Every occasion of sin must be avoyded and shun'd that we may run with more safety to the mark that is proposed to us and that is everlasting happiness The prodigall Son in the Gospell being almost pin'd to death with hunger and pinched with extreame want concluded presently of a course which was safe for him I will arise sayd he and go to my Father Here most of us voluntarily lose the use of our hands and feet we are active and operative in our Tongues but slow in our performances we talke much but do little being like to those that bend a Bow but never shoot We propose to our selves many things but do nothing at all We sigh and mourne when we have acted some foule and gross offences but take no care at all to prevent the like sins from being committed by us We desire to have our wounds closed up but we stench not first the blood we apply a remedy to our sins but correct not our affections which if let alone will hurry us to the practise of our former evill courses We grow old in deferring and posting off Repentance So whil'st we are proposing to our selves good courses and promising our amendment our life wasts and vanishes and at last death surprising us laughs at our folly who for so many yeares have beene a willing and purposing holy duties but never performed any Such was St. Augustine before his conversion but he continued not in this lazy temper He maturely did and that before he was old what he saw and knew must be don L. 8. confess 11. I said so he in his confessions within my self See that it be done now now let it be done he means Repentance And when I had spoken this to my self a resolution and purpose followed my words Presently upon this I suspended my Actions so that I neither did nor did not yet I relapsed not into my former vices but drew very neare to the brinke of my old corruptions and then I made a stop taking as it were breath Those wanton toies and foolish vanities my ancient loves with which I formerly too often dallied these seised upon my thoughts and spake as it were thus within me in silent whispering to the eare of my flesh What will you now leave us The Good man left them and shook off the yoak of their tempting instigations so detesting with hatred his former practises that he became a nevv man leading a life in all holy conversation and Godliness It cannot be denyed but that many of us do oftentimes begin to lead a better life but we only begin vve spin not out this thread vve continue not our resolutions to the end we proceed not in our beginnings and first undertakings of Religious courses but fall back and returne to our old vomit and uncleaness And I doubt not but that in many Christians there might be found if we would peirce into their secret intentions pious indeavours holy thoughts and good purposes but most of us are like to the old Athenians we as they did make good decrees but faile for want of constancy in our executions or if we begin to execute we persist not in our undertakings We prescribe to our selves very honest and wholesome wayes of living but we are discouraged and falter in those wayes by reason of any the least trouble or molestation We propound great matters to our selves and things that are holy and vertuous but being entis'd by the alurements of our Rebellious flesh sollicited by the invitations of our loose companions or moved by the least temptation from the Devill we presently yeeld our selves captives and without any the least reluctancy we suffer our selves to be draw'n back to our former pollutions discovering hereby both our unsettlednesse and impatiency Perhaps my good Christian brother thou hast decreed with thy selfe to live for the time to come a more chast and sober life to avoid every occasion which may lead thee to sin as bad company naughty houses or the like It may be too thou hast put on a resolution to shut the casements of thy soule thine eyes from gazing on beauties the provocations of lustfull affections and to subdue the petulant humor of thy unruly flesh It is well and perhaps thou hast set forward one foot in the way of vertue thou hast begun to speak modestly and to lay aside al wanton and Idle books which are full of obscene discourses All this is well Thou hast happily too resolved to bridle thy hasty passion to keep down thy choler to refrain from anger to cast out of thy mind all hatred and envy and malice against thy neighbour very Good Thou hast also begun to rule thy Tongue to be silent when thy companions calumniate and slander others to forbeare when they mock and scoff at mens infirmities All this is very good and agreeable to the rules of true repentance But how far better is it to persevere in those good courses How many be there now who yesterday contain'd themselves within the bounds of moderation repulsed the violent rage of Tongue and lust brake the stomack of their Anger had the victory over themselves who to day rush as an horse into the battell into their former looseness put their necks under the yoak of their lusts give the Reines to their unbridled tongues boile in Anger and serve their vices as they did before But let such and all men know That is not a true Repentance which is not constant and firmely set upon good purposes That which is otherwise is rather an inconstant desultory levity of the mind Oh what brave sword-men what fine sencers are wee we shew much Art dexterity in our skirmishes we make great flourishes before hand but when we are to fight in earnest at sharps when we are to encounter with our adversaries and to shew our skill and cunning in guarding our selves from their blowes then we slinch and run away like cowards and those wounds which we should avoid undauntedly in the field standing those we receive in our backs and flying the faces of our Antagonists Againe what brave Racers are wee At our first setting forth we spread our Armes and move our feet with Agillity till we sweat by meanes of our labour and paine and anon before we are halfe way we faint and falter and give over running Alas thus do we poor silly mortalls How often do we venture upon many brave undertakings how many things do we begin with praise and commendation and sometimes go on in acourse of godliness to the joy and comfort of our friends that love us yet we languish by degrees at length we fall and finally lye in our accustomed sins In vaine does the Tree flourish and triumph in its blossoms promising much fruit unless it bring it forth The Master-builder layes the foundation to no purpose unless he erect upon it walls and roofe all which compleat and make a perfect house What doth it profit the Mr. of a
God what man is there who is not ready to retort and say To me belongs revenge and I will repay it God opposes this bold reply once againe in the Scriptures Rom. â—2 Vengance is mine and I will repay it Here flesh and blood dares once more oppose its maker and say nay Lord Vengence I will challenge it is mine and I will repay it Thou art too easy to be entreated thy Revenge comes slowly and oftentimes too late Thus out of a rash and wicked boldness we dare challenge Gods prerogative and invade his royall priviledge Out of his hand we snatch the Sword which he only should draw to cut off our enemies and being the party offended contrary to all equity we take upon us the property of a Judge Rufsinus Aquiliensis Ruff. l. 3. n 77. Pelag. lib. n. 10. and many other Greek Interpreters tell us that a certaine man having sustaind a great Injury made his complaint to one Sisojus a most Religious old man a Magistrate in that place so also he described with bitter and sharp invectives the manner of his Injury being so me words of disgrace and withall beseechd him saying Suffer me to shew my selfe a man and to revenge my selfe on my adversary But the good old man did earnestly request him that he would not by shewing himself a man turne Devill and also advised him to leave all Revenge to God who is a strong and unresistable revenger of the wicked who for the Injuries they do to Gods servants shall not escape but be certainely punished But I am resolv'd said the other not to pardon my enemy and never to desist till I have done to him as he hath done to me To whom the old man once againe replied thus I beseech you so prove your self to be a man that withall you forfeit not the name of Christian and attend to what reason dictates to you not to that which is enjoynd by the violent command of passion To this the other answers yes but reason tells us that he is not to be spard who wold not forbeare others To whom Sisoius thus once againe But my friend this thing thou speakest of is not in thy power to will or do The right and power of the sword in this cause belongs only to God The God to whom Vengeance belongs is the Lord of Heaven and has power to do what he will with his Creature this liberty is denyed to us And I suppose thou knowest what Christ has said not by way of Counsel but precept and command That we owe to our enemies not only pardon but also prayers love and courtesies My Father retorted the other to this my mind is like the troubled Sea and will never rest or be at quiet till I be avenged on my Adversary Seeing therefore replyed Sisoius thou art resolved to take revenge Let me advise thee not to be too hasty Let us I beseech you first present our requests to God in Prayer upon this both fel upon their knees and the old man Sisoius conceived a prayer in these words O God we present not our selves before thy Majesty to desire thy help or assistance for that at this time we have no need of it neither do we entreat thee to take any care for us for we will looke to and provide for our selves Vengeance belongs to us and we will repay it and we now are fully resolved to subdue our enemies and to bring them under our feet for the many injuries they have done us When the good old man had finished his prayer the other was so astonied with a confused amazement and shame that instantly he fell downe at the old mans feet and being thus prostrate he wept bitterly and promised that he would forgive his enemy and not revenge himself no not in word And indeed this is the Command of our just God this is the mark of Gods Sons willingly and readily to pardon those that offend them and when they have an opportunity to requite the offence with a beneficiall courtesie See sayes St. Paul that no man render evill for evill Thes 5. but alwayes follow that which is good both towards your selves and towards all men Thus Paul but Christ our Saviour has left us a more strict Injunction when he sayes more plainly But I say unto you that heare me Love your Enemies Lu. 6. do good to them that hate you bless them that curse you And as ye would that men should do unto you so do ye unto them And if you love those that love you what thanks have you for sinners do the same And if you do good to those that do good to you what thanks have you for Sinners do the same But I say unto you love your enemies and your reward shall be great and you shall be called the Sons of the most high because he is bountifull even to the ingratefull and to the wicked These duties good God thou commandest and largely doest thou promise but O Lord how many be there that will not lend to thee an eare how many are there in the World who prefer their lust and hatred before thy word and therefore they most audaciously profess they will not leave their malice nor by any threats be Esseminated into a facility of pardoning an offence Nothing is more pleasant to them then to pay their enemies with their owne Coyne to requite wound for wound and words for words And if God should do by them as he did by Salomon offer to give them what they did wish 1. K. 3. I beleeve they would not as he did desire wisdom rather Revenge They undoubtedly would cry to God and say Lord give us the lives of our enemies and it shall suffice us Behold here a lively picture of the spirit of Revenge which uses to contemne Gods Law to esteeme little or nothing of his threats and not only not to suffer but to returne an Injury to be ragingly angry but for a small word to follow the violent motion of an unruly passion and to load an enimy with curses and execrations This desire of Revenge sayes Tertullian proceeds either from vaine-glory or malice Lib de pat c. 8.9.10.11 The former is every where by all wise men contemn'd The latter is most odious to God especially in this case because it doubles and repeats an evill which was but once committed For what difference is there betweene him that provokes a man by an Injury and him that is provok'd if he revenges himselfe but only this that the one is in the first place found guilty the other in the second both of wickedness and wronging God in that they disobey his word wherein we are taught if a man smite us on one cheek to turne the other and to tire our enemies in piety by our patience for by our patient bearing with their wicked doings we torment and vex them as it were with scourges and whips Tell me I pray you
ship to set up the Mast to fit the tackling open the Sayles and order the men that use the Oares all this care and industry will not advantage him if he launch not the ship into the deep from the shoare or make a short returne so soone as it is launched And truly we are most of us like to those builders who lay a foundation but erect not an house upon it With some unskilfull Oratours we begin with a plausible exordium but seldom come to a good conclusion We often set up our sailes with the foolish Marriners but so soone as ever a storm begins to rise we returne to the Haven from whence we came This saying is much and frequent in our mouths I will do this or that I will amend my evill courses yet we do just nothing and mend too late when our Glass is run and our time quite spent when we receive worthily the Sacrament of the Body and Blood of our Lord Iesus then we have in a manner begun our race then we have set footing in a new course but how often is it seen may it be spoken with griefe that we run but halfe-way and then either stand still or lye downe panting and weary of well-doing And thus fainting in the mid'st of our course we spend the remainder of our dayes not like those who had made a solemne promise to God of forsaking their evill wayes This promise we make when we partake of that heavenly banquet I meane the holy Eucharist Man is counted the most prudent of all creatures but Polybius once said he thought him the most foolish for other creatures observe where and from whom they receive any hurt and shun them Therfore having escap'd the gin never ventures himselfe in that place againe The Wolfe will never rest himselfe in that hoie where he has been hunted the Dog remembers the Cudgell wherewith he has been beaten But man as if he were made up of oblivion forgets the dangers he has escap'd and will lay his hand upon the hole of that Aspe which stung him he will unadvisedly put his foot into that snare out of which he is escap'd and which he knowes will be his ruine God complaines by his Prophet Jsay of his peoples forgetfullness where he sayes Thou hast not laid these things to thy heart neither hast thou remembred thy latter end Yet I said when my people had don all this against mee Returne and they would not convert nor be turned Contrition and sorrow for sin without correction and amendment of our lives Bern. 3. de vig. nat dom will do us no good sayes St. Bern. when one man builds and another pulls down they get nothing but their labour for their paines And he that having touch'd the dead is wash'd from his pollution and touches the same corps again receives no benefit at all by his Washing Amendment is the companion of true contrition in the penitent and it discovers it sefe by these effects by the restrayning of our disorderly apetites mortyfying our luxuriousness depressing our pride and forcing our bodies to serve God in all purity and holiness which before served the Devill in a constant practise of prophaness we promise many times to performe all these good duties but before the day goes about nay sometimes e're an houre be passed we forget our promises and lick up our vomit by returning to the mud and filth of our former sins and from a godly sorrow and mourning for impieties We pass to our former madness and Iovialties saying with them in Isay c. 56. ult Come let us take wine and fill our selves with strong drink Ex. 9. and to morrow shall be as this day and much more abundant We are almost of the same disposition with Pharoah who so soon as the Rain and Haile and Thunder had ceased hardned his heart and multiplied his sins Even after we have obtain'd pardon oftentimes we grow worse then we were before that God had forgiven us How often does it come to pass that by reason of sinnes strange metamorphosis in the morning we are like sheep for our mild and well-temper'd meekness but in the evening we appeare to be Lions and Tigers for our cruesty and sierceness How often are we Angells in the morning in the evening scarce found to be men but incarnat Devills Thus we assume shape after shape and change one vizard with another and that we use more frequently which is most deform'd and ugly Thus from vessells of honour we turne our selves into vessells of shame like changlings we lose our name and alter our condition we were borne to be sons of God but we make our selves the sons and servants of Sathan But as sick men sayes St. Chrys unless they alwayes live orderly and observe a diet receive no good by their Physick No although for three or foure dayes they observe the rules and precepts of their Physitians even so sinners unless they be alwayes sober and watchfull in prayer will reap no benefit by two or three houres correction and amendment I have seen young Chickens lately hatch'd and fledg'd running about a Yard and catching at flies and wormes which to them are great delicacies whilst they were thus busied in hunting after their prey a Kite hoverd over the place hoping to make them his And thus that winged pyrat hanging in the Ayre and playing in an uncertaine motion upon the wing watched narrowly and observed the careless behaviour of those little creatures and at last when an opportunity was offer'd fell dovvne into the Yard with that swiftness as if he had been shot from heaven and seising upon one of them vvith great violence did fly speedily avvay vvith it trembling and quaking at the approach of death The orher Chickins beholding this betooke themselves vvith all speed and celerity vvhich vvas caused by feare to their common sanctuary in distress and that is the shelter of the Hens vvings but there they lurk'd not long for presently all danger being forgotten and all feare laid aside they refusing to be any longer hid fly out from under their seather'd shield and as they did before run up and dovvne the Yard hunting after their food Anon comes the theef I meane the Kite againe and forthvvith snatcheth another up in his bill The rest terrified with this betook themselves againe to their known Asylum their mothers wings but with them the feare of danger lasts not long They came out the second and third time thus sporting with their destruction offering themselves a prey untill that ravenous bird had carried all of them away No otherwise doth death sport and play with us Here he snatches a Neighbour there A kins-man now a friend or brother we grieve and sigh for our loss and because we conceive and that not without just reason the danger to be imminent and neare at hand we sometime tremble too and promise amendment of our lives and manners But how long I
and fixed Excell 〈◊〉 is that saying of Epictetus an heathen man I have sayes he so framed my will that in all things it is conformable to the wil of God Is it his will to scorch mee with a burning feaver I presently submitt and say so will I would he have me attempt any difficulty I wil. would he have me enjoy the goods of this world I wil. Not enjoy them but to be poore I will Is it his will I should die I will And seeing now my will is changed into Gods so that what he wills I will no man may will or hinder me from doing that vvhich is Good Oh! hovv may this brave spirit in an heathen put us to the blush vvhat a shame is it for Gospell not to discerne those things which are seene by those who were wrap'd up in the darke night of blindness and Ignorance Let us then as we outstrip them in knowledge so exceed them in Devotion and say Thy will be done Thine O our God thine not ours be â—â—ne by us in earth as it is in heaven wherefore a me your selves 1 Mac. 3.58 and be valiant men and be ready to fight against the Nations your sins and vices and encourage your selves in the fight and in all your distresses with the words of Iudas to his brethren As the will of God is in heaven so be it v. 60. The Towne clock or that which belongs to the Church is a president for all the rest in the Towne to go by by it they are set And why should not the wills of men like so many little Clocks move according to the direction of that great one in heaven Why should they not follow only the will of God It is beyond all thought and expression It cannot be said or Imagin'd how pleasing and gratefull a thing it is to God Almighty when a man renounces his owne will and makes Gods will the rule of all his Actions Acts 13.22 J have found sayes God David the Son of Iesse a man after mine owne heart who will do all things that I will It seemes by this Text that God had been long a seeking and that now he seeks to find a man of that will and affection who only loves that which God likes and wills and nills that which God willeth and forbiddeth Having found such a man God is much delighted and pleased with him and expresses his joy in that joyfull exclamation oh I have found a man After my long search I have a man which will do all things that I will and command And hence it was that Christ the only begotten Son of God subjected his whole will to his Fathers Ioh. 6. for so he sayes of himselfe I came down from heaven not to do mine owne will but the will of him that sent mee That man is farre from ordering and squaring his life Actions by the rule of Gods will revealed in his word who will neither come when God calls nor obey when he commands A wise man feareth and departs from evill Pro. 14. Pro. 30. but a foole goes on and is confident He eates and wipes his mouth and then saith I have done no evill He that is thus desperatly perverse and foolish hath pawned his foule to the Devill and yet laughs is merry he has lost heaven and is not sensible of his misery he spends his dayes in a wanton jollity as if he had lost nothing Thus like a fool that is going to the Stocks or house of Correction he playes and sports while he is posting to damnation But on the contrary those that are destin'd to eternall glory have their minds so confirmed and establish'd in good and the love of it that they dread even the very shevv of evill â—nd the shadovv of sin That vvhich displeaseth God shall in no vvise please them The bent of their soules is so carried to that vvhich is pleasing to him that they neither think nor speak of any thing else It is the subject of their discourse and object of their thoughts and though they displease all men by their performance of any good duty they vvill do it so long as they be certaine and sure it is pleasing to God And vvith out all doubt their vvills are so enflam'd vvith divine love that they can upon better grounds cry out vvith Epictetus My God my love be it farre from mee not to vvill that that thou vvillest or to nill that vvhich thou vvouldest not have me to doe Thy will is my will nay my will is no more mine but now begins to be thine and therefore thy will is now to be followed because it has begun to be mine It is my duty to will that which thou willest and O my God I do will it vvilt thou have me sick I will or poore I will Afflicted with tormenting paine and griefe I will Or loaded with Injuries and contumelious speeches This also O Lord I am willing to beare Is it thy will I should be contemned and despised This too willingly I 'le suffer although this is greivous to flesh and blood Wilt thou have me left like a Cottage in a Garden of Cucumbers destitute of all helps and comforts In this likewise I vvill subscribe to thy good vvill and pleasure for I knovv that I am in the hands of a mercifull and indulgent Father wilt thou have me suffer the pangs of a troubled mind vvhich are to the vvicked the previous flashes of Hell torments These deare God vvill I endure patiently and vvould undergoe this burthen cheerefully even till the day of Judgement if thou Lord do'st think it fit and convenient for me vvilt thou have me spoil'd and bereav'd of those things I love next unto thee my God I confess it is an hard task to relinquish in our affections and to sustaine the loss of those things on vvhich vve have set our hearts yet even this I vvill endure because it is thy vvill I should suffer Wilt thou have me die All difficulties we know strike saile and stoop to this at which Nature shrinks yet I refuse not to die an hundred deaths on this condition that I may breath out my last breath in the armes of thy divine will and be compassed with the embraces of thy mercy Wilt thou have me die before my time before the thread of life be spun out This I will too though nature be not willing to it Wilt thou have me go to Heaven and shake off the fetters of mortallity vvherevvith I am clogged and held fast in affliction I vvill O my Lord I will Wilt thou send me to Hell Ah good Iesus that thou shouldest will this I have deserved it by my wicked deeds whereby I served the De vill with that willingness as if I had a will to go to his place but O my sweet Iesu when thou did'st shed thy most precious blood for me thou plainly shewd'st that thou wert unwilling I should be