withdrawed his hart from the Lord and set it vpon vanitie Non interuallo locorum deuâ— relinquiter sed pranitate morum Amb. in psa 119. he departed far from him in regard of the opposit and differing disposition God his volo being his nolo and his nolo being Gods volo Secondly he went far in regard of the great and many sinnes he did commit for multiplication of sins is like multiplication of steps which at length carry a man farre away from the place where he was Both these wayes may this prodigall be sayd to take his iourney into this faire country Thus hauing seene the meaning of the words let vs now come to the instructions the first shall be this It is the nature of sinners to fly from Gods presence Doctr. Sinners cannot endure Gods presence Iob 21.14 Gen 3.8 and get farre away out of his sight This is there desire and indeuoure See this prooued in the 21. of Iob. 14. so Ionah 1.3 also confirmed by examples Adam who hid himselfe in the bushes These fled from God in their affections and by their sinnes manifested it by a foolish desire to conuey their bodily presence out of his sight Reasons First the remembrance of his presence doth Reason 1 crosse them in there sinns and that they would not be Therefore they purposing to sinne get out of his sight as they foolishly imagine that so they may haue the more libertie Secondly there is as great contrariety betwixt God Reason 2 sinners as there is betweene light and darknesse how then is it possible for them to agree therefore doth the sinner fly from his face and by no meanes can abide his presence Thirdly sinne maketh a man Gods debter for the law Reason 3 tyes him to obedience if he faile in it it binds him ouer to the curse and the more a man sinneth the further he runneth into arerages with God Now experience teacheth debtors care not for the sight of their creditors especially if the bonds be forfet and debt due but so is it with euery sinner and therefore no maruell if they fly from him Let vs therefore examine our selues whether we be Vse 1 still in our sinnes for hereby may we know it dost thou loue Gods presence and delight in it dost thou set the Lord alwaies before thee walking as in his sight with that kingly Prophet dost thou loue his house and the place where his honour dwelleth Psal 16.8 Psa 26.8 Caâ—t 3.1 dost thou bewaile his absence as the bitterest crosse and neuer restest seeking with the spouse vntill thou hast found him and canst thou long and looke for his appearing in glory 2 Cor. 5.8 destring to be absent from the body that thou maist be present with the Lord are these things in thee in truth dost thou find thy heart and soule thus affected is it thus with thee art thou sure of it why then without question thy sinns are pardoned debts discharged and thou at peace with God But if it be otherwise and if the contrary be in thee if thou puttest God out of thy remembrance and canst not endure to haue him in all thy thoughts Psal 10.4 if thou respectest not his house but esteemest it as a iayle being neuer well while thou art vnder his roofe and neuer better then when he is lost and if thou desirest that he might neuer appeare or thou neuer by death or iudgement might be brought vnto him Let me then tell thee to thy face thou art still in thy sinnes thou art infinitely indebted to the eternall God thou mayst euery day expect a capias corpus to be fetcht from hence and throwne into the iayle Math 5. from whence thou shalt not depart till the vttermost Vse 2 farthing be paied which will neuer be In the next place let this serue to admonish such as would be able to endure Gods powerfull presence especially at that great and terrible day to breake of their sinnes by vnfeined repentance and labor to haue their debts discharged by Christ for otherwise thou shalt call to the mountaines and hilles Reuel 6 to hide thee from his presence that sitteth on the throne Doct. 2. The following of sinne is a forsaking of the Lord. In the Second place wee may obserue this doctrine The following of sinne is a forsaking of God and the further in sinne the further from God The Scripture is plentifull in proofes as Deut. 32.15 Iud. 2.11.12 1. King 11.33 Isa 1.4 Ier. 2.5 5.7 Obiect Psal 1 39.2.3.4 5. c. Answere But doth not the Prophet affirme that it is impossible to fly from the presence of God Psal 139. wonderfull are the testimonies the prophet there bringeth to amplifie Gods illimited presence how then can this be true In a word for answere know that out of Gods reach no man can fly but out of his fauour he may and from his awe by his rebellious will Thus doe sinners fly from God and forsake him as I formerly shewed euen now in the opening of these words And therefore it is now needlesse to stay your eares with a commemoration of what I so lately said now for the vses First this setteth forth the miserable estate of all impenitents Vse 1 there whole life is nothing else but a wandring from the eternall God in whose presence there is fullnes of ioy and at whose right hand there is pleasures for euermore like lost sheepe they stray out of Gods pastures into Satans inclosures destruction and calamity must needes be in their waies Rom 3. horror and shame will ceaze on them in the end For loe they that are farr from thee shall perish they shal be destroied that goe a whoring from thee He that leaues the light must needes walke in darknesse Psal 73.27 and he that forsakes the God of life whether is he posting but to eternall death when Cain went away from God there was no more account made of him then of a vagrant Gen. 4.14 and vagabond is their estate any better who by commiting of sinne depart from the Lord what are they but Cains Outlawes Rebels Runnagates trauelling as it were without a passe whose fairest end will be to be sent to the house of correction but greatly to be feared of most to the place of execution Vse 2. Admonition to such as are yet in their sinnes Vse 2 and keepe a constant course in commiting of them speedily to turne backe vnto the Lord and looke vpon him Isay 45.22 as Esay exhorteth as you haue gone from him by sinning turne to him againe by daily repenting that it may be spoken of thee as Paul speaketh of the Ephesians You who were once farre off are now made neere Ephes 2. Psal 119.28 Conclude with Dauid Psal 119.28 It is good for me to draw neere vnto the Lord. Oh consider aduisedly consider the estate thou now liuest in make a stop and call to mind whether
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
and doe works meete for repentance Many more places might be brought to confirme this but what need I By the mouth of two or three witnesses shall euery word be established The reason is this As by faith we are ingrafted into Reason 1 Christ Iesus and so made partakers of his death and the power of it which causeth vs to die vnto sinne so also by the same faith we are made partakers of his resurrection which causeth vs to walke in newnesse of life Rom. 6.4.11 and liue vnto the Lord. Secondly the same spirit that doth cause Reason 2 vs to leaue sinne doth bring vs to the Lord enabling vs to cry Abba-Father as the Apostle speaketh Vse To reproue many who will indeed confesse Rom. 8.15 there Vse 1 must be a turning and will also practise a change but it shall be from bad to worse from one sinne to another As for example how many doe turne from prodigalitie to couetousnesse from swearing to cousening Stuliidum vitant vitia in contraria currunt Rom. 2.22 from atheisme to popery from prophanenesse to hypocrisie now alas what is this but to turne out the Deuill at the porch and let him in at the posterne As for turning from all sinne to God that is no ordinary thing to bee found in these dayes And therefore assuredly repentance is not so common as the world takes it to be And if these are to be reproued then much more are Vse 2 such to be condemned who turne from God to sinne from a Protestant to a Papist from a professor to an Atheist How farre are these from true repentance What hope can they haue who come short of those that come short of heauen Take good notice of this you that haue beene forward and zealous but now are become Apostates and backesliders and hearken to the counsell giuen to the Church of Ephesus Reuel 2.5 Remember whence thou art fallen and repent and doe thy first workes or else I will come against thee quickly except thou repent In the last place let this admonish vs to looke that our turning be a true turning And as by sinne we haue departed with this Prodigall from our Fathers house so let vs also arise with him and set forwards towards heauen fixe thy eye vpon the Lord make towards him with thy foote Let the maine current of thy affection be on things aboue Colos 3.2 and thy hart be vpon thy God And thus turning from the one vnto the other thou mayst haue comfortable assurance that thy repentance is true and sound Now I come to the circumstance of time when he repented implyed in this word Text. Doctr. Repentance is not to be deferred but presently to be set vpon So or And. After this Prodigall had resolued to goe and humble himselfe vnto his Father he did not debate any longer about the matter but forthwith rose vp and went his away Repentance is not to be deferred but presently to be set vpon so soone as God shall put the motion into our hearts There may not be deferring nor procrastinating but a speedie practise and execution To day sayth the Prophet Dauid if you will heare his voyce Psal 95.7.8 Esay 55.6 Gal. 6.10 Heb. 3.7.13 Iocl 2.12 harden not your hearts Seeke the Lord while he may be found call vpon him while he is neare sayth the Prophet Esay While we haue opportunitie let vs doe good saith the Apostle And againe Exhort one another daily while it is called to day many prooffes might be brought and as many reasons Reason 1 First God is to be serued before all God euer required in his seruice the first fruits God is to be first serued Deut. 15.21 Pro. 3.9 Exod. 13.1 Mal. 1.8 and the first borne The firstlings are his darlings the fattest Lambes are fittest for his sacrifice Now hath the Lord respect to beastes Nay surely but hereby hee sheweth vs our dutie the maine he aymes at in all those types was to teach vs to giue him the first and best Reason 2 Secondly we ought not to deferre in respect of the shortnesse Because mans life is short and vncertaine and vncertaintie of life Our liues they are compared to a pilgrimage to the flower of grasse to wind to smoake to a vapour to a dreame and the like all which sheweth the shortnesse of our time and therefore our whole life is little enough to spend in Gods seruice But farther as it is short so also it is vncertaine Nihil câ—rtius morte hora mortis nihil incertius Wee haue no assurance to liue one houre wee are here but Tennants at will and know not how soone our great Land-lord will turne vs out of this earthly tabernacle We may be cropt off like an eare of corne Iob 24.24 for what is this life but as a nest of straw and clay soone shaken a peeces Many haue seene a faire bright morning who neuer beheld the euening as the Sodomites Gen. 19.24 And vpon many the Sunne hath set in the euening to whom it neuer appeared rising in the morning So was it with the rich Glutton in the Gospell Seeing this is so Luke 12.20 wee haue great cause speedily to repent Thirdly the longer we liue in sinne the harder will Reason 3 our repentance be for first Qui non est hodiè cras minus aptus erit Sicut non potest aliquis dediscâ—rematernam linguam sic vix longam peccati consuetudinem Basil Ier. 13.23 our sinnes will grow more strong And secondly wee our selues shall grow more weake By continuall sinning we get a custome and habit of sinning and it is not easily left a man may as soon forget his mother-tongue as leaue it Can a Black-more change his skinne or a Leopard his spots then may you also doe good that are accustomed to doe euill saith the Prophet Where he seemeth to make it a thing impossible for one that hath continued long in sinne to leaue and forsake it And indeede with man it is impossible though with God it is not for with him are all things possible Art thou not able to plucke vp a plant when it is new set how then wilt thou be able to doe it when it is often yeers growth And as repentance will be the harder in respect of sinnes strength so it will bee the harder also in respect of thine owne weaknesse for the longer thou liuest in sinne the weaker wilt thou grow in all the powers and faculties both of soule and body Experience sheweth that the longer a sicknesse doth continue the more is the body weakned and made vnfit for labour so the longer sinne which is the soules sicknesse remaines vnrepented the more weake and vnable will we be to shake it off Our vnderstandings will bee more darkned our wills more peruerted our affections more corrupted our hearts more hardned our consciences more feared and all the powers and faculties both of body
vse to doe that are afrayd for these are the height of the body And the Almond tree shall flourish that is the head shall be full of gray haires and wax hoary And the Grashopper shall bee a burden that is his leannesse and bones sticking out his crooked backe shall be wearisome and then shall his desires faile his meat and drinke and all other pleasures shall be lothsome he shall delight in nothing See here how age is described and doe but consider whether this be a fit time for Repentance Is it like thou wilt be able to vndergo so great a taske as that when thou shalt feele so many aches in thy bones so many cramps in thy ioynts and so many paines in all the parts of thy body when thou art dull in apprehending and of bad capacity and remembrance without a good leg to bring thee to Church without a good eare to heare at Church and without sight to see to read a letter in Gods booke Oh thinke how farre vnfit thou wilt then be for this waighty worke of Repentance As therefore it is an exorbitant course Boys pâ—st while the Ship is sound and the tackling sure the Pilote well the Sailor strong the gale fauourable the Sea calme to lye idle at roade and when the Ship leakes the Pilote is sicke the Marriners faint the stormes boysterous and the Sea outragious to launch forth and hoise vp saile for a voyage into farre Countries So is it as absurd for thee to spend the morning of thy youth soundnes of health and perfect vse of reason in the seruice of sinne and thy owne lusts and neuer resolue to weigh anchor and cut the Cable that with-holds thee from seeking Christ But when as thy wits are distracted thy sences astonied all the powers of thy minde and parts of thy body distempered then to begin to seeke after God thinking sodainly to become a Saint at thy death though thou hast liued like a deuill all thy life See then thy monstrous folly condemne thy selfe for it Lay not this taske on thy olde bones Thou wouldst condemne him for a foole who being to goe a farre and foule iourney and hauing a great burthen to be carried would lay it vpon a weake iade that hath much to doe to beare vp it selfe and let a stronger goe empty Yet this is thy wisedome who dost intend to lay the great load of Repentance vpon thy faint and feeble dote age which is hardly able to beare it own burden Reason 3 And thirdly Say thou doest liue till thou beest olde and art freed from much of this trouble None is then sure to finde grace Iustum est vt à Deo contemnatur morions qui deum omnipotentem contempsit viuens hauing vnderstanding memorie sight and sense c. yet who can tell whether God will heare thee at the last gaspe For what can bee more righteous then that the Lord should contemne thee at the houre of death who hast contemned him in thy whole life and that thou shouldst forget God when thou art going out of the world who wouldst neuer remember him whilest thou wert in the world And that thou shouldst die impenitent who hast liued in impenitencie Hath not the Lord threatned this are not these his words Prou. 1.24.4 Because I haue called and you haue refused Verse 25. I haue stretched out my hand and none would regard But you haue despised all my counsell and would none of my correction Verse 26. I will also laugh at your destruction and mocke when your feare commeth Verse 27. When your feare commeth like sodaine desolation and your destruction shall come like a whirlwind Verse 28. when distresse anguish commeth vpon you Then shall they call vpon me but I will not answere they shall seeke mee earely Verse 29. but they shall not finde mee Because they hated knowledge and did not chuse the feare of the Lord. Let these words take deepe impression in thy heart For if thou wilt not know God in thy youth he will neuer know thee for ought thou knowest when thou art gray-headed If thou wilt not giue him the young and sound and that which is without blemish hee will neuer take in good part the old and sicke and euill fauoured which no man will giue to his friend or dare offer to his Prince Mal. 1 8. Hee that would not haue a beast that had no eyes in his seruice will haue thee whilest thou hast eyes to serue him The Lord complained of the Israelites for offering the sicke and lame were they no good offerings then and are they now good ware Will the Lord be pleased with the blew bottome when the diuell hath had the creame will he accept of the deuils leauing Take thou heede then how thou darest put off repentance till hereafter send it not before thee to three or fourescore yeares thou mayst neuer ouertake it nor obtaine mercy Heb. 12.16 Math. 25. Reuel 2.21 Let the example of reprobate putters off moue thee to preuent the deuils penitentiall houre Remember Esau and the fiue foolish Virgins and that false Prophetesse Iesabell who had time to repent yet repented not but put it off from day to day vntill she found no place for repentance Be not like these in their wicked practises lest thou bee like them in their fearefull punishments Second Let of repentance is presumption of Gods mercy The great folly in putting off repentance vpon hope of Gods mercy Thus thou must needs see the folly of this in course in putting off repentance vpon hope of long life Now for the other Let which keepes thee from timely turning and whereby thou doest confirme thy selfe in wickednesse and hearden thy heart in sinne let vs speake somewhat of it Thou alleagest God is mercifull and will receiue thee whensoeuer thou doest turne That God is mercifull none can denie Ephes 2.4 Psal 145.9 the very deuils in hell will confesse it He is rich in mercie yea His mercies are Reason 1 ouer all his workes It is ingratitude Quae maieâ—riniqui as quam vt inde à to creator contemnatur vnde plus amari merebatur Bern. But now consider what an vnthankefull part is it for thee to offend so gracious a God What greater iniquitie can there bee then that thy Creator should bee contemned of thee for which hee deserueth the more to be loued and respected by thee There is mercie with thee saith the Prophet Dauid that thou mayst bee feared not that thou mightst bee dispised or contemned that teacheth vs no such lesson How doest thou sucke poyson out of this honie Is God such a one as thou imaginest the more is thy sinne to deale so wretchedly with so good a God Reason 2 But in the second place know that as God is gracious and mercifull God is iust c. Parauit caelum sed parauit tartarum Parauit resrigeria sed
is taken in a snare without a bait the spitefull wretch is brought to the Deuils hooke without any pleasant bit The voluptuous man hath a little pleasure the couetous man a little profit but the enuious neither of both Secondly consider it is obnoxious and hurtfull Secondly it is not onely vnprofitable but very obnoxious hurtfull First to others It hurteth others and our selues Others are hereby wronged for this vice is not onely against charitie which reioyceth in the good of others as in our owne but it also tends to crueltie and causeth vs to seeke the bloud of others what caused Cain to murther Abel but this sinne of enuie What caused Saul to seeke after Dauids death but enuie And what caused the Pharisies to crucifie the Lord of life but this diuellish sinne of enuie Rom. 1.29 Gal. 5.21 No wonder then we so often in Scripture finde enuie and murther combind together and ioyned as if they were twinnes growing in one bodie and could not be separated Enuie is a Bloud-hound and it seldome hunts but hunts to death sometimes indeed it is cald off but the will is euer good As it hurteth others so especially our selues Secondly to our selues and that especially In qua multa sum mala vnum tantum vtile quae authori incommoda Basil Carpitque carpitur vna suppliciumque suum est vt Aâ—tna scipsuÌ„ sic se non alios inuidus igne câ—quit Metâ—m Gen. 4.14 for this profitable quality this vice aboue all other is furnished with that the owner thereof hath greatest dammage And therefore one saith It is the iustest of all vices because it bringeth with it it s owne vengeance God hath in iustice appoynted this to be a plague vnto it selfe A sound heart is the life of the flesh but enuy is the rottennesse of the bones saith Salomon That is it is hurtfull to the body and painefull to the minde and will quickly consume a man and bring him to his end as the diseases which lie in the bones and eate vp the marrow Whosoeuer findeth mee shall stay mee saith Caine So may the enuious man say of himselfe for either hee seeth in a man that which is good and then he repineth or else that which is euill so reioyceth and both these waies he slayeth his owne soule Meanes for the preuenting of it See then what cause euery one of vs hath to vse all sanctified and holy meanes for the preuenting and purging of this vice away it it haue seized on vs. And amongst others these First purge away pride First purge away all pride and selfe-loue from whence this vice fumeth This remedy the Apostle S. Paul prescribeth to the Galatians Gal. 5.26 and in them to vs. Let vs not be desirous of vaine-glory prouoking one another enuying one another Sildome doe you see an humble man enuious And therefore labour for this grace store your hearts with humility and Christian charity for these will make you thankefull for your owne portions and glad to see your brethren blessed in theirs Secondly be well perswaded of and contented with Gods holy administration in the distribution of his gifts Matth. 20.13 Secondly labour to bee well perswaded of and contented with Gods holy administration in the distribubution of his gifts whether temporall or eternall concerning this life or a better Remember God cannot be charged with folly nor challenged of vnrighteousnes he is an absolute disposer of his gifts in what kinde soeuer and may doe with his owne what hee thinkes good He is a sawcy beggar that quarrels at his almes because another fares better what euer our gifts are from God they are meere almes Rom. 11.35 For who hath giuen him first Let not then thine eye bee euill because his is good what euer God giueth to others know that thou hast more then thou doest deserue and they haue nothing but what God will Away then with this vice of Enuy. Thirdly remember others gifts are for our good 1 Cor. 12. Thirdly remember that the graces and good things which other Christians haue are for our good and benefit As the good of one member of the body serueth for the vse of another in repining therfore against other mens gifts Fourthly look vpon the troubles as well as vpon the blessings of your brethren we repine for that which is ours and maligne our owne wel fare Fourthly doe not onely eye the blessings which our brethren doe enioy but withall cast your eyes vpon the troubles sorrowes miseries and calamities which they sustaine Did we thus we should be so farre from enuying of them that many times wee should haue cause to pitty them and pray for them Fiftly get a true loue of grace into thy heart Fiftly get into thy heart a true loue of grace which if once thou gettest though thou haue a holy emulation not enuying their fulnesse but thine owne want which indeed thou oughtst to haue thou wilt not bee much troubled with a carnall emulation enuying those gifts which God hath giuen them but thou wilt much respect them where euer thou seest them Lastly be earnest with the Lord by prayer Lastly vse earnest prayer to God earnestly intreat him to giue thee strength for mortifying of this same sinne Pray once and then againe yea twenty times and if that will not serue the turne adde fasting to it Vse these meanes and I dare promise thee the victory in the end for they are approoued remedies and very forcible for the curbing in and subduing of this same sinne And the last vse of this may be for admonition to all Vse 3 such as haue any preferments in Gods fauours aboue other to looke for Enuie thou canst not possibly escape the biting of it hast thou grace then thou hast matter enough within thee to cause the wicked to grate and gnash their teeth at thee The eye of the enuious is sharp lighted like the Eagles and can soone see what is worthy of commendations and for that they will most maligne thee and seeke especially to defame thee If thou hast any goodnesse in thee they will quickly descry it and be discontented with thee and repine against thee for it A Question was sometimes put forth as I haue heard vnto a companie of Physitians Enuy the best medicine for the quickning of the sight what was the best helpe to the perspicuitie of the eyes and for quickning of the sight Some made answer Fennell others Salendine c. But one amongst the rest said Enuie was best of all For Enuie is very busie and will spie quickly and like a prospectiue glasse with the most rather than with the least Fertilior seges est aâ—ienis semper in agru Viâ—inumque pecuâ— grandius vber habet Ouid. No auoyding enuie if a man do well Looke then to be descryed and to be enuied thou canst not shun it without thou shouldst follow the counsell that
choice and libertie of his owne will he being assayled by Sathans temptation abused this his free will and receiued a down-fall whereby he left all power to God and brought on himselfe a necessitie of sinning in which estate all his posteritie now lie so that man is not now able to sustaine or beare vp himselfe in any good course he hath not now power left not to fall but lieth vnder a necessitie of sinning Secondly as we are weake so the Deuill he is strong Reason 2 and craftie in tempting fitting his temptations to euery mans humour diligently obseruing whereto we are enclined what we loue what we hate what we feare what we want and when he hath found vs he fitts vs thus dealing like a cunning fowler hauing his nettes and his call and euery thing in a readinesse if once he becomes acquainted with the birds note and dyet he makes no question of the game thus his poyson meeting our nature is easily deuoured considering then howe readie we are to runne hard how forward the Deuill to driue it is no wonder that except God keepe vs we make no more stay Vse 1 Vse This first reprooueth such as trust too much to their owne strength For reproofe and relie too much on their owne power these of all other are in greatest danger for pride goeth before destruction Pro. 16.8 and a high mind before a fall looke vpon Peter he was neuer more weake then when hee thought himselfe most strong how cowardly did he behaue himselfe in denying of his master euen then when he made that couragious profession Alas how secure doe men grow thrusting themselues wilfully into daungerous places exposing themselues to dangerous temptations yea tempting the Deuill to tempt them as if Sathan dorst not set vpon them or if he did as if they by their owne strength were able to withstand al his encounters and hence it is that through this their carelesnesse God doth leaue them to themselues and so they runne on headlong into all vngodlinesse committing such sinnes as the sunne doth blush to see and the verie earth doth groane to beare Vse 2 In the second place let this admonish vs to despaire of our owne power Rom. 11.20 1. Cor. 10.12 and of all strength of the flesh Bee not high minded but feare and thou that now standest take heed thou mayst fall Art thou as stronges Sampsoâ— as righteous as Lot as holy as Dauid yet thou canst not long stand without Gods grace Mat. 14.30 Peter would needs walke on the sea he thought he could haue done as his Master did but assoone as he sets his foot on the waters hee is ready to sinke had not Christ caught him by the hand and held him vp he had beene gone So is it with thee and me vnlesse the Lord reach out the hand of his grace to support vs we cannot but fall A staffe stands while the hand stayes it but when the hand is with-drawne it falls immediately to the ground Wee are to the Lord as the sicke man to his keeper who cries take me vp and I will rise hold mee and I will stand helpe mee and I will goe c. Let vs then learne to renounce our selues and relye wholly vpon the Lord and the power of his might for by that shall wee bee strengthened Esay 6 10. Esâ—y 1.11 without that our strength is weakenesse Doctor Pembletons storie shewes this of whom we reade in the Booke of Martirs Phil. 2.12 Worke out therefore thy saluation with feare and trembling True it is in respect of God thou hast no cause to feare 2 Tim. 2.19 for his foundation remaineth sure but in respect of thy selfe and owne frailty thou hast great cause to feare least by falling into sinne thou doest displease the Lord and cause him to hide away his face and should not the Lord strengthen thee by his power thou wouldst hazard thy saluation euery day forfeit heauen It is not with vs as wiâ—h a childe who after two or three yeares may be let goe alone God must still leade vs if hee hold vs not by the hand we shall soone haue a knocke Nay more 2 Sam. 44. as Mephibosheth Ionathans sonne wee shall catch such a fall as that thereby we shall become lame vntill the day of our death Conclude therefore with Dauid Psal 73.28 It is good for mee to hold fast vnto the Lord. Trust not to thy own strength 2 Cor. 12.10 feare thy owne weaknes then shalt thou be most strong when thou art most weake When thou art most weake in thy owne apprehension and acknowledgement then shalt thou bee most strengthened by a gratious supply from a higherhand In the Third place this doctrine may serue to humble Vse 3 vs yea the best of vs. We are still ready to stand in our owne light and to be highly conceited of our owne strength and power as if we were able to goe through fire and water if need should require alas thou art ignorant of thy owne weakenesse thou canst not patiently beare an ague nor the touthach nor the collicke nor the gout much lesse greater torments should God withdraw his hand what Apostates should we proue what sinnes would we not commit we deceiue our selues if any of vs thinke that it proceedes from vs or that it is out of our strength that we liue so blamelesse a life commit not such nor such grosse euils as others do blesse God for it no thankes to nature thine is as bad as others Let this be well considered of it will helpe thee to that iewell which is so much set by of the Lord. Namely a humbled and a thankfull soule He tooke his iourney into a farre country we haue seene when he went now let vs see whether he went the text saith Regio longinqua suit obliuio ori Aug. quaest â— euang 33. into a farre country where we must consider what is meant by this farre country Secondly how he went into this farre country for the first the farre country here spoken of is the region of sinne As Austine doth expound it the country is farre not in regard of the distance of place for euery part of the world is a like neere vnto the Lord Esay 46.12 Psal 139.7 as Ionas found when he tooke his iourney from Ioppe to Tarsus but in regard of distance of affection then is a man farthest from God when he is most vnlike vnto God Ier 2 5. so the Lord himselfe expounds it What iniquities haue your fathers found in mee that they are gone away farre from me so the Ephesians are said to be farre of Eph 2.17 while they were in the estate of nature And thus we may see the Second point also cleared which is Non pedibus sed affectibus how he went into this farre country he went not by the feet of the bodie but by the affections of the soule he
parauit etiam aeterna supplicia Cyp. Ezek. 33.11 so is he also iust and true and as hee hath prepared heauen for some so hath hee also prepared hell for others Now the question is who shall taste of his mercie and who of his iustice for whom hee hath prepared Heauen and for whom hee hath prepared hell Surely God himselfe doth shew vs in his word As in that place which is so much abused by wicked ones for the nourishing of themselues in carnall securitie of Ezekiel I will not the death of a sinner but that he turne from his way and liue Heere wee see the Lord speaketh not of all sinners but of such as turne from their euill waies and repent As for such as do not but continue still in sinne taking occasion by Gods mercie to continue in their vn repenting Rom. 2.4 Deut. 29.20 despising the riches of his bountifulnesse his patience and long-suffering The Lord will not spare him but the anger of the Lord his iealousie shall smoake against that man and all the curses that are written in this booke shall lye vpon him and the Lord shall blot out his name from vnder heauen Exod. 20.5 Exod. 34.7 MultuÌ„ deiectat omnes peccateres quia misericors miserator dominus c. Sed si amas tam multa initia time ibi vltimuÌ„ quod ait verax Aug. Quanto diutius deus expectat vt â—mendetis tantò grauius iudicabit si neglexeritis Aâ—g de Van. saec So then wee see no carnall secure one hath cause to blesse himselfe for so long as he continueth in his sinnes without repentance mercy belongeth not to him but iudgment Thou therefore that blessest thy selfe with a false perswasion of mercy walking still on in a course of sinne deceiue thy selfe no longer for God is iust as well as mercifull And will visite the iniquities of the fathers vpon the children vnto the third and fourth generation of all such as hate him and he will by no meanes cleare the guiltie It is very pleasing saith one to all sinners to heare of those louely attributes The Lord is mercifull and gratious slow to anger aboundant in goodnesse keepeing mercy for thousands forgiuing iniquitie transgression and sinne c. But if thou loue so many good beginnings feare that which next foloweth for God is also iust and true and further know that the longer God in mercy hath expected thy amendment so much the more grieuously will he punish thee for neglecting of it Reason 3 And lastly let me tell thee Qui promisit paenitenti veniam non promisit peccanti peui eÌ„â—am though God hath promised that at what time soeuer A sinner doth repent him of his sinnes c. He will put all his wickednesse out of his remembrance Yet he hath not promised to giue repentance to such as haue despised it And if he giue it not thou wilt neuer haue it For as all good gifts come from aboue from the Father of lights So must this also Thus then thou seest how little reason thou hast to harden thy heart in thy sinnes because God is mercifull But in the third place The third let of repentance remooued which is the example of the theife conuerted at the last Luk. 23.43 Vnus miserecordiam inuenit hora vltima ne quis desperâ—t et vnicus ne quis presumat Aug. thou alledgest the example of the theife vpon the Crosse who had spent all his life in sinne yet repented at the last gasp It is most true that the Scripture maketh mention of such a one and but of one of one sayth a father that none might despaire of but one that none might presume This then is a medecine against desparation and no cloake for sinne Looke vpon his fellow theife who was crucified with him what place found he for repentance And for this one haue we not many thousands that haue perished know thou then that this is but one particular and an extraordinary act of Gods mercy and therefore thereof thou mayst make no generall rule Is it not madnesse to looke euery day for the Sunne in the firmament to stand still or go backe because it hath done so once Ios 10.13 or to thinke to heare euery asse speake because Balaams once did 2 King 20.11 Num. 22.28 It is as great a madnesse for thee to hearten thy selfe in sinne by this one example and farther that thou mayst come to a sight of thy folly let me shew thee what difference there is betwixt him and thee Great difference between the theife and such presumptuous sinners for first in all likelyhood this was his first call which presently he hearkeneth vnto willingly entertained the good motions of the spirit But thou hast bin often called inuited allured yet all will not doe The spirit of God hath many times stood knocking at the dore of thy heart but thou hast not opened but vnkindly and churlishly sent it away without answere Secondly he neuer resolued as thou hast done to persist in sinne and reserue his old daies for God but he without question continues in his sinfull courses through ignorance and not through wilfullnesse But it is otherwise with thee thy conscience doth witnesse it Thirdly see what fruits of repentance he bringeth forth Luk. 23.40 Vers 41. For First he confesseth his sinnes and reproueth his fellow theife for his wickednesse Then he earnestly prayeth to Christ for pardon and forgiuenesse Vers 4â— He further confesseth Christ to be his Sauiour and redeemer euen then when all his disciples for feare forsoke him These and many other fruites appeared in this conuert which did manifest his repentance to be vnfeined and sound Seeing then there is such differences in your purposes and courses I cannot thinke there will be the like in your repentance and saluation Let not then any of these things hinder you from a present conuersion but see your former folly and bewaile it and suffer not thy selfe to be held in the snares of the diuell any longer Weigh well these reasons ponder on them they will conuince thee or conuert thee Vse 2 Secondly Let this admonish euery one of vs to deferr no time but speedily to repent Abraham rose vp betimes to sacrificie his sonne Gen. 32.3 so doe thou make hast to sacrifice thy sinne Zacheus came downe hastily when he was called why then doe we deferre comming to our Sauiour Harken not to that same crow-crying cras cras to morrow to morrow the voyce is dismall In worldly businesse deliberation is very necessary and it is held a point of wisdome to deliberate long before a man determine any thing but in this matter it is dangerous It is not safe for the hunted beast to stand still when the hounds pursue him Psal 140.11 nor for thee to stand musing when Gods iudgements follow thee at the heeles Escape for thy life said the Angell to Lot
Christians who are much discouraged with their weake proceedings in grace they feele not their hearts soe broken as they desire they desire with all their harts to turne vnto the Lord to leaue sinne but still they fall that fowly The good they would doe they doe not Rom. 7.19 the euill they would not doe that doe they daily Well is it thus yet be not thou discouraged for though thy repentance be but in a beginning yet if it be true God will meete it with mercy Thou saiest thou desirest is thy desire true and vnfeined doest thou desire to walke so as that God may be glorified doest thou expresse thy desire by vsing of all good meanes â— Cor. 8.12 and is not thy desire idle and art thou content to doe any labour take any paines for the obteining of grace doest thou thirst after it as the Hart doth after the riuers of water if it be thus assure thy selfe thy desire is highly pleasing vnto God and most acceptable vnto him the Lord he will not reiect it nor thee in regard of it He will not breake the bruised reed Mat. 12.20 nor quench the smoaking flaxe till he bring forth iudgement vnto victory He doth not conteme the least measure of his owne grace he hath bestowed on thee Be it neuer so small a quantity if true it is his owne gift Rom. 11.29 his gifts are without repentance he cannot despise that which himselfe hath giuen neither take that away for euer which he hath once bestowed Walke therefore boldly on be not discouraged thy creeping is acceptable to God go on with comfort And ran Behold the readinesse of this father to receiue this his penitent childe Text. the one is not so willing to returne as the other is ioyfull to receiue the father seeing of him comming doth not stay vntill he commeth but ariseth to meete him yea when he was a great way of so farre as he could see him he goeth to meet him stayeth not for his comming nigher Hence learne Doctr. God is ready to shew mercy Isa 55.7 Exod. 34.6.7 God is very ready to shew mercy to euery true penitent So saith the Prophet Esay He is very ready to forgiue Those titles giuen him for his name testifie as much The Lord the Lord Strong Mercifull and Gratious c. Those speeches which he so often vseth doe serue to confirme this truth Why will ye die oh you house of Israell Ezech. 18.31.32 Chap. 33.11 I desire not the death of him that dieth Cause therefore one another to returne and liue yea And in another place As I liue saith the Lord I desire not the death of a sinner turne you turne you from your euill waies for why will you die oh house of of Israel The reasons are these First because man is the workmanship Reason 1 of Gods owne hands and therefore hee is the more readie and willing to saue him As an artificer is loath to spoyle what he hath made though it doe displease him yet he tryeth all meanes to make it serue his turne before he casteth it away Reason 2 Secondly It is Gods nature to shew mercie now we know that naturall actions are not troublesome to doe but pleasant and delightfull how readie is the Beast to nourish her young how willing is man to receiue his food take his rest c. Because it is his nature to be exercised in these actions thus is the Lord as readie and taketh as much delight in shewing mercy to the penitent because he sheweth exerciseth his owne nature therefore sayth Micah Micah 7.10.18 Psal 147.11 mercie pleaseth him And Dauid sweetly The Lord is delighted in them that feare him and attend vpon his mercy euen as though he reioyced much in hauing an occasion offered of exercising his mercy towards those that desire it Reason 3 A third reason may be this because none might despaire of his mercie he is readie to shew mercie that by the example of such as haue found mercie others also might resort and repaire vnto him for mercie in time of need 1. Tim. 1.16 For this cause I obtained mercie sayth the Apostle that in me first Iesus Christ might shew forth all long suffering for a patterne Psal 32.6 vnto them which should hereafter beleeue on him to life euerlasting And thus saith Dauid For this shall euery one that is godly pray vnto thee in a time when thou mayst be found And lastly God is readie to receiue all true penitents to mercie because Christ Iesus hath discharged their debt Esay 53.5 and satisfied his iustice for their sinnes For he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed Vse Is this so that God is readie to forgiue euery true penitent then let none lay the fault vpon God if they perish in their sinnes for God is readie and desirous to forgiue and doth often call vpon vs to turne from our euill wayes that so we might not perish Obiect But if the Lord would not the destruction of the wicked it could not be This is well answered by one of the Fathers Answ God wileth and willeth not the destruction of a sinner in a diuers sence he willeth not their destruction as concerning the desert for in that respect he sayth Thy destruction is of thy selfe oh Israell Hos 13.9 But as it is the punishment of sinne and manifestation of the glory of his Iustice so he willeth it Accuse not then God at any time if any destruction happen vnto you but lay the whole blame thereof where it should be laid viz. vpon your selues whose hearts are hard and will not repent Secondly Seeing this is so that God is readie to shew Vse 2 mercie to euery one that seekes it let this be as a spurre and goad in our sides to make vs turne vnto him and seeke for mercy at his hands he will not be wanting to thee if thou beest not wanting to thy selfe If there bee not wanting one to aske there will not be wanting one to heare let there be a repentant offender and there will be a gracious forgiuer 2. Sam. 12.13 say but with Dauid in the truth of of thy heart I haue sinned and thou shalt soone heare the Lord make answere The Lord hath done away thy sinne Oh but my sinnes are many and great Obiect and indeed so hideous and horrible as that I neither haue nor can haue any hope of obtaining mercie Are thy sinnes many Answ then thou hast not need to increase them and make them more but to lessen them by Repentance For thee to say they are more then can be forgiuen is a greater sinne against God then the committing of those sinnes that lie so heauie vpon thy conscience For first thou doest derogate from the power of God
Such therefore as pretend loue to one and not vnto another let their pretence be what it will let them professe and say they loue them for the truth yet they doe but deceiue themselues for their loue is not sound but grounded on some by respect for some carnal end it may be they loue them for their gifts but not for their graces I dare say For it is impossible to loue a Saint as a Saint but we must loue euery Saint Thus may we try the soundnes of our loue towards Gods children which if vpon examination we find to be true then may wee make this as a sure signe manifest token of Gods loue to vs for loue them be beloued of him More signes might be brought whereby a Christian may assuredly know whether God hath as yet kissed him with the kisses of his mouth but these are enough and I desire not to say all I can but enough to make this knowne vnto vs take then some paines in examination and it will straight way appeare Desirest thou to know whether God doth loue thee and wouldst thou be assured of the Lords affection towards thee then answere me to these few interrogatories thou shalt haue thy desire And first I demand whether the blessed spirit of God hath been as yet shed abroad in thy heart doth it stirre is it working hath it enlightned thy mind and sanctified thy soule Hath it wrought a change and alteration in thy course and carriage Againe findest thou thy heart enflamed with a loue towards God In so much that thou esteemest him and his fauour before all things in the world Dost thou delight in his presence still hauing recourse vnto him by those blessed meanes both publike priuate by which he is pleased to conuerse with men And art thou desirous to goe vnto him Canst thou say with the Spouse Come euen come Lord Iesus come quickly Againe Reuel 22.17.20 tell me art thou desirous to please him and obey him Art thou readie with Abraham to leaue thy owne Countrey and to goe whether he shall please to send thee And art thou willing to suffer any trouble for his sake Couldest thou be content to suffer the spoyling of thy goods the losse of libertie yea and of life if need should require that he might thereby be glorified Moreouer is it the desire of thy soule to be conformable vnto him in holinesse and puritie Doest thou loue what he loues and hatest thou what he hates And labourest thou to be perfect euen as he is perfect Surely if it be thus thy estate is good thou louest God and he thee But proceed we yet further in this search for a good thing cannot be made too sure and tell me louest thou Gods Saints and seruants and that truely and entirely Is not thy loue grounded on some carnall end is it not some by-respect that causeth it Is it for their pietie and godlinesse thou so much affectest them Doth the very report thou hearest made of them for their vertues enkindle loue in thy heart albeit thou hast had no knowledge of them nor dealing with them And doest thou esteeme of these as the onely excellent ones vpon the earth chusing them for thy best companions receiuing them into thy societie And is thy loue totall to all as well as vnto any Louest thou euery Saint aswell as any Saint Is thy affection towards the poore as well as to the rich is thy heart vpon them in aduersitie as well as in prosperitie If it be thus with thee thou then louest Gods Saints indeed with a loue vnfained and vndoubtedly art beloued of him who is the father of them But if thou beest wholly voyd of these things thy loue is no true loue but such a loue as may be found in any vnregenerated person Thus by a diligent examination of your selues you may soone determine and also soundly whether God hath manifested his loue towards thee Spend some time therefore in this matter it will not be time mispent but redeemed much benefit wil redound to vs by our paines thus bestowed for the surer ground thou art of the more comfort thou wilt haue and without doubt many of Gods children depriue themselues of much comfort for want of a daily examination of themselues by these and the like notes and oftentimes fal into doubting of Gods loue and fauour which in time prooueth pernicious to their soules A third vse of this poynt may be for reproofe of such Vse 3 as brag and boast of Gods loue towards them yet haue not beene thus kissed by him they haue not as yet his loue manifested vnto them by the former signes and tokens As for temporall blessings in them indeed they doe abound hauing great preferments in the world varietie of pleasures and sufficiencie of all earthly contentments which they falsely perswade themselues are manifest tokens of his speciall fauour but as for his spirituall and sanctifying graces of them they haue neuer tasted Now let such know that their estate is fearefull for the present and vncomfortable God indeed may loue thee and thou mayst be elected of him but that is vnknowne to thee or mee or any else till he doth make this manifest by the fornamed signes And as for these common blessings wherein thou doest so abound know they are vsually giuen in a greater abundance to the Reprobate then to the elect Esau whom God hated had as great priuiledges as thou hast any and therefore these premisses will admit of no such conclusion Neuer say that God loues thee till thou findest the fruits of sanctification in thee which being once found thou mayst then say with the Psalmist By this I know that thou fauourest me By these and these signes I know that I am beloued of thee And in the last place this may serue for the great comfort Vse 4 of all such as haue Gods loue manifested vnto them by the former signes For as the terrors are great which that man hath in his conscience who is in doubt of the loue of the almightie towards him So is the comfort as great which that man hath who is hereof perswaded For come tribulation or distresse or persecution or famine Rom. 8.25.28 or nakednesse or perill or sword or life or death Yet the certaintie of Gods loue will support him Heb. 11. This assurance doth make bitter things sweet and gall to relish as hony Comfort then thy heart thou beloued of the Lord let nothing dismay theâ— though the wicked mocke though the world scorne though thy acquaintance hate thee yet remember God he loues and fauours thee and hath manifested the same vnto thee to put thee out of doubt Is not my loue better vnto thee 1 Sam. 1. then ten children said Elkanah to Hannah so is not the loue of God better vnto thee then the loue of ten worlds Let then the meditation of this harden thy face like brasse against all
past are forgiuen and esteemed as if they had neuer bin thy present imperfections are couered with the perfection of Iesus Christ The rebellion which riseth vp in thy heart continually commeth not from thee Rom. 7.20 Rom. 8.28 Math. 5.12 Heb. 2.14 Rom. 8.1 Phil. 4.4 but from sinne which dwelleth in thee Thy Afflictions shall all turne to thy good Doth the world hate thee why Blessed are you Doth death trouble thee Christ hath ouer come it Or doth damnation greiue thee There is none to them that are in Christ Iesus Reioyce then in the Lord allway and againe I say reioyce Vse 3 Thirdly seeeng Grace doth not destroy naturall affections but only rectifie them this may serue for a direction vnto vs in the right vnderstanding of such precepts as are giuen in Scripture for the mortifying of affections They must be so vnder stood as that the Carnality of them only is strucken at and not the Affections themselues And so much shall serue for that poynt now we come to another and it is this The assurance of Gods fauour in the pardoning of sinne Doctr. Pardon of sin bringeth ioy reioycing is that which causeth ioy and reioycing Now the father had kyssed him and embraced and giuen him pledges of his loue and spoke peace vnto him he with the rest beginnes to reioyce and make merrie Therefore Dauid desireth of the Lord this assurance after his committing the sinne of adulterie that so he might haue his soule comforted which vntill he had could not be quieted Psal 51.8 Make me to heare of ioy and gladnesse saith he that the bones which thou hast broken may reioyce For vntill God speaketh peace vnto vs Reason our consciences will still vex and accuse vs And therefore saith the Prophet Isay There is no peace to the wicked Isay 4 8. Iob. 15.20 Vers 21. Vers 24. and Iob sheweth as much The wicked man is continually as one that trauaileth with childe for he trauaileth with paine all his daies A dreadfull sound is in his eares Trouble and anguish shall make him afraid Let wicked men then see their vncomfortable estate Vse 2 King 9.22 What peace saith Iehu to Ioram So long as the whoredomes of thy mother Iezabell and her witch-crafts are so many So say I to thee what peace what comfort so long as so many sinnes remaine vnrepented vnpardoned I confesse indeede there is a kind of mad mirth Eccles 2.2 which Salomon speakes of that most in the world dote vpon one reioyceth in his cupps another in his barnes another in his promotion but this is far from true ioy this is but a swinish and brutish ioy not sound nor solid It must bee newes brought from heauen to a mans soule that his sins are pardoned forgiuen that must breede and bring it How farr then art thou from hauing a merry heart who still abidest in thy sinnes and hast not as yet repented thou maist counterfeit a smile but thou canst not be truly merry Thy laughter is but as the crackling of thorns Eccles 6.7 soone gon The spirit of feare and bondage ruleth within thee which keepes barres out peace with God and ioy in the Holy Ghost Thou maist face out the matter as much as thou wilt yet let me tell thee thou canst neuer haue ease vntill thy sinnes be pardoned and they will neuer be pardoned vntill they be repented off Thou maist sing and laugh and be iocund but alas thy mirth is no other then that of the theife who goes capering to the gallowes for thou art a condemd traytour knowest not how soone thou maist be fett to execution Bee then as merrie as thou canst bee I am sure thy estate and condition wherein thou standest doth giue thee no leaue that will not afford it Secondly this may serue for our direction how to get a merrie heart and procure true ioy indeede The only way thou seest is to obteine pardon for thy sinne and to get God to assure thy soule hereof for vntil then thou canst neuer haue it wouldst thou neuer so fayne A merry heart euery one commends euery one desires and affects but alas how few take the right course for obteining of it Well though others deale foolishly yet bee thou more wise humble thy selfe for sinnes past resolue against all sinnes and desire God to bee reconciled Esay 61.3 Psal 126.2.3 Math. 5.5 Remember the promises of this ioy is made to those that mourne and onely vnto those and therefore mourne for thy sinnes and seriously seeke for pardon of them for vnlesse thou doest thus neuer looke to see merry day in this world nor in the world to come Doctr. The Godly mans ioy in this life is but the beginning of ioy Psal 16.11 Further in that it is here said they began to be merry This poynt is noted from hence by some of our Expositors That the godly mans ioy in this life is but the beginning of ioy We shall haue the fulnesse of ioy hereafter when we come into Gods presence at whose right hand it is as the Psalmist speaketh In this life wee haue but the first fruites of the spirit and Gods earnest penny In that other life wee must looke for the whole masse and persecution of blessednesse This poynt is true and might be of good vse to teach vs to long for to be dissolued that we may be with Christ for is the ioy that wee haue here but the beginning of ioy and as it were the first fruites oh then what shall the crop be doth the ioy which wee heare taste of and which in this life wee are made pertakers of passe all vnderstanding as the Apostle speaketh what then shall the fulnesse thereof bee who is able to expresse it But I intend not to prosecute it I now come to the last part of this Parable which sheweth vs the elder Brothers ill will or anger for his Fathers receiuing home and so welcomming this his Brother VERSE 25. Now his elder Sonne was in the field and as he came and drew nigh to the house he heard musicke and dancing 26. And hee called one of the seruants asked what these things meant 27. And he said vnto him thy Brother is come and thy Father hath killed the fatted Calfe because he hath receiued him safe sound 28. And hee was angry and would not goe in therefore came his Father out and intreated him IN these last eight Verses the anger and discontent of the elder Brother is layd downe wherein consider First from whence it ariseth or how it was occasioned and that was vpon the vnderstanding of his Fathers loue and ioyfull entertainment of his younger Brother For he heard musicke and dancing verse 25. And the seruants also makes report thereof vers 26 27. Hereupon as the Text saith He was angry and would not goe in Secondly How this his anger is expressed The parts viz. by his reasoning