that I doe gather from these words are these two Doct. 1. Sinners are great wasters first that euery sinner is a great waster secondly that Sinners spend and wast Gods good gifts in sins seruice for the first of these and the proofe of it viz. that Sinners are wasters and spend-thrifts See it proued by two or three instances Take notice of the wast that Adam made by sin at the very beginning What a wast made he of his knowledge wisdome libertie glorie peace and other good gifts and graces by forsaking of his God Did he not loose that in sixe houres which God was prouiding for him in sixe dayes Consider Esau what a wast made he how many priuiledges lost he at once Gen. 17.7 for first he was by Nature heire to the Couenant that God had made with his grandfather Abraham which was That God would be his God and the God of his seed after him Secondly he was heire to all his grandfathers and fathers lands Thirdly all his brethren and sisters must doe reuerence vnto him Now all these he wasted and sold away but what had he surely but one dish of meat Gen. 25.34 and that a meane one A â—esse of Pottage The reasons may be these First they want wit id est spirituall wisdome and Reason 1 vnderstanding to husband Gods blessings well viz. to his glorie and their owne profit and the good of others what is not thus imployed is but wastfully spent Secondly they are so greatly in league and loue with their owne lusts Iam. 4.3 as so many Harlots which they maintained and keepe that they thinke nothing too good or too deare for them What is layed out on them is leudly wasted They will at length wast all in maintayning these This in the first place may reproue such as iudge contrary iudgements esteeming wicked worldlings couetous misers and others of the like stampe to be excellent husbands True it is they are still in trading buying and selling and seeme to thriue but if the matter bee well weighed they make but a sorrie gaine they get earth loose heauen get a little vanitie and vexation and loose an eternall right of glorie now is this any better then Esay his pennyworth What gaine is this What profit brings this Is it profit to winne the whole world and loose the soule which a thousand worlds cannot redeeme this is but penny wise and pound foolish these courses are no thriuing courses let vs therefore reforme our iudgements and esteeme of them as they are indeed great wasters and spend-thrifts Secondly let it admonish euery one of vs and such as are Masters in a speciall manner to take heed of dealing with the wicked for they are stroy-goods and spend-thrifts they wast their owne goods and what hope is there they will husband thine better nay doe they not bring Gods curse at their heeles which will consume and like a Moth fret what they goe about Deut. 28. hath not God threatned to curse whatsoeuer they put their hand vnto Take heed then how any of you open your doores to a gracelesse person without you want a waster and a spend-thrift if so then set open your doo es and entertaine the wicked and bid them welcome It may also admonish Parents and put them in mind in matching of their children to beware of such Euery one desires to haue good Husbands for their daughters and prouident Wiues for their sonnes if so then match with them that feare the Lord for they will as well being in as lay out their eare and eye gathers as well as heart and hand spends But as for the wicked they lay out of the whole stocke and haue no care of increasing of â—heir goods and what good husbandrie is in this In a word let all be warned and of all let my councell be regarded lest thou mourne at the last when thy flesh and body are consumed and say How haue I hated instruction Pro. 5.11 12. and my heart despised reproofe Now we come to the second poynt which I obserued and that is this Doctr. The wicked spend Gods gifts in sinnes seruice Hos 2.8 9. The wicked spend Gods gifts in sins seruice read Hos 2.8 9. Where we may see how liberall and bountifull the Lord was vnto them hee gaue them Corne Wine and Oyle multiplyed their Siluer and their Gold but these they imployed in the seruice of Baal which they should haue imployed to the glorie of God Amos. 6.4 Rom. 3.13 So Amos 6.4 they abuse these outward blessings to gluttonie and drunkennesse So see Rom. 3.13 as they thus abuse gifts of body so also gifts of mind their Knowledge they abuse to Gods dishonor imploying it in curious prying and searching into hidden Mysteries their Wit and Learning also they thus imploy as doth euidently appeare in the Stories of Ieroboam Saul Achitophel Hammon Herod and others I shall not need to stand further vpon the proofe it beeing so euident and therefore I will come to some vse Vse And first this serueth sharpely to reprooue thousands in the World who thus abuse those gifts which they haue receyued from the Lord. How many are there to whom God hath giuen the fat of the earth whose bellies he hath filled with his hid treasure whose barnes are full whose cup doth ouerflow whose corne and oyle he hath wonderfully increased that truely seeke to glorifie God by these their riches Is it not a rare matter to find one amongst a thousand Let experience speake who more griping more couetous more proud more forgetfull more vnthankfull then they who haue greatest aboundance of these outward things Againe doe not many spend their riches on gorgious attyre vnbeseeming their places vpon gorgeous buildings for the Screetch-owle and Batt to dwell in vpon excessiue cheere and vaine pleasure spending more at one banquet then would keepe twentie poore members of Christ Iesus in good sort all their dayes Are there not as many nay more that doe offend in abusing the gifts of the body imploying euery meÌ„ber therof to the seruice of sinne their eyes making windowes of vanities hauing their eares open to filthie talke songs and ribald speeech their tongues are not they vsed to cursing and swearing and blasmeming of the most sacred name of God which they should feare and reuerence their hands are they not cursed instruments of sinne wholly imployed in deceit filching or fighting or the like Their feet are not they imployed in walking in the waies of sinnes to places of vncleannesse Stage-playes Bull-batings Bawdy-houses and other such like cages of vncleannesse Doe not most of you thus vse those members to his dishonour who hath bestowed them vpon you Alas alas it is too too apparant And as for these inward gifts the gifts of mind which God hath bestowed on men as Wit Knowledge Learning how are they abused for the nourishing of contention and the maintenance of iniurie oppression and
it is not restrained no yoke is so grieuous to it as the yoke of sinne no yoke so easie as the yoke of Gods law what good it doth it doth willingly and chearefully what euill it committeth it doth grudgingly and with repining By these we may discerne true holinesse from both these counterfeits Ciuill honestie and grace restraining fall now to worke be not hearers but doers also Iam. 1.22 deceiue not thy selfe as it is to be feared thou hast hitherto Answere me directly to these questions I propound and let God and thy own conscience be witnesses to thy answere Hast thou as much regard of the inside as of the outside Doth thy euill imaginations sinfull cogitations trouble and disquiet thee are these heart-euils and secret sinnes they that molest thee if it be thus it is well with thee but if otherwise thou art but a Ciuilian at the best Againe I demaund whether thou hast respect to the first Table as well as to the second and to the second as well as to the first Dost thou as well make conscience of blaspheming Gods name of prophaning Gods sabboth as thou doest of murthering a man or robbing by the high-way Answere me in truth is it thus or no And further I demand dost thou performe good duties for conscience sake Dost thou lament bewayle thy dullnesse and deadnesse thy drowsines and heauinesse in the performance of them Art thou grieued and disquieted when thou findest not the efficacie and fruite of those good exercises in thy heart Is it thus with thee art thou sure of it Then let me once againe demaund Hast thou learned to make conscience of sins of omission as well as of sins of commission Dost thou as well open thy mouth to speake to his honour as keepe it shut from dishonouring of him Doest thou as well make conscience of doing these good duties on the Sabboth day hearing reading meditating and the like which God requireth as thou doest of abstaining from the workes of thy ordinary calling which hee forbiddeth And dost thou not rest in Negatiues abstaining onely from what is forbidden but hast thou also regard to Affirmatiues doing what God hath enioined to be don esteeming this latter as necessary a branch of Christianitie as the former surely if it be thus thou mayst haue comfort that thy holinesse is sound and good it is of the right breed and no counterfeit But yet let me examine thee a little further thou abstainest from grosse euils such and such sins thou dost not commit but what is the ground of thy abstaining is it the law of the Magistrate Feare of Gods wrath Or shame of the world or is it because thou wantest abilitie or opportunitie and the like if this be the ground let me tell thee this is a false holinesse which will deceiue thee in the end But do'st thou leaue these because they are euill and displeasing to the Lord Dost thou feare the Lord and his goodnesse Hâ—s 3.5 Psal 130.4 and tremble to offend him because of his mercie Why then it is excellent an euident signe of a sanctified soule and yet once more answere me doest thou feele it painfull to be restrained from euill and art thou discontented when God puts his bit into thy mouth Is his law as bands and cords vnto thee are his commaundements heauie so that thou canst not beare them if it be thus it is a foule signe that thy holines is but restraining grace and such a holinesse as a Reprobate may haue But if on the other side thou art desirous to be restrained and thou countest it a miserie not to haue thy flesh bridled if thou art willing to drawe in Christs yoke and takest delight in obeying of his will thou mayst then conclude and that without feare that thy holinesse is sound and vnfained and so consequently that thou art not onely a member of the Church visible but also a true member of the Church catholike and inuisible oh my beloued that wee would deale truely with our selues that we would now at the last learne to be wise and not gull our owne soules as most doe You see that all are not good that are in the Church there are many dissembling hypocrites as well as sincere professors there are goats as wel as sheepe in this fold of Christ Now he that hath not the spirit of Christ is none of his Rom. 8.9 What hope then can they haue who haue not so much as a shew of godlinesse How desperate is their estate who euen in outward appearance shew nothing but prophanenesse Gods name which is holy they blaspheme his Sabboths which are holy they prophane Religion which is holy they contemne and in a word all the lawes of God which are holy they violate and breake And most feareful must the estate of such be who mock and scoffe at holinesse and sanctity and will not sticke to professe they are none of these holy ones but knowe thou prophane wretch whosoeuer thou art that euery true member of the Church Catholike is holy and who euer is not a member of that Church here shall neuer be a member of that other hereafter and therfore consider what thou sayest and be thou better aduised Cast of thy prophanenesse and follow holinesse which thou hast so long despised for without it no man shall euer see God to his comfort In a word to conclude all you that professe your selues to be true members of this Church declare it by your holinesse 1 Pet. 1.15.16 holinesse becomes the Saints of God be you therefore holy as God is holy God is holy in all places at all times about all actions so must thou be or else thou art not holy as God is holy hee is holy in the day so be thou he is holy in the night bee thou so also God is holy in the earth so see thou be God is holy in the heauens so pray thou mayst be his words are holy so must thine his workes are holy so let thine oh that we could be thus holy as God is holy Remember the Heauens are holy whether thou art going the Angels are holy with-whom thou must dwell and the Church is holy wherein now thou liuest And therefore see thou practise holinesse otherwise though thou liue in the Church yet thou art not of the Church but art one of those Goates which shall bee set at Christs left hand and heare that same fearefull saying of Away from me yee cursed into euerlasting fire Math 25. Vse 3 3. Seeing this is so that the church visible is a mixt company then let none be cast down to much when they see some to fall away neither entertaine any thought of dislike against Religion or the professours of the same as the manner of too many is who when they see any reuolt and back slide presently condemne all for grosse dissemblers and hypocrites But this may not bee hypocrites there are in the Church and
to come and make acknowledgement Reason 4 And lastly Confession of sinne is a speciall part of diuine worship It is a part of his worship Isa 41.8 1 Sam. 7.3 Math. 4.10 Obiect Answ Now God will not giue his glory to another he will not haue any part-stakes with him Thou shalt worship the Lord thy God and him onely shalt thou serue But then it may seeme vnlawfull to make confession vnto men and to acknowledge our sinnes vnto them Not so We allow confession of sinnes to men both in publique and priuate as we haue heard in the beginning of the former doctrine to testifie the truth of our Repentance and for the setting vp of Gods glory and satisfaction of the parties wronged Vse 1 And first This may serue to ouerthrowe the popish Auricular confession held and maintained by that man of sinne which vpon paine of damnation must be made in the eare of a Priest by euery one immediately before the receiuing of the Sacrament of the Lords Supper A cunning inuention for the discouering of all states and for the vpholding and enritching of that couetous and ambitious Sea Hereby they come to know the hearts and affections of men and knowing them they can quickely tell what course to take for themselues either for bringing good or preuenting mischiefe Scripture brought to maintaine auricular confession answered Iam 5.16 Matth. 3.5.6 for the enriching themselues and impouerishing of others As for the Scriptures they alledge they make nothing for them if they be throughly scanned Confesse your sinnes one to another saith S. Iames an expresse place say they to proue Confession of sinnes to a ghostly Father There went out Ierusalem and all Iudea and all the regions round about Iordan and were baptized of him in Iordan confessing their sins saith S. Mathew Loe say they how those conuerts did also practise it The confession S. Iames requires was to be 1. In time of sicknesse These are two of the maine pillers which they haue to vphold their building when indeed neither of them is for their turne As for the first Let them know if they will not wilfully bee ignorant which is much to be feared that the confession of faults which the Apostle there speakes of is to bee made in time of sicknesse Secondly In the priuate houses of the diseased 2. In the priuate house And not in the Church in the time of health and in the eare of a Priest and in their holy time of Lent a little before Easter Thirdly 3. It must be one to another Caictan Scotus The Confession hee there requires is to bee made one to another So then by this the Priest is as well bound to confesse to Lay-men as they vnto the Priest it bindes as well the one as the other as two of their own side haue confessed As for the example of those conuerts which they alleage this briefly First The confession of the Conuerts was 1. Voluntary 2. In generall not of euery particular sin their confession was voluntary not constrained And secondly It was generall and not particular of all and euery sinne for had they confessed euery one and that particularly Iohn must haue stood from morning to euening many yeares together because Ierusalem and all Iewry and all the Countries round about came vnto him as the Text saith had it therefore been as the Papists teach Iohn must of necessity haue had shriuing worke enough for all the dayes of his life Fulke in loc Such a confession therefore Quod fine numero est quomedo numerale Bern. See Caluin Institut l. 3. c. 4. And Whites Way to the Church pag. 157. 226. 227. with many others as they teach and vse is neither necessary nor possible and such a doctrine as was not heard of before Innocent the third which was twelue hundred yeeres after Christ hee was the first that made an act and decree touching it But I will bee sparing in this poynt for I intend not controuersie so much hauing been written for the confutation of it I now leaue them and come to a second vse Is this so that confession of sinne is to bee made vnto the Lord then see thou fly vnto him when thou hast offended Vse 2 and make knowen thy faults to him whom thou hast much dishonoured Obiect But God already knowes them what neede we then confesse them Answ 1 Wee must confesse them not to make God know them as if he knew them not before But first to testifie our obedience and performe that homage which wee owe vnto him Answ 2 Secondly because God hath promised pardon and forgiuenesse vpon this condition that wee confesse and acknowledge Quest But cannot God forgiue sinne without this condition that we confesse it Answ The Question is not what God can doe but what God will doe He can doe farre more then he will and will doe what he pleaseth It is his will that the end and meanes should go together he hath decreed it and therfore will not alter it Plead therefore no longer against thine owne saluation but acknowledge thy faults vnto him remember he is one that knoweth before what wherin thou hast offended and therfore seek not to hide any thing from his all-seeing eye Set thy selfe euer as in his presence in making thy confession whether it bee in publike or priuate and bring with thee a holy blushing a godly sorrow and a full purpose to leaue and forsake those sins which thou makest confession of euermore remember thou hast to deale with God not with man in this penitentiall exercise Were men thus perswaded they durst not come with that impudency and hollownesse to make acknowledgement which now they doe but be thou perswaded of it and in confessing of sinne adde not sinne to sinne Against Heauen Text. and in thy sight Hee doth not mince and extenuate the matter hee saith not Father I haue sinned but I had no bad meaning I knew not what I did Neither doth he plead the instability of his youth to extenuate his fault but he aggrauateth and enlargeth the greeuousnesse of his sinne and sets it out to the vttermost 1. I haue sinned 2. Against Heauen 3. In thy sight All tend to the aggrauation of his fault To break a lawfull command enioyned by the Magistrate though of ignorance is a fault wilfully to breake it is a greater but to doe it in his sight and presence argueth great rebellion From the Prodigall his practice let vs learne That it is the property of a true penitent not to mince Doctr. A true Penitent doth not mince his sin but aggrauate the same or coctennate his sinne but to aggrauate and set it out in the worst and vilest manner that hee can True repentance makes a man large and plentifull in the accusation of himselfe it causeth a man to amplifie and exaggerate his offence and make the most and worst of
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
21.22 the Lord sayth thus I haue not sent these Prophets yet they run I haue not spoken vnto them yet they prophecied But if they had stood in my counsell and caused my people to heare my words then they should haue turned them from their euill way and from their euill doings In which words the Lord doth imply thus much that the reason why the people were not turned from their sinnes Verse 28. was they taught their owne councels and spake their owne words So againe in the 28. verse it is thus sayd The Prophet that hath a dreame let him tell a dreame and he that hath my word let him speake my word faithfully What is the chaffe to the wheat sayth the Lord Where you see in plaine termes their doctrine is termed chaffe A light thing without any solid substance or good nutriment Verse 32. And in the 32. verse you may finde these words Behold I am against them that prophecie false dreames saith the Lord and doe tell them and cause my people to erre by their lies and by their lightnesse yet I sent them not therfore they shall not profit this people at all So that you see by these many places this truth strongly confirmed that mans doctrine is but light huskes chaffe vnprofitable for the soules nourishment Reason 1 The reasons may be these First because this doctrine cannot bring to a true sight of sinne before which no true comfort can arise mans doctrine cannot wound the soule let them strike at sinne the blow is giuen but with a leaden dagger the sword is not sharpe enough to cut it downe Secondly it wanteth Gods blessing now man liueth Reason 2 not by bread onely but by Gods blessing on the bread Mat. 4. is it so with the bodie then much more is it so with the soule it is Gods blessing that must make this food comfortable but God hath promised to blesse onely his own ordinance and not mans inuentions These may be the reasons Now let vs see what good vses it will afford vnto vs. First this serueth to set forth vnto vs the miserable estate Vse 1 of poore deluded Papists who are fed altogether with the huskes of Popish doctrine hauing for doctrine eyther Apocryphall additions or their owne humane inuentions and traditions their masses trentals dirges halfe communions inuocation of Saints adoration of images and the rest haue no footing in the word of God no warrant from thence but are of their owne deuising now alas how can the poore people sucke any good nourishment from such trash for their soules health this food may load the stomacke but neuer fill it such light sleight stuffe can neuer make them of a ruddie complexion with Dauid nor of a fresh hue with Daniell I meane the constitution of their soules can neuer thriue thereby true it is they haue seuerall dishes for the feeding of their sences braue obiects for the eyes melodious tunes for the eare and the like but by these they are not brought a step neerer heauen Let a man that begins to be in want and begins to haue a sight and sence of his sins be brought to the seeing or hearing of this their melodie and musick shall his mind be euer the more satisfied Surely he may as well feed his stomacke with painted plumes as his soule with such foolish guegays let vs therefore pittie them and pray for them that so many of them as belong vnto the Lord may haue their eyes opened to see their misery and that they may haue better food and more solid nourishment for their soules Vse 2 Secondly seeing this is so that mans doctrine is but huskes this may stirre vs vp to thankfulnes seeing God hath beene so good and gracious vnto vs as to giue vs olid and substantiall nutriment neuer was Gods word since the time of the Apostles more plentifully or powerfully taught then now it is amongst vs Oh what cause haue we to be thankfull especially we in this same cittie who haue this Manna in such a rich measure falling about our camps there are thousands in the world nay in this land that would be heart glad of those Sermons that you regard not but sleepe out and despise oh how happie were we if we knew our happinesse I but we like pampered children play with our meat and like the carnall Israelites stumble at the plentie of our Manna the onions of Egypt haue a better relish in our mouths well framd words quirks and trickes are more affected then profitable matter but should the Lord once show vs the terrors of hell and visite our consciences with the apprehension of his wrath then the very crummes of the Gospell would be wellcome when now we loath the full dishes of consolation Then to heare but one sentence of the Gospell plainely expounded and to haue but one of the promises powerfully applyed would be more acceptable then all the fine deuices of the wit deliuered in the perswaseable words of mans wisdome let not therefore these things be hid from your eyes take notice of your priuiledge your glory your aduantage wherin God hath blessed you aboue other citties countries and nations Italy Spaine and other rich countries in Asia and Africa abound with wealth but in stead of their rich mines of gold and siluer we haue this inestimable treasure of the word the value wherof is far aboue all precious pearles the outward blessings that God gaue vnto his people are compared to the ornaments of the body Ezech. 9.10.11 as Bracelets Abilements Rings Chaines and the like but his giuing of his word and statutes vnto them is compared to his marriage with them let vs then take notice of this our happinesse and rouze vp our hearts to daily thankefulnesse The third vse is that which the Apostle maketh Beware Vse 3 least any spoyle you through Philosophie and vaine deceit Colos 2.8 after the tradition of men after the rudiments of the world and not after Christ Let vs not be beguiled by false teachers neither let vs lend our eares to their frothie doctrine please the care they may with the enticing words of mans wisedome saue the soule they cannot without preaching the words of Christ that onely is the word of life and the power of God to saluation all other food is but dust and drauery no better then huskes fitter to feed swine then to nourish the sonnes and daughters of God to eternall life In the last place here is a lesson for vs ministers that Vse 4 we teach not the people our owne fond deuises nor feed them with our owne fancies but build vpon the foundation of the Prophets and Apostles Christ Iesus being the chiefe corner stone Mat. 28.20 Ezek. 3.17 Let vs teach therfore what he hath commaunded vs to obserue and heare the word from the mouth of God giuing warning from him oh let me exhort and be exhorted to remember whereto we are called and wherefore
haue their fits and much indanger your soules and bodies The last Vse shall be an exhortation to such as are yet Vse 3 in the estate of Nature to pittie themselues and pray for themselues that they may haue their sences restored to them when thou seest a Lunatique to rage and raue to rend and teare his haire and flesh thou canst not but pittie and send forth a prayer for him that God would helpe him Behold oh man I thine owne estate such a one art thou void of all sence and spirituall vnderstanding who doest daily wound thine owne soule by sinne be as mercifull to thy selfe as thou art to others bewaile thine owne fearefull estate crie to God for helpe and redresse neuer giue ouer till thou art brought to thy selfe and being once cured commiserate the estate of others that are not Turne not their madde pranke into a iest as most doe but turne to God by prayer for their recouerie as few doe And thus much shall serue for this point which the phrase hath afforded now to the motiues or inducements causing his turning He first takes himselfe aside and begins to consider of the estate wherein he stood He said whence learne Doctr. Examination of our hearts the first step to Repentance Ier. 8.6 That a taking our selues aside and diligent examination of our hearts and waies is the first step to Repentance Thus much is implied in these words of Ieremiah cap. 8. ver 6. I hearkened and heard but they spake not aright no man repented him of his wickednesse saying What haâ—e I done They repented not why surely because they examined not themselues they communed not with their owne hearts saying What haue I done Thus much also is expressed by him in the 3. Chap. of his Lamentations and the 40. Lament 3.40 verse Let vs search and try our wayes and turne againe vnto the Lord there must be a searching and trying before there can be any turning The reason is plaine Reason because we can neuer know our wayes what they are nor whither they lead without a serious consideration and strict examination of them a Physitian cannot know the estate of a mans bodie without some good search and inquisition how then can a man know the condition of his soule Now the ignorance of a mans owne bad estate is neuer seuered from a false perswasion of a mans owne good estate Reuel 3. as wee haue example in the Church of Laodicea hee that is ignorant of his owne waies euer thinkes his waies to bee the best waies and who in such an errour will desire any change or turning Vse 1 The vses are first to conuince and condemne such as walke on securely in ignorance and neuer take notice of their waies neither call their courses to account yet thinke their estate to be very good and no mans better that they haue repented and their sinnes shall be pardoned But how is this possible can thy sinnes be pardoned before they be repented of and is it possible to repent of them before thou doest know them and canst thou euer know them without faithfull searching and acurate sifting into them deceiue thy selfe no longer with thy vaine dreames for alas thou dreamest thou art so farre from repentance that as yet thou art not capable of it seeing thou hast not called thy selfe to a reckoning Vse 2 Secondly Let this stirre vs vp to a diligent search and examination of our estates Wouldst thou repent of thy sinnes turne from them and haue them pardoned then labour to know them striue to find them out consider of thy wayes make a stand for a while and examine thy courses put the question to thy soule What haue I done and againe propound it wherein am I failing Take the light of Gods law that will shew thee thy filthinesse that will discouer vnto thee thy great corruptions and many failings Be not backeward in this dutie the more backeward thou art the greater cause hast thou to feare thy estate It is a secret guiltinesse of sinne that causeth a backewardnesse in our examination Bankcrupts that are not worth a groat doe not dare not looke into their estate because they know they be worse then nought Be then perswaded to call thy courses to account consider the estate wherein now thou art thy case is fearefull because thou art ignorant of it but it is desperate if thou wilt not be perswaded to looke into it but on the other side if thou wilt take thy selfe aside and commune with thy owne heart as Dauid speakes surely then thou wilt be in a faire forwardnesse to a sound conuersion Psalme 4. Lastly Let mee adde a word of exhortation vnto all Vse 3 in as much as all haue sinned and all doe sinne and therefore had need daily to repent often to consider of your waies and courses let no day passe ouer without examination Call to minde what euils haue been committed what good duties omitted which God hath required suffer not thy eyes to slumber nor the temples of thy head to take any rest tell this taske bee performed Would Christians daily keepe this course and well consider of their carriages the day past they would soone finde the excellent commodities of it to their vnspeakeable comfort Oh how watchfull would it make them ouer their courses and how many a sinne would be preuented which now for want hereof they fall into Psal 119.59 this was Dauids practise I haue considered my wayes and what followes I haue turned my feet vnto thy testimonies As oft as hee considered his waies hee euer found some defect that needed redresse so will it bee with thee thou shalt neuer strictly examine thy estate but thou shalt euer finde somewhat that needeth amendment Make conscience then of the practise of this dutie wee see how needefull consideration is in the things of this life for without it no estate of life can be well ordered The Marriner must consider his course by his Compasse or else he is in danger to runne on rockes or sands The Merchant if he consider not his affaires by his Count booke will quickely prooue bankcrupt The Traueller if hee considers not his way will soone goe wrong if hee seeth many waies before him hee considereth with himselfe which of them to choose neither will hee goe on till hee be well aduised which is the best How much more then should we consider of our actions whose course is to the kingdome of Heauen for euery way leadeth not to it Doth euery one vse consideration in euery estate of life And shall a Christian onely bee carelesse farre bee this from vs. There is no passing from earth to Heauen without consideration How many hired seruants See here the two motiues of his turning First he saw his owne miserie and that draue him from himselfe I perish with hunger Secondly Hee remembreth his Fathers mercy and that brought him vnto him How many hired seruants of my Fathers
causeth repentance Zach. 12.10 That the sence and knowledge of Gods mercy and goodnesse is that which causeth vs to turne vnto him This is notably confirmed in the 12. of Zachary ver 12. The house of Dauid and inhabitants of Ierusalem are brought to Repentance and godly sorrow vpon a consideration of Gods infinite loue towards them in Christ Iesus Psal 130.4 So sayth the Prophet Dauid Psal 130.4 There is mercy with thee that thou mayst be feared So saith S. Iohn 1 Iohn 4 19. Heb. 11.6 We loue him because he loued vs first and what doth the Author to the Hebrews else meane in saying He that commeth to God must beleeue that God is and that he is a rewarder of them that seeke him Reason 1 The reasons may be these our hearts are of a sturdie and flintie nature and neuer will kindly relent till loue worke on them True it is the heart may be pricked by the Preaching of the Law and humbled with sence of a mans owne misery but it neuer commeth to breake forth into hartie confession and true griefe for sinne as it is sinne and a breach of Gods law vntill the sence of Gods mercie is in some measure tasted of Could misery alone turne one to God then might the Deuils haue beene long agoe conuerted and Iudas also might haue repented for he felt anguish enough and horror of conscience but that did rather driue him from God because he could not apprehend the kindnes and mercy of God towardes him The workes of Gods fauour and mercie toward vs Reason 2 imprint a stamp and image of the like in vs therefore his choosing of vs imprints this in our hearts to choose him for our chiefe treasure his loue of vs causeth vs to loue him his turning to vs to turne to him Is this so that the perswasion of mercie should cause Vse 1 vs to turne this then reprooueth such as turne Gods grace into wantonnesse and make this mercy of God a bawde for sin Nothing is more called for and nothing more abused Rom. 2.4 Knowest thou not saith the Apostle that the mercie of God should lead thee to Repentance But thou despisest the riches of his goodnesse and forbearance and long suffering and after thy hardnesse and impenitent heart treasurest vp vnto thy selfe wrath against the day of wrath how often heare wee this apollogie returned when all other defences fayle oh God is mercifull it is true but to whom it is to such as turne from their sin not to such as continue in sinne Esay 27.11 as for such Esay reads their doome He that made them will not haue mercie on them and he that formed them will shew them no fauour And Moses fearefully in the 29. Deut. 29.19 of Deut. He that heareth the words of this curse and blesseth himselfe in his heart saying I shall haue peace though I walke in the imaginations of my heart to adde drunkennesse to thirst The Lord will not spare him but then the anger of the Lord and his iealousie shall smoake against him 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 A fearefull thunder-bolt throwne on the head of all such impious beasts as make Gods mercie a cloake for sinne take notice of it thou filthie prophane liuer who being reproued for thy drunkennesse and such like vncleannesse hast this for thy defence and holdst vp this for a buckler no no he hath no mercie for thee so long as thou walkest on in thy impenitency but wrath and seueritie which he will one day manifest Vse 2 Secondly let this exhort you to take true notice of his mercy thou that wouldst repent get a tast of his loue were his mercies seriously thought vpon whom would they not moue whom would not these coards of his loue draw call them to thy mind muster them together they are indeede innumerable but for your better meditation consider of these foure rankes first of his preuenting mercies consider from how many sinnes he hath kept and preserued thee many sinnes indeed thou hast commited but farre more wouldst thou haue had committed had not his mercy preuented thee what hath kept the from murder was it not his mercy what from robbery was it not this mercy and what from whoring but this his mercy the seedes of all these are in thy heart yea and of worse the seedes of the sinne against the holy Ghost not excepted which thou mightest nay wouldest haue committed had not God with held thee had not God bine thus mercifull vnto thee thou wouldst haue proued the vilest Iulian Nero Iudas that euer the earth bare this then is Gods mercy Gods great mercy towards thee oh let it leade thee to repentance If mercies of this kind cannot moue then in the Second place call to mind his sparing mercies for albeit thou hast not committed such grosse sinns as some others haue yet thou hast done enough yea a thousand times more then enough to cause God and that iustly to haue destroyed thee long before this houre * Lamen 3. and to haue throwne thee into hell and giuen thee thy portion amongst the reprobate Consider Gods iustice on Zimry and Cosby you Adulterers on Iezabell you proud ones on Senacherib you blasphemers on Achan you worldlings on Ananias and Saphira you lyers And then tell me if Gods mercy be not great towards thee thou liuest in the like sins thou knowest it yea and happily thy conscience condems thee for it these were stricken suddenly in the very act of their sins thou hast commited them ouer and ouer againe yet art spared Oh the mercy of God towards thee consider of his goodnesse There are many thousands in hell for those sinnes thou liuest in and yet haue not committed them so often as thou hast done and others that haue not committed so great grosse sinnes as thou behold then Gods seuerity towards them but his mercy towards thee Let this leade thee to Repentance If mercies of this kind preuaile not then in the third place consider his Renewing mercies whereby he doth renew his fauours to thee daily and lodeth thee with his blessings though thou ladest him with thy sinnes doth he not daily renew his fauours with the light giuing thee life health food rayment and many other blessings which others more dutiful then thy selfe do want There is neuer an howre in the day nor night but thou forfetest all health wealth peace liberty yea heauen and thy saluation Yet for all that is God thus gratious and openeth his hands liberally to bestow good things vpon thee shall he be thus gratious in renewing his mercies and wilt thou be so gracelesse as not renew thy obedience be not so wretchlesse let these cause thee to repent If yet these wil not do then in the last place consider his pardoning mercies he is ready to pardon all thy sins willing
concluded how can it be constantly performed and what hope is there that we will attaine vnto the end that is to the perfection of pietie when we are carelesse of the beginning thereof which is a sound purpose and resolution if we will be godly see therefore that thou hast this constant purpose of heart to forsake thy sinne and to endeuour thy selfe to the obedience of Gods commaundements â— per. Psal 119. Psal 119. Verse 57. there are three excellent helpes to a godly life which Dauid doth deliuer in the 119. Psalme one is Determination that maketh a man to begin well I haue determined to keepe thy word sayth he then he addes Verse 58. Supplication which makes a man to continue well I haue made my supplication in thy presence with my whole heart and then Consideration which causeth a man when he goeth wrong to returne and reduceth him againe into the way of God when through weakenesse hee hath wandered from it contrary to his first determination Verse 59. I haue considered my wayes and turned my feete vnto thy testimonies Thou seest then what great vse there is of this in the whole course of thy life In the second place we learne Doctr. Serious consideration brings forth sound determination Psal 119.59 That it is serious consideration that bringeth forth sound determination He doth not thus resolue before he had well considered in what estate he was but hauing seriously communed with his owne heart he presently vpon it thus determines I will arise and goe This may be further prooued by Dauids practise I considered my wayes and turned my feete vnto thy testimonies he first considers then resolues and doth this is the reason we are so often vrged to this as Deu. 32.29 Dâ—uâ— 32.29 Oh that they were wise that they vnderstood this that they would consider their latter end So Dauid Psal 4.4 stand in awe and sinne not commune with your owne hearts vpon your beds and be still The reason is this Reason because hereby the iudgement becomes informed and the vnderstanding enlightned and these are the commaunders of the will and affections for as the minde is enlightned and the iudgement informed so is the will enclined to doe or not to doe and thus we see the point cleare This is a point I haue spoken somewhat of before yet let none thinke much to heare of it often Nunquam satis dâ—â—iâ—uâ— quod nunquam satis addissitur 2. Peter 3.1 it is neuer taught enough that is neuer enough learned and therefore giue me leaue to stirre vp your pure minde by way of remembrance for we are much wanting in this dutie which is so absolutely necessarie in the life of a Christian it is needfull therefore we should be put in mind of it often to adde somewhat therefore to what formerly hath bin taught This may seeme first to giue vs to vnderstand the reason why there is no sounder determination surely Vse 1 because no better consideration why doe not men determine to leaue sin because they consider not what estate they are in by reason of sinne or happily if at any time vpon hearing the word and Gods iudgements threatned against their sinnes or if vpon consideration of the day of iudgement and terrors of hell their hearts are pricked so that they do purpose and resolue to leaue their courses Hos 6. yet it soone dyes and proueth like the morning dew or a flash of lightning because they digest not what hath bin taught with due meditation and application to their owne soules they thinke superficially on these things not earnestly nor seriously and that is the reason they bring forth no better fruits worthie amendment of life Mat. 3. for did they but well consider of the danger of sin and the fruits of the same viz. horrour of conscience here and hell-fire hereafter they would neuer be so foole hardy as to aduenture vpon the committing of it or continuing in it Vse 2 Would we then soundly resolue and determine on good courses then seriously and frequenly consider of thy wayes and actions with the end of them A trauailer who hath a iourney to goe will euer be considering of his way whether it be right or wrong so should it be with vs who are Pilgrimes here on earth and euery day trauailing towards our owne home what an excellent means would this be to set vs forwards towards heauen Psal 119. how soone would we turne our feete vnto Gods testimonies how constantly should we walke in his waies The thought is as the seed conception of all our actions now as after conception there is trauell to bring forth and a birth in due time so when the soule by thought hath once conceiued presently the affections being mooued the will is enclined and the will being thus bent commaundeth all inferiour powers like an Empresse to execute her pleasure Mat. 2.1 It is thus in euill and it is thus in good the blessed mans meditation in the law Psal 1.2 doth stirre him vp to a doing of it So many of you therefore that truely desire to feare the Lord and constantly to walke on in his wayes be frequent in the performance of this dutie it is the practise of a godly one to meditate day and night no day shall passe ouer his head without some line of meditation consider therefore of thy estate wherein thou liuest Matter for consideration whether it be of nature or of grace consider aduisedly of thy waies what they are and whether they tend consider often of thy end and of the account that thou must giue vnto the Lord when all flesh must appeare before him of all thy workes and words yea of euery idle word as Christ affirmes and therefore much more of wicked prophane swearing blaspheming speeches consider seriously of the ioyes of heauen of those vnspeakable ioyes of those super-abounding pleasures which God hath prepared for his such ioyes as neither eye hath seene 1. Cor. 2.9 eare hath heard neither can mans heart conceiue of and thinke of the paines of hell of those intollerable torments Mark 9.48 prepared for the wicked which are endlesse easelesse and remedilesse Endlesse for the fire is vnquenchable there their worme dieth not and the fire neuer goeth out there Mat. 3.12 Mark 9.46 Reuel 20.10 shall be torment day and night for euer and euer As it is endlesse so also it is easelesse there shall be no ease no comfort no mitigation of paine Reuel 14.11 there shall be no rest day nor night there is nothing but paine anguish vexation and torment there cannot be had a drop of water to coole Diues his tongue And lastly they are remedilesse Betweene vs and you there is a great gulfe fixed Luk. 16.24 so that they which would passe from hence to you cannot neither can they passe to vs that would come from thence as Abraham answered Diues
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
do feele the burden yet are loath to vtter them and ashamed to confesse them But here is shame misplaced Where it should not be there it is and where it ought to be there it 's wanting God gaue shame for sinne boldnesse for confession But here is that saying true The Diuells in 't For the matter is so inuerted that when sinne is committed shame is absent but when sinne should be confessed then shame is present It 's strange me thinkes that men should be bold and audatious in committing euill in the view of the whole world and yet will haue none to know them to be penitent for their faults This is a bashfull diuell cast it forth And if shame will moue you then be mooued with the greatest shame for whether is it a greater shame to confesse sinn before the Angells and the whole world God sitting in his iudgement seate to condemn it or before man God sitting in his mercy seate to pardon it For confessed it must be either here or here after In the meanetime know thou hidest mercy from thy selfe but not thy sinnes from God who knoweth them and except thou dost confesse will one day Set them in order before thy eyes Psal 50.21 to the horror of thy soule A Third sort are such as doe excuse them The third sort are excusers They will not altogether conceale and hide but they will shift it off and lay the fault on others This corruption is within a day as old as Adam who posted of the matter from himselfe vnto his wife Gen. 3.12 The woman that thou gauest me shee gaue me of the tree And so the woman after his example laies the blame vpon the serpent The Serpent beguiled me and I did eat This milke wee haue sucked from our great Graund-mothers breast and are growne as skilfull in it as they themselues were we can excuse and poast off sinne and lay the blame on others wee are growne expert at it Sometimes the Starres shall be in fault I haue done badly but it was my destinie surely I was borne in an ill houre Otherwiles the Times shall beare the blame this is not well I must indeed confesse but the times are bad wherein we liue we can doe no other God helpe vs Oâ—â— vpon this wicked world They are well that are with God and thus we daube vp the matter When the Apostle vseth this as an argument to make vs more watchfull Ephes 5.16 In redeming the time because the dayes are euill Sometimes we blame ill companie and lay the fault on them But for such a company I had not done thus or thus This is Tyburne language common in the mouths of theiues Oh that I had neuer seene his eyes I would I had neuer known him thus we shift the matter from our selues And many there are that doe not sticke to lay the blame on God It was Gods will that I should doe thus or thus But let all these know that so long as they thus seeke to excuse their sinnes and lay the fault on others they are farre from that ingenuous confession which must be made before remission and forgiuenesse can bee obtained A fourth sort are deniers of sinne 2 Kin. 5.25 Acts 5.3 A fourth sort are such as doe denie their sinnes and will not at all acknowledge them if they be told of them yet they will out-face it Such a one was Gehezi Thy seruant went no whether And of the same brood were Ananias and Saphyra who made no bones of lying to the holy Ghost many such we haue amongst vs who haue great skill in this art of deniall reproue them and they will out-face it take them in the manner yet they will denie it or if they be brought to confesse any thing it shall be this That the first time of their taking was the first time of their sinning A fift sort are defenders of sinne A fift sort to be reprooued are those that with a brazen face and whorish forehead will defend their sins Drunkennesse that is good fellowship and they le maintaine it Pride is but handsomenesse and how would you haue them goe Fornication a tricke of youth and the best are enclined to it And as for Swearing they hope they may sweare so they sweare truly Thus is worldlinesse vsury oppression maintained and defended These are farre from confessing sinne Culpa cum defenditur geminatur when they thus defend it and so double it and as they are farre from confession so are they also farre from remission These doe but feed themselues with wind while they hope for heauen And a last sort are such as bragge and boast of their lewd courses yet will not sticke to say they looke for heauen as well as any These can make themselues merry with their drunkennesse and whoredomes thefts and murthers They will confesse they did such and such a vilany at such a time and in such a place But this confession is rather a profession and committing them afresh and shall these finde mercy Certainly a man need no great skill to read these mens doomes for except the Lord giue them a great measure of repentance the very blacknesse of darknesse is reserued for them Thus then we see the error of all these who make themselues sure of remission though they neuer bring their sinnes into a confession but eyther conceale or excuse or hide or defend or boast of their euill actions Let these in time looke well about them For though they make themselues neuer so sure of heauen yet let me tell them that this certaintie is but a sencelesse presumption which wil at length destroy their soules if they bring not themselues to this confession which God requires And now for a second vse Is this so that there is no remission where there is no Vse 2 confession Then let this admonish euery one that desires to haue their sinnes remitted to see that they bee truly and vnfainedly confessed Conceale them not hide them not excuse them not defend them not and aboue all take heed of glorying in them Seeke not with Achan to hide that cursed thing it wil proue thy ouerthrow Be not Secretary to the Deuill it is no good office conceale not that which God commaundes thee to make knowne Sinnes that are smothered will in the end fester vnto death Remember remission is promised but vpon condition of confession suffer then no sinne to goe vnconfessed which thou wouldst not haue to goe vnpardoned The onely way to haue thy sinnes couered is to vncouer them Dum agnoscit reus ignoscit Deus the onely way to haue them hid is to reueale them For when man vncouers God doth couer when man condemnes God will iustifie when man accuseth God will pardon But God will neuer cancell what man doth conceale Is thy offence publike let thy confession be so Be not ashamed of a needfull confession when God may be glorified by
a babe because he was so or he that is now a freeman is still a prentize because he was so Oh then beware how you esteeme of any by the time past or cast the filth of their former sinnes into their faces when God hath wiped them away When Dauid Noah Lot Peter and other of Gods Saints had truly repented of their sinnes did euer God or Angels cast them in their teeth who art thou then that thou shouldst be so sawcie to vncouer what God hath couered But is there not a woe against those that call good euill and euill good Obiect Esay 5.20 how then dare any speak of sinne fauourably It is one thing to speake of the nature of the sinne Answ and another thing to speake of the conuerted sinner In speaking of sinne as a breach of Gods law an offence against God spare it not but in speaking of the penitent the shame and reproch of the sinne must be done away Thus much in generall from the Fathers proceeding Now in particular to the words But he said to his seruants c. Text. There are diuers mysticall morall expositions giuen by expositors of each of these by the robe some vnderstand the royaltie which Adam lost By the ring the seale of Gods holy Spirit by shoes the preparation of the Gospell of peace by the fat Calfe Christ who was slaine from the beginning These and many other expositions are giuen which were endlesse and in my iudgement needlesse to reckon vp Hec simplex sed câ—rtum est catera ingeniosa quidem sed incerta Maldon in loc For as I take it by all these is nothing else ment nor intended but to set forth the riches of Gods manifold mercies whereby he supplies all our wants fulfills all our necessities and bestoweth whatsoeuer is needfull for vs vpon our true repentance and turning vnto him In the words we may consider First the Fathers liberalitie towards the Prodigall vers 22.23 Secondly the ioy and reioycing that was on both sides vpon the returne of the Prodigall vers 23. and reiterated vers 24. In the former againe consider First the gifts the Father doth bestow which were of two sorts some seruing for necessitie as a garment shoes meat others for delight and ornament as a Ring the best Robe the fat Calfe he shall haue the best and fattest Secondly consider the meanes whereby he bestoweth them on this his childe he doth it not immediately from his owne hands but by the hands of his seruants He said to his seruants And of these as they lye in order in my Text. Doctr. God bestoweth his gifts vpon his children not imdiatly but mediatly But he said to his seruants The point hence is this God conveyeth his gifts and graces to his children not immediatly from himselfe but mediately by the hands of his seruants Thus Paul must goe to Ananias and receiue his sight so the Eunuch to Philip Cornelius to Peter Lydia to Paul Thus must men receiue gifts from God not immediately from God himselfe but by the meanes of Gods seruants Hence are those names so frequently giuen vnto Gods Ministers in the Scriptures of Messengers Ambassadors Interpreters and the like See Ephes 4.8 11 12. Reason 1 Reason because we are not able to endure the presence of the Lord He knoweth our weakenesse and whereof we are made how that we are not able to looke his Maiesty in the face and liue Exod. 20.18 When the Israelites heard the voice of God in deliuering of his law they were afraid they should die therefore desire to haue Moses bring Gods message vnto them Vse This may serue to reprooue the folly of such as refuse to come to the seruants of the Lord for the gifts he doth send vnto them by their ministry Nay they despise these roabs these gifts and graces because they are brought by fraile and weake men Let God send by whom he should send let him speake by whom he should speake But who art thov that thou shouldest teach the most high or what art thou that darest be so bold to prescribe vnto the Lord a way for the conueighing of his gifts But oh the vnconstancy of vaine man when God did speake immediatly by himselfe then Israel runnes to Moses desires him to speake to God for them Now we haue our requests and he hath sent vs a Moses Exod. 20.19 I meane faithfull and painefull ministers by whom he giues his gifts and conueies his graces now we call for God againe whose voice notwithstanding shakes the heauens and cleaueth the rockes a sunder and moueth the foundations of the earth out of his place Let this therefore in the second place admonish vs to Vse 2 take heede how wee reiect Gods good gifts when they are brought vnto vs in these earthen vessells Let Eliah receiue his meat though a Rauen brings it We are beggers let vs not be chusers Would it not argue intollerable nicenesse and dayntinesse to refuse meat because it is brought in earthen dishes Would not this argue a queasie stomach Beware then of this and learne to esteeme of the gifts of God neuer the lesse but esteeme more of the messengers and seruants because by them God doth bestow on you so many blessings And surely this exhortation would be needlesse if you did as much care to know and knowing would wisely apply it to your hearts how many high blessings in spirituall things are conueighed and brought vnto you by them as you are ready to informe and vrge what inferior blessings are conueighed vnto them by you Read Rom. 10.13.14.15 Rom. 10.13.14.15 verses And when you haue read them goe backward and begin where the golden cheyne ends First God giueth his word then some are sent wherevpon they preach therevpon men beleeue and then call vpon God and consequently they are saued So that if saluation be the obiect of your desires the thing longed for then esteeme of these golden pipes whereby the water of this longed for saluation is conueighed vnto you And thus much shall suffice to haue spoken of the meanes whereby these gifts were conueighed vnto this sonne now to speake of the gifts themselues that were bestowed vpon him which were of two sorts some for necessity others for ornament and delight Text. Bring forth the best Roabes The sonne sought but the roome of a seruant but the father restoreth him to the dignity of a sonne and gratiously doth preuent him with his liberall blessings giuing vnto him farre more then he did desire or deserue Let vs then note this for our comfort Doctr. God is larger in his gifts then wee in our requests Gen. 28.20 God is larger in his gifts then a sinner is in his request he vsually giueth more vnto his children then they aske or desire This we may see by sundry examples in scripture as in a chrystall glasse Iacob prayeth and the whole of all
vpon their crownes the Barbers paines shall then be spared In a word all sorts are confuted in their habits no place no calling nor condition is respected or regarded Gentlemen goe like Nobles Citizens like Courtiers the Countryman like the Citizen the seruant will be attired as his master the maide like vnto her mistresse Salomons vanitie is come againe into the world Seruants ride on horsebacke and Masters goe on foote and so farre are we from that modest and comely attyring of our selues which the Apostle doth require as that the attire which many weare better beseemeth strumpets then honest Matrons being neither fashioned to our bodies nor made large enough to couer those naked parts which both God and nature would haue couered how iustly may the Lord fashion our bodies to our clothes seeing we will not fashion our cloths vnto our bodies And thus is our liberty abused which God affordeth vs for which this Land and Nation is like to smoake vnlesse it please the Lord in mercy to looke vpon vs and giue vs hearts to repent for these abominations which are so rise amongst vs. You that feare the Lord call vpon his name you that loue King and Country fall to mourning for assuredly these sinnes cannot escape vnpunished without there be an vniuersall humiliation and repentance And let vs eat and be merry Heere was cause of ioy on all sides The father hath cause of ioy Text. who losing an vntoward sonne now findes an obedient childe who findes him humbled that went away obdurate and impenitent The sonne himselfe hath cause of ioy in finding so kinde a welcome at his Fathers hands whom he had so much wronged And heere is cause of reioycing also for the houshold seruants in that their Masters sonne was now found who had been so long lost Therfore saith the Father let vs cat and be merry not doe Yee for this my sonnes returne or doe Thou my son for that thou art returned but let Vs reioyce let Vs bee merry for this so blessed a returne and change The true turning of any soule from sinne Doctr. The true conuersion of any doth administer much matter of reioycing vnto the faithfull Verse 5 6. Verse 7. Verse 8 9. doth administer matter of exceeding great ioy and reioycing This is declared in the two fore going parables First in that of the lost sheepe where wee see that the shepheard when hee findes his sheepe layeth it on his shoulder and comming home calleth his friends together and wils them to reioyce because hee had found the sheepe which was wanting Now heare how Christ applies this I say vnto you that likewise ioy shall bee in Heauen ouer one sinner that repenteth more then ouer ninety and nine iust persons which neede no repentance So in that other parable of the lost groat the poore woman lights a candle sweepes the house searcheth euery corner and when she hath found her groat shee gathereth her neighbours together saying Reioyce with me Verse 10. for I haue found the piece which I had lost Heare now what followes Likewise I say vnto you there is ioy in the presence of the Angels of God for one sinner that conuerteth As it causeth the Angels of Heauen to reioyce so doth it likewise cause the Saints vpon the earth for when the Iewes heard of the conuersion of the Gentiles Acts 11.18 and that the Holy Ghost was fallen vpon them as vpon themselues at the beginning They held their peace as the Text saith and glorified God saying Then hath God also to the Gentiles granted repentance vnto life Reason The reason is because God is heereby glorified and his Church and Kingdome is increased and aduanced Now as there is nothing that ought to be more grieuous to vs then Gods dishonour so nothing ought to reioyce our hearts more then to see his praise set forth and his name magnified Vse 1 First then this may serue to reprooue such as enuy and murmure at the conuersion of their brethren Thus did the Brother of this Prodigall as heereafter we shall see so did the Iewes stumble at the conuersion of the Gentiles Acts 12.3 15.1 who had rather renounce the Gospell then to receiue them into a fellowship of the same faith Thus doe many peruersely and maliciously repine at the bringing of their brethren into the estate of grace wherat they ought especially to reioyce 1 Pet. 4.4 Yea farther they mocke and persecute them for no other cause but because they haue left their sins turned to the Lord. But let these know that such as bee themselues conuerted will reioyce at the conuersion of their brethren and let me wish them to take heed how they murmure at the mercy of God shewed in the conuersion of any for feare they depriue themselues for euer of it Vse 2 Secondly this should be as a forcible motiue to make vs returne vnto the Lord Consider thou shalt reioyce both the heart of God and man by thy repentance the Saints vpon the earth will reioyce and magnifie Gods name the Angels in heauen shall bee exceeding glad and praise God for thee yea the thrice gloririous and blessed Trinity will also beare their parts in this reioycing The Father will reioyce when thou who art by nature the childe of wrath and slaue of Satan becommest his adopted sonne and heire of grace The Sonne also will be glad because by thy repentance his death and bloud shed becomes auailable vnto thee The Holy Ghost likewise shall reioyce because by repentance thy heart is purged and made a fit temple for himselfe to dwell in Oh what a notable spurre would this bee to true repentance if it were well considered Consider of it thou who as yet continuest in a course of sinne thou shalt reioyce the hearts of God Angels and Men if thou wilt repent And surely if it will bring ioy to them it will bring farre greater ioy vnto thy selfe in the end It is thy good that causeth them to reioyce for it concerneth not them so much as it concernes thy selfe Turne therefore from thy euill wayes leaue and forsake thy former courses thou shalt haue no cause of griefe for thy so doing The hearts of others thou wilt make glad but thine owne soule shall finde the greatest comfort Thirdly let this serue to exhort such as are conuerted Vse 3 to vse all good meanes for the conuersion of their brethren Seeke to gaine and winne them to the faith and if they be gained reioyce vnfainedly for Gods mercy towards them Away with that same vncircumcised care of enuy bee not offended for thy brothers good but let it cause thee to breake forth into a praising of the name of God Text. VERSE 24. For this my sonne was dead and is aliue Againe he was lost but is found and they began to be merrie AS the father made great ioy vpon his sonnes returne so he had good reason mouing him
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
in the day of the Lords wrath when it shall bee woe with others it shall bee well with these reade Psalme 147.5.6 and 149.4 4. It is an excellent peece of armour against incensed wrath Pro. 15.1 Iudg. 8.2 1 Sam. 25. Fourthly A milde spirit pacifieth wrath Such is the effect of this vertue that it doth not onely keepe wrath from breaking out but it also quencheth it being once enkindled This was Gideons armour against the rage of the Ephranites and this was Abigails armour for her selfe her husband and her houshold when Dauid being incensed by Nabals churlish dealing was comming with a purpose to slay them all 5. It is a fruit of the spirit Gal. 5.23 Fiftly It is a fruit of the spirit and the contrary is a fruit of corrupted nature If then we would haue a testimony that we are of God and that wee haue his spirit in vs let vs manifest the same by our mildnesse and meeknesse in dealing with others and in bearing wrongs 6. The example of the Saints and of Christ himselfe who haue gone before vs. Math. 11.29 Ioh. 13.5.15 1 Pet. 2.23 Lastly The examples of the Saints are many that haue gone before vs. And Christ himselfe setteth forth himselfe as a patterne of this vertue leauing himselfe an example of it by washing the feet of his Disciples and by bearing the reproaches of the vngodly Thus haue we seene how many and how forcible motiues wee haue to cause vs to exercise this grace of meekenesse and mildnesse towards such as we haue to deale withall yea euen towards our very enemies for so doth the Lord deale with his as we haue seene Obiect 1 But if we be thus meeke and milde when we are iniured and wronged we shall be laughed at and counted milksops dastards cowards and the like Loue not thou the praise of men Answ more then the praise of God The praise of God is true praise indeede seeke after it as for the estimation of man without the estimation of the Lord it is but a shadow of glory if it be so much In this and such like cases say with the Apostle With me it is a very small thing 1 Cor. 4.3 Verse 4. that I should be iudged of you or of mans iudgement he that iudgeth mee is the Lord. But if I be so milde and meeke they will neuer haue Obiect 2 done they will raile and reuile the more the more they are suffered The more milde thou art Answ the sooner will they desist and end If a dog barkes at thee thy best course is to passe away for if thou turnest againe and flingest stones hee wiâ—l neuer haue done The strongest resistance is by opposition of contraries as fire is soonest quenched by water and a soft woll-packe is lesse penetrable at a Canon shot then a hard stone wall But it is hard for flesh blood so quietly to sit downe Obiect 3 by iniuries and so easily to digest wronges that are offered True it is hard indeede nay more Answ it is impossible for flesh and blood to doe it but let me tell thee if thou art no more then a lumpe of flesh 1 Cor. 15.5 Ioh. 3. there is no possibility of obteining heauen If thou beest Gods thou hast spirit as well as flesh what is wanting in the flesh let grace make a supply off And thus much shall serue for a second vse of the poynt Now we come vnto a third and that serues for Consolation Vse 3 will the Lord deale so mildly euen with the wicked and vngodly with such as are children of wrath and firebrands of hell then may Gods children assure themselues that he will vse meekenesse and mildnesse towards them he is not hasty or passionate in his proceedings with drunkards swearers and the like rabble of reprobates but he doth deale with them in quiet and peaceable tearmes and will he then be hasty and violent towards his owne children This cannot be certainely if vngodly ones fare so well Gods children may looke to fare far better To them he will abound in all riches of grace and consolation And thus much of the Fathers kind intreaty of this his elder sonne now for the apologie which he makes vnto him and that is conteyned in these words VERSE 31. And he said vnto him Sonne thou art euer with me and all that I haue is thine 32. It was meete that wee should make merry be glad for this thy brother was dead and is aliue againe and was lost and is found IN it we haue First a Proposition which hath in it a Concession of what the elder brother said verse 31. Secondly a Confirmation wherein the Father doth iustifie his owne proceedings ab aequo It was meete that we should reioyce and be glad He did nothing but what was equity and right and therefore there was no cause of discontentment And Secondly he doth defend his younger sonnes cause for though he were dead yet he is now aliue q. d. true it is my sonne thy brother was lewd and disobedient dead in sinnes and trespasses but he is now become a new man he is aliue againe all his former courses are left and forsaken and he is now returned home And therefore it is fit I should giue him entertainement and ioyfully receiue him Now we come breifely to some Instructions And first in that the Father doth not exasperate his sonne and further incense him he being already moued by denying what he had before said viz. that he was dutifull and obedient neuer breaking any of his commands c. which indeed was otherwise but yeeldeth to this his saying This may teach vs this point of wisdome Doctr. Not to exasperate the wicked when they are incensed but rather to yeeld vnto them so much as possible we may The wicked may not be exasperated wheÌ„ they are incensed and decline their furie This point may seeme to haue some affinitie with the former and therefore I shall not need to stand long vpon it In a word then let the Vse be first for Reprehension Vse 1 of such as are zealous but not according vnto knowledge Rom. 10.2 as the Apostle speaketh not passing by nor winking at the least blemish in any of their brethren Zeale if it be well ordered is most beautifull in a Christian but if not it is a thing of exceeding great danger as fire in moderation is most comfortable but in extremitie most fearefull In all ages it hath bin found lesse dangerous to the Church when men haue come short of the due proportion of Zeale then when they haue exceeded Auda Bishop in Persia in an excesse of zeale throwing downe a Temple of the Pagans was a cause that the King thereby incensed threw downe all the Temples of the Christians as Stories do report Theod. lib. 5. Sometimes then to reproue what we see amisse is to put fire into gunpowder at such times it is