Wee wander through many a vale and ouer many a mountaine after we haue broken from him by our Coltish liues and would runne into hell if he did not stay vs. Therefore and seeing his loue to wilfull sinners is so great that hee vvill not loose one whom he hath chosen but will seeke him and that with great patience by his Word and Iudgements tenne twenty thirty forty yeeres or longer till hee finde him Let vs consider wisely how long hee hath sought vs and euery particular man how louingly hee hath sought him by his Messengers whom hee hath sent vnto him by vvhat Messengers and by how many and finding himselfe in his stray-life more ready euery day then other to loose himselfe in the Vales of Baca and Mountaines of Sin let him cry vnto God with his heart and say with the Prophet O seeke thy Seruant Psal. 119.176 Some dreame and it is but as a dreame when one awaketh that they can repent when they will Or why doe they with so lost a conscience put off repentance as if that were in their gift which is not theirs but Gods to giue Acts 5.31 2 Tim. 2.25 But suppose it were in our power and hands to repent when wee would were it not great madnesse to sinne wilfully and presumingly because of that One saith well would any man that is sober and in his right minde surfet of his meate because hee hath a Pill in his Closet or cruelly hacke his flesh with a sword because he hath in his power and keeping that which will cure the sore of those desperate gashes And is hee a sober Christian or Christian of any sound or sober iudgement that will by sinning wilfully expose himselfe to the strokes of God and gashes of a wounded and tormented conscience because hee hath that in his power that is the remedy of sinne Repentance But Repentance is not in our custodie nor vnder our key as some thinke And therefore wanting this Oyle of Repentance to turne from sinne and to God what folly and madnesse is it to deferre it with the foolish Virgins till there be no opening and till wee would be glad to buy it with a thousand repentances and tenne thousand worlds if wee had them Mat. 25.11.12 A confutation of that Popish Pelagian errour which is that wee bring some helpes with vs in Nature to our conuersion But what furtherance doth the stray-sheepe giue to the Shepheard of finding and bringing him backe vpon his shoulders with ioy Luke 15.5 What had Christ from that scornefull woman of Samaria toward her saluation Ioh 4.7 he had not so much from her as the assistance of a good nature to help him with For besides that shee gaue no gentle answere to the Sauiour of her soule by her mal-apart talke she gaue him to vnderstand plainely that a light-Huswife was in place And if we consider our first birth are wee not borne of fornication but doe Children of fornication any thing that can please God doe they or can they in any thing helpe forward their second and new birth or are they not desperate enemies to it Further God hateth and that iustly the whole vncleane bed of nature and whatsoeuer lyeth in it begotten with the seede of Adam And shall that that God abhorreth be able to ioyne purchaser with the most holy finger of God in the frame of mans Redemption Also the Apostle saith speaking of all and of the best of all Yee are dead in sinnes and trespasses Ephes. 2.1 Now can a dead man raise his owne body or performe the dueties of him that liueth the life of Nature and of this world or can he not then how can wee who are dead in sinnes and trespasses bring any matter to our spirituall life raising it vp by Free-will from the graues of the dead and sepulchers of sinne But our Aduersaries tell vs that wee were but wounded in Adam and cured by CHIRST where the Scripture tels vs that wee were dead in sinne and therefore raised by Christ not from sicknesse to health but from death to life But our Aduersaries compare the naturall man to a man in bolts that hath power to runne if his bolts were off For say they sinne hath laid â—etters on those faculties which are left in nature toward our redemption which being remoued by grace men are able of themselues to runne the way of their saluation But the Scripture sayth We are not sufficient to thinke any thing to vvit that good is of our selues as if our selues 2 Cor. 3.5 A man in bolts can vvish for libertie and thinke of going out but our condition in the state of corruption before grace is as the condition of a dead man that can neither thinke of life nor desire to liue But the same men tell vs that as hee that is sicke hath not all health taken from him and as the Phisition that restoreth him doth it by adding to that which is left and not by an entire supply so wee bring something in the point of conuersion and CHRIST the Phisitian of our soules addeth to our small store his great encrease but the Scripture sayth plainely it is Hee that worketh in vs both the will and the deed Phil. 2.13 without whom wee can doe nothing Iohn 15.5 For this cause our conuersion is called our new birth to teach vs that as it is in the case of the olde birth so it is of the new and regeneration And therefore as no Childe can beget himselfe in the olde birth so no more is hee borne by his owne will the childe of God in the new Iohn 3.3 But some may say are wee drawne as stockes and as things without life I answere no for God sanctifieth our reason giueth vs sanctified will and then vve say Draw mee and we will runne Cant. 1.4 Iohn 6.44 that is as a Father sayth Giue vs to doe what thou biddest and bid vs to doe what thou wilt A terrour to the olde man liuing in vnregeneration and vnconuertednesse for euery step forward is downe to hell the further wee wander from God the further wee goe from the path of life And vvhat hope is there that wee shall bee saued so erring in our wayes till GOD bring vs to our right way vvhich he doth by meanes these are the Word Iohn 17.3 Prayer Luke 18.1 and Sacraments Cant. 2.4.5 For these three are our Pillar of Cloud to Paradise Exodus 13.21 and the steps of our vvay to blessednesse And as possible it is for men to make staires vp to the skie as without these ordinarily to come to Heauen The Word is the Key that must shut Hell gates and set vs at libertie from sinne and death armed with sinne and open Heauen-gates to set vs in the libertie of the Sonnes of God Matth. 16.19 The Sacraments rightly discerned and reuerently delt with are seales hanging at the Word of the Couenant which assure and possesse vs of our part
vvho haue set one foote ouer the threshold of true repentance for how many can be brought to this first step of wisedome wisely and with feare to looke into themselues to cast vp their estate to reckon vpon the booke for their debts to God which are in so many sinnes and strange kindes of sinning against him from their childhood till now And while men cannot be perswaded nor drawne thus to gage themselues for their faults and doings what hope is there that they will be sory for them with a godly sorrow to repentance Will a man that knowes not his estate suspect it and can he that suspects it not fall into thoughts about it So who will be truely grieued for his wretched estate who neither knoweth his wretchednesse what it is nor spirituall estate how poore it is S. Paul in the life of nature and sect of a Pharisie knew not that Concupiscence was a sin till he beheld himselfe in the glasse of that law that saith Thou shalt not lust Rom. 7.7 till he cast vp his bookes he was aliue that is seemed to himselfe and appeared to others to be in very good plight and â—aking for this life for eternall life But when the Commandement came and looked vpon him he by it into himselfe he found that he was no body a dead man sold vnto sin and laid in the graue of a dead body or body of death a man woâ—ully and pittifully miserable and therefore cryeth out as in great pain to be deliuered from such a body or from the body of such a death Ro. 7.19.24 The Church of the Laodiceans thought her selfe to be better gold then the Touch could finde her for she thought her selfe to be rich and increased with goods and to haue need of nothing where she was wretched and miserable and poore blinde and naked Apoc. 3.17 But this she knew not or cared not to know The reason was shee neuer entred into her selfe with purpose of inquirie and search in what tearmes she stood with God how short shee was of the welfare and good health shee boasted of and how neare to that desperate death which she neuer feared And this made her to boast of her righteousnes when she should haue beene humbled for her sins and to thinke her selfe rich she was poore Our common people at this day and not the worst sort of them looke no further into their doings then that they carry some good shew of opennesse to the world And when vvil such be sorie for their imperfect and hypocriticall righteousnesse And for desperate and bold sinners they dare not like bank-rupt debters looke with any eye of particular search into their poore and vvretched life lest they be tormented too soone or as the diuels cryed out before their time vvith sorrow and horrible feare Mat. 8.29 And vvhen vvill such come to repentance that they may be saued vvill they not rather blesse themselues in their heart saying they shall haue peace vvhen the Lord vvill not be mercifull to such Deut. 29.19.20 Let all Pharisaicall Papists consider vvho must needes be farre from repentance seeing by resting in themselues for saluation they affect to be ignorant of that poore estate vvherein the best are borne that by man are borne of a woman For though they be and be borne poore in Grace and corrupt in Nature as all that came from Adam are yet they so conceit themselues of a supposed vvealth of naturall righteousnes abiding in them of works of merit proceeding from them that they can neuer truly know how miserable how wretched how naked and how nothing they are in themselues that they may be beholden to him onely for all their spirituall increase who giueth liberally to all and reprocheth no man Iam. 1.5 It is the feeling of a disease that maketh vs so to desire the cure of it and so to esteeme of him that can cure it and it is the feeling of misery that maketh mercy to be mercy for till we feele our misery and weake estate we will boast as he of whom it is said There is who maketh himselfe rich and hath nothing Prou. 13.7 An admonition to Christians that would be truely repentant to reckon vvith themselues for their life past particularly and vpon speciall bill at night before they goe to bed or in the morning before they rise from bed and not generally and in grosse onely as most do It is the exhortation of the godly in the Booke of Lamentations that men would search try their wayes and so turne to the Lord Lament 3.40 that is that they would not sleightly and runningly goe ouer their sinnes but pausingly and with standing vpon them seeking euery sin as with a candle till they finde it if it be to be found and trying it by the touch of Gods Words when they haue met with it that they may come to amendment This is to turne to the Lord when we first turne out Sin and euery sin when wee sit downe and account with our selues impartially for euery disobedience that wee can remember bee it in greater or lesser euils or when we consider our wayes and hauing run along goale of foolish vaniies such as Ephraimâ—an â—an this lost Son after him doe with Ephraim smite vpon the thigh and with the lost Sonne come to our selues for our returning to God and for the healing of all our errors past that the Lord may haue mercy vpon vs and receiue his lost Sonnes in our conuersion Ier. 31.18.19 c. As therefore the lost Son here so at the end of our stage such as he ran we must if we will repent soundly come to our selues in particular words thus say to our selues as a zealous Preacher sometimes taught In such a place at such a time and in such a company I wrâ—tchedly and desperately offended GOD my good conscience and the consciences of Gods children by talking filthily by swearing horribly by drinking excessiuely and by â—ailing damnably bitterly against Gods word and his Ministers In such a priuate place on such a day and in such a corner in the darke I committed fornication or adulterie closely when the walles couered mee and no mans eye sawe meâ— I made no conscience of a Lie where I might be beleeued if it had beene for an aduantage to saue my credit and as little conscience to defraud my simple brother where I might doe it cunningly without blame On the Lords Sabbath when others wâ—nt to Gods house I went directly to an Ale-house or from Prayer to Playes and from the Sermon to the Stage The time that was giuen mee for repentance I abused to sinne and can giue no good account of time that is pretious and should be redeemed Eph. 5.16 For how haue I redeemed it that is bought it out of Satans hands and the hand of sinne for good employments or how rather haue I wasted and powred forth the good houres of
bedds at night as in open places befâ—re the Sunne and in the darkest twylight as in the cleerest day The Reasons God who is holyer and mightier then all men seeth vs euery where there is not a thought in our heart nor a word in our tongue but hee knoweth it altogether Psal. 139.2.4 And our turning of deuices shall be but as the Potters clay when we seeke deepe to hide our counsell from the Lord Esa. 29.14.15 Now doth the righteous God who knoweth the hearts and reines Psal. 7.9 and who will bring euery worke to iudgment with euery secret thing Eccles. 12.14 behold vs and shall we not care how he seeth vs occupyed Doth the presence of a mortall man or woman sometimes bridle vs from that we would doe and vvill vve giue the bridle to all manner vvickednes God looking on Will a thiefe steale before him that he knoweth shall be his iudge and shall we not tremble to doe euill in his sight who shall iudge the world Gen 18.15 Secondly it is playne Idolatrie more to feare Man whose breath is in his nosthrils then to feare God who is the Father of spirits Esa. 51.12.13 and yet some when they are in company vvith those vvhom they cannot but reuerence for their calling and graces of vvhom they desire to be vvell thought and spoken of vvill make great shew of a desire to doe vvell themselues and to bring their houses to good order who neuerthelesse haue no care afterwards eyther for their owne persons or their houses to doe thereafter Vses A reproofe to those who if they doe any thing well doe it in open places and before men that they may haue prayse for the same Mat. 6.2.5 but in their houses and when they are alone they turne to their race as the Horse rusheth to the battell Ier. 8.6 or as wee vse to say They are Angels abroad and Diuels at home the Sabbath is prophaned Gods fearefull Name dishonoured the wife and seruants shamefully abused no measure kept in chafing and fretting for euery trifle somtime without cause sometime without shew of cause And this is an hypocrite in kinde by his fruits you shall know him Math. 7.20 An instruction to beware of secret sinnes that the closenes of the place doe not enbolden vs to doe that priuately that wee would be ashamed should be brought before the face of men and light of the Sunne for there is nothing couered that shall not be disclosed nor hid that shall not be knowne Mat. 10.26 the scrowle and register of our close sinnes shall be layde open before the Lord and before the Angels and before men Mens great places perhaps may priuiledge them for a while yet at their death the sting of Conscience and worme of tormenting feare will greatly worke vpon them and force them to some desperate confession and being dead there is no farther sparing of them Their name that was Honourable in the signe and in a figure onely will now in speech and truth be most shamefull after their death when that chanell is raked into and the filthynesse of their secret sinne is brought to light Dauid Gods owne King the authour of this excellent Psalme was not spared long after his sinne which is so much marked in Scripture both by himselfe in the Psalmes and by him that wrot his Story He went closely about it and had no doubt men of secrecie and counsell whom he vsed in it vvhen the woman was brought vnto him hee had men that could keepe counsell to bring her 2 Sam. 11.4 and either hee wrot himselfe or had some trustie Secretarie to write to Ioab vers 14. So all vvas done secretly and cunningly no tongue did mutter of it 2 Sam. 12.12 But the iust God would not let matters so passe and therefore sends a Messenger to him one of a thousand first to round him in the eare by a parable or darke speach and then to tell him plainely and openly what he had done and that by a deede so dishonourable in Gods great Seruant he had caused the enemies of the Lord of blaspheme vers 14. and after to pricke him to repentance with the goade of the Lords seueritie whom hee had prouoked so much by his abhominable sinne then the whole matter came out by himselfe and now the whole Church rings of his impious fault to this day Now if they be reproued that closely doe euill how much more they who with no bridle of shame or common ciuilitie can be held from acting those impieties and doing that thing publikely in the sun-shine and at noone-day which others cannot without blushing and the helpe of darknes doe And then vvhat a Monster was Absolom who spread a tent vpon the top of his Fathers Palace and blushed not to goe in to his Father Concubines in the sight of all Israel 2 Sam. 16 22. And what Monsters were the Sodomites who declared their sinnes and hid them not Esa. 3.9 Though painted Tombes be spoken against that is hypocrites so resembled yet better be a paintâ—d Tombe then a filthy Sincke foule without and foule within And may we not thinke that the fiue foolish Virgins were more tolerable then that great Whore that sitteth vpon many waters Apoc. 17.4 5. Is it not better to haue Lamps without store of Oyle then to haue neyther Lamps nor Oyle that is neyther meanes nor meaning to attend Christ and better to doe some good then to professe all wickednes and better to seeme holie then neyther to seeme nor be So much for those protestations that concerne the Prophets owne person they vvhich concerne him vvith others follow I will set no wicked thing before mine eyes BEfore the Prophet had sayd that hee would follow the good here he sayth and makes faith for himselfe that he will hate the euill and not some euill but all wickednes for not to set a thing before our eyes is in common speech to lâ—ath it or with dislike to turne from it And here we haue the matter that he speaketh against euery wicked thing and obiâ—ct by which it is carryed to the heart the eye By wicked thing or Beliâ—l the Interpreters some of them vnderstand the Man of Belial or Man of wickednes as if the Prophet should haue sayd that he would not abide to looke vpon any such But I take it to be meant of the thing that is naught though with a reference to the person that is naught also and so the Prophets meaning is that hee will when euill is in sight turne away from it as from carion for a man cannot rightly doe iustice till he perfectly hate iniustice nor loue the good till hee abhorre the euill Neyther doth he say and promise for some euill that he will be against it but his chalenge is to all euill that his eyes should not behold it in any From whence this point of doctrine may be gathered that a true Christian must retrayne not from some
the Lord giue mercy to his House and Posteritie for it Also I know few like-minded who will faithfully care for our matters as he did and where men earthly minded seeke their owne that is seeke that and that onely which is nothing worth when they haue it he sought in his life and found in his death that which is Iesus Christ Phil. 2.20.21 But what neede I to embalme him being dead with my report who liuing had so good report of all who knew him and the grace in him and dying sweetly in the peace of his Master and his good conscience like that boxe of oyntment which being very precious the woman powred on Christs head in his breaking by death cast forth that name that is better then the best oyntment Eccles. 7.3 Mark 14.3 A name of a right good sauour such as hath filled the house and may be an ornament and crowne of reioycing to the House and Stocke hee came of For you that now liue the Heire of his House and I trust of his good minde in good things You are to remember as I hope you forget not that your life is in that age and time wherein you may as in the morning sow your seed Eccles. 11.6 the good seed of the doctrine of saluation in the field of your owne heart and furrowes of those that are of your familie and proper charge I beseech you let not your hand rest and bee diligent to take heed to your selfe and them for all necessarie instruction in the way of life so tilling them spiritually for GOD and his true feare that your whole House may bee as the field of the righteous which the Lord will blesse and the name of it may be The Lord is there Ezek. 48.35 So did your good Father in the middes of You whiles he liued and so good Sir doe you constantly in the mids of your owne House by his example who now is gone Hee learned of Abraham who commaunded his householde after him in such matters Genes 18.19 and learne You of Him that the blessing of Abraham may follow You and Yours I write not doubtingly and I haue good confidence in the Lord that you are so minded In which good meaning and intention of yours to a worke so full of spiritual consolation and godlinesse you must looke for aduersaries The more truelie you feare God the more you shall finde what enmitie is against it Looke for this in euery good purpose vnder the Sunne The world that is not of the fashion of Heauen Rom. 12.2 will be against you The flesh that is all for it selfe Rom. 13.14 will lust against the Spirit and the good motions of the Spirit in you Galat. 5.17 and the Deuill the Centurion of the band will pursue you with his armies of temptations on your right hand and on your left Ephes. 6.12 But Hee that is with you is stronger then all these and as long as Michael is your leader and his Angels your fellow-Souldiours what can doe you hurt if God be on your side what matter who be against you Rom. 8.31 If you loue the loue of Christ with all your heart who or what shall separate you from it who or what shall make you to forsake it vers 35. Neither the worlds iniuries nor the fleshes allurements nor all the mallice of the enemie ouer all which you are more then Conquerour through him that hath loued you verse 37. shall be able to take Christ from you or the holy Spirit of Christ out of you by whom you are sealed to the day of Redemption Ephes. 4.30 Striue therefore forward cheerefully in this narrow way of life fight the good fight of Faith to the end whet your heart vpon the Word and make the Statutes of IEHOVA your Meditation and Counsellours pray in your holy Faith holde that you haue with increaseâ— get ground of the commune enemie daily and that by doing well while you haue time This matter requireth your earnest meditation and deepest thoughts and therefore against all incumbrances and impediments of spirituall life already remembred or further spoke of by Saint Iohn as the lusts of the eyes the lusts of the flesh and pride of life 1 Iohn 2.16 put forth your selfe couragiously in the name of the Lord of Hostes who will order the whole battell for you and finish it to your euerlasting victory and ioyfull triumph ouer all powers earthly and infernall How ill they proceede that doe not so striue I haue endeuoured to shewe in the meditations that follow concerning the sinne and punishment of the prodigall sonne perswading my selfe that of Him you haue nothing in you but his repentance and grace to come home to your heauenly Father where you haue with Him young and ignorantly in anything and who hath not in many things declined from obedience to God or the wayes of his truth These I tooke to taske the beginning of this last Sommer at what time the Lords storme fell that caused so generall a feare I would it had effected a like generall amendement in vs. For the now comming forth of them the Apostle who saith Be instant in season and out of season 2 Timoth. 4.2 shall answere for me if any shall thinke them vnseasonable Besides how can that bee or be iudged with any colour of soundnesse vnseasonable that teacheth vs to remember what GOD would not haue forgotten namely his wonderfull workes which hee made the last two moneths of May and Iune to be remembred Psal. 111.4 Or if all his workes must praise him Psal. 145.10 why should not those praise him in the Gate which he wrought so fearefully and so lately among vs And is it euer too late and vnseasonable to shew to the world how graciously and how strangely the Lords late mercies got the better hand of his other fearefull workes by taking his frownes from the skie and by putting a more louing countenance vpon it in the blessed weather that ensued I call it the Lords mercie or not the least of those mercies that are ouer all his workes Psal. 145.9 For did our repentance or any worke of ours seeke and finde that comfortable alteration at Gods hands Or did not the greatest number desire a better and more kindely season and complaine of a season so generally hurtfull and intemperate with sinne in their right hand was one Sabbath for all that power of thunder that so cracked about our eares and pouring Raine that so fell vpon the Earth that is in such abundance that it made Brookes and Riuers to rise and the water to stand in the Furrowes lesse prophaned in Towne and Countrie I doubt not but some stood as Aaron in that breach and gappe with their Censer of seruent Supplication to the Lord by whom in all likelihood hee was entreated and who sought and found him in due time Psal. 32.6 Yet what was that to the generall inconformitie that still beareth sway And heere who can but prophecie for
were the enemies whom the Lord would destroy But what furthered their sinne and hastened their end more or sooner then vnsanctified fulnesse and that hill which they supposed to be so strong in their vnmoueable prosperitie Saul being of a low degree and spirit in his Fathers house liued commendably and well 1 Sam. 9.2.21 But hauing a kingdome and being King he left the Lord and did much wickednesse Sathan would haue set vp Christ in prosperitie as vpon an hill thinking that if any estate could a full estate would make him fall from God and fall downe to him But Satan could finde nothing in Christ Iohn 14.30 that is nothing for his purpose in any temptation though hee found corruption enough in others euen the best after they were tempted in such manner for when Dauid had rest and ease by such rest and ease he fastened the point of this naile in him and droue it to the head in his adulterie and bloody sinne 2 Sam. 11.4 Peter feeling the fire of a warme estate denied his Master by feare Iohn 18.18.25.27 And therefore as the milde and gentle beames of the Sunne haue more force vpon a wayfaring man then the strongest gale of winde that bloweth in the skie for the Sunne by his warme beames maketh him to cast off his Cloake and to put off his Coate as a burthen too heauie to be borne where the vvinde with his loude and colde blasts maketh him both faster to holde and more closely to wrap about him both Cloake and Coate so the vvarme Sunne of prosperitie can make vs more naked to God by sinne then the colde winde of times blustering with troubles Therefore hath a Christian more neede in prosperitie to watch sinne then in dayes of aduersitie and trouble which may further be proued by these reasons following The reasons First Satan hath more cords to binde vs in those temptations which are on our right hand fet from profits pleasures and honour then in those which are on our left drawne from aduersitie want and basenesse Which made him to reserue his temptation taken from prosperitie to the last place in which he reposed all as in his best weapon or vveapon of proofe Secondly prosperitie is a slipperie path a man may soone fall in such a vvay but aduersitie is a more rugged and sure way not so apt to faile vs. Thirdly in a full life we haue more meanes of sinning then in a bare estate For what will not wealth doe to the help of riot that pouertie cannot A poore man cannot offend by drunkennesse by whoredome by oppression by fulnesse of bread by garish apparell as a rich man may Vses Therefore no cause to be secure when vvee haue fairest weather vvith the vvorld in these outward things For then commonly the foulest is vvithin In Luke Chap 12. ver 19. He that ouernight had his vvarme Sunne in much goods laid vp for many yeeres that is vvhich hee supposed should continue long and were presently gone was in the colde shaddow before the next morning or rather in the armes and shadow of colde and sencelesse death O foole this night they will fetch away thy soule from thee vers 20. Belshazzar was presently driuen from his Banquets of Wine to a banquet of Feare where hee saw in his deepest rests the fingers that wrote and wrought his greatest vn-rest and trouble For they pointed to his present vnhappy change from a glorious Monarchie to an inglorious Sacrifice by the sword of Darius of the Medes Dan. 5.4.5.6 And the Text sayth that the same night was Belshazzar the King of the Caldeans slaine verse 30. Also when did the enuious Man sowe his tares but vvhile hee slept that had sowed good seede in his field Matth. 13.24.25 So vvhen wee promise to our selues or the flattering vvorld doth offer to vs the sleeps of a quiet and easie life then doth Satan sow in our mindes the tares and impediments of true Peace and Righteousnesse The yong man vvho reioyced in his youth must for that abuse of his youth come vnto iudgement Eccles. 11 9. And if so then vvhat securitie or sound peace is to be found in the best worldly estate so threatned vvith iudgement and tormented vvith feare What better to haue our fill of Quailes and they to come out againe at our nosthrils Numbers 11.20 When vvee are filled with the Quailes of vvhat wee vvould haue vvee may thinke our selues vvell but how vvell and how long well vvhen at that very instant and vvhile that sweet meat is betweene our teeth the vvrath of God by such lusting against God is ready to fall vpon vs when Satan is pleased and the strong man hath possession all things are in peace Luke 11.21 but what peace more cruell then any warre is that which hath peace with Satan and warre with God Secondly heere vvee see that goods are not good but by their good vse They cannot make vs better this power belongeth to the Lord Psal. 62.10 prouder they may make vs and more to trust to our selues and lesse in God or they can doe vs no good vvithout grace and the desire of them cannot but purchase vs great harme for 1 Timoth. 6.10 the roote of all euill is in such couetousnesse Many say Who will shew vs any good that is vvorldly good Psalme 4.6 but there is no good in that and this is true good to haue Gods countenance vvhich is more then all riches and God with vs which is better then all worlds For it is the blessing of GOD that maketh rich Prouerb 10.22 that is riches make not a rich man but Gods grace with riches and hee shall rise to wealth not that riseth earely Psal. 127.2 but 5.18 To bee rich heere is to haue a good and comfortable estate heere Not to haue much goods but to haue much good of that vvhich wee haue bee it much or little The wicked may be rich but not in such manner rich hauing the plague but not the blessed contentment of riches which is the gift of GOD Ecclâ—s 2.26 This young man had riches but was he rich We shall after heare how poore hee was vvhen hee would faine haue filled his belly with the huskes that the Swine did eate because no man gaue vnto him verse 16. And so rich are they vvho hauing vvealth vvithout grace are so commonly as it vvere driuen from their full tables vvith this young man and lost Sonne to great hunger and the diet of huskes So much for the occasion of this lost Sonnes sinne the sinne it selfe followeth He tooke his iourney into a farre Countrie Heere the Euangelist or rather our Sauiour by him speaketh of this young mans sinne in two things First telling vs vvhither he vvent and secondly vvhat hee did in all that time of his stray-life Hee went into a farre Countrie that is as farre as hee could go from his Fathers presence and feare For the nature of such sinners is to remoue as
the word that is mightie in operation and sharper thâ—n any two edged sword Hebr. 4.12 If vve be young men we must cure the dangerous disease of youth by the word Psal. 119.9 if we be men vve must become men of God by it absolute to euery good worke 2. Tim. 3.16 and if wee be olde men it must be the staffe of our age and crowne of our grey haires A third good meane to subdue lust is to consider that wee are out of our Country strangers here in a Pilgrimes life 1 Pet. 2.11 Some vvill not wrestle vvith their flesh in this conflict vnder lust and sinne lest it should abridge their merry dayes but what merry life should a stranger looke for in his far Countrie here and vvhat long life vvhere hee is not certaine of one poore houre and if our life be so vncertaine and must needes bee so vncomfortable vvhat needs such feare of abridging that mirth vvhich wee must not looke for and of not seeing those many merry dayes that vvee doe but dreame of vvee say if wee take this sad course of mortifying our concupiscences and lusts we must not looke to liue one merry day more But let not this care trouble you saith Saint Peter for yee are Pilgrimes and strangers and what know ye if yee shall see one short houre more for Pilgrimâ— are at night in their Inne and gone in the morning Finally the best meane to mortifie our flesh that is the corruption which is in vs and to master our lusts is to be girt alwayes with our armour of opposition to such enemies and traitours in our owne bodies Ephes. 6.11.12.13 c. vvhere wee must consider that our lusts fight against vs and that therefore wee be alwayes prouided vpon good and sufficient furniture from the spirit and word of God to fight with them They will neuer be friends till they may command vs therefore should wee make sure neuer to haue peace with them that wee may not be commaunded but rule in our owne house A man will weaken his enemie all that hee can vvee haue no worse enemie then our owne corrupt flesh and if we forget not this to bâ—ing it downe wee shall be in a good way of subduing this olde man in vs with his concupiscences and lusts Secondly wee here learne that to yeeld to our lusts is to make neither good nor sauing bargaine for vvhat shall wee get by drawing the heart from God and by giuing it to the world and flesh making them Gods They that so doe lust and haue nothing Iam. 4 2. Now to desire and not to obtaine is simple getting no such kill their bodies and damne their soules For when men 〈◊〉 eagerly desire earthly things as Commoditie Pleasures and Honour which is deceitfull they care not how they punish their bodies the couetous vvhat he takes from them the voluptuous into vvhat diseases hee casts them and the ambitious after the shadow of honour to vvhat dangers and kindes of death hee brings them and for their soules they blinde-folde their â—indes and make their hearts faâ— and sencelesse so that they can neither discerne spiritual thing nor be moued with them vvhether they be threatnings promisesâ— iudgements or mercies And vvhat iâ— this but to kill the bodie and to damne the soule and vvhat is gottenâ— vvhen these are gone Our dutie in this case is to keepe our desires vvithin the bounds of Gods vvill in his vvord For if wee aske any thing according vnto it he heareth vs 1 Iohn 5.14 Rahel vvhen shee would haue had children for her lust the lust of enuie in her had none Gen. 30.1 But vvhen shee asked them to Gods pleasure and prayed for them by Gods word shee had first Ioseph Gen. 30.22 and then Beniamin Gen. 35.17.18 Isaac prayed for a Sonne twenty yeere Genes 25.20.26 after twenty yeeres attendance and vvhen God saw a fit time for him to giue and for Isaac to receaue a Sonne hee gaue him two sonnes Genesis 25.24 Thus God puts off his best children it is that they should put all vnto him and be content to take his vvord for their vvelfare For hee will will not faile them nor forsake them Hebr. 13.5 If then vvee vvill be gainers at Gods hands vvee must submit to him for all our vvelfare vvhere if vve follow our lusts for it vvee shall be as hee that earneth wages and putteth them into a broken bagge Aggi 1.6 The way to catch a shaddow is not to follow it but to flie from it so vvill it follow vs and so the way to haue the world is to denie it and the way to bee rich is to be content to bee poore and the way to haue health is to put all to God for health or sickenesse So saith a good vvriter They then vvho desire the world more then heauen and temporall more then eternall riches and bodily health rather then the soules health take the next vvay both to loose the vvorld and to forsait Heauen to bee poore in vvealth and poore in grace and to haue a sickely body and leproâ—â— soule So much for the lost Sonnes sinne the punishment of it followeth And when hee had spent all there arose a great dearth throughout that land and hee began to be in necessitie WEE haue heard of the young mans sinne the punishment of it is occasionall and proper or generall vpon the Countrey in these words and particular vpon himselfe and this verse sheweth vvhat end his sinne had as the next declareth what shifts it put him to Heere it is shewed that vvhen hee had consumed all on his lusts vvhich had eaten him vp and had spent his patrimonie vpon Harlots and vvith loose companions in a dissolute life that vndid him God sent an exceeding famine vpon the Countrie that was so riotous and exceedingly vvith want punished him that had so rioted Where it appeareth that this lost young man made choyse of this Countrie as most fit for his young minde to be in being a land of great excesse and fulnesse a land stored vvith Mates of his owne fashion and that was addicted altogether to that wanttonnes that best pleased him For like will to like as the saying is and they that loue vanitie vvill follow it or as thornes folden one in another and as drunkards in their drunkennesse Numb 1.10 so the tie of such fellowship will hold together Prouerb 1.11.14 What a man loueth hee vvill doe and where he loueth he will be But the poynt more directly to the Text aimeth at the punishment of the whole Countrie and of this lost Sonne by a mightie hunger that was sent vpon them The Countrie sinned by a fulnesse of bread therefore the Lord plagued that Countries sin by a famine of bread Where wee see a dearth of Creatures for the abuse of the Creature and a scarcitie of them for their intemperance in them The Doctrine that vvee learne is in what a Land sinneth in
that or in some measure of that sinne it shall be punished with a remoue of that blessing This Country abused her abundance therefore was shee plagued with vvant God brings a famine of Bread when men prepare bread for laughter that is excesse Eccles. 10.19 or satietis that will â—â—t suffer them to sleepe Eccles. 5.11 When men will eate till it come out at their nosthrils Numb 11.20 and drinke till it come vp at their mouth drinking healths till they haue no health the Lord must needes draw the Table Iudah that was preuented with liberall blessings hauing one fruit ripe after another to feede on in due order and with great plentie Amos 9.13 because she became wanton through abundance and kept no measure in sinning against God as hee passed measure in being gracious to her therefore was that fruitfull Land turned into a barren Land the meate was cut off before their eyes tinne women did bake their bread at one Ouen and deliuered it by waight that is by small waight againe If they sowed an hundred Pottels it yeelded but tenne that is tenne of an hundred and the principall lost and they did houle and cry out for the Wheate and for the Barley because the Haruest of the field was destroyed Ioel 1.11 So Dauids punishment was in that wherein he sinned hee sinned in numbring the people and GOD diminished the number of them by the Pestilence 2 Sam. 24.15 Ephâ—sus dealt not well with her Candlestick and God put out her Candle Apoc. 2.5 for not long after shee fell sicke of diuers grieuous Heresies and at last dyed of the plague of Mahomet God knew Iewry by his benefits but Iewry would not know God by thankefulnesse for those benefits but despised his Word and those that brought it killing some and stoning some therefore the Word departed from them to the Gentiles and God did let out his Vineyard to other Husbandmen Mat. 21.41 It is a true saying therefore that in what a man sinneth hee must looke to be punished The Reasons are First it standeth with equitie when a blessing is abused to with-draw it As if Mercy be contemned to turne Mercy into Iustice if health be abused to plague abused health with sicknesse and if the Word be not beleeued to punish that vâ—beliefe with a beleeuing of lies 2 Thes. 2.10.11 Secondly the Law of correction was that according to the measure of the fault so should the number of the stripes giuen for it be Deut. 25.2 According to the qualitie of the trespasse hee was to be beaten that had trespassed and it is reason that wee be plagued as wee haue sinned Apoc. 18.7 Thirdly it is an old saying Like iâ— faulâ— like in punishment and with a little alteration as true a saying Like fault like punishment Vses An instruction when the hand of God is vpon a Country in a scarcitie of graine or other commodities with Pharao's chiefe Butler to call our faults to minde that day Gen. 41.9 when vvee can say This day this Scripture is fulfilled in our cares Luke 4.21 or this day there is great want in our Country of bread and other sustenance then as Adoni-bezek said wee in a like case of proportionate punishment should say As wee haue done so God hath rewarded vs Iudg. 1.7 We haue sinned in our food and God hath diminished our food the last yeere by want of raine this yeere by too much raine for God hath left a remembrance behinde him and vve may yet see where his finger was What is the cause of this Fulnesse of bread and drunkennesse haue raigned among vs. Some make a Noahs Arke of their bellies vitailed with I know not how many kindes of Creatures One is hungry and another is drunken 1 Cor. 11.21 And what eating with contempt of the poore what eating as in the dayes of Noah and of Lot Luke 17.27.28 that is what daintie and continuall eating or eating like beasts that eate all the day and some part of the night and eating with no remembrance of God vsing Sauces to let downe excesseâ— not to help the stomack but to oppresse it Nature is content with a little and Grace with lesse but such feeders no friends to Nature and enemies to Grace make it their Religion not to serue God but that which is their God the Belly Phil. 3.19 You will say what is this to the poore I answere though they cannot offer so much to the belly yet it may be the sinne as well of the poore as of the rich to bring more then enough vnto it A poore man may be giuen to his belly and to consume himselfe that way as soone as a richer man But let vs passe from this sinne to the sinne of Drunkennesse and wee shall finde that rich and poore are drowned in it For the sinne of Gluttony though foule in those that vse it yet is it not so generall as this sinne of Drunkennesse which like the darknesse of Egipt Exod. 10.22 goeth ouer all the Land Where men doe not onely as a Assuerus Royall Feast Hest. 1.7 change vessell after vessell but emptie vessell after vessell nor as then drinke by order but in no reasonable order then none might compell his fellow ver 8. so the King had commanded Now a man is inforced vnder the paine of the stabbe or thrust to drinke the health or pledge of his friend and a man giues his neighbour drinke and makes him drunken though the King and the Lawes of the Kingdome haue otherwayes commanded Hab. 2.15 For what drinking of healths till men haue drunke themselues out of health out of wit and commonly out of common sense and honesty I say out of common honestie For what Goates doe they rise when they rise from their drinke how impure how adulterous in their talke and doings so hard a thing it is to sleepe in Drunkennesse and to watch against Adulterie looke and compare Prou. 23.29.33 These may bee called the Drunkards of a Land Not they onely vvho cannot beare their drinke and therefore fall downe like beasts being wounded by some stronger beast but they much more vvho are strong to poure in strong drinke Esay 5.22 that is are able to sit vvith the longest and to drinke with the last in the bottome of a Celler turning downe bowle after bowle into some vncleane Sincke-hole or Throate like a Sepulcher Townes and Countrey swarme with such dead Flyes drowned in their poâ—s of excesse Eccles. 10.1 of which wee may say Death is in them 2 Kings 4.40 and they Deaths guests that vse them Prou. 9.18 For these sinnes and because of these Pharaos and their Host who lye thus ouer-whelmed in the red-Sea of Drunkennesse the Lord this yeere threatned our graine both bread-corne and drinke-corne how farre his hand hath gone wee see how much further it might haue gone who did not see and feare when the storme fell But are these sinnes the onely sinnes that make such waste and cause
being all for the belly to pamper it what is it but to abuse vnto sin those good things which for such abuse may iustly be taken from vs Lam. 4.5 compared with Am. 6.4.6 Thirdly of such curious and daintie feeders it is true that we read Psal. 69.22 Their table is a snare vnto them and their prosperitie their ruine There is a table that deceaueth others Of this it is said Prou. 23.3 their daintie meates are deceitfull meate But this table running ouer with excesse deceaueth those who prepare it not for strength and honest delight but for laughter and drunkennesse Eccl. 10.17.19 for it bringeth those by a secret waste and iust punishment to vnrecouerable miserie that maintaine it Vses This serueth first perfectly to awaken vs from the sleepe of those lusts vvhich are about meates and drinkes that wee be sober and no longer drunken in them For to sacrifice to our bellies is to sacrifice to beggarie and to feede them is to feede pouertie Prou. 23.21 So too eagerly to desire the Pottage so red what is it but to thinke the time long till vvith Esâ—u wee haue eaten and drunken away our Birth-right Gen. 25.30.34 Moreouer this large fulnesse and filling vvith meates and drinkes without repentance what doth it but make our condemnation more iust and open the mouth of the creature more wide against vs to accuse vs to God when he shall open that Asses mouth Numb 22.28 Some thinke but they be carnall and not spirituall that so thinke that there is no good thing to a man vnder the Sun saue to eate and drinke and to reioyce in his dayes Eccles. 8.15 But when Ammons heart is merry being oppressed with meates or drunken with wine wherein is excesse what saith Absalom to his Seruants Smite Ammon kill him feare not for haue not I commanded 2 Sam. 13.28 This Ammon is euery liberall drinker and large eater and this Absalom the Purueyor for euery such excesse who by his Seruants Drunkennesse and Gluttonie which preuaile too much specially at Feasts waiteth or rather lyeth in wayte for such as feede without feare and drinke withouâ— reason to smite them to destruction as if hee should say to this cup of wine and that dish of meate fayre to the eye and good to the taste Smite Ammon smite and kill him and feare not that is smite with death and to second death the soule of the eater in excesse and drunken vvith excesse Leade the foole to the stockes bring him to the house where the dead are Prou. 9.18 fire him with anger and burne him with euill desires Let his eyes looke vpon the strange woman and his heart meditate of lewd things Prou. 23.33 for haue not I commanded or may not I command Thus or little better dealeth the Absalom of excesse vvith all his desperate guests specially with hopeles Drunkards And therefore the Prophet Ioel when hee would stirre vp to attention the deafest hearers and furthest from hearing doth direct his speech to Drunkards saying Awake yee Drunkards and howle Ioel 1.5 as if drunkards were a Sinecdoche of all impenitent and senslesse sinners And indeede of all wanderers from the Lord they goe furthest from him and of all impenitent sinners are hardliest conuerted to him For the nature of drinke in excesse is by his fuming power and while it is in and wit out to make man as vnreasonable as a beast and as senslesse as a blocke As therefore raine of long continuance doth so turne the ground into mire and plash that no good tillage can be made nor good husbandry done vpon it while it remaineth so So that drinking which is in excesse doth so wash the braine and turne the body with all the senses and powers of soule and body into such a plash and difficultie of spirituall tillage that it is to small or no purpose for the Lords faithfull Ministers which are his Husbandmen to put the Plough of Admonition into a Soule so pusled with Drunkennesse so mired with it so a-sleepe in it till that sinne be repented of and left by a sober soule If then eating and drinking in excesse cast men wholy into such a long and deepe sleepe of the forgetfulnesse of God and all goodnesse if it bring men into danger oftentimes to destruction if it waste the substance and which is worse consume the body and not so onely but if to proceede from vvorse to worst it most dangerously worke vpon and oftentimes manifestly preuaile against the soule it is time for such sinners to awake out of such a sleepe and to open their eyes that they sleepe not in death Rom. 13.11.13 1 Thes 5.6.7 A terrour to all daintie seeders and intemperate drinkers For right it is that the Lord should cut that cup from the drunkards mouth that so seldome departeth from it Iâ—el 1.5 and turne that bread into bread of grauell which delicate feeders by abuse haue so wantonly made the bread of lust and take away those fat things and excellent things which they made their Idols whose soules lusted after them Apâ—c 18.7 being louers of pleasures more then louers of God 2 Tim. 3.4 It were no great matter for a poore man that hath alwayes fared hard to beare an hard estate but it needes must be grieuous and bitter to another man one that hath fared of the best euery day to be brought from his cups of wine to a cup of small drinke from his fat morsels to a dry morsell and from the finest bread to the coursest browne bread yet this may be their portion of misery from God if a worse thing come not to them who haue sed Lust not necessitie vvith the sacrifices of eating and drinking for to morrow they shall dye 1 Cor. 15.32 or as if tomorrow they should dye Christ the truth speaking of such saith They shall hunger that are now full and waile and weepe that now laugh Luke 6.25 His meaning is they who now make it their exercise to eate and their trade to follow Drunkennesse drinking others drunken and themselues artificially drunken and sober againe shall come to great misery and they who reioyce in their dayes shall weepe in their end and who now haue their pleasures hereafter suffer paine being here comforted as Diues and hereafter tormented as Diues was Lu. 16.25 Salomon speaking of these outward things which wise men regard not and fooles abuse calleth them not onely by a phrase of passiue imperfection Vanitie Eccles. 1.2 that is things that haue a weaknesse of being in themselues but Vexation of spirit verse 14. that is things though nothing in themselues yet able to inflict vexation and sorrow vpon the soules of all that abuse them How then can the Gallants of our time thinke to auoid this vexation of spirit for a iust reward of their Luxury and Riot who doe nothing but poure out themselues to these vaine things How can they but drinke themselues out of all who drinke