thereunto His sonne was dead but is now aliue hee was lost but is now found And therefore it well agreeth with his fatherly nature to be glad thereof This reason doth expresse the two-fold estate of a Christian in this life First it sheweth what they are by nature while they liue in the estate of vnregeneracie they are dead and lost Secondly whâ—â— they are by grace in the estate of regeneracie they are aliue they are found Text. There is a two-fold death one corporall the other spirituall which is two-fold the one in sinne the other for sinne Was dead Was aliue There is a two-fold death and a two-fold life A two-fold death the one is corporall the other spirituall Corporall as when the life is departed out of the bodie and it layed downe in the graue Spirituall which concernes the soule and it is two-fold also First a death in the present corruption of sinne whereby in this life we deserue damnation thus was this Prodigal and with him all others dead Christ onely excepted Secondly there is a death in the perpetuall condemnation for sinne which is first inflicted vpon the soule at the seperation from the bodie and at the last day shall be layd both vpon the body and soule in a fearefull and full manner There is also a two-fold life one naturall the other spirituall Now answerable to this death is life There is a life Naturall and a life Spirituall a life of the bodie and a life of the soule The naturall life is that which wee receiue from Adam by generation this wee all haue Spirituall life is that which wee haue by the meanes of the second Adam this is proper onely to the Elect and it is also two-fold the first is the life of grace which God vouchsafeth vs in this pilgrimage of ours The other is the life of glorie which shall be giuen vs in the life to come It is the life of grace that is here meant which this Prodigal and all other of God elect doe liue after their conuersion Now to come to the Instructions which doe hence arise and first in that he is said to be dead before his conuersion we learne Doctr. Euery wicked man is a dead man Matth. 8.22 that euerie wicked and vnregenerated man is a dead man He is starke dead being vtterly destitute of the life of grace This may be proued by our Sauiours speech to one of his Disciples Let the dead burie the dead that is those who are dead in sinne though otherwise aliue burie those who are dead in bodie So also in another place The houre is comming and now is Ioh. 5.25 when the dead shall heare the voyce of the sonne of God and they that heare shall liue By this voyce is meant the Preaching of the Gospell which the dead shall heare that is those that are dead in their sinnes and trespasses being without all spiritual life as yet The Apostle Paul doth notably confirme this in the second to the Ephesians the words be these You hath he quickened Ephes 2.14 Verse 5. who were dead in trespasses and sins And againe in the same Chapter verse 5. Euen when wee were dead in sinnes 1. Tim. 5.6 hath quickened vs together with Christ Thus doth he also say of the Widow that liueth in pleasure that Shee is dead though Shee liueth These places doe sufficiently confirme this truth More might be brought if need were The reason is plaine Reason because they want the spirit of grace which doth onely quicken Adam was not made a liuing man vntill God breathed the breath of life into him that made him stirre and walke Before that hee was onely as a picture of clay lying vpon the ground hauing eyes that saw not eares that heard not a mouth that could not speake and feet that could not goe So vntill the spirit of grace be giuen which onely giues life to the actions of men they are but as carkases like vnto Christians but indeed are not Now let vs come to the application And first it might serue for the confutation of the Papist who doth teach that man hath power to prepare himselfe to receiue grace and hath abilitie to dispose himselfe to the worke of his regeneration But doth not the Scripture tell vs that by nature wee are dead not in a swond or sicke but dead starke dead as I haue formerly shewed And what can such a one doe to his owne quickening no no this cannot bee for of our selues wee cannot moue to life vntill God doe quicken vs by his Word and Spirit Vse 2 Secondly let all wicked vnregenerate men take notice of their estate and be warned of their misery for they are but dead corpses Wicked men resemble a corse in 4. things First they are cold lying rotting in the graues of iniquitie Being Cold Senclesse Heauie and stinking fitly resembling a corse in these foure things Cold they are for the powerfull heat of Gods holy Spirit is quenched in them so that their preaching is cold there praying is cold there hearing is cold and all other good exercises they take in hand And so is it with there seeming graces there Faith Zeale Loue c. All are key cold noe warmth can be felt in them As they are cold so they are Senclesse Secondly they are sencelesse Psal 58.4 they can nether Heare See Smell Tast nor Touch. There Hearing is gon cleane gon They are like the deafe adder that cannot nay which is worst of all that will not heare the voice of the charmer Isay 6.10 Zach. 7.11 charme he neuer so wisely there eares are heauie yea vncircumcised open to any that will speake Reuel 3.17 but refusing to heare the Lord calling As they are deafe so also Blind The God of this world hath couered there eies with a vaile so that though they haue eies they see not saluation offered Ezek. 12.2 nor the light of the Gospell shining vpon them neither can they perceiue those things which are of God Dumb they are also 1 Cor. 2.14 Ier. hauing mouthes and speake not to Gods glory or praise They bend there tounges like there bowes for euill but they haue no courage for the truth They are toung tyed when Gods name should be blessed and when good talke is administred but freedome of speech they haue to blaspheme his sacred and glorious name There smelling is cleane gon they feele not the sauour of Christs oyntments for the which the virgins runne after him Cant. 1.2 Psal 45.8 2 Cor. 2.16 neither of his garments which smel of Myrrhe Cassia the word it selfe the Gospell of grace vnto them is a sauour of death they smell no other thing in it Rom. 8.5 Miserable men who being after the flesh sauour only the things of the flesh There Tast is cleane gon they know not the sweetnesse of Gods mercy nor the sauing grace of Christ in the Gospell
Psal 34.8 they haue not tasted how good and gratious the Lord is or if they haue tasted of his mercies it hath bin but with the tip of the tounge they haue neuer digested As they tast not so lastly they Touch not They beleeue not in the sonne of God Tangere christū est credere in Christum August in Ioan. Tract 16. they do not so touch him by faith as to draw virtue out of him they do not so beleeue in him as that in beleeuing they might get eternall life through his holy name Iohn 20.31 Thus we see how blockish and sencelesse euery wicked man is fitly resembling a corse in that respect As they are sencelesse so in the third place they are Heauie as a dead corps is Thirdly they are heauy Isay 24.20 yea so heauy as the earth groanes to beare them and reeles to and fro like a drunkard their transgressions lye so heauie vpon it So heauy are these dead corpses as that she is not able to vndergoe the burden but hath bin faine to open her mouth and receiue some into her belly as we see in the example of Korah Dathan and Abyram Numb 16.31 What doe I speake of the earth when the creator of heauen and earth euen God himselfe mighty and strong is wearied with bearing Exod. 34. Isay 43 24. Amos 2.13 and is pressed vnder this burden as a cart is pressed that is full of sheaues No maruaile then wickednesse is compared to a tallent of lead seeing it bringeth with it such a load Lastly they are stinking Looke as a carkasse Fourthly they are stinking sends forth a filthy sauour after a while lying so is it with the wicked They are loathsome in the nostrils of God and men notwithstanding all their outward ornaments and odours Esay 1 11. And 66.3 Tit. 1.15 which are but as flowers vpon a dead corps that cannot make the carkasse sweeter nor better Their prayers are stinking their preaching stinking and euery other spirituall exercise Psal 14.5 filthy vnsauoury and vncleane yea their very throats are open sepulchers their words and breath is loathsome and odious Thus you haue seene what a cold sencelesse heauie stinking corse euery wicked man is The God of heauen open your eyes that it doth espespecially concerne that you may see it and labour to be freed from it Thou that hearest this art thou one that hast liued all thy time without remorse for sinne and neuer yet reformed thy life be warned then of thy misery thou art dead dead I say in the present corruption of sinne Dead also in that thou art liable to eternall condemnation for sinne Thy best workes are but dead workes such workes as tend to death and will in the end bring death without Repentance Deceiue not thy selfe then in regard of thy present estate though thou beest aliue in the flesh yet thou art dead to the Lord and though thou perfumest thy bodie and bedeekest it with ornaments yet know thou perfumest but a peece of carion and all thou canst do cannot possibly keepe it from putrifaction Ephes 5.14 and rottennesse Awake awake therefore thou that sleepest stand vp from the dead and Christ shall giue thee light Christ in his word doth instantly call vpon you all young man arise damosell arise Lazarus arise wherefore I beseech you sit vp and speake lie no longer rotting in the graues of iniquitie but now you heare the trumpet of the Gospell the voyce of Christ sounding in your eares rise vp and walke Vse 3 Ephes ◠18 Reasons first why so many stinking smels in euery corner of the world In the third place seeing that men are by nature dead vtterly depriued of all life of grace See then the reason first why there are so many stinking smels and pestiferous sauours in euery place so many blasphemous oaths vsed in euery house shop and market so much villanie practised in euery corner of our streets here is the reason the world is ful of dead corpses that stink aboue ground not a house wherein there is not one dead nay hardly a house wherein there is one aliue Exod. 12.30 Secondly why the word as preached with so little profit Psal 101.1 Secondly why the word is preached with so little profit alas men are dead we speake to deafe adders to dead soules As good blow a trumpet in a dead mans care as sing of mercie or iudgement vnto them till God reuiue them they are dead therefore they depart from the word vntouched Thirdly Thirdly why no more complaining of the burden of sin Rom. 8. Jud. 16.3 why there is no more complaining of the weight of sinne no more groning vnder that which makes the very earth to grone but many doe also easily beare it as Sampson did the gates of the Cittie their backes neuer complaining of the load here is the reason of it men are dead Lay a mountaine on a dead man he will neuer grone nor complaine so though they lie vnder the burden of Adams transgression vnder the weight of their own corruption vnder the wrath of God which is due debt for their sinnes and transgressions all which are heauier then all the grauell on the earth or sand on the Sea shore yet for as much as they are without the life of grace they cannot haue a sence and feeling of it This burden must be felt by grace and not by corruption It is a spirituall burden no maruell then if those that are flesh destitute of the spirit feele it not And lastly Fourthly why so many wicked men die so quietly would you know the reason why so many wicked men goe out of this world like Lambes and die so quietly insomuch that they are thought to be the onely beloued of God and in a happie and blessed estate and condition why this is it they were dead before They die quietly because they die sencelesly True it is God doth very often lay terrors vpon the flesh of wicked men and suffer their consciences like a madde dog to flie in their faces but if God should let them alone the most in the world would die in a wretched sencelesnesse and so seeme to goe away like lambes not thinking or considering of what will afterwardes befall them Vse 4 A fourth vse of this doctrine may be for humiliation for are we dead by nature then surely of our selues wee haue no abilitie as of our selues to any thing that good is we cannot mooue our selues to any thing that is truely acceptable in the sight of God Ier. 10.14 Iohn 1.5 Ephes 4 17. Tit. 3.3 Luke 24.6.7 Tit. 1.15 Ephes 4.19 Mar. 10.19.20 Rom 14.23 1 Cor. 2.14 Rom. 8.8 Rom. 6.19 Gal. 5.21 Rom. 10.2 Rom. 6.13.19 Rom. 3.13.14.15.16.17.18 our minds are blind impotent vaine foolish the memory is feeble apt to forget good our consciences they are impure benummed erronious and superstitious or doubting the will that is vnable to
by the Minister The Spirit of God begets none anew wthout faith Faith is not ordinarily begotten but by the word So then if thou desirest to liue this life be frequent in hearing of the word preached for the dead shall heare this voice Iob. 5.25 and they that heare shall liue The Prophet Ezekiel in a vision is caried into the midst of a field Ezech. 37. full of dead bones and willed to prophesie ouer them and say vers 4. O yee dry bones heare the word of the Lord So he prophesied as he was commanded vers 7. And as he prophesied there was a noyse and behold a shaking and the bones came togither bone to his bone vers 8. Then the sinewes and flesh grew vpon them and vpon the flesh a skin couered them then he prophesied vnto the winde to breath vpon the dead vers 9. that they might liue vers 10. and the breath came into them and they liued and stood vp vpon their feete and they were an exceeding great armie Hereby is signified especially the estate of the Iewes after their captiuitie yet I doubt not but in them the estate of the whole Church in whose heart the Lord worketh his graces of Regeneration by litle and litle is also liuely described God sends his seruants the Ministers into the world as it were into a field of dead bones and wills vs to prophesie and say Oh you dry bones heare the word of the Lord But what can these dry bones liue Surely oh Lord thou knowest And therefore wee prophesie as we be commanded and behold what followes there is a first a shaking a quaking and trembling of the heart as we see in Peters Conuerts Acts 2.37 16.29 and in the laylor then the bones come togither bone to his bone we as it were gather our senses togither and begin to consider in what state we stand as the Prodigall here did and then loe the sinewes and the flesh come vpon vs and the skin couereth vs aboue we now begin to be strengthned by holy purposes and resolutions resoluing and desiring to liue vnto the Lord though as yet we cannot finde in our selues any breath of grace but then the Lord causeth breath to enter into vs hee powreth vpon vs further gifts of his Spirit for our further quickning and then we see we liue and get vp vpon our feete leaping and reioycing and praising Gods name for his wonderfull mercy See then that you attend vpon this meanes be frequent in hearing of the word for this is the trumpet that must awake thee if euer thou beest awaked Cast not off all care of thy saluation as too many doe who hearing that Regeneration and saluation are the gifts of God and that it is not in their owne power to conuert themselues grow hereupon secure and neglect all meanes Wherfore should we trouble our selues say they about it for all is a God will haue it if he will giue it vs we shall be saued and if not we shall neuer obteyne saluation do what we can Well and what of this Wilt thou therefore neglect the meanes God inioyneth thee to vse for the obteyning of it God giueth it but he giueth it by meanes which he hath ordeyned which if thou neglectest thou art the more inexcusable and thy damnation will be iust But what will you tye God to meanes Quest Are not all things possible to him Is not he able to conuert and saue without preaching or hearing as well as with it I answer The Question is needles and foolish Answ none denies but God can yet I tell thee he will not when he giues ordinarie meanes Exod. 16. Isay 37.30 God can giue bread from heauen God can cause the earth to yeeld corne without sowing 1. King 17.6 God can cause a Rauen to feede Eliah God can saue without foode these and many other things God can doe but wilt thou from hence conclude against the meanes that God hath now ordeyned Wilt thou refuse to eat because God can saue thee without meat Or wilt thou refuse to plow thy ground or sow thy seede because God can giue thee a crop without it Or wilt thou refuse to take thy meales at home and goe into the fields looking that euery Rauen that flyeth ouer thy head should bring thee thy dinner Or wilt thou voluntarily cast thy selfe into the fire because God can defend thee from the heat of it as he did the three children in the hot fiery furnace Dan. 3 25. Do these things seem to be ridiculous vnto thee and is it not as ridiculous for thee to refuse to heare and yet thinke to bee saued Know then oh man Manna is for the wildernesse an Israelite may not looke for it in the land of Canaan where he may sow and reape so while thou liuest in the Church where thou mayest partake of the ordinarie meanes vse them else neuer hope of obteyning eternall life And further know that so much as thou neglectest hearing so much thou neglectest thy owne saluation set then this downe for a truth and be perswaded of it that by this meanes thou must be begotten if euer thou beest borne anew If by the hearing of this word thou beest not raised thou wilt for euer rot and perish in thy sinnes Obiect Oh! but I haue small hope in attending on the means I haue liued a long time in sinne my sinnes are great and many I am not onely dead but rotten and therefore I feare I shall neuer be raised nor reuiued Sol. Luk. 8 55. Lu â— 7.11 Iohn 11.44 Wee read of three that Christ raysed from death Iairus daughter newly dead the Widowes sonne dead and wound vp and lying vpon the hearse and Lazarus who was dead buried and stinking in the graue August Ser. 44. de verb. Dom. These three sorts of coarses aptly resemble saith a Father three sorts of sinners Iairus daughter lying dead in her fathers house resembleth those that sinne by inward consent The widowes sonne being carried out of the gate of the citie those that sinne by outward act Lazarus hauing been dead and buried foure daies those that sinne by continuall habit The young mayden lay in a bed The young man in a coffin Lazarus in a Graue The first was dead but an houre the second but a day the third foure dayes All which teacheth vs thus much that there is no degree of death so desperate that is past helpe no sinne so great but may be forgiuen the sinne of the Holy Ghost onely excepted though with Lazarus thou hast layen foure daies Moles imposita sepulchre ipsa est vis dura consuetudinis August and art bound hand and foot with bands as he was though thou hast a stone laid vpon thee as he had though thou hast made thy heart as hard as the nether mil-stone by a custome and trade of sinne so that in the iudgement of man
from thence there is no redemption Verse 26. thou parent thou canst not there help thy child nor the child thee nor thou husband redeeme thy wife nor thou wife thy husband there is no sucker nor helpe to be had by any Let these and such like considerations be euer in thy minde and pondered on then wilt thou haue sounder resolutions in thy heart and better performances in thy life Now to come to the particulars and first we are to consider what he resolues to doe A three-fold resurrection of a Christian I will saith he arise and goe c. There is a threefold Resurrection of a Christian The first is Sacramentall and thus we rise againe in Baptisme the second is Corporall and so we shall rise againe in the day of the Lord Iesus in our bodies from the graue the third is Spirituall which is his Resurrection in this life in soule from the death of sinne thus did this Prodigall arise and thus doth euery true penitent arise while he here liueth on the earth The point may be this Doctr. Repentance from sinne is the first Resurrection Ephe. 5.14 Reuel 20.6 That repentance from sin is as a Resurrection from death this is plaine by the Apostles words awake thou that sleepest stand vp from the dead and Christ shall giue thee light And the holy Ghost doth thus call it in the twentieth of the Reuelation verse 6. Blessed and holy is he that hath part in the first Resurrection on such the second death hath no power Vse 1 Is this so then Repentance is no such easie a matter as the world takes it to be the worke of repentance is no lesse miraculous then the raising of the dead it is a work that cannot be wrought by the power of nature but such a worke as must be wrought by the mightie power of God Much might be spoken of this subiect but I shall haue fitter occasion to prosecute the point when I come to speake of the reason of the Fathers kinde entertaining of his sonne Verse 24. to which place I referre the farther handling of it a word therefore for a second vse and so to proceede Vse 2 And that shall be to stirre vs all vp thus to arise for if the soule while it is in the bodie arise not out of the graue of sin sure it is the bodie shall neuer rise out of the earth but to shame and confusion vse all good meanes therefore that thou maiest haue thy part in this that so the second death may haue no power on thee for otherwise it is impossible to escape the power of it by no meanes canst thou escape the paines of hell torments if thou dost not here awake stand vp from the dead and with Lazarus come forth the meanes that are to be vsed for this end I refer with the farther handling of this point to the place before named And goe It was a good and holy motion Text. which he had of arising this he doth not quench but cherisheth and nourisheth it he addes more fewell to this fire begun though but a sparke to the good motion of arising hee addes the second of going I will arise and goe First then learne The good motions of Gods blessed spirit at any time Doctr. Good motions are not to be quenched but cherished in any measure though neuer so weake begun are not to be choaked but to be cherished When the Lord shall put any good motion into our hearts we are to nourish cherish the same to one good motion we must adde a second and to that a third and to them a many and so fall to blowing giue not ouer vntill at length they breake forth into a comfortable flame of godly practise 1. Thes 5.19 Quench not the Spirit saith the Apostle that is quell not choake not the gifts and motions of the holy Ghost He vseth a metaphor borrowed from fire whose heate and light when it is put out is said to be quenched 2. Tim. 1.6 Thus also he exhorts Timothie to stirre vp the graces of God which be in him And writing to the Ephesians hee sayth thus Grieue not the holy spirit of God Ephe. 4.30 He permits them not so much as to giue it any occasion of withdrawing the vigour of his operation in them He brings a forcible reason Whereby you are sealed Reason 1 vnto the day of redemption This is the onely euidence we haue of freedome from condemnation this is Gods marke and character set on vs and seizing vs for his owne This is like the bloud that was stricken vpon the doore-posts which shall make the Lord to passe ouer vs Exod. 12.22 and not to suffer the destroyer to come neare vs when he goeth to smite the Egyptians By this we are assured that the day of Iudgement shall be to vs no day of wrath but a day of redemption So then thus wee may take the Apostles meaning As you desire to retaine assurance of your deliuerance from the wrath to come and that the Lord should take notice of you for his in the day of that dreadfull separation so see that by all meanes you cherish in you the gifts and operations of Gods holy spirit grieue it not by strangling choaking of those holy motions suggested by him but giue all endeuour that all his holy motions and operations be cherished and preserued in their fullest feruour without any the least abatement Thus we haue seene the poynt prooued Now it remaines to apply it And first this serueth to condemne such as nippe the bud so soone as euer it peeps forth and quench euery sparke that at any time appeareth yea wilfully set themselues to repell all good motions hasting to their cursed company to chase away those which they call prophanely qualmes of deuotion sweete inspirements of Gods holy spirit Oh the cursed vnthankefulnesse of these men What vnkind ingratefull discourteous dealing is here with the spirit of grace Thus shutting him out so soone as euer he begins to enter Wouldest thou deale so vnkindly with thy friend who commeth to thy doore Why dealest thou then so vncourteously with Christ Iesus Reuel 3.20 and his holy spirit who stands at the dore and daily knocks but can get no entertainement Beware Act. 7.51 beware of this resisting of the holy Ghost the sin is fearefull and discomfortable for hereby thy heart may grow more obdurate and thy life more brutish and abominable Vse 2 And therefore in the next place let it serue for admonition to thee and me and to vs all that we beware how we suffer that blessed heat to slake which by Gods grace beginnes to be enkindled in our hearts suffer not that coale that holy motion which the Lord hath cast into thy bosome to die within thee but blowe it vp lay on more fuell adde daily more and more matter to it and tremble to lose the least measure of
knowne vnto thee I say and certified to thy soule that though thou doest mourne and grieue and art sorrie thou hast done amisse and also couldst wish that many things could againe bee recalled which thou hast committed yet thy sorrow is vnsound it is but a heauie and comfortlesse sorrow and the beginning of sorrowes euerlasting And therefore content not thy selfe with it as if it were godly sorrow for it is not and it will turne to bitternesse in the end Vse 4 A forth vse may be for admonition to euery one of vs that would haue sound comfort of their repentance and conuersion to vse all good meanes that they may finde their hearts thus to bee affected Neuer rest satisfied till thou canst mourne for sinne because it is sinne and make thy sinne to be thy greatest griefe Rest not contented vntill thou finde thy heart humbled for thy close corruptions and hidden sinnes yea for euery sinne aswell as for any sinne for the sinnes of others aswell as for thy owne Meanes to be vsed for attaining to true sorrow Know nothing by thy selfe whereby God is offended that thou doest not as heartily desire to leaue as to haue the eternall God forgiue Till it bee thus with thee thou canst haue no hope that thy repentance is sound and good Vse all good meanes for the attaining to this grace And amongst others these Often meditate on those cords of loue First meditate of Gods loue Gods workes of mercy towards thee both in things temporall concerning this life present as health life libertie peace prosperity and the like as also in things spirituall that concerne a better wherewith the Lord doth compasse thee Ephes 1.7 And amongst all others forget not that rich grace and mercie in giuing of his Sonne to bee a reconciliation for thee when thou wert a slaue to Sathan and a fire-brand of hell that he should send his Sonne and giue him vp to death yea to that shamefull death of the crosse to redeeme thee from all iniquitie Psal 86.13 O great is thy mercy towards mee saith that kingly Prophet for thou hast deliuered my soule from the lowest hell Great it is indeed what mercie greater In this one mercy a world of mercy is comprehended Consider then of this one mercey this free mercie this full mercie and thou canst not but needes must grieue to offend so good a God Secondly Pray for Gods spirit 2. Prayer Zach. 12.10 for that worketh true compunction and contrition in the heart I will powre vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and they shall looke vpon mee whom they haue pierced and they shall lament for him as one that mourneth for his onely Sonne and be sorrie for him as one is sorry for his first borne In which words we haue both these meanes layd downe that I haue now named Let these be especially vsed and we shall finde them very auaileable for the obtaining of this grace Let me intreate thee for the Lords sake and for thy owne soules sake to put them then in practise and that daily It is a matter of speciall behoofe and very important it concernes the eternall saluation or damnation of thy soule and therefore looke about thee Vse 5 In the last place it may comfort such as doe thus grieue for sinne more regarding God then themselues looking more vpon him whom they haue offended then vpon what they haue deserued by offending Not so much grieuing for shame of men or feare of hell as that by their sinning they haue offended God Let not such be discouraged for this sorrow is a blessed sorrow and shall end in ioy this sorrow will bring to life and happinesse Oh let all such mourners of Sion comfort themselues therefore with these words And before thee That is in thy sight as afterwards verse 21. This did adde much vnto his sorrow and did very much aggrauate his fault Two points are here to be obserued The first is this that Gods eye is on all mens actions The second is this the forgetting of Gods all-seeing eye in the committing of euill doth aggrauate the sinne and encrease the same Doctr. All men sinne God looking on Heb 4.13 Psal 139.2 For the first of these viz. That Gods eye is on all mens actions he is an eye-witnes of euery worke done and sinne committed All things are naked and open vnto the eyes of him with-whom we haue to doe saith the authour to the Hebrewes And excellently Dauid Thou knowest my downe-fitting and vp-rising thou vnderstandest my thought a farre off Verse 3. Thou compassest my path and my lying downe and art acquainted with all my wayes Verse 4. For there is not a word in my tongue but loe thou knowest it altogether Thou hast beset me behinde and before Verse 5. And againe If I say surely the darknes shall couer me euen the night shall be light about me yea the darkenesse hideth not from thee Verse 11. Verse 12. but the night shineth as the day the darkenesse and the night are both alike to thee That whole Psalme may be a proofe for this truth And in another Psalme hee saith Psal 90.8 Thou hast set our iniquities before thee our secret sinnes in the light of thy countenance The Lord himselfe doth testifie this by his Prophet Ieremiah Ier. 7.9 Will you steale murder and commit adulterie and sweare falsely and burne incense vnto Baal and walke after other Gods whom you know not Verse 10. and come stand before me in this house which is called by my name and say wee are deliuered to doe all these abhominations Behold euen I haue seene it Verse 11. saith the Lord. So in another place Am I a God at hand Ier. 23.23.24 saith the Lord and not a farre off Can any hide himselfe in secret places that I shall not see him saith the Lord and doe not I fill Heauen and earth I will not bee too prodigall in spending time in vnderpropping so knowne a point which all confesse for truth and for which Scirpture is so strong To come then to the reasons First God is euery where present he can be shut out Reason 1 of no place as man can or as the Sunne can because he is infinite in nature Doe not I fill heauen and earth Ier. 23.24 sayth the Lord Am I a God at hand and not a farre off And therefore it cannot otherwise be but he must needs behold our doings and our actions Secondly It is he that made the eye and shall not he see Reason 2 it is he that made the eare and shall not he heare Psal 94.9.10 God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he giueth knowledge and shall not he know Can any thing bee hid from him from whom they haue their being The worke is knowne vnto the worker the art vnto the artificer the pot vnto the potter
and soule more and more disabled And therefore wee haue great reason to make hast and no longer to deferre and put off repentance Reason 4 Fourthly because for the present thy estate is fearefull Is the great danger that the sinner is in for the present the wrath of God hangs ouer thy head by a twined thred if thou hadst eyes to see it thou eatest in danger of thy life thou drinkest in danger walkest in danger sleepest in danger lying betweene death and the Diuell as Peter did betweene the two souldiers Acts 12.6 bound with two chaines Now who would bee in such a danger one houre for the gaining of a world euery creature is vp in armes against thee they wait but for a watch word would God bid them strike they would soone dispatch thee and Hell that gapes for thee longing to deuoure thee You haue little cause then to deferre one day one houre or one minute Thus you see some reasons many more might be brought but wee hasten to the vses Vse 1 And first This reprooueth that wonderfull madnes and exceeding great folly of such as procrastinate and deferre their conuersion to the Lord and put off their repentance though the Lord call them thereunto and offer them neuer so fit an opportunity Men indeede confesse repentance is needfull they will say there is no hope of Heauen except they doe repent they purpose to repent But here is the mischeefe of it they will not doe it in time but deferre and fore-slow it till heereafter and that through the Deuils delusion perswading them that they haue time enough to repent in they may yet enioy the pleasures of sinne and turne to God heereafter who will assuredly receiue them to his mercy For God saith he is mercifull and hath faithfully promised that whensoeuer a sinner repenteth him of his sin hee will blot out all his wickednesse out of his remembrance As he dealt by the theefe who was receiued to mercy at the last houre though his whole life was spent in wickednesse so will hee deale with thee What needest thou then as yet thinke of repentance seeing thou mayest enioy both the pleasures of this life and of that which is to come also And thus hee carries thousands blindefold to hell who know not they are nigh it vntill they they fall in it gulling them most shamefully teaching them to reason against their owne saluation how often doe you heare these reasons brought Thirdly many lets of timely repentance First hope of long life I haue time enough to repent in What tell you me of Repentance as yet Is not God mercifull Did hee not shew mercy to the theefe at the last gaspe I doubt not but to bee saued as well as the precisest of you all But thou who thus goest on head-long to damnation come hither and let me shew thee thy monstrous folly that if it be possible thou maiest be recouered out of the snare of the Deuill 2 Tim. 2.26 who art thus taken by him at his will First It is a folly to deferre repentance vpon hope of long life thou blessest thy selfe with hope of long life thou wilt repent when thou art old but how knowest thou that thou shalt liue till thou commest to bee old Doest not thou see how vpon the stage of this world some haue longer Reason 1 parts and some haue shorter Because many die before Matth. 20.1.2 And as wee enter into the Lords vineyard doe we not so goe out that is in such a manner and at such an houre some in the morning some at noone some at night some die in the dawning of their liues passing from one graue vnto another being no sooner come out of the wombe of one mother but another mother receiues them into hers Some die in youth as in the third houre others die at thirty forty or fifty as in the sixt and ninth houre and other some very old as in the last houre of the day Now tell mee how many die before fifty for one that liue till they be past that age What hope hast thou to liue till thou beest so olde Doest not thou daily see and heare of many that goe well to bed at night and are found dead in the morning of many other that are suddenly slaine or come to some vntimely death why may it not be thus with thee how vaine then and false is thy hope of long life seeing no man can tell what a day what an houre may bring forth Reason 2 But in the second place Say thou doest liue vntill thou art old Because olde age is no fit time for it 2 Sam. 19.35 yet consider how vnseasonable a time this is for repentance Behold saith Barzillai to Dauid I am this day fourescore yeeres old and can I discerne betweene good or euill hath thy seruant any taste in that I eat or drink Can I heare any more the voyce of singing-men and women wherefore then should thy seruant be any more a burden vnto my Lord the King Heere see how he confesseth that by reason of his age he was vnfit to attend vpon the King or doe him seruice and therefore much more shall a man be disabled in olde age for this worke of repentance Salomon calls the daies of old age euill dayes and withall Eccles 12.1 wils the young man to remember his Creator before they come They are termed euill not because they are so in themselues but because of the many-fold miseries that doe accompany them and so the Philosopher called old age Diog. Laert. in vita Dion The Hauen of all euill because of the innumerable maladies and aches and paines that do flock thither as into a common receptacle For then shall the keepers of the house by which Salomon meaneth the hands which are the protectors of the body tremble and shake Eccles 12.1 And the strong men that is the legs that should carry the body bowe themselues and wax faint and feeble and the grinders by which he meaneth the teeth the mouth being as the mill and the two rowes of teeth like the vpper and nether mil-stones shall cease because they are few and those that looke out of the windowes shall bee darkned that is his eyes shall wax dim and his sight shall faile him â— then shall the dore be shut in the streets when the sound of the grinding is low The mouth and the iawes shall hang downe and not be fast neither shall they eat as young men vse to doe Hee shall rise vp at the voyce of the bird his sleepe shall not be found but it shall be taken away yea with euery little chirping of a bird hee shall bee awaked and all the daughters of musike shall bee brought low their cares shall wax deafe they shall not delight in musike they shall also bee afrayd of that which is high they shall then goe hanging downe the head and shoulders as they
16 Difference betwixt true holinesse and restrayning Graces 22 God is kinde and Graticus euen to the wicked and rebellious 40 True Grace is euer growing 68 Heauenly Graces principally to be sought after 74 True Grace will manifest it selfe both by word and deed 192 The Grace of Christ is euery whit as large as the sinne of Adam ibid. Our Saluation is of Grace 222 Our weake beginnings in Grace should not too much discourage vs. 230 Grace growes by degrees 133 God is the centre of the soule 91 H Hearers must be content with plaine teaching 14 Wicked men betake themselues to vaine Helps in time of neede 137 Holinesse a marke of a true member of the Church Catholique 20 Two things much like Holinesse yet not it 21 We must shew by our Holinesse that we are true members of the Church 25 Such as feare they haue sinned against the Holy Ghost haue not 235 The onely way to procure Gods fauour is with Humilitie to throw our selues downe before him 215 God hath promised to shew mercy to the Humble 216 The humble only are capable of Grace ib. God hath a speciall respect vnto the Humble and lowly ibid. Humilitie is a preseruer of Grace 217 Humilitie makes vs like Christ ibid. All vertues and vices are against Humilitie 221 The better Repentance the more Humilitie 157 Hypocrites frie in words but freze in deeds 193 In Gods he use are Hyrelings 113 I Ignorant persons cannot confes their sins therefore cannot haue pardon 198 Mans Inventions cannot nourish the soule to saluation 94 Regeneration doth not abolish true Jâ—y 303 The godly haue onely true Ioy and none but they 304 The Ioy of the godly is internall therefore not discerned by the wicked 30â— Many Inconueniences arising from vncheerfull vncoÌ„fortable walking 306 Pardon of sinne bringeth true Ioy. 307 Our ioy here is but the beginning of ioy â—08 Gods fearefull Iudgments on such as haue put off Repentance 191 God is Iust as well as Mercifull 186 L Wicked men will not be in subiection to Gods Lawes pag. 35 The reasons of it ibid. Lawfull things much abused 265 Mans Life is short and vncertaine 179 Hope of long Life a let to repentance 181 It is great follie to defer Repentance vpon hope of long Life ibid. There is a twofold Life 282 He only liues the liues the Life of grace â—89 Spirituall Life how discerned 290 Spirituall Life must bee maintained by meanes as well as corporall 298 God doth not onely Loue his children but he will manifest it vnto them that they may not doubt of it 239 Gods Loue while it is shut vp in his decree cannot so affect his children as when they feele it ibid. Gods elect being yet vncalled are within the compasse of Gods Loue. 240 How we may know God Loueth vs. 241 Many Loue God with their tongues who hate him with their soules 242 Certainty of Gods Loue will support vs in all dangers 249 How wee may know we Loue God in truth 242 How we may know we Loue the Brethren 245 Such as say their sinnes are more then can be forgiuen giue God the Lye 233 M Wicked men are Mad men pag. 98 Many Mad pranks they play 99 Man being left to himselfe cannot long stand 55 Euery good thing in Man should cause vs to consider the goodnes of the Creator 16 Marks of godly sorrow 145 Marks of an humbled soule 158 Masters should beware of enterteyning wicked seruants for they are stroy-goods 69 Meanes for subduing pride 218 Meanes for obteyning godly sorrow 149 Meanes to bring purposes to perfectioÌ„ 169 Meanes to liue the life of Grace 294 Meanes to preserue the life of grace 298 It is dangerous not to profit by the Means afforded for our good 49 How the Members of mans bodie are attributed to God and why 15 16 Meditation of a threefold obiect 219 God is ready to shew Mercy 231 He is more ready to shew it then we are to seeke it 236 We should be Mâ—rcifull as God is merciful pag. 41 It is sence of Mercy that causeth Repentance 110 It is not sence of Miserie without sence of Mercy nor sence of Mercy without sence of Miserie that can bring vs to Repentance 114 Foure rankes of Mercies daily to bee thought vpon 112 Presumption of Gods Mercy a great let to Repentance 185 It is no easie matter in time of spirituall distres to lay hold on Gods Mercy 2â—7 God is more ready to shew Mercy then we to seek it euen then when he withholdeth from vs what we desire 237 Doctrine of Merit taught in the schoole of Nature 38 We may not challenge any thing for our Merit 40 God dealeth with sinners in quiet and Meeke tearmes 328. Meeknes must be shewed by all to all 330. Motiues to Meeknesse 331. The Meeknes of many men is but brutish 330. By Meeknes we soonest ouercome our enemie 333 The first worke of a Minister is to bring his people to a true sight of sin 8 Such Ministers as set mens sinnes b fore them by preaching of the Law are not to be condemned 9 It is lawfull for Gods Ministers to vse Parables Similies c. for pressing Doctrines 12 Ministers may not teach their owne fond deuices 97 The first Motions to Repentance if true are pleasing to God 229 Good Motions are not to be choked 131 How to know good Motions from Diabolicall delusions N No man may dishonour his Nature seeing God doth honour it pag. 17 Euery Naturall man a fit piece of timber for the Popes building 38 Euery Naturall man hath a Pope in his belly 40 Mans corrupt Nature Spider-like turneth all into poison 52 Many deale with God in confessing their sinnes as Nebuchadnezar with his enchanters in finding out his dreame 204 O Olde age no fit time for Repentance pag. 182 Such as put off till they be Olde are not sure to finde grace 184 Omission of good duties is damnable 172 God alloweth his children as for necessity so for Ornament 264 Rules for the right vsing of Ornament 269 All Ornament must expresse Godlines Modestie and Sobriety 270 Speciall sinnes which vsually accompanie excesse in Ornament 271 P. Papists haue a Saint for euery sore p. 82 Papists are all or Will nothing for Iohn p. 224 What Doctrine Papists teach 119 How Papists colour and varnish ouer their abominable Idolatry 325 Papists on their death beds call for mercy though in their life time they plead for merit 38 Reasons why Christ taught in Parables 2 Parables consist of two parts a body and a soule 4 Instructions may bee gathered from the letter of a Parable 7 Parables may lawfully be vsed for illustration of Doctrines 12 Caueats in vsing Parables 13 Christian Policy may sometimes binde vs from vsing some kinde of meats 266 A set forme of Prayer may lawfully bee vsed 139 We may not tye our selues alwaies to one forme of Prayer 141 In Prayer the grones of the heart is the best Rhetoricke