so much doth the poynt seeme to imply I answer They are God doth loue his Elect though for the present they be vncalled as the Apostle doth manifestly declare in the place before quoted Rom. 5.8 Rom. 5.8 where he sheweth that God setteth forth his loue and makes it known to them that he loued them euen while they were yet sinners So then in regard of election they are beloued of God being yet vncalled though indeed not with that degree of loue it pleaseth him to vouchsafe to them after their calling Now to the vses Vse 1 And first is this so that God doth not onely loue and inwardly affect his children but doth also manifest the same by signes and tokens that they may bee out of doubt thereof Then this may serue to confute that doctrine of the Church of Rome who hold that no man can be certainely assured of the loue and fauour of God hee may hope well and so foorth But no man can haue any assured confidence What is this but a racke and torment to weake consciences What doth this but extinguish the truth and sincerity both of faith and loue towards God what fruit bringeth this but impatiency in time of trouble and persecution and indeede maketh a way for desperation of Gods mercy Away then with this vnsetled doubting with this vncomfortable doctrine and false opinion Acts 5.41 Rom. 8.38 Gal. 2.20 which is contrary to Gods truth and Saints profession who haue had the sence of Gods loue and reioyced therein euen in their extremest affliction in the flames of fire and depth of darksome dungeons Secondly let this stirre vp euery one of vs to a diligent Vse 2 examination of our selues whether God hath as yet kissed vs with the kisses of his mouth whether he hath as yet manifested his loue vnto vs by signes and tokens For till we haue assurance heereof what comfort can we haue how doe we know whether we be of the number of Elect or of the reprobate Striue therefore to be assured heereof examine thy selfe diligently that thou mayst be assured And forasmuch as we are very ready to deceiue our selues in this matter thinking we are highly in Gods fauour when it is not so bee therefore the more carefull in thy triall neuer giue ouer vntill thou canst say I finde this and this signe whereby I know the Lord loues mee But how may I come to a knowledge of this Quest And by what signes may I haue some assurance heereof Know that whom God loues with this speciall loue Answ to them he giues of his spirit whereby they are sanctified The loue of God is shed abroad in our hearts by the Holy Ghost which is giuen vs saith the Apostle So then Signes of Gods speciall loue The first signe the giuing of the Spirit Rom. 5.5 How a man may know hee hath the Spirit 1. By the inward working of it 2. By the outward Coloss 4.6 this gift of the Spirit is an euident token of Gods speciall loue If any now demand how they shall know whether they haue the Spirit of God within them I answer as a woman knoweth her selfe to bee with childe by the stirring of it the Spirit will soone bee felt and perceiued where it is for it is alwayes operatiue it hath such workings as cannot be hiden First inwardly enlightning the minde sanctifying the affections enclining the will and the like Then outwardly framing and fashioning the outward man vnto all conformity with the Law of God both in word and deede It causeth the words to be sauory seasoned with salt and to bee such as may administer grace to the hearers It driueth corrupt communication out of mens mouthes Iohn 2. as Christ did the buyers and sellers out of the Temple It also causeth mens workes and deedes in some measure to be conformable to Gods most blessed will making them to leaue what God doth forbid and readily to doe what God doth command Easily then may it bee knowne where Gods Spirit is if men would take some paynes in examining themselues In buying of some vessell men will looke both on the in-side and out-side and see it be sound Doe so by thy selfe looke first into thy in-side see if thy minde be enlightned thy affections sanctified Then view well the out-side see if thy wayes be reformed If it be thus then surely God hath manifested his loue vnto thee thou art on a good ground stand sure But this marke is somewhat generall and therefore we will come to others The second signe is loue of God 1 Ioh. 4.19 If the Lord loue thee then thou doest loue him againe This S. Iohn doth confirme We loue him because he loued vs first For as the cold stone being warmed by the Sunne-beames reflecteth againe some of the heat which it receiued So our cold hearts being stricken with an apprehension of Gods loue beginnes to send forth some sparks of loue againe The Lords loue must first heat my heart before I can reflect my affection vpon him Examine then what loue thou bearest towards God try whether it bee sound for certainely if thou louest him thou art beloued of him I know it is thought to be a common thing and easie to loue the Lord and he is a wretch and vnworthy to liue that doth not loue his Maker But let euery one beware lest the wretch be found in his owne bosome For it is not so common a thing to loue the Lord Tace liâ—gâ—â— loquere vita as the world takes it to be All that say they loue him do not loue him many will loue him with their tongues that hate him in their soules Be thou therefore of a good ground Signes of our loue of God try thy loue by the fruits and effects and for thy better helpe I will touch a few The first signe First if thou louest God truely thou doest esteeme him and his fauor aboue all things in the world besides counting his louing kindnesse better vnto thee then life Matth. 10.37 Psal 63.3 Phil. 3.9 and the signes of his fauour thy greatest ioy All things shall be counted but as drosse and dung in comparison of it Secondly if thou louest God The second signe of loue to God thou wilt then delight in his presence For the nature of true loue is such that it earnestly desireth the presence of the party which is beloued Thou wilt loue his house Psal 26.8 and the place where his honour dwelleth Thou wilt haue frequent recourse to those meanes by which the Lord is pleased to conuerse with his children whether Publique as to the hearing of the Word and receiuing of the Sacraments Or Priuate as reading singing c. taking all occasions to speake vnto him by prayer and priuate meditation yea thou wilt haue an ardent desire to be dissolued Phil. 1.25 2 Cor. 5.8 that thou mayst be with Christ and to bee absent from the body
Such therefore as pretend loue to one and not vnto another let their pretence be what it will let them professe and say they loue them for the truth yet they doe but deceiue themselues for their loue is not sound but grounded on some by respect for some carnal end it may be they loue them for their gifts but not for their graces I dare say For it is impossible to loue a Saint as a Saint but we must loue euery Saint Thus may we try the soundnes of our loue towards Gods children which if vpon examination we find to be true then may wee make this as a sure signe manifest token of Gods loue to vs for loue them be beloued of him More signes might be brought whereby a Christian may assuredly know whether God hath as yet kissed him with the kisses of his mouth but these are enough and I desire not to say all I can but enough to make this knowne vnto vs take then some paines in examination and it will straight way appeare Desirest thou to know whether God doth loue thee and wouldst thou be assured of the Lords affection towards thee then answere me to these few interrogatories thou shalt haue thy desire And first I demand whether the blessed spirit of God hath been as yet shed abroad in thy heart doth it stirre is it working hath it enlightned thy mind and sanctified thy soule Hath it wrought a change and alteration in thy course and carriage Againe findest thou thy heart enflamed with a loue towards God In so much that thou esteemest him and his fauour before all things in the world Dost thou delight in his presence still hauing recourse vnto him by those blessed meanes both publike priuate by which he is pleased to conuerse with men And art thou desirous to goe vnto him Canst thou say with the Spouse Come euen come Lord Iesus come quickly Againe Reuel 22.17.20 tell me art thou desirous to please him and obey him Art thou readie with Abraham to leaue thy owne Countrey and to goe whether he shall please to send thee And art thou willing to suffer any trouble for his sake Couldest thou be content to suffer the spoyling of thy goods the losse of libertie yea and of life if need should require that he might thereby be glorified Moreouer is it the desire of thy soule to be conformable vnto him in holinesse and puritie Doest thou loue what he loues and hatest thou what he hates And labourest thou to be perfect euen as he is perfect Surely if it be thus thy estate is good thou louest God and he thee But proceed we yet further in this search for a good thing cannot be made too sure and tell me louest thou Gods Saints and seruants and that truely and entirely Is not thy loue grounded on some carnall end is it not some by-respect that causeth it Is it for their pietie and godlinesse thou so much affectest them Doth the very report thou hearest made of them for their vertues enkindle loue in thy heart albeit thou hast had no knowledge of them nor dealing with them And doest thou esteeme of these as the onely excellent ones vpon the earth chusing them for thy best companions receiuing them into thy societie And is thy loue totall to all as well as vnto any Louest thou euery Saint aswell as any Saint Is thy affection towards the poore as well as to the rich is thy heart vpon them in aduersitie as well as in prosperitie If it be thus with thee thou then louest Gods Saints indeed with a loue vnfained and vndoubtedly art beloued of him who is the father of them But if thou beest wholly voyd of these things thy loue is no true loue but such a loue as may be found in any vnregenerated person Thus by a diligent examination of your selues you may soone determine and also soundly whether God hath manifested his loue towards thee Spend some time therefore in this matter it will not be time mispent but redeemed much benefit wil redound to vs by our paines thus bestowed for the surer ground thou art of the more comfort thou wilt haue and without doubt many of Gods children depriue themselues of much comfort for want of a daily examination of themselues by these and the like notes and oftentimes fal into doubting of Gods loue and fauour which in time prooueth pernicious to their soules A third vse of this poynt may be for reproofe of such Vse 3 as brag and boast of Gods loue towards them yet haue not beene thus kissed by him they haue not as yet his loue manifested vnto them by the former signes and tokens As for temporall blessings in them indeed they doe abound hauing great preferments in the world varietie of pleasures and sufficiencie of all earthly contentments which they falsely perswade themselues are manifest tokens of his speciall fauour but as for his spirituall and sanctifying graces of them they haue neuer tasted Now let such know that their estate is fearefull for the present and vncomfortable God indeed may loue thee and thou mayst be elected of him but that is vnknowne to thee or mee or any else till he doth make this manifest by the fornamed signes And as for these common blessings wherein thou doest so abound know they are vsually giuen in a greater abundance to the Reprobate then to the elect Esau whom God hated had as great priuiledges as thou hast any and therefore these premisses will admit of no such conclusion Neuer say that God loues thee till thou findest the fruits of sanctification in thee which being once found thou mayst then say with the Psalmist By this I know that thou fauourest me By these and these signes I know that I am beloued of thee And in the last place this may serue for the great comfort Vse 4 of all such as haue Gods loue manifested vnto them by the former signes For as the terrors are great which that man hath in his conscience who is in doubt of the loue of the almightie towards him So is the comfort as great which that man hath who is hereof perswaded For come tribulation or distresse or persecution or famine Rom. 8.25.28 or nakednesse or perill or sword or life or death Yet the certaintie of Gods loue will support him Heb. 11. This assurance doth make bitter things sweet and gall to relish as hony Comfort then thy heart thou beloued of the Lord let nothing dismay theâ— though the wicked mocke though the world scorne though thy acquaintance hate thee yet remember God he loues and fauours thee and hath manifested the same vnto thee to put thee out of doubt Is not my loue better vnto thee 1 Sam. 1. then ten children said Elkanah to Hannah so is not the loue of God better vnto thee then the loue of ten worlds Let then the meditation of this harden thy face like brasse against all
weaknesse yeelding thereunto I came to some second thoughts and began to consider First what good might redound hereby to the Church of God for albeit Preaching be the cheife yet writing is not without it vse and profit Some are lame and sicke and weake and cannot come to the hearing of the word preached now for such to haue some plaine Exposition or Sermon vpon some part of Scripture must needs be very comfortable and vsefull Yea and in some respect writing may seeme to claime the priuiledge Quo liceat libris non licet â—re mihi for this reacheth far and neere My bookes may be admitted where I cannot come And further this tendeth for the good not onely of the liuing as Preaching doth but also for the good of such as are yet vnborne In which respect saith one He that speaketh profiteth for an houre but he that writeth profiteth for euer Secondly I considered what an excellent helpe it was both for the Vnderstanding as also for the Memorie Alas I how dull are we of conceiuing in the things of God so that a thing once spoken is as good as neuer spoken such is our corruption But this giueth a man leaue to pawse vpon and ponder on the things we haue heard deliuered So that though Preaching moueth the Affections and worketh more vpon them yet Printing may be said to teach more and better to informe the iudgment And so for our Memories who findes not how leaking siue-like they are in reteyning of diuine truth strawes haires indeed will these sieues hold some odd conceit or broken phrase shall be remembred when the pure water shall runne out Sound solid matter shall be quite forgotten But now by our often reading things are brought againe into our mindes and a long time reteyned in our memories and what formerly wee haue heard deliuered is as it were still sounding in our eares Thirdly I remembred what neuer can sufficiently be bewailed my time mis-spent and lost which caused me to redeeme some time with the losse of my owne case and pleasure that I might doe good this way to Gods Church and people And lastly the euill reports that some malignant spirits made of me when I preached them viz. that I taught noueltie and false Doctrine and what I did proceeded from a spirit of gall and bitternes and the like hath much moued me to this worke All these things being well weighed did darken my former thoughts and caused me to pervse my Notes and as I had time to fit them for the Presse which now I send into the world desiring the blessing of heauen to accompanie them that they may be profitable As for the Matter I doubt not but it is sound and good and how euer Eccles 1.9 There is no new thing vnder the Sunne And that there can be nothing sayd but what hath beene said before as the Heathen man could say Nihil est iam dictum quod non sit dictum prius yet there may be a more full opening and a more perspicuous deliuering of poynts yea and daily is to the great benefit of the Church of God though happily in regard of the summe and substance of matters the former saying may be true I cannot then here promise thee Christian Reader any new thing which thou hast not before heard of but this I can promise thee though nothing els Thou hast here this Parable handled more amply and fully then to my knowledge thou euer hast had it heretofore for I know not any that haue trauailed throughout in the opening of it I doe confesse I with the little Bee haue flowne ouer many a Garden and sucked many a flower for this little and haue beene beholding to many an Author both old and new for some matter and stuffe towards the erecting of this building But blame me not for this seeing I haue done no other then all other Expositors haue done before me and withall haue laboured by enlargement to make those things as vsefull to thee as I could As for the style it is plaine and homely though I trust not ouerhomely I haue euer desired and I hope for euer shall so to speake as that the simplest might vnderstand ayming in all my teaching at that to which the whole Scripture driues viz Humilitie Comfort and Conscience of obedience Rom. 3.27 First at the humbling of the obstinate and impenitent and abasing of their pride Secondly at the comforting of the distressed soule Rom. 5.1 and setling of his conscience in true solid peace through the assurance of Gods loue Thirdly at the framing of mens hearts to a constant desire and care of pleasing God and to the prouoking and stirring vp of the penitent to more obedience 1. Cor. 2.1.4 Now this I know cannot be performed with excellencie of speech nor with the enticing words of mans wisedome If then the style dislike thee as too homely harsh or ragged being neither round nor fluent know that matter was more regarded then Rhetoricall termes And the Author desires rather to work vpon the conscience then to tickle the eare with affected eloquence And to be plaine he hath no skill in crooked conceits which if he had yet he would be loath to spend his time so idly as to feed that itching humour of many which hath more need to be purged then to be nourished But to be briefe seeing that this booke is come into thy hands let me desire thee first to read it through begin not onely but make an end thou knowest not the best wine may be reserued vntill the last Iohn 2.10 To read by snatches and by peece-meales here a little and there a little or els by fits as it were vpon rainie dayes seldome proueth profitable read constantly and read it ouer and when thou hast so done ouer with it againe vpon thy second reading what formerly seemed difficult will appeare more plaine Secondly I desire thee before thou readest to amend those faults which are escaped in the Printing and where so euer thou findest words falsyfied sentences dismembred or confounded by false poynting or the like couer them with thy loue Besides literall and punctuall faults which are too too many there are many materiall faults which doe much peruert and obscure the sence especially in the former part of this booke for a more heedfull regard was had for the remainder after it was perceiuied as page 1.1 line 23. it is thus sayd It speakes against the Deuils Diana this Idoll of vice with so many worshippers when it should haue beene thus printed That speakes against the Diuels Diana this Idoll vice which so many worship And so againe page 29. line 16. you shall finde it thus printed I confesse this affection in worldly mens iudgements is a strange Paradoxe when it should haue bin thus I confesse this assertion c. And in the 45. page and the last line you haue it thus God is immediately the first
hardly are we reconciled nay though they sue and seeke vnto vs yet how hardly are we brought euer to receiue him to loue and fauour againe within our hearts so close doth wrong and iniurie sticke vnto vs. But as for God behold his goodnesse who albeit he be daily prouoked by our sinnes is readie to forgiue and doth seeke vnto vs to be reconciled beeing more readie to pardon then we to begge it Oh that we were followers of God herein like good children Ephes 5.1 Secondly let this serue to increase our boldnesse in Vse 2 comming to the Lord thou canst not be so forward to come as God is to meet so readie to craue pardon as he is to forgiue This poynt had need to be vrged for howsoeuer this be common in the mouthes of many God is mercifull and the like yet in time of Spirituall distresse to seeke to God for mercie is no easie matter it is nothing saith one in the day of sencelessenesse to presume but when once the heart is touched with a sence of sinne it is a hard matter not to despaire Oh what a hard taske is it then to seeke for mercie and lay hold of it Consider well what hath been said and store it vp against time of need But now happily some will obiect against this truth Obiect and say I haue often sought to God for mercie with many a teare and groane and yet I haue not found yea and other of Gods children as Moses Dauid Paul c. haue prayed and not beene heard To this I answer It may be thou hast sought for such Answ 1 things as God knoweth to be vnfit for thee tending rather to thy hurt then good If so then God is found in mercie in withholding from thee that which thou derest and is more ready to shew mercy then thou to seek it for thou seekest not mercie but thine owne miserie God therefore giueth mercie beyond thy desire Secondly God may for a time delay to giue thee Answ 2 what thou seekest that it may be a mercie for hadst thou what thou desirest at the very instant it might tend to thy hurt or else not be respected as it should Did God see thee fit to receiue thou shouldest not want thy desire one houre In this also is God more readie to shew mercie then thou to seeke Answ 3 Or thirdly Thou art heard in a better kind and so was Paul and Moses and the rest of Gods seruants with whom God dealt by way of exchange keeping from them what they begged and giuing vnto them a better blessing If then God giue not that particular thou askest but some thing better then it for it whether it bee Patience Strength Exercise or increase of Grace thou canst not say but God is found and is as readie nay more readie to shew mercie then thou to sue for it at his hands Let vs then beleeue remember and apply this poynt for our endlesse and euerlasting comfort And beware of sucking poyson out of this sweet and blessed floure Text. He fell on his necke and kissed him Here is a ioyfull meeting betwixt so good a father and so badde a sonne Mercie and Truth are met and each of them kisse the other here is truth in the Prodigall for he dissembled not and mercie in the father By these circumstances the heat and fire of his affections is declared and his intire loue vnto his sonne expressed for a kisse hath euer beene as a pledge and pawne of kindnesse which is professed by it and by this ceremonie or rite they did expresse their loue in the time of the primatiue Church one to another Iustin Mart. Apolog. 2. which ceremonie continued till the daies of Iustine Martyr in customarie vse before their approaching to the Lords Table thereby to testifie their heartie reconcilement each to other 1. Thes 5.26 this was called a holy kisse It is a ceremonie also of ciuilitie and hath beene and is still in vse Thus Ioseph blessed his brethren Gen. 45. Ruth 1.9 and fell vpon their necks and kissed them c. When Iudas the traytor studied with himselfe what course might be the best to bring Christ to his death hee could deuise not a more subtile shift then vnder a kisse a pretence of kindnesse to couer his villenie Cant. 1. When the Church in the Canticles saith to her Spouse to shew his loue vnto her she intreateth him to kisse her with the kisses of his mouth viz. that he would manifest his loue and affection vnto her by manifest and good tokens Thus the father kisseth his penitent child thereby to seale and confirme his loue and good will towards him that he might make no doubt thereof So then in that the father doth thus manifest and declare his loue and good will to this sonne after his comming into his presence hence let vs learne this Lesson God will manifest and make knowne his loue vnto his children Doctr. God doth not onely loue his children but he will make it manifest by signes and tokens that hee loueth them Rom. 5.5 by euident signes and tokens vpon their conuersion and turning to him God doth not onely inwardly affect and loue his elected children that belong vnto him but hee will also haue them resolued of this his loue and kindnesse and will in due time make manifest the same by euident signes and tokens that they may not doubt of it The loue of God is shed abroad in our hearts saith the Apostle that is the sense and feeling of it is shedde and powred forth into vs that wee might not doubt of it but be fully perswaded and assured thereof And a little after he saith God commendeth Verse 8. that it maketh knowne his loue towards vs in that while we were yet sinners Christ died for vs. And were it not so how could we be affected with it Reason what is it for a blinde man to know that the Sunne is a most glorious bright creature when hee himselfe doth not see it so what is it for a man to know there is much loue hid in God except he haue some sence and feeling of it That precious oyntment Math. 26.7 which the woman poured vpon Christs head gaue no sauour while it was shut vp in the box but being shed and powred out it did then yeeld a most sweet sent vnto all that were in the roome so the loue of God while it is as it were shut vp in Gods decree and not felt of the Elect hath not that fauour with it but when they once come to haue a taste of it then it is as an oyntment powred forth which doth exceedingly and plentifully refresh their hearts and soules Quest Whether Gods Elect as yet vncalled are within the compasse of Gods loue Answ Vpon this that hath beene sayd some may demand whether Gods Elect being yet vncalled are within the compasse of Gods loue for
Lord after the example of Zacheus Luk. 19 6 7 8. who vpon the day of his conuersion made a great feast for gladnesse and gaue gifts to the poore with all alacritie Acts 16.32 33. And of the Iaylor who the same time he was conuerted tooke Paul and Silas and washed their wounds and set meat before them and reioyced greatly with all his houshold Thus should Christians doe for they haue greater cause to keepe this birth-day then the former For the first birth is vnto death the second vnto life the first to condemnation the second to saluation By the first we are made vessels of wrath but by the second vessels of glory The first birth indeede giueth vs a being but it is the second that giueth vs our well-being By the first birth wee may say to corruption thou art my father and to the wormes yee are my brethren and sisters But by the second we haue God for our Father and Christ Iesus with the holy Angels for our brethren Oh what cause haue we to reioyce in this time aboue all other times and to say with the Psalmist This is the day which the Lord hath made let vs reioyce and be glad in it He was lost Heare we see what in part hath beene before shewen viz. Text. That wicked men are Strayes They goe astray Doctr. Wicked are Strayes Psal 119.176 Hoc prophetae post peccatum omni humanae naturae dicere conuenit Basil in Psal 119. Vse and wander out of the way to Heauen I haue gone astray like a lost sheep saith Dauid And this not onely the Prophet but the whole nature of man after the transgression is bound to confesse And therefore we are well taught in our Lyturgie to say we haue gone astray like lost sheepe This is confirmed further in the two fore-going parables of the lost sheepe and lost groat I would wicked men would take notice of it yea euery one of vs well consider it How doe men vse to deale with Strayes doe they not take them and pound them and if the Owner finde them not doth not the Lord of the soyle seaze vpon them and take them for his owne This is thy condition So will it bee with thee if thou continuest still in thy sinnes and wanderest from the Lord and wilt not be found of him At last thou shalt be taken vp and pounded and the God of this world shall seaze on thee and lay claime to thee as to his own proper goods and chattels But of this I haue spoken more before in the thirteenth verse where you may find the vse and application set downe more largely to which if you please you may adde this that hath beene now sayd And is found Yea but who findes him Text. had not his father first found him hee had beene lost for euer So then we see that other poynt confirmed viz. Doctr. Our conuersion and calling is from Gods mercy and grace That our conuersion and calling is from Gods free grace It is not from our owne wisdome or labour but from the mercy of God In the two former parables wee see this cleared and strengthened for the groat seekes not the woman nor the sheepe the shepheard no more doe we seeke Christ if he seekes vs not we shall wander for euer more Vse 1 Art thou then found see thou prayse God for finding thee giue him all the glory For if thou doest well remember thy selfe thou wert a following of sinne and hunting after vanities when God called thee Thou hadst no heart either to seeke him or be found of him With what vnwillingnesse didst thou come vnto his house how wert thou drawne thither like a Beare to the stake how vnpleasant was it to thee to heare talke of good matters how many excuses and pretences hadst thou for thy sinnes with what fig-leaues didst thou couer thy shame Thus with thy great Grandfather Adam thou didst runne from God when he came to seek thee and he was faine to drag thee from behinde the bushes Oh the mercy of God towards thee and mee I had not he dealt thus graciously with vs wee had beene wanderers to this houre If thou art not blinde thou seest this and if thou art not blockish thou wilt bee thankfull for this Vse 2 Secondly did God finde thee of hâ—â— meere mercy and was he found of thee when thou foughtest him not Esay 65.1 as the Prophet speaketh Then now seeke him and thou shalt be sure to finde him Psal 105.3 Let the heart of them reioyce that seeke the Lord saith the Psalmist The meaning is the heart of them shall reioyce that seeke the Lord yea they shall haue great cause to reioyce for they shall find and not misse if they seeke aright Now marke what followes Oh seeke the Lord and his strength seeke his strength euermore Seeing those that seeke the Lord shall haue such cause to reioyce then seeke the Lord. Again and againe I say seeke him I will end this with recommending to thee a sweet meditation of a father for thy imitation Seeke mee saith hee O Lord Quâ— aere me quia te requiro Potes inuenire quem tu requiris Dignare suscipere quem inueneris Impone humeris quem susceperis Non est tibi pium onus fastidio Amb. for I seeke thee Thou mayst finde him whom thou seekest vouchsafe to receiue him whom thou hast found and lay him vpon thy shoulders whom thou hast receiued It is no weary burthen vnto thee to beare thine owne and bring them home againe vnto thy selfe Thus say thou And they began to bee merry Not onely his father friends and houshold-seruants but the Prodigall himselfe hath his part in this ioy Heere then we euidently see Text. that Regeneration doth not abolish ioy Doctr. nor any other naturall affection but onely orders it Grace destroyes not nature Regeneration doth not abolish ioy or any other naturall affection but onely orders it but onely rectifies it When the Spirit of God doth regenerate the heart it doth not take away any naturall affection of the soule as Loue Hatred Feare Ioy Griefe c. but onely mooues them to a right obiect And therefore we shall finde in Scriptures that wee are often willed to manifest and shew them Psal 31.23 Psal 97.10 Loue the Lord all his Saints Yee that loue the Lord hate that which is euill Feare the Lord yee his Saints My sonne Prou. 24.21 Psal 32.11 feare the Lord and the King Be glad you righteous and ioyfull all yee that are vpright in heart 1 Cor. 12.26 Mourne you therefore with them that mourne reioyce with them that doe reioyce c. And many the like places where the vse of affections are allowed yea commanded This then serues to condemne First the Stoickes Vse Reproofe of two sorts 1. Stoickes who condemn all vse of affections Heb. 7.26 who allow not any vse
THE TRVE CONVERT OR AN EXPOSITION VPON THE WHOLE Parable of the Prodigall LVKE 15.11.12 c. Wherein is manifestly shewed 1. Mans miserable estate by forsaking of God 2. Mans happie estate by returning to God Deliuered in sundry Sermons by Nehemiah Rogers Preacher of Gods Word at St Margarets Fish-street And now by him published intending the farther benefit of so many as then heard it And the profit of so many as shall please to read it ACTS 3.19 Repent you therefore and be conuerted that your sinnes may be blotted out when the times of refreshing shall come from the presence of the Lord. LONDON Printed by Edward Griffin for Edward Brewster and are to be sold at his Shop at the West gate of Pauls at the signe of the Starre 1620. TO THE WORSHIPFVL Mr. THOMAS WOOD Rector of St. MARGARETS Fish-street with the two Church-wardens and the rest of the Parishioners his louing Friends and well-willers All health and happinesse Worshipfull and welboloued in the Lord WHen that Master in the Gospell deliuered his goods vnto his seruants hee gaue them withall a straight charge that they should Occupie vntill hee came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 19.13 And put forth those talents which they had receiued that so vpon his returne hee might receiue some answerable encrease This charge doth binde mee as well as any other for what though my receipts bee small and little yet for this little I shall bee called to account for so was hee that had receiued but one talent as well as hee that had receiued fiue and how soone I know not Math. 25.24 I haue beene and daily am summoned to make readie Deaths darts haue lighted round about me and since my comming amongst you two piercing Arrowes haue beene shot at mee the one of them lighted in my bed the other by my bed-side a Wife so gracious so dutifull a Childe so apt so forward haue beene taken from mee The falling of these shafts besides much sickenesse weakenesse and other bodily infirmities for all which I blesse Gods name doe call vpon mee to prepare and make my reckonings euen Psal 4. But alas casting vp my accounts and communing with my owne soule vpon my bed concerning my receipts and gaines I found my selfe to bee much behinde hand with my Master which caused mee to cast about how I might redeeme part of that time which formerly I had so idly so wretchedly misspent At last hauing with all other speciall reasons moouing mee thereunto I resolued vpon this course And as by preaching so by publishing some part of what I had taught in Print to seeke Gods glory his Churches good and my owne comfort and reioycing in the day of the Lord Iesus I doe confesse I haue euer thought it and still doe thinke it to be safer for me to follow Market nigher home then to traffique abroad into other coasts and countries with my Little To spend my time in preaching rather then in printing such common stuffe as this But forasmuch as ability of body though not of minde is wanting so that I cannot doe what otherwise I would I am enforced to doe what I am able And thus like a venturous young Merchant I launch forth into the deepe aduenturing this my Ship vpon the dangerous and crosse Seas of mens different opinions I know I shall be tossed with some stormie winds of euill censure though many would perswade me I shall haue a faire gale and a good voyage of it But here is my comfort my Ship is sound and my tackling good Hope is my Anchor and Faith my Cable Loue my Sailes and Christ my Pilot. I doubt not then but I shall saue my Vessell and bring it safe vnto the Hauen What though I be somewhat sea-sicke in this my first voyage I trust it will be but as Physicke for mee happily it will cause me to giue an eternall fare-well to all such voyages and make me resolue neuer to thrust my selfe into any more such rash aduentures In the meane time my worshipfull good Friends this is yours and so is the Author of it who by many your respectiue fauours towards him doth acknowledge himselfe to bee much obliged to you And forasmuch as this is a time wherin euery gratefull person doth by some gift or other shew some signe and token of their louing and kinde affection In this I conforme my selfe to custome and send this Paper-gift vnto you for your New-yeares gift giuing it not after the olde custome of the Heathen who consecrated them after an Idolatrous and cursed manner in the names of Ianus and of Saturne Suet. in Tiber. cap. 34. Tertul. lib. de Idol cap. 14. which custome Tiberius as Suetonius doth report did by an edict forbid and was after condemned and abolished by the Church as Heathenish yea diuelish but as a testimoniall of my thankefull heart and as a pledge to all posterity of my affection towards you desiring onely to be esteemed gratefull and no otherwise to bee recompenced then with your conscionable perusing of what is here presented And so nothing doubting of your acceptance I take my leaue Not ceasing to pray for you that your loue may abound yet more and more in knowledge and in all iudgement and that you may discerne things that differ and may be pure and without offence vntill the day of Christ Resting Your seruant in Christ NEHEMIAH ROGERS THE AVTHOR to the Reader AND IN SPECIALL to the Parishioners of St MARY ABCHVRCH London sometime his Christian Auditors Grace and Peace from the Prince of Peace HOw vnwilling I was to bring these vnpollished Collections to light there are many that can witnesse with my conscience For first I knew the great difference that is betwixt preaching and reading of one and the same matter Liuely voice hauing a kinde of secret force Habet nescio quid latentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viua vox Hier. and more liuely energie in it then writing or reading hath Secondly I well remembred how censorious the world is growne so that no mans workes how godly soeuer lacketh some enuious calumniator and reproacher and can I look to speed better then my betters haue sped before me Thirdly I considered how many aged Worthies haue refrained and do yet refraine from labouring in this kinde Now for me to speake when they are silent doth argue intolerable boldnes and presumption Fourthly Quam sit mihi curta supellex I know my owne insufficiencie and am priuie to my owne weaknes ingeniously confessing I haue more neede to sit at home mending my nets then thus to launch forth into the Ocean These many and weighty discouragements did cause me for a time to with-hold the publishing of these Notes and resolutely to withstand the earnest requests of some of my louing freinds for the printing of them But at length what through importunacie of some the common excuse for the Presse in this pâ—inting age and my owne
therefore be darke then the thing it selfe is which we should illustrate as when they are drawne from poeticall fables from diuers things in Philosophy vnlesse they be made easie to the peoples vnderstanding Christ did euer take them from common things wherein the people were well beaten appearing in the garden to Mary as a Gardner and vnto the Disciples trauelling he appeares like a traueller what better patterne can be followed by vs Thirdly that we turne not all into Allegories to the destroying of the letter and making of plaine things obscure as Origen sometimes did whose wit serued him to allegorize almost the whole Bible Fourthly that we still haue a care of the maiestie of Scripture auoyding all ridiculous and base stuffe for feare lest we giue occasion to any of thinking vnfitly or vnreuerently of so high a mysterie Fiftly that we vse them for the instruction of the life rather then for prouing any point of faith as painting is saith Luther to set forth and garnish a house already builded Luther Com. in Galat. 4. so is an Allegorie to set out the light of a matter already proued and otherwise sufficiently confirmed Sixtly and lastly that they be quickly dispatcht and not too much insisted vpon These rules being well obserued Galath 4. 1. Cor. 15. we may well vse our libertie in this kinde we hauing the example both of Christ and his Disciples for the warranting hereof Vse 2 In the second place let this serue to admonish hearers to be content with this manner and method of teaching which hath Christ himselfe for the author of it beware of that same itching eare whereof the Apostle speaketh and wherewith most in these daies are troubled our dutie is to profit your soules rather then to please your eares be content therefore with our plaine method and manner of preaching what if we borrow comparisons from the meale-tub Math. 13.33 Quid prodest clavis aurea si nō aperiat quid obstat ligura si aperit or other domesticall busines do we any other then Christ himselfe did remember yron will doe that which oftentimes gold cannot doe and so this plaine and as the world esteemes it blunt kinde of teaching will doe that which the more glorious glistering and gaudie course can neuer effect And this from the Propounder now to the propounded Hominem alloquens humano more loquitur A certaine man By man as I take it we may without danger vnderstand God the Father as other Expositors doe who albeit he be a Spirit and hath not any visible shape is content to descend to our capacities and in our owne familiar termes speakes to our shallow vnderstandings and because we cannot conceiue of his maiestie as he is he speakes to vs of himselfe as we are insinuating thereby his loue to vs the sonnes of men The point we may learne is this Doctr. God is content in Scripture to make himselfe knowne to man as man not because he is man but because man may know him in some measure Amongst all creatures none more familiar to a man then a man and amongst all men none more kinde and louing then a Father therefore the Lord to expresse his loue and make knowne his goodnes towards vs shadowes out himselfe vnto vs like a man and such a man as is our Father and that not onely here but in many other places of Scripture Hence it is also that he is often in Scripture set out by the parts and members of mans bodie as also the senses affections and actions of man for this end are giuen vnto him As for the members of mans bodie many are attributed vnto him as the Head Dan. 7.9 Exod. 33.20 23. Psal 27.8 9. 31.16 34.16 Eyes Ps 34.15 17. Eye lids Psal 11.4 apple of the eye Ps 17.8 Zach. 2.8 Mouth Ioh. 9.14 Ier. 9.12 Eares Ps 31.2 34.15 Nose Ier 25.37 Hand Ps 8.6 Arme Exod. 6.6 Fingers Math. 12.28 Feet Ps 110.1 So are mans Senses attributed to God as Seeing Gen. 1.4 Psal 11.4 Hearing Ps 11.4 Ps 6.8 9. Smelling Gen. 8.21 and the like so are mans affections as Ioy Iudg. 9.13 Sorrow Gen. 6.6 Anger Pro. 1.18 Zeale 9.7 Hatred Rom. 9.13 So humane actions as to breath Gen. 1.7 to come to Ioh. 14.13 to returne Zach. 1.3 Psal 6.4 to descend Gen. 11.7 18.21 Now by all these and many more he signifies not what he is indeed but what is needfull for vs to knowe of him For being well acquainted with the vse office and effects of naturall things in our selues We may better guesse at the knowledge of that God to whom they are ascribed by translation The vses Vse 1 A caueat and caution to euery one of vs to take heed that we ascribe not vnto God any visible shape and that we diminish not the maiestie of God in our thoughts to thinke him to be like vs though he thus stoope to our capacities and appeares in Scriptures as it were transfigured into the likenesse of our nature◠Per figuram non naturam for these are ascribed to him non secundum affectum sed secundum effectum he hath them by resemblance not by nature Let vs vse them onely as helpes the better to conceiue of him and his goodnesse Vse 2 In the second place this doth serue to set forth the loue of God towards vs who is content so to abase and humble himselfe to stoope so low to vs that we may rise vp and come to the knowledge of him in the knowledge of whom consisted eternall life seeing therefore hee is content thus to lisp to vs oh let vs at length learne to speake and set forth his goodnesse before the sonnes of men Vse 3 Is this Gods end to make himselfe knowne by man ro man oh let not God then loose his end but let euerie good and excellent thing in man cause vs to consider the goodnesse and excellencie of that God that made him Mat. 7.11 is man kinde is not God kinder are parents prouident for their children and shall God be wanting vnto his hath man an eye wherewith he seeth and shall God he blind hath man an eare to heare and shall God bee deafe Psal 115.4.5.6 oh beware of making him like those Idoles spoken of by the Psalmist Who haue mouthes but speake not eyes but see not Ps 94.9.10.11 eares but heare not hands but worke not and the like he that planted the eare shall not he heare sayth Dauid he that framed the eye shall not he see hee that chastiseth the heathen Ps 49.9.10.11 shall not he correct he that teacheth man knowledge shall not he know shall we abuse his maiestie so farre as to thinke him not so perfect as our selues take heed of this againe I say take heed of it lest our wickednesse reproue vs and we finde the contrarie in the end by woefull and miserable experience Exhortation let vs not dishonour
that thou mightest be present with the Lord. Thirdly The third signe of loue to God Psal 139.21 thy loue to God may be tried by thy hatred of them that hate him and hating of that which he hateth Thus stood that sweet singer of Israel affected Doe not I hate them ô Lord that hate thee and am not I greeued with those that rise vp against thee Verse 22. I hate them with perfect hatred I count them mine enemies Fourthly our loue to God The fourth signe of true loue to God may be tried by our readinesse in obeying of his commands loue can hardly deny any work which the party beloued doth enioyne loth wee are to deny to doe any thing for those whom we entirely affect He that hath my commandements Ioh. 14.21 and keepeth them he it is that loueth mee saith our Sauiour This is the loue of God that wee keepe his commandements 1 Ioh. 5.3 and his commandements are not greeuous saith that beloued Disciple So then where there is loue there is obedience yea willing and cheerefull obedience His commandements will not be greeuous yea vniuersall ready and cheerefull obedience his commandements not commandement readily will we obey not one but all Fiftly The fift signe of our loue to God it may bee tryed by our willingnesse and ioyfulnesse in suffering for his sake Loue will endure much and suffer long It made Iacob serue seuen yeeres of hard seruice for Rachels sake Gen. 19.20 Gen. 34.19 which seemed vnto him but a short time So for the loue that Sochem did beare to Dinah hee was content to suffer the cutting of his flesh though vndoubtedly it were painfull and troublesome vnto him Rom. 5.3 Acts 5.41 Iohn 21.19 This caused the Apostle to reioyce in tribulations That they were counted worthy to suffer shame for his name Thus Peter must prooue that hee loues Christ by being willing to be carried whether naturally he would not for the confirmation of the truth The sixt signe Sixtly and lastly if thou louest God thou wilt haue an earnest desire to be like him in holinesse that childe that loueth his father is very desirous to tread in the steps of his father Thus it is with him that loueth God he will endeauour 1 Joh. 4.17 as he is soe to be in the world By these mayst thou easily discouer the truth of thy loue towards God Fall then to thy search and see thou follow this inquiry close and neuer rest vntill thou find the fore-named markes to be in thee for till then thou canst haue no assurance pretend what thou wilt either that thou louest God or art beloued of him but if thou findest them thou mayst then conclude thou louest him and as certainely conclude thou art beloued of him for had not hee first loued mee I could not loue him as I doe The third signe of Gods loue to vs. Eph s 3.17 verse 18. verse 19. Another signe whereby thou mayst know whether God loues thee is the loue of our brethren for thus sayth S. Paul yee being rooted and grounded in loue viz. towards our brethren may be able to comprehend with all Saints what is the breadth and length and depth and height And to know the loue of Christ which passeth knowledge Thus by the louing of the one we may attaine to the knowledge of the loue of the other This note S. Iohn also giueth We haue knowne and beleeued saith he the loue that God hath to vs 1 Ioh. 4.16 God is loue and he that dwelleth in loue dwelleth in God and God in him If then we truly loue the brethren we may know and beleeue that God loueth vs. It is remarkable that amongst all the Pen-men of holy Scripture none speaketh more of loue then S. Iohn doth and amongst all the disciples that Christ had there was none that was more beloued then he was who is therefore termed the beloued Disciple Iohn 13.23 the Disciple whom Christ loued aboue the rest Certaine it is he whom God doth most loue is a carefull practiser of loue to others See then what loue thou bearest towards the children of God for according as thy loue is towards them so assure thy selfe is the loue of God towards thee And hereby doth he manifest his loue towards vs in giuing of vs grace to loue his children Now forasmuch as many deceiue themselues in this poynt also perswading themselues Signes of true loue to the brethren they truely loue Gods children when it is nothing so let euery one of vs try our loue by these few rules First if thou louest Gods Saints in truth First signe If we loue them especially for their graces 1. Iohn 5.1 2. Iohn 1.1 3. Iohn 1. thou principally respectest them for the gifts and graces of God that are in them and not for carnall ends by-respects as because they are friendly courteous kind or for that thou hopest to receiue some good from them It is for the truths sake that thou louest them best as Iohn did the Elect Ladie and godly Gaius Secondly if thou louest them in truth Second signe If we loue them for the good report c. 3. Ioh. 3.4 thou shalt find feele the affections of thy soule kindled towards them vpon any good report thou hearest of them for their faith zeale patience obedience and other such like graces albeit thou neuer knewest them or hadst any dealing with them Thirdly Third signe If we delight in their fellowship Psal 16.3 3. Ioh. 8. thou wilt then delight in their fellowship and company counting them the onely blessed companions of this life Thou wilt then say with that kingly Prophet As for the Saints that are in the earth and the excellent in them is all my delight Thou wilt reioyce to receiue such into thy house and familie and to enter into affinitie with such by marriage Fourthly if thy loue be sound Fourth signe then it is large and totall reaching not onely vnto one If we loue euery one as well as any one Iam. 2.1 but vnto all thou wilt loue the poore as well as the rich and one as well as another thou wilt not haue the glorious faith of Christ in respect of persons seeing there is the same reason and ground of loue in one as in another I deny not but there may be different degrees of loue one may bee loued more then another is but yet there wil be loue shewed and expressed towards all If it be true it will be extended towards euery Saint of the most high God Psal 16.5 be his outward condition what it will be Thus was it with Dauid his delight was in the Saints he speakes indefinitely not in one but in all Ephes 1.15 Coloss 1.4 For this the Apostle doth commend the Ephesians and Colossians in that their loue was not partiall but reached towards all the Saints as well as vnto any
of affections Men may not sigh or change countenance at any kinde of accident but they must be so mortified as that they neuer grieue or reioyce or be angry no not when Gods owne cause requires it Yet we finde that the cheefest of Gods Saints haue had vse of them and Christ himselfe who was holy harmelesse separate from sinners wept ouer Lazarus Iohn 11.35 and ouer Ierusalem Luke 19.41 Marke 3.5 and beheld the incredulous Iewes with anger being grieued for the hardnesse of their hearts 2. Sort are worldlings who thinke grace kils affections especially Ioy and Delight Spiritus Caluinianus est spiritus melancholicus Gods children haue their ioy and delight as doth appeare First because they haue only cause to reioyce they being freed from all euils Secondly they hauing right to the promise 2 Pet. 1.13 Thirdly their names being written in the booke of life Luke 10 20. Fourthly they haue peace of conscience Prou. 15.15 Fiftly they daily drawing out of the wels of consolation Isay 12.3 Sixtly they haue Gods comfortable presence Zeph. 3.15 Secondly because God commands them to reioyce Phil. 4.4 Zeph. 3.14 Psal 32.11 Isay 4.1 Thirdly by many examples of such as haue reioyced Psal 119. Psal 14. Esay 25.9 38.19.20.21 The second sort that are to be reprooued are worldlings and prophane persons who thinke that grace doth driue out and kill all affections especially that of Ioy and Delight They thinke there is no ioy nor mirth belongs vnto a Christian but when men once beginne to liue godly they must giue a farewell and bid adieu to all mirth and gladnesse whatsoeuer and betake themselues to a mopish heauy lumpish and solitary life as their common prouerb testifieth But this is a foule deceit of the Deuill whereby he labours to put godlinesse out of countenance for grace doth not abolish this nor any other affection Christians haue their ioy as well as others haue they doe reioyce as much and more then any other doe or can and indeed none haue cause to reioyce but they For first they onely haue their sinnes pardoned they onely are set free from those infinite euils which are fruits of sinne wherewith all others are beset From Death and Hell are they deliuered and therefore haue cause of ioy Secondly they and they onely haue right to all Gods promises that concerne this life or a better Thirdly they and they only haue a certaine assurance that their names are written in the booke of life wherin they haue greater cause to reioyce then if they had the Deuils in subiection to them Fourthly they and they onely haue peace of conscience which is a continuall feast and makes men glad and cheerefull Fiftly these and these onely doe conscionably performe good duties and are conuersant in good exercises which are the Wels of consolation these onely haue pitchers to draw Sixtly and lastly they and they onely haue the comfortable presence of God to refresh them euen as the Sunne doth the earth how then can it possibly be but they must haue ioy Againe if it were so that they haue no ioy why doth the Lord command them to reioyce yea that alwaies Reioyce alwayes againe I say reioyce And why doth hee giue it so strictly in charge to his Embassadors to comfort them Comfort you comfort you my people saith our God And doe we not finde many examples in Scripture of such as haue reioyced and that in time of tribulation and affliction when crosses haue lien heauy vpon them Surely if they haue reioyced at such times we may well be perswaded they are not without ioy at other times and seasons But we see no such matter in them Answere no wonder for the stranger shall not enter into his ioy they shall not meddle with it no nor indeede discerne it for it is Internall and must be discerned by the eie of faith rather then with that of nature And againe the obiects of his ioy are not Carnall but Spirituall Rom. 5.3 Obiect Answ Prou. 14.10 The ioy of the Godly internall therefore not discerned by the wicked Obiects of a christians ioy are not Carnal but spirituall Phil. 4.7 1 Sam 21.9 he doth not reioyce in carnall things as he did before his conuersion he hath now better obiects for his ioy as First God and then those benefits which of his loue and mercy flow from him to vs in Christ Iesus Now the stranger who cannot enter into this ioy thinkes he hath no ioy because it is not on wordly things as thers is But wouldst thou know his ioy then practise for a while holy and religious courses for it cannot be knowne but by experience It passeth all vnderstanding none but he that feeles it knowes it and then thou wilt change thy mind and say as Dauid of Goliahs sword None like to it giue it me Secondly is this soe that Regeneration doth not taken away our Ioy nor any affection of the heart then we see our Vse 2 liberty in the vse of them as occasion shall serue so they bee directed to their right obiects and with due measure and moderation according to the nature of the obiect And amongst all other let this affection of Ioy and Delight for which we haue Gods Mandate so often bee more in vse Out vpon that lumpishnesse and vnchearfullnesse which is to be seene in too too many professors whereby they greatly darken the glory of Religion and cause the way of God to be euill spoken of It may bee a question whether such doe more dishonour God by seruing him so heauily or not by seruing him at all This I am sure of Inconueniences arising from vnchearfull vncomfortable walking it opens the mouthes of the wicked and disheartens many that are comming on besides the much hurt that comes vnto themselues heereby As exposing of there hearts to the diuells temptations and making themselues exceedingly lyable thereunto as also it maketh them marueilous vnfit for any good dutie or exercise whether it be hearing reading praying meditation or the like Further it is vnder the reigne of continuall vnthankfullnesse for how is it possible that that man should be thankfull to God for his mercies whom they affect not to reioycing And lastly it makes the Lord offended with vs This was one maine cause of Gods dispeasure against Israel Deut. 28.47.48 and of his giuing them vp into the hands of their enemies to serue in hunger in thirst and in nakednesse and in want of all things Because they serued not the Lord their God in ioyfullnesse and with gladnesse of heart Now fie vpon it then that any christian should serue God so heauily God cannot abide it away with it then and serue God hereafter with more ioy and alacrity There is nothing that can be true cause of sorrow to the godly Art thou in Christ then thou canst thinke of nothing that can be true cause of sorrow to thee thy sinnes
16 Difference betwixt true holinesse and restrayning Graces 22 God is kinde and Graticus euen to the wicked and rebellious 40 True Grace is euer growing 68 Heauenly Graces principally to be sought after 74 True Grace will manifest it selfe both by word and deed 192 The Grace of Christ is euery whit as large as the sinne of Adam ibid. Our Saluation is of Grace 222 Our weake beginnings in Grace should not too much discourage vs. 230 Grace growes by degrees 133 God is the centre of the soule 91 H Hearers must be content with plaine teaching 14 Wicked men betake themselues to vaine Helps in time of neede 137 Holinesse a marke of a true member of the Church Catholique 20 Two things much like Holinesse yet not it 21 We must shew by our Holinesse that we are true members of the Church 25 Such as feare they haue sinned against the Holy Ghost haue not 235 The onely way to procure Gods fauour is with Humilitie to throw our selues downe before him 215 God hath promised to shew mercy to the Humble 216 The humble only are capable of Grace ib. God hath a speciall respect vnto the Humble and lowly ibid. Humilitie is a preseruer of Grace 217 Humilitie makes vs like Christ ibid. All vertues and vices are against Humilitie 221 The better Repentance the more Humilitie 157 Hypocrites frie in words but freze in deeds 193 In Gods he use are Hyrelings 113 I Ignorant persons cannot confes their sins therefore cannot haue pardon 198 Mans Inventions cannot nourish the soule to saluation 94 Regeneration doth not abolish true Jâ—y 303 The godly haue onely true Ioy and none but they 304 The Ioy of the godly is internall therefore not discerned by the wicked 30â— Many Inconueniences arising from vncheerfull vncoÌ„fortable walking 306 Pardon of sinne bringeth true Ioy. 307 Our ioy here is but the beginning of ioy â—08 Gods fearefull Iudgments on such as haue put off Repentance 191 God is Iust as well as Mercifull 186 L Wicked men will not be in subiection to Gods Lawes pag. 35 The reasons of it ibid. Lawfull things much abused 265 Mans Life is short and vncertaine 179 Hope of long Life a let to repentance 181 It is great follie to defer Repentance vpon hope of long Life ibid. There is a twofold Life 282 He only liues the liues the Life of grace â—89 Spirituall Life how discerned 290 Spirituall Life must bee maintained by meanes as well as corporall 298 God doth not onely Loue his children but he will manifest it vnto them that they may not doubt of it 239 Gods Loue while it is shut vp in his decree cannot so affect his children as when they feele it ibid. Gods elect being yet vncalled are within the compasse of Gods Loue. 240 How we may know God Loueth vs. 241 Many Loue God with their tongues who hate him with their soules 242 Certainty of Gods Loue will support vs in all dangers 249 How wee may know we Loue God in truth 242 How we may know we Loue the Brethren 245 Such as say their sinnes are more then can be forgiuen giue God the Lye 233 M Wicked men are Mad men pag. 98 Many Mad pranks they play 99 Man being left to himselfe cannot long stand 55 Euery good thing in Man should cause vs to consider the goodnes of the Creator 16 Marks of godly sorrow 145 Marks of an humbled soule 158 Masters should beware of enterteyning wicked seruants for they are stroy-goods 69 Meanes for subduing pride 218 Meanes for obteyning godly sorrow 149 Meanes to bring purposes to perfectioÌ„ 169 Meanes to liue the life of Grace 294 Meanes to preserue the life of grace 298 It is dangerous not to profit by the Means afforded for our good 49 How the Members of mans bodie are attributed to God and why 15 16 Meditation of a threefold obiect 219 God is ready to shew Mercy 231 He is more ready to shew it then we are to seeke it 236 We should be Mâ—rcifull as God is merciful pag. 41 It is sence of Mercy that causeth Repentance 110 It is not sence of Miserie without sence of Mercy nor sence of Mercy without sence of Miserie that can bring vs to Repentance 114 Foure rankes of Mercies daily to bee thought vpon 112 Presumption of Gods Mercy a great let to Repentance 185 It is no easie matter in time of spirituall distres to lay hold on Gods Mercy 2â—7 God is more ready to shew Mercy then we to seek it euen then when he withholdeth from vs what we desire 237 Doctrine of Merit taught in the schoole of Nature 38 We may not challenge any thing for our Merit 40 God dealeth with sinners in quiet and Meeke tearmes 328. Meeknes must be shewed by all to all 330. Motiues to Meeknesse 331. The Meeknes of many men is but brutish 330. By Meeknes we soonest ouercome our enemie 333 The first worke of a Minister is to bring his people to a true sight of sin 8 Such Ministers as set mens sinnes b fore them by preaching of the Law are not to be condemned 9 It is lawfull for Gods Ministers to vse Parables Similies c. for pressing Doctrines 12 Ministers may not teach their owne fond deuices 97 The first Motions to Repentance if true are pleasing to God 229 Good Motions are not to be choked 131 How to know good Motions from Diabolicall delusions N No man may dishonour his Nature seeing God doth honour it pag. 17 Euery Naturall man a fit piece of timber for the Popes building 38 Euery Naturall man hath a Pope in his belly 40 Mans corrupt Nature Spider-like turneth all into poison 52 Many deale with God in confessing their sinnes as Nebuchadnezar with his enchanters in finding out his dreame 204 O Olde age no fit time for Repentance pag. 182 Such as put off till they be Olde are not sure to finde grace 184 Omission of good duties is damnable 172 God alloweth his children as for necessity so for Ornament 264 Rules for the right vsing of Ornament 269 All Ornament must expresse Godlines Modestie and Sobriety 270 Speciall sinnes which vsually accompanie excesse in Ornament 271 P. Papists haue a Saint for euery sore p. 82 Papists are all or Will nothing for Iohn p. 224 What Doctrine Papists teach 119 How Papists colour and varnish ouer their abominable Idolatry 325 Papists on their death beds call for mercy though in their life time they plead for merit 38 Reasons why Christ taught in Parables 2 Parables consist of two parts a body and a soule 4 Instructions may bee gathered from the letter of a Parable 7 Parables may lawfully be vsed for illustration of Doctrines 12 Caueats in vsing Parables 13 Christian Policy may sometimes binde vs from vsing some kinde of meats 266 A set forme of Prayer may lawfully bee vsed 139 We may not tye our selues alwaies to one forme of Prayer 141 In Prayer the grones of the heart is the best Rhetoricke
141 Preparation needfull before wee come into to Gods presence 138 The Reason why there is so much Preaching and so little profitting 287 The Physician may bee sought vnto but not trusted in 138 God prouideth sufficient Prouision for his 116 Spirituall Pride is a dangerous sinne 49 Pride is the Deuils first-borne 216 God resisteth the Proud 2 7 Sinners cannot endure Gods Presence and the Reasons of it 59 By our louing or not louing Gods Presence we may know whether our sinnes be pardoned or not pardoned 60 Professors taxed who think it sufficient to beleeue well though they practise iust nothing 193 Beleeuers must be Professors ibid. God will be better then his Promise to his children 257 The Prosperity of the wicked becomes their snare 53 Of what kinde is the sinne of the same kinde shall be the Punishment 77 In the Punishment wee may oftentimes see the sinne 79 80. Good Purposes are to bee speedily put in practice 170 Purposes will not bring a man to Heauen 168 Purposes are fooles purchases 169 The wicked haue faire Pretences for soule sinnes 323 Quest Whether a man doth preiudice the truth in enlarging sinne pag. 214 Whether the Elect before their calling are within the compasse of Gods loue 240 How a man may know himselfe to bee a true member of the Church 20 Why the Prodigall sonne is rather figured by the younger then by the elder brother 27 How the children of this world are wiser then the children of light 28 Whether an elected childe of God may finally be forsaken 47 How a man can be sayd to fly from Gods presence 60 Whether the Prodigall did confesse so much as he resolued 194 Whether a man be bound to confesse euery particular sinne 204 Whether it bee vnlawfull to confesse sinn to man 208 Why a man should confesse his sins to God seeing he knoweth them already 210 Whether God cannot forgiue sinne without confessâ— n be made of it 210 Why so many are afflicted yet are not bettered 106 Whether in doing good wee may haue an eye vpon the recompence of reward 1â—â— How the motions of Gods may be known from Satans suggestions 133 Whether it bee lawfull to vse a set forme of prayer 139 How Dauids words are true that hee neuer saw the righteous forsaken nor their feed begging bread Seeing many of Gods children haue perished by famine 261 Whether a totall abstinence bee absolutely needefull in time of fasting 266 Whether a man may eat flesh in time of Lent 267 Whether the Apostles Paul and Peter for bid wearing of ornament 273 Whether God can saue without preaching 295 Whether a deformity in the body may bee hid or the complexion mended 274 Whether a woman may not paint her face to please her husband 275 Whether a man may speake well of himselfe seeing Salomon saith Let another praise thee 338 In what case a man is to passe by a slander 339 R. Reasons why men cannot endure to heare sinne spoken against 11 The Reasons why the Papists keepe the Word from the people 118 The Reasons why they keep the cup in the Lords supper from the Laity 120 Repentance from sinne is the first resurrection 130 There are two parts in true Repentance 172 The first step to Repentance is hard to tread 12 Repentance not to be deferred 178 Foure strong reasons why we may not deferre Repentance 178 Men confesse they must repent but few agree vpon the time 180 Three maine lets of Repentance 181 Late Repentance sildomâ— true 191 True Repentance bringeth vs into Gods fauour 227 Where true Repentance is there sinne is left 173 It is lawfull to haue an eye vpon the Recompence of Reward 115 Sound Resolution needefull for him that would liue godly 125 The wicked repine at others preferments in Gods fauours 310 Priuate Reuenge must be forborne 343 S. The reason why there are so many stinking sauours in the world 286 If we would haue Saluation we must seeke it from God 226 Sinfull men seeke not to God vntill all other helps doe faile them 8â— Euery one seekes the Lord at last but wise men seeke him while he may bee found 190 Such as will not serue God shall be enforced to serue a harder master 85 There is no seruice comparable to Gods 85 God must be serued before all 178 The Seruice of Satan is a most base seruice 89 Choyce Sentences to bee remembred to keepe from Pride 221 When How Shame is misplaced 199 Such as separate from our Church because of the bad that are in it reproued 19 It is no easie matter to bring a Sinner to a true sight of sinne 10 Sinners are yonger brothers 27 To fellow Sinne is to forsake God 60 Sinne doth free like a canker 63 Such as make no conscience of little Sins are often giuen vp to hardnes of hart 64 Stâ—â—ers are Strayes 301 No sinne so fowle but a wicked man may commit it p 64 As sinne growes so the curse growes 65 Sinne is a shamelesse beggar 6â— Sinners are great spend christs 6â— God doth often punish sinne in it owne kind 77 Sinne Circes-like doth transforme men into Beasts 8â— All sinne is properly committed against God and therefore he onely can forgiue it 209 Sinne is the Partition wall 22â— No sinne so great but vpon Repentance shall be forgiuen p. 233 Gods Stewards may not scant Gods people of their Masters allowance 121 Soules of most men starued yet they know it not 76 We may not relie vpon our owne strength p. 56 Superiors are patiently to beare the vndutifulnesse of inferiors because they themselues are vndutifull to God 54 To the godly sinne is the greatest sorrow p. 142 T The example of the Theefe conuerted at the last houre a let to Repentance p 187 Great difference betwixt that Theefe and presumptuous sinners ibid There is a time for Repentance which being neglected shall neuer againe be recouered 190 There must not be onely a rising from sin but there must be withall a turning to the Lord. 176 What kind of turning wicked men make p. 177 V Vnthankefulnesse causeth the Lord to hide away his face for a time from his owne children page 48 The wicked are most vnthankefull when God is most bountifull 53. W Gods children are neuer in want pag 260. Wicked men are wiser in their kind then the children of light 28. Wicked men are â—elfe conceited 30 They preferre trifles before treasure ibid. They are all for the present nothing for hereafter 31 They play with sinne and sport with their damnation ibid. Theâ—â— counsell is not to be followed 33 Their whole life is but a wand ing from God â—1 They cry to God and are not heard because they are so farre off 62 They waxe worse and worse 63 He is a wicked man that persisteth in euill 6â— No wicked man can be a good husband 69 They spend Gods gifts in sins seruice 70 They are led by sence and appetite as Beasts are 87 They