The young lyons roare after their prey Psal 104.21 Ver. 27. and all other creatures waite vpon the Lord that he may giue them their meat in due season Thus is it with them that liue this life of grace there is a daily seeking after foode for the preseruing of it a daily vsing of the meanes as prayer reading meditation and the like Thus it is said of the blessed man In Gods law he doth exercise himselfe both day and night Psal 1.2 Many examples might be brought for proofe of this Iob rose vp early to offer sacrifice Job 1.5 this did Iob continually It was Daniels practise to pray three times a day Dan. 6.10 Psal 55.17 Psal 119.164 And Dauids Euening morning and at noone-tide will I pray vnto thee yea we may heare him speaking of seauen times a day praising of the Lord. And indeed there are but few duties of Religion for which we haue not the example of some Saint for the daily performance thereof Let this be well considered of such as heare and read and pray by fitts and starts now and then as it were vpon raynie dayes Alas thousands there are in the world who read not pray not from Sabboth to Sabboth nay nor then neither Haue these any life of grace in them Sure I am naturall life must be daily fed and shall be too and is there not as much neede for the spirituall Be it therefore knowne vnto thee and certified to thy soule that thou deceiuest thy selfe in thinking thou liuest the life of a Christian when there is no care had to a daily performance of the exercises belonging to a Christian Fourthly it is sensible of whatsoeuer is an enemie vnto it A fourth propertie of life is this it is sensible of whatsoeuer is an enemie vnto it doth resist it The more life the greater sense and the greater sense the more resistance Thus is it with such as liue this life of grace corruptions are felt and fought against the spirit lusts against the flesh Galat. 5.17 and the flesh against the spirit and these are contrary the one to the other Thus was it with Paul he felt his corruptions which caused him to sigh and groane vnder the weight of them I haue saith he a law in my members warring against the law of my minde Rom. 7.23 and bringing mee into captiuitie to the law of sinne now this sense of sinne caused him to breake forth into this complaint O wretched man that I am vers 24. who shall deliuer me from the bodie of this death Thus was he sensible of the opposition which was made by sinne against that life and power of grace which was in him and as he felt it so did he warre and combat against it he did resist those rebellious lusts and set himselfe against them with all his force Examine then thy selfe by this Doest thou feele thy corruptions and striue against them Art thou sensible of the working of sinne in thy selfe and how it opposeth the life of grace that is in thee Doest thou feele vnbeleefe opposing thy faith Dulnesse and deadnesse thy delight in Gods seruice And doest thou struggle and striue against each of these as the powers of life naturall doth against a disease Why then this is an euident signe of spirituall life a sure testimonie of the Spirit of Grace But is it otherwise with thee hast thou no sense nor feeling of the power of sinne makest thou no complaints against thy sinfull corruptions Is there no resisting nor opposing of thy rebellious lusts Why then assure thy selfe there is no life of grace in thee the strong man hath gone away with all thou art still in thy naturall blindnes and deadnes By these signes may you certainely know if you will deale truely in examining your selues whether you as yet liue the life of Grace Deale faithfully then with thy selfe in this businesse which doth so neerely concerne thee For if thou liuest not the life of Grace here neuer hope to liue the life of glory hereafter As desirous therefore as thou art to know the one so be as diligent to finde out the other A second Vse is for our Instruction Seeke to liue this Vse 2 life of Grace which onely deserues to be esteemed a life A man may eat and drinke and walke and sleepe and speake and haue the vse of all his sences and yet not worthy to be said to liue because he wants Gods Holy Spirit to quicken his soule Aboue all things in the world then seeke after this because without it thy breath sence soule are nothing worth and not onely so but are accursed to thee Quest But what may I do or what meanes must I vse that I may liue this life of Grace Answ Meanes to liue the life of Grace I answer As to liue a naturall life there must be a generation according to the flesh so if thou wouldest attaine to liue this life of the Spirit thou must of necessitie be brought to a second birth Not to be turned into our mothers womb againe as Nicodemus thought but as Christ saith Ioh. 3.1 we must be borne of the will of his Father 1. Pet. 1.23 And as Peter saith of a seede not mortall but immortall the word of God Faith that commeth by hearing Rom. 10. hearing by the word Regeneration is a fruit of Faith Faith an effect of the word the word is preached
Lord after the example of Zacheus Luk. 19 6 7 8. who vpon the day of his conuersion made a great feast for gladnesse and gaue gifts to the poore with all alacritie Acts 16.32 33. And of the Iaylor who the same time he was conuerted tooke Paul and Silas and washed their wounds and set meat before them and reioyced greatly with all his houshold Thus should Christians doe for they haue greater cause to keepe this birth-day then the former For the first birth is vnto death the second vnto life the first to condemnation the second to saluation By the first we are made vessels of wrath but by the second vessels of glory The first birth indeede giueth vs a being but it is the second that giueth vs our well-being By the first birth wee may say to corruption thou art my father and to the wormes yee are my brethren and sisters But by the second we haue God for our Father and Christ Iesus with the holy Angels for our brethren Oh what cause haue we to reioyce in this time aboue all other times and to say with the Psalmist This is the day which the Lord hath made let vs reioyce and be glad in it He was lost Heare we see what in part hath beene before shewen viz. Text. That wicked men are Strayes They goe astray Doctr. Wicked are Strayes Psal 119.176 Hoc prophetae post peccatum omni humanae naturae dicere conuenit Basil in Psal 119. Vse and wander out of the way to Heauen I haue gone astray like a lost sheep saith Dauid And this not onely the Prophet but the whole nature of man after the transgression is bound to confesse And therefore we are well taught in our Lyturgie to say we haue gone astray like lost sheepe This is confirmed further in the two fore-going parables of the lost sheepe and lost groat I would wicked men would take notice of it yea euery one of vs well consider it How doe men vse to deale with Strayes doe they not take them and pound them and if the Owner finde them not doth not the Lord of the soyle seaze vpon them and take them for his owne This is thy condition So will it bee with thee if thou continuest still in thy sinnes and wanderest from the Lord and wilt not be found of him At last thou shalt be taken vp and pounded and the God of this world shall seaze on thee and lay claime to thee as to his own proper goods and chattels But of this I haue spoken more before in the thirteenth verse where you may find the vse and application set downe more largely to which if you please you may adde this that hath beene now sayd And is found Yea but who findes him Text. had not his father first found him hee had beene lost for euer So then we see that other poynt confirmed viz. Doctr. Our conuersion and calling is from Gods mercy and grace That our conuersion and calling is from Gods free grace It is not from our owne wisdome or labour but from the mercy of God In the two former parables wee see this cleared and strengthened for the groat seekes not the woman nor the sheepe the shepheard no more doe we seeke Christ if he seekes vs not we shall wander for euer more Vse 1 Art thou then found see thou prayse God for finding thee giue him all the glory For if thou doest well remember thy selfe thou wert a following of sinne and hunting after vanities when God called thee Thou hadst no heart either to seeke him or be found of him With what vnwillingnesse didst thou come vnto his house how wert thou drawne thither like a Beare to the stake how vnpleasant was it to thee to heare talke of good matters how many excuses and pretences hadst thou for thy sinnes with what fig-leaues didst thou couer thy shame Thus with thy great Grandfather Adam thou didst runne from God when he came to seek thee and he was faine to drag thee from behinde the bushes Oh the mercy of God towards thee and mee I had not he dealt thus graciously with vs wee had beene wanderers to this houre If thou art not blinde thou seest this and if thou art not blockish thou wilt bee thankfull for this Vse 2 Secondly did God finde thee of hâ—â— meere mercy and was he found of thee when thou foughtest him not Esay 65.1 as the Prophet speaketh Then now seeke him and thou shalt be sure to finde him Psal 105.3 Let the heart of them reioyce that seeke the Lord saith the Psalmist The meaning is the heart of them shall reioyce that seeke the Lord yea they shall haue great cause to reioyce for they shall find and not misse if they seeke aright Now marke what followes Oh seeke the Lord and his strength seeke his strength euermore Seeing those that seeke the Lord shall haue such cause to reioyce then seeke the Lord. Again and againe I say seeke him I will end this with recommending to thee a sweet meditation of a father for thy imitation Seeke mee saith hee O Lord Quâ— aere me quia te requiro Potes inuenire quem tu requiris Dignare suscipere quem inueneris Impone humeris quem susceperis Non est tibi pium onus fastidio Amb. for I seeke thee Thou mayst finde him whom thou seekest vouchsafe to receiue him whom thou hast found and lay him vpon thy shoulders whom thou hast receiued It is no weary burthen vnto thee to beare thine owne and bring them home againe vnto thy selfe Thus say thou And they began to bee merry Not onely his father friends and houshold-seruants but the Prodigall himselfe hath his part in this ioy Heere then we euidently see Text. that Regeneration doth not abolish ioy Doctr. nor any other naturall affection but onely orders it Grace destroyes not nature Regeneration doth not abolish ioy or any other naturall affection but onely orders it but onely rectifies it When the Spirit of God doth regenerate the heart it doth not take away any naturall affection of the soule as Loue Hatred Feare Ioy Griefe c. but onely mooues them to a right obiect And therefore we shall finde in Scriptures that wee are often willed to manifest and shew them Psal 31.23 Psal 97.10 Loue the Lord all his Saints Yee that loue the Lord hate that which is euill Feare the Lord yee his Saints My sonne Prou. 24.21 Psal 32.11 feare the Lord and the King Be glad you righteous and ioyfull all yee that are vpright in heart 1 Cor. 12.26 Mourne you therefore with them that mourne reioyce with them that doe reioyce c. And many the like places where the vse of affections are allowed yea commanded This then serues to condemne First the Stoickes Vse Reproofe of two sorts 1. Stoickes who condemn all vse of affections Heb. 7.26 who allow not any vse