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
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
scope of the Parable His scope and drift in it is to conuince them of sinne for this their so doing and to bring them to a sight of it and Repentance for it for which end and purpose hee doth vse two Arguments both taken from Gods dealing The first may be thus framed Piscator in loc If God be willing readie to receiue such as become Argu. 1 penitent then you sinne in enuying and murmuring to see them brought to Repentance But God is ready and willing Ergo. The Proposition or first sentence is omitted and taken as graunted The Assumption is prooued and illustrated in the former part of this parable where by the readinesse of the Father to receiue his sonne he sheweth the readinesse of the Lord to receiue penitents The second Argument he vseth is this If God disliketh Argu. 2 and condemneth such as are offended with those who are readie to receiue penitents then you sinne who are offended with me for this cause But God disliketh and condemneth such Ergo The Proposition is omitted The Assumption he cleareth and illustrateth in the latter part of the parable by shewing how the Father reprehendeth his sonne for that his murmuring And thus wee haue seene the scope and intent The vse of this Parable This Parable is of excellent vse to the Church children of God it setteth forth vnto vs our decayed and restored estate our decayed estate through our wilful disobedience and manifold transgressions through our originall corruption and actuall aberration Our restored estate in our conuersion to God by true and vnfained Repentance in a holy life and godly obedience It is full of mysteries and matter of great moment and is by some termed and that worthily the Epitome of the Gospell In a word there is no one bed in the Lords Eden no place of holy Scripture in the whole Bible which yeeldeth more sauourie or comfortable doctrine Parables consist of 2. parts a bodie and a soule Aug. Ser. 70. de temp then this parable doth afford Now as man so Scripture and as all Scripture so parables in speciall consist of two parts a bodie and a soule The external sound of the letter is the body but the true sence and meaning is the soule of it wee will therefore seeke out the sence and meaning and leaue the letter The Fathers and other Interpreters make this the mysticall exposition of this parable The Father is God the two Sonnes are the Scribes and Pharisies who are meant by the elder and Publicanes and Sinners signified by the younger the farre country wherein this prodigall walked is the region of sinne wherein they liued the goods which he wasted were those common gifts and graces which were bestowed on them the Famine be sustained was the want of that bread of eternall life whereof they were depriued the Citizen he cleaued to was the Prince of darknesse who rules in the hearts of the children of disobedience the Swine he kept were reprobate and wicked ones with whom they accompanied the huskes which rather burdened then relieued his stomacke were the vanities of this world or rather the traditions and frothy doctrines of the Scribes and Pharisies which rather cloyed then satisfied their hungry soules his returne home was their returne from sinne by repentance by robe ring shoes and calfe are signified the riches of Gods graces whereby he supplyed all their wants the seruants who are willed to fetch these are the Ministers of Gods word who bring his graces to vs the banquet mirth and musicke doth represent that ioy and happinesse which neither eye hath seene eare hath heard neither can the heart of man conceiue of Each of these we shall further proue in their seuerall places In this parable we may consider first an Introduction ver 11. Secondly a Narration from the twelfth verse vnto the end In the Introduction wee haue first the partie propounding He said Secondly the parties propounded A certaine man had two sonnes In the Narration we are to consider first the prodigall his Egresse which is laid downe from the 12. verse to the seauenteenth secondly his Regresse or returne from the 17. verse vnto the end In the first we haue his sinne in the 12. and 13. verses And then the punishment of his sinne in the 14 15. 16. verses His sinne and what it was first before hee had receiued his portion verse 12. and secondly after he had receiued iâ— verse 13. Before he had receiued it and that was double first his greedinesse of it Secondly his impudencie in calling for it both contained in those words Giue me the portion of goods that belongs vnto mee The punishment of this his sinne which was common vpon the whole countrey with him verse 14. And Personall on himselfe wherein wee may obserue first his distresse and that is laid down briefly verse 14. and more largely verse 16. And secondly his shift in this his distresse he went and ioyned himselfe to a Citizen of that countrey ver 15. In the prodigall his Regresse there we haue his repentance ver 17-22 And the successe therof from the 22. verse vnto the end in his repentance consider these three specials first the motiues or occasion thereof which was first in generall a communing with himselfe and calling his wayes to account or secondly a more speciall particular consideration and that of his owne misery I perish with hunger and of his Fathers mercie How many hired seruants of my Fathers haue bread enough verse 15. Secondly we haue his resolution wherein we see what he resolued to doe I will arise and goe and say Father I haue sinned verse 18.19 And thirdly his Practise verse 20.21 wherein consider his worke hee arose and his words which are a confession of his sinne wherein we haue the matter of his confession I haue sinned and secondly the circumstances First to whom viz. to his Father Secondly how and that is first with exaggeration against heauen and in thy sight Secondly with humiliation and am no more worthy to be called thy sonne Thus for his Repentance Now for the successe thereof which is diuers viz. his Fathers good will and his brothers anger and ill will his Fathers good will verse 20.22.23.24 And therein we see first his readines to receiue him verse 20. Secondly the entertainement hee gaue him verse 22.23 And thirdly the reason of it verse 24. His brothers ill will that is laid downe in the 25.26.27 verses with the rest vnto the end where we see first from what it ariseth viz. from the vnderstanding of his fathers loue verse 25-29 Secondly how he doth expresse it viz. by reasoning with and accusing of his Father verse 29.30 And thirdly how it is qualified viz. by his Fathers entreatie of kindnesse verse 28. Secondly by his Fathers reproofe of vnkindnesse verse 31. Thus we see the tree and braunches now to the fruit We might gather many good instructions out of this parable if we
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
we are sent is it to please the eare or saue the soule Preach I mans doctrine or Gods sayth the Apostle or goe I about to please men Gal. 1.10 for if I should yet please men I were not the seruant of Christ More I might say but I will not a word to the wise may be sufficient Now further in that it is here said No man gaue vnto him we might obserue this point of doctrine The Lord doth vsually take from those whom he meanes to saue those sinnefull meanes and helpes whereon they rest Doctr. and maketh them vnsufficient for the satisfying their desires Thus dealt he by his people Israell as doth appeare in the second of Hosea 7. But I will not stand on this generall poynt I will shew what vse might be made of it Vse and so I will leaue it Art thou disappointed of thy vaine hopes and depriued or forsaken of these meanes wherein thou trustedst whether goods or friends or strength and the like Know and be perswaded the Lord hereby doth chastice thee for thy vaine confidence and withall doth beat thee from these worldly stayes that thou maiest flie to him for succour and for helpe consider of it and make this vse profitable as occasion serues And so I passe from his Egresse to his Regresse Hitherto of his Egresse Now of his Regresse and returne wherein we haue his repentance and the successe of it his repentance is laid downe from the 17. verse to the 22 the successe in 20 22 23 and so to the end In his repentance are obseruable these Specialls first the occasion thereof or motiues inducing him thereto laid downe in this 17. verse secondly his resolution grounded vpon the former motiues vers 18 19 thirdly his practice and reuolution verse 20 21. To begin with motiues or occasion of his turning laid downe first generally to be a serious consideration of his waies and his courses then more particularly first a sence of his owne miserie I perish c. Secondly a hope of his Fathers mercie which is nourished in him by the consideration of his Fathers liberall dealing euen towards his hyred seruants which maketh him confident to looke for goodnesse towards himselfe being his sonne How many hyred seruants c Text. And when he came to himselfe Something of the phrase before I speake of the particulars the Prodigals regentance is termed a comming to himselfe as if he had beene out of his wits or besides himselfe before his amendment and indeed so much the very phrase doth import So then we conclude Doctr. A wicked man is a mad man A man in his sinnes is out of his sences he is a mad man and out of his wits Sinners are Bedlems and Lunatickes voyd of sence or reason Esay â—6 8 Caluin in loc hertatur vt cer redeant hoc est resipiscant Menizerus Redite praeuaricatores ad cor Dissesserant ergo à corde Muscul Me thinkes these words of the Prophet Esay may sufficiently proue this in the 46. Chapter ver 8. where he saith Remember this and shew your selues men bring it againe to mind O yee transgressors the words may be thus read Returne to your minds O yee transgressors or Returne into your heart as Caluin reades them obseruing this very poynt from thence that they were not well in their wits before So Misculus Mentzerus with many other And indeed the words vsually vsed for repentance both Greeke and Latine doth shew as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeke word is deriued of another which signifieth Folly and Madnesse and is as much as after-wit Resipiscentia quasi receptio mentis ad Se. Tertullian Vol vt alij Resipiscere quasi resapere Luk. 23.34 Acts 7.60 and for the Latine word the Prophet in the former place cited seemeth to giue the signification of it And it is no wonder for their reason and iudgement are now corrupted through sinne so that as our Sauiour Christ and blessed St Steuen saith they know not what they doe And is it not the verie definition of a mad-man to be without iudgement to follow his fancie and to be led by appearances without triall Let the vses of the poynt be these Vse first it may informe our iudgements concerning sinne and sinners Sinne is madnesse Sinners are Lunatikes being possessed with a spirituall frenzie and madnesse looke vpon them but with a spirituaall eye and their actions will declare it Some runne to and fro starke naked and blush not Wicked men shew that they are mad men diuers waies Exod. 32.26 tearing off and casting away the garments of holinesse and innocencie Were they ashamed saith Ieremiah nay nay they were not ashamed Are men ashamed of their flagitious courses which layeth them naked both to shame and iudgement Alas no they glorie in them neuer blushing for the committing of them Others though sometimes they keepe within compasseâ— and seeme to be well gouerned as if they were no such men being a little displeased or any thing crossed streight fall a playing of their mad prankes raging and rauing against heauen and earth cursing and banning all that speake to them infecting the verie ayre with their vile speeches and horrible oaths as if they would pluck God out of his throne and againe crucifie the Sonne of God afresh Others foame at the mouth their talke is idle and beastly sauouring neither of wit nor honestie sparkles of hell come forth from their lips whereat the Deuil kindles fire of dissention And againe how deepely are others possessed with this spirit of madnesse who are neuer well but when they are wounding beating and destroying of themselues and others wasting their estates consuming their bodies and pittifully gashing of their consciences and soules yea killing and destroying whoeuer they companie with drawing them into the same excesse of riot that so they may all perish together And in a word what mad propertie is to be seene in any Bedlem that is not to be found in a wicked man Oh! happie were it if the rodde of discipline were better vsed then there would be hope of more sobrietie Vse 2 Secondly is this so that sinners are Lunatiques let it then admonish all such as are well in their wits to keepe out of their companies Men bodily mad are kept bound and chayned and narrowly watched ouer that they cannot hurt and yet we are loath to come within their reach But we neuer feare these spirituall Bedlems of whom we ought to be most warie beeing they are at libertie in euerie place and house in most companies and many times haue power to hurt many being in place of authoritie and yet the more is the pittie how carelesse are we Oh bee more watchfulll you that loue your selues be more carefull come not in their companies receiue them not into your houses vnlesse necessitie compell What though they keepe within compasse for a time yet first or last they wil
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
to passe by all thy offences vpon thy repentance be they neuer so many Esay 1.18 Were they as red as scarlet yet they shal be made as white as snow how euer thou haue liued thy sinnes be many and great and they all double dipped and died wilt thou repent the strength of his mercy shall vndoe them shall change them and make them as if they had neuer bine done thy sinnes shall be forgiuen in Christ and neuer imputed nor laid to thy charge if yet these will not preuaile then put all together consider his Preuenting his Sparing his renewing his pardoning mercies if there be any hope of thee they wil moue thee to looke home and with this Prodigall to returne to thy fathers house Oh how inexcusable art thou whom these mercies cannot allure art thou not worthy of double condemnation the sinnes committed against the law may be cured by the grace of the Gospell but when this grace is despised and men who may receiue mercy for repenting will not repent wherewith shall this impiety be healed doth there remaine any more sacrifice for sinne shall any new Sauiour be sent to saue such men Surely no there remaines nothing for such but a fearefull looking for Heb. 10.27 and expectation of iudgement and fiery indignation which shall deuoure them Vse 3 In the last place here we see that sence of misery without sence of mercy will not bring vs to repentance no nor yet sence of mercie without sence of miserie the sence of mercy without a feeling of our misery maketh vs to presume and the sence of misery without hope of mercie driueth vs to despaire so that misery and mercy must be both seene els it is impossible to be brought to repentance So looke on thy misery as withall thou hast an eye on Gods mercie and so haue an eye on his mercie as that first thou hast an eye on thy owne miserie these are the two eyes of euery penitent of neyther of them must he be blind that would find the way to Gods kingdome I cannot yet dismisse this verse before I speake something of a point or two which I cannot well baulke they lying in the way and offering themselues to our consideration First in that these are termed hyred seruants which were in his fathers house let vs note All in Gods house are not dutifull sonnes Doctr. In Gods house are hyrelings Math. 6.2 for some are hyrelings Such were the Scribes and Pharises here they serued God onely for reward and did other duties mercinarily as doth appeare by the words of our Sauiour Christ Matt. 6. and so in the Parable of the Grounds Math. 13.20 one of those kinds receiue the Word with ioy but it is onely for by-respects and temporary causes and therefore fall away in time of persecution Ioh. 6. Such also were manie of Christs followers who sought onely after the bread that perisheth as appeares by Christs words Iohn 6. And therefore seeing this is so Vse it standeth euery one in hand truely and throughly to examine himselfe whether he be a sonne or hyreling thou maiest know it by the end thou aimest at in the seruice of God Aymest thou at his glorie principally or thy owne good Is his glory the White thou leuelest at Or art thou corrupted with some other consideration If Gods glorie bee the marke then art thou a sonne but if thou professest the Gospell for other ends and by-respect thou art a mercinarie and a hyreling But Moses is said to haue an eye to the recompence of reward yea Christ himselfe the Sonne of God Ob. Heb. 11.26 Heb. 12.2 in whom was no sinne for the ioy that was set before him endured the Crosse despising the shame and is set downe at the right hand of the Throne of God I answer in performing of good duties Sol. How we may haue respect to the recompence of reward in doing good workes Annet Fest Math. 3.10 an eye may be had to the recompence of reward and the consideration of it may be vsed as a helpe to our dulnesse But let vs know that we are not principally to respect it for were there no reward neither heauen for the good nor hell for the bad yet a child of God is bound yea and would obey the Lord for conscience sake Take notice then here by the way of a shamefull vntruth wherewith the Rhemists doe charge vs namely that we condemne all doing of good in hope of heauen or leauing of euill for feare of hell and that such kind of preaching we vtterly dislike How true this is our Congregations can testifie we exhort men to doe good in respect of the reward and we vse as motiues both heauens ioy and hels horror howsoeuer indeed wee exhort not men to doe good onely and principally for the rewards sake but rather in duetie and thankfulnesse to God that he may thereby be glorified Now further see these hyred seruants haue bread enough yea and more then enough for they haue to spare Doctr. God prouideth a large dyet for his Houshold Pro. 9.1.2 Hence wee gather God prouideth a large and liberall diet for those of his houshold The verie hyrelings haue such plentie that there is to spare and then surely his sonnes shall not be pinched For the confirming of this poynt see Prouerbes 9.1 2. Wisdome hath built her house Shee hath hewne out her seuen Pillars She hath killed her Beasts Shee hath mingled her Wine Shee hath also furnished her Table In which words the bountie and magnificence of the Lord towards his Church Psal 36.8 is reprepresented by the plentifull prouision of a liberall Feast-maker so also in the 36. Psal ver 8. They shall be all aboundantly satisfied with the fatnesse of thy house and thou shalt make them drinke of the riuer of thy pleasures And in the 25. Esay 25.6 of Esay most excellently In this mountaine shall the Lord of Hoasts make vnto all people a feast of fat things a feast of Wines on the Lees of fat things full of marrow of Wines on the Lees well refined The meaning is that God will prouide for his Church and people both Iewes and Gentiles a sumptuous and royall feast for the refreshing of their soules which bountifull prouision our Sauiour Christ also setteth forth in the Gospell by a parable comparing the kingdome of Heauen that is the Doctrine of the Gospel to a marriage Feast Math. 2â— 4 which a King prepared for his Sonne Now marke first it is compared to a Feast therefore costly secondly made by a King therefore not common but plenty thirdly to a Wedding feast therefore not sparing but liberall and large fourthly to a feast made at the mariage of his owne Sonne and therefore so much the more sumptuous and magnificent So then we see this truth strongly confirmed by these Scriptures which haue beene brought Now heare the Reasons First God is of
houshold theÌ„ let vs get good stomacks come to his house with hungry thirsty soules resort to the word Sacraments to the holy ordinances of God as a hungry man doth to a good feast Purge a way whatsoeuer may annoye your stomacks and kill your appetites let no sinne bee loued nor allowed this will cloy your soules that you can haue no appetite to Gods dainties and delicates as the Apostle Peters words doth import all maliciousnesse and guile and dissimulation and enuie and euill speaking must be layd aside before we can desire the sincere milke of the Word 1 Pet. 1.2 to grow thereby All these must be purged away by godly sorrow Esay 55.1 Iohn 7.37 before we can get that hungring thirsting whereto we are so often exhorted in Scripture A last vse may be for comfort to euery true member Vse 3 of the Church of God be he neuer so meane happily at home there is hard fare and small prouision yet in Gods house there is Gods-plenty a feast of fat things prouided and prepared which thou shalt haue as large a share in as the wealthiest for the priuiledges of Gods house belong vnto thee as well as to the greatest if thou be faithfull let then the fruition of the greater counteruaile the want of the lesse though thy fare be hard yet the fruition of the Word and Sacraments may make amends The very remembrance of these dainties did so comfort the heart of Dauid that though hee were banished for the present from the assemblies of the Saints and was in a barren and dry wildernesse pinched with hunger and pressed with thirst yet I say the very remembrance of those things that were passed long before and the meditation thereof did satisfie his soule as with marrow and fatnesse and made him most cheerefully to vndergoe all his penurie and want If the remembrance of this afforded him such comfort in the time of his absence Psal 63.5 how much more should they comfort vs being present at the same And thus much for this poynt and for this Verse Now wee are to come to the next which containeth in it his purpose and resolution which he had in his heart vpon the consideration of the premisses VERSE 18. I will arise and goe to my Father and will say vnto him Father I haue sinned against heauen and before thee 19. And am no more worthie to bee called thy Sonne make mee as one of thy hyred seruants IN the former verse we haue this Prodigall in his deepe meditations comparing things together and weighing them in the ballance But behold whilest he mused the fire kindled in his bosome And now hee speaketh I will arise Surgam quia iacebat ibo quia longè aberat ad patrem meam quia sub princâ—pe porcoruÌ„ erat August for by sinne he fell And goe for hee was farre departed To my Father for he was vnder the regiment of the Prince that ruleth in the world and in the hearts of the children of disobedience And I wil say vnto him Father I haue sinned c. In the words these three specialls are obserued First What hee resolues to doe I will arise Secondly To whom he wil goe viz. To my Father Thirdly What he will say Father I haue sinned Something may bee profitably obserued in generall before we enter vpon the particulars As this first Sound resolution and serious determination to walke as may please God is very necessary for him that would liue godly Doctr. Sound resolution needfull for him that would leade a godly life and leade a life pleasing to the Lord. It is needfull I say for such a one as would thus doe to haue a minde bent and resolued to striue towards all good courses and to set it selfe against all vngodly wayes whatsoeuer This was that which Barnabas perswaded the Antiochians vnto Acts 11.22 That with purpose of heart they would cleaue vnto the Lord. This also was Dauids practise Psal 119.57 as appeares in the 119. Psalme verse 57. I haue determined to keepe thy word It was the resolution and determination of his soule the full bent of his heart was thereupon And as it was with him so ought it to be with all other that would walke in the waies of God they must resolue and determine vpon it that they will not sinne that they will not persist in their euill wayes and courses but will auoyde euery knowne euill way come on it what will For if a mans heart be not thus set if he be not thus resolued if he haue not this setled determination and resolute purpose he will neuer hold out in that which is good The first reason is that armes him against all lets impediments Reason 1 in the way and fits him to encounter with all discouragements and oppositions yea and to foyle all contrary forces that is as armour of proofe vnto him vpon all occurences * Dimidium facti qui benè caepit babet So that whosoeuer thus begins well with sound resolution is as good as halfe his way in the course of a godly life the way to heauen And the second reason is because the deuill is subtill Reason 2 and with his many allurements will striue by all meanes possible to hinder our repentance which hee will easily doe if he findes vs to be houering and not resolute For alas then how easily will wee giue place to his temptations and wicked suggestions and how violently will he also assault vs As a man pulling at an Oake or other tree if he findes it yeelding he plucks with greater force and leaueth not till he haue it done so in this case if Sathan finde vs doubting and wauering he will the more violently assault vs and not rest vntill he ouercome vs when if we were resolute and constant and did thus resist him with setled determination he would be out of hart and as Iames sayth she from vs. This then you see is needfull Vse 1 Let euery one then that beginneth to looke towardes heauen labour and endeuour to haue his minde thus bent and resolued to performe all good duties and to leaue and forsake all vngodly courses whatsoeuer yea and bind himselfe as it were by a couenant to the Lord that from this good course he will neuer bee remooued This resolution of the heart is the very heart of Repentance without which our turning is nothing worth many there are that enter into a good course and begin to practise somewhat a while and indeed it is but a while for they continue not and what is the cause why surely this they enter not into this course vpon determination they doe no otherwise then that foolish builder of whom Christ speakes that doth not first lay his count whether or no he be able to finish lightly doe they embrace religion and as lightly doe they fall away from the profession of religion for that which is not soundly
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
we would take such a one at his word and lay hold of the opportunitie when we finde him in a good vaine least within a short space he alter his minde Our hearts are farre more variable and vnconstant then any man is or can be let vs then learne this wisedome presently to lay holde of euery good motion and put it in practise doe not stand debating the matter when God putteth any good thought into thy heart or raiseth vp any good purpose or desire within thee but presently proceed to execution make no long tarrying before thou doest put them in action there are many who haue beene much affected in hearing of the Word and haue resolued to leaue such a sinne or do such a dutie and put in practise what he hath heard but by reason of their deferring vntill the next day or such a time those motions die and purposes vanish and come to nothing and therefore let this be amended of all you that would be constant and let this rule with the rest be carefully obserued of al you who desire to be as good in action as you are in purpose and affection and so by Gods grace and helpe without which all is vnprofitable you shall see much benefit and profit come hereby Thus much for the coherence and dependance which this verse hath with the former he puts in practise what there he did but purpose Now to come nigher to the words of this verse wherein we see what this Prodigall did he ariseth and goeth to his Father he leaueth his sinne and turneth to his God Secondly the circumstance of time when hee did this which is implied in this particle And or So that is presently vpon his resolution he did not debate any longer vpon the matter but forthwith rose vp and went his way He arose and came to his father Text. His arising is nothing else but his leauing of sinne as formerly we haue heard and his comming to his Father is his turning to the Lord. Terminus à quo terminus ad quem So then here we haue the parts of true repentance layd downe which are in number two first Auersion from sinne secondly Conuersion to God First we might obserue this generall Doctrine Doctr. True Repentance consists of two parts Psal 34.14 and 37.27 Esay 1.16 Ephe. 4.22.24 Act. 26.18 Vse That true repentance consists of two parts viz. Leauing of sinne and turning to God According to that of Dauid Eschew euill and doe good And that of Esay Cease to doe euill and learne to doe well And that of the Apostle Put off the old man which is corrupt c. And put ye on the new man which after God is created in righteousnesse and true holinesse And I might from hence take occasion soundly to lesson such as thinke true Repentance to consist onely in a forsaking of some euill and abstaining from some grosse sinnes how often do we heare this Apollogie made when other reasons are wanting to proue the soundnes of repentance I am neither whore nor theife nor murtherer Well and what then this may be true yet thou mayst be a Reprobate He that goeth no further goeth but halfe way to heauen at the most and hee that rests in the mid-way is like neuer to come thither what shall I say to thee to speake as fauourably as I can thou art but halfe loyall and is such a one a good subiect thou art but halfe a sonne and therefore a bastard thou art but halfe hot Reuel 3. and therefore luke-warme What then canst thou looke for but to be spewed out of GODS mouth as loathsome and vnsauoury vnto his stomach Thinke of this oh you ciuill honest men who blesse your selues in your ciuill carriage you doe no man wrong you oppresse none you haue tooke no mans oxe nor asse This may be yet know this can be no good argument to proue thou hast repented many goe thus farre who are of olde ordeined to this condemnation thinke of the Parable of the talents Mat. 25.25 there thou shalt finde that the seruant which gaue God his owne did not escape hell cast you that vnprofitable seruant into vtter darkenesse there shall be weeping and gnashing of teeth Behold here though thou giuest God his owne yet that will not saue thy soule couldest thou say thus vnto the Lord behold Lord here is my talent I haue not spent it Note this you ciuill honest men note it here is my time thou didst lend me while I was vpon the earth be it 40. or 50. yeares or more or lesse here it is in all this time I haue not swore one oath nor spoke a word that might tend to thy dishonor not an idle word hath passed from betweene my lips here is also my substance not one penny wastfully spent on my owne lusts or pleasures take Lord thy owne there it is couldest thou say thus which alas thou canst not yet if thou couldst thus speake and truly so speake yet I tell thee thou wouldst come short of blessednesse because thou hast beene vnprofitable what dost thou more then the bruit beasts they dishonour not God with their tongues but in their kind they glorifie him are not they then nigher happinesse then thy selfe Consider well what I say 2. Tim. 2.7 and the Lord giue thee vnderstanding in all things But I intend to stand on this Generall I come to the Specials He arose The poynt we may obserue hence is this Text. Doctr. Where there is true repentance sinne is left Where there is true Repentance there is a rising from sin there is a leauing and a forsaking of all former euill waies and courses This poynt might be confirmed by many examples As of Paul Peter Zacheus with others who left their former courses and committed them no more But amongst all other examples that is most excellent to proue this in the 19 of the Acts who to shew the truth of their repentance brought their curious bookes and burnt them openly Hence is it also that the seruants of God haue euer called vpon the people that they would testifie the truth of their Repentance by their forsaking of euill thus Samuell enioyned the Israelites 1. Sam. 7.3 to put away their strange gods from amongst them And Peter laid this taske vpon his hearers that they would amend their liues Act. 2.37.38 Ion. 3.8 So the King of Niniueh giues this in charge that euery man should turne from his euill way and from the wickednesse that is in his hands he full well knew that there was no auerting or turning away the iudgment threatned by the Prophet but by repentance and that there was no true repentance if sinne were not forsaken Reason 1 The reason of this is because euery true penitent is partaker of Christs death and the power of it which causeth him to die vnto sinne as the Apostle notably sheweth Rom. 6.6 in the sixt to the Romanes
And the sonne sayd vnto him Father I haue sinned against heauen and in thy sight and am no more worthy to be called thy sonne THere are some who say and doe not and some that doe and say not but he doth both whence learne this in generall Doctr. True repentance will manifest it selfe Rom. 10.10 2. Cor. 4.13 Where there is true grace there will be a manifestation of it both by deed and word With the heart man beleeueth vnto righteousnesse and with the mouth confession is made vnto saluation sayth the Apostle And againe in another place he thus sayth I beleeued and therefore haue I spoken We also beleeue and therefore speake See one example amongst many that might be brought Act â—9 18 to proue this In the beleeuers of Ephesus it is sayd of them that they confessed and shewed their deedes As they had true grace so they made it manifest both by speaking and doing The reason is because the grace of Christ is euery whit as large as the sinne of Adam Reason And as there is no part 2. Thes 5. or power of soule or bodie but is corrupted so there is no part or power of soule or bodie but is in part sanctified and howeuer this power of Gods sanctifying spirit appeares not alike euidently in euery part yet hath euery part and particle his seasoning with grace Looke then as corruption doth shew it selfe in euery member as hand tongue eye eare feet c. so will Vse 1 grace also where it is truely wrought Reproofe of two sorts 1. Hypocrites This then serueth first for reprehension of two sorts of people first Hypocrites who say but doe not and secondly Nicodemites who doe but say not For the first they fry in words but freze in deeds talke by ells but worke by inches they confesse faire but practise foule their workes and words differ as it is to be seene in some tap houses where the walls shall haue sober sentences on them as feare God honour the King watch and pray be sober c. When there is nothing but drunkennesse in the roomes What was said of Iulian the Apostata may be said of these they haue a busie tongue but a lazie hand With these kinde of painted Sepulchers is our Church pestered it were well if they would once learne eyther to be as they professe or professe to be as indeede they are But I haue small hope to preuaile with these and therefore I will spare my breath Second sort Nichodemites and come to the other sort and they are our Peter like professors Nicodemites who thinke it sufficient if they beleeue wel though they confesse nothing at all We haue many that liue in the bosome of our Church who carry themselues so closely that a man may be acquainted with them many yeares yet not know of what Religion they are of they may be Atheists or Papists or Brownists a man cannot tell by their profession If they be Christians a man had need be told so for it doth not appeare by their workes and actions Looke what course the foolish Painter doth take with his ill-fauoured pictures writing vnderneath their names as this is a Beare or this is a Lyon that so all may know them the same course had we need to take with these that they may be knowne to be beleeuers and professors But let such know that had they true grace it would breake forth like fire Iere. 20.9 after it hath beene long kept in and discouer it selfe both by deedes and words Grace will find vent first or last where euer it be and manifestly declare and make it selfe knowne both by hand and tongue Secondly let this teach vs to make manifest the graces Vse 2 God hath bestowed on vs and openly to professe it Trees of Gods planting haue both leaues fruit leaues are for a medicinable vse and therfore may not be wanting Remember the words of Christ and consider of them Matth. 10.32 Whosoeuer shall confesse me before men him will I confesse also before my Father which is in heauen But whosoeuer shall denie me before my â—â—ther him will I also denie before my Father in heauen Be not then ashamed of the profession of godlinesse vnlesse thou wouldst haue Christ to be ashamed of thee at the last day Now wee come more particularly vnto the words which are a Confession of sinnes made by this Prodigall vnto his father Diuision of the Text. Wherein obserue First the matter of his Confession I haue sinned Secondly the circumstances as first to whom viz. to his father secondly the manner how And that was with Exaggeration Against heauen c. Humiliation And am no more worthy c. Quest But why doth this Prodigall leaue out that same latter clause which hee did purpose to vse verse 19. make me as one of thy hired seruants heere he confesseth his sin but craues no pardon Answ 1 Some are of iudgement that it was not omitted though they be not heere recited by the Euangelist Maldon in loc for it is vsuall in Scripture when any thing is repeated which formerly hath beene said to omit something of what formerly was spoken Answ 2 Or secondly his heart might bee so surcharged with greife as that his words might faile his passions happily drunke vp his speech and made that imperfect So sweet a harmony might bee betweene his heart and tongue a broken heart and a broken prayer Answ 3 Or lastly his father might interrupt him and cut off his speech with his hasty calling vpon his seruants And so much may the word but in the next verse seeme to imply These may bee the reasons Now to come to some Instructions And first in that the Prodigall maketh a confession of his sinne we may hence learne Without confession there is no remission Doctr. Confession necessary before remission Whosoeuer would haue pardon and forgiuenesse of sinnes from God must bring them in an acknowledgement and hearty confession before him Now for the further explanation of this point wee are to know that there is a two-fold confession There is a two-fold confession Ciuill and that is of two sorts Ciuill and Religious Ciuil confession is either Publique or Priuate Publique 1. Publike Ios 7.19 20. is that which is made before a Iudge or Magistrate by malefactors such a kinde of confession was that which Achan made when he was examined before Iosua Priuate 2. Priuate Gen. 20.7 is that which is made by one man to another for some trespasse done or wrong offered Thus Abimelech was willed to confesse to Abraham the wrong that he had though vnwittingly offered With this kinde of confession we haue not now to doe Religious confession is that which is made to God Religious confession which is either publike or priuate as a part of his worship and with this wee haue now to deale And it is either Publique or
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