knowne vnto thee I say and certified to thy soule that though thou doest mourne and grieue and art sorrie thou hast done amisse and also couldst wish that many things could againe bee recalled which thou hast committed yet thy sorrow is vnsound it is but a heauie and comfortlesse sorrow and the beginning of sorrowes euerlasting And therefore content not thy selfe with it as if it were godly sorrow for it is not and it will turne to bitternesse in the end Vse 4 A forth vse may be for admonition to euery one of vs that would haue sound comfort of their repentance and conuersion to vse all good meanes that they may finde their hearts thus to bee affected Neuer rest satisfied till thou canst mourne for sinne because it is sinne and make thy sinne to be thy greatest griefe Rest not contented vntill thou finde thy heart humbled for thy close corruptions and hidden sinnes yea for euery sinne aswell as for any sinne for the sinnes of others aswell as for thy owne Meanes to be vsed for attaining to true sorrow Know nothing by thy selfe whereby God is offended that thou doest not as heartily desire to leaue as to haue the eternall God forgiue Till it bee thus with thee thou canst haue no hope that thy repentance is sound and good Vse all good meanes for the attaining to this grace And amongst others these Often meditate on those cords of loue First meditate of Gods loue Gods workes of mercy towards thee both in things temporall concerning this life present as health life libertie peace prosperity and the like as also in things spirituall that concerne a better wherewith the Lord doth compasse thee Ephes 1.7 And amongst all others forget not that rich grace and mercie in giuing of his Sonne to bee a reconciliation for thee when thou wert a slaue to Sathan and a fire-brand of hell that he should send his Sonne and giue him vp to death yea to that shamefull death of the crosse to redeeme thee from all iniquitie Psal 86.13 O great is thy mercy towards mee saith that kingly Prophet for thou hast deliuered my soule from the lowest hell Great it is indeed what mercie greater In this one mercy a world of mercy is comprehended Consider then of this one mercey this free mercie this full mercie and thou canst not but needes must grieue to offend so good a God Secondly Pray for Gods spirit 2. Prayer Zach. 12.10 for that worketh true compunction and contrition in the heart I will powre vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and they shall looke vpon mee whom they haue pierced and they shall lament for him as one that mourneth for his onely Sonne and be sorrie for him as one is sorry for his first borne In which words we haue both these meanes layd downe that I haue now named Let these be especially vsed and we shall finde them very auaileable for the obtaining of this grace Let me intreate thee for the Lords sake and for thy owne soules sake to put them then in practise and that daily It is a matter of speciall behoofe and very important it concernes the eternall saluation or damnation of thy soule and therefore looke about thee Vse 5 In the last place it may comfort such as doe thus grieue for sinne more regarding God then themselues looking more vpon him whom they haue offended then vpon what they haue deserued by offending Not so much grieuing for shame of men or feare of hell as that by their sinning they haue offended God Let not such be discouraged for this sorrow is a blessed sorrow and shall end in ioy this sorrow will bring to life and happinesse Oh let all such mourners of Sion comfort themselues therefore with these words And before thee That is in thy sight as afterwards verse 21. This did adde much vnto his sorrow and did very much aggrauate his fault Two points are here to be obserued The first is this that Gods eye is on all mens actions The second is this the forgetting of Gods all-seeing eye in the committing of euill doth aggrauate the sinne and encrease the same Doctr. All men sinne God looking on Heb 4.13 Psal 139.2 For the first of these viz. That Gods eye is on all mens actions he is an eye-witnes of euery worke done and sinne committed All things are naked and open vnto the eyes of him with-whom we haue to doe saith the authour to the Hebrewes And excellently Dauid Thou knowest my downe-fitting and vp-rising thou vnderstandest my thought a farre off Verse 3. Thou compassest my path and my lying downe and art acquainted with all my wayes Verse 4. For there is not a word in my tongue but loe thou knowest it altogether Thou hast beset me behinde and before Verse 5. And againe If I say surely the darknes shall couer me euen the night shall be light about me yea the darkenesse hideth not from thee Verse 11. Verse 12. but the night shineth as the day the darkenesse and the night are both alike to thee That whole Psalme may be a proofe for this truth And in another Psalme hee saith Psal 90.8 Thou hast set our iniquities before thee our secret sinnes in the light of thy countenance The Lord himselfe doth testifie this by his Prophet Ieremiah Ier. 7.9 Will you steale murder and commit adulterie and sweare falsely and burne incense vnto Baal and walke after other Gods whom you know not Verse 10. and come stand before me in this house which is called by my name and say wee are deliuered to doe all these abhominations Behold euen I haue seene it Verse 11. saith the Lord. So in another place Am I a God at hand Ier. 23.23.24 saith the Lord and not a farre off Can any hide himselfe in secret places that I shall not see him saith the Lord and doe not I fill Heauen and earth I will not bee too prodigall in spending time in vnderpropping so knowne a point which all confesse for truth and for which Scirpture is so strong To come then to the reasons First God is euery where present he can be shut out Reason 1 of no place as man can or as the Sunne can because he is infinite in nature Doe not I fill heauen and earth Ier. 23.24 sayth the Lord Am I a God at hand and not a farre off And therefore it cannot otherwise be but he must needs behold our doings and our actions Secondly It is he that made the eye and shall not he see Reason 2 it is he that made the eare and shall not he heare Psal 94.9.10 God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he giueth knowledge and shall not he know Can any thing bee hid from him from whom they haue their being The worke is knowne vnto the worker the art vnto the artificer the pot vnto the potter
causeth repentance Zach. 12.10 That the sence and knowledge of Gods mercy and goodnesse is that which causeth vs to turne vnto him This is notably confirmed in the 12. of Zachary ver 12. The house of Dauid and inhabitants of Ierusalem are brought to Repentance and godly sorrow vpon a consideration of Gods infinite loue towards them in Christ Iesus Psal 130.4 So sayth the Prophet Dauid Psal 130.4 There is mercy with thee that thou mayst be feared So saith S. Iohn 1 Iohn 4 19. Heb. 11.6 We loue him because he loued vs first and what doth the Author to the Hebrews else meane in saying He that commeth to God must beleeue that God is and that he is a rewarder of them that seeke him Reason 1 The reasons may be these our hearts are of a sturdie and flintie nature and neuer will kindly relent till loue worke on them True it is the heart may be pricked by the Preaching of the Law and humbled with sence of a mans owne misery but it neuer commeth to breake forth into hartie confession and true griefe for sinne as it is sinne and a breach of Gods law vntill the sence of Gods mercie is in some measure tasted of Could misery alone turne one to God then might the Deuils haue beene long agoe conuerted and Iudas also might haue repented for he felt anguish enough and horror of conscience but that did rather driue him from God because he could not apprehend the kindnes and mercy of God towardes him The workes of Gods fauour and mercie toward vs Reason 2 imprint a stamp and image of the like in vs therefore his choosing of vs imprints this in our hearts to choose him for our chiefe treasure his loue of vs causeth vs to loue him his turning to vs to turne to him Is this so that the perswasion of mercie should cause Vse 1 vs to turne this then reprooueth such as turne Gods grace into wantonnesse and make this mercy of God a bawde for sin Nothing is more called for and nothing more abused Rom. 2.4 Knowest thou not saith the Apostle that the mercie of God should lead thee to Repentance But thou despisest the riches of his goodnesse and forbearance and long suffering and after thy hardnesse and impenitent heart treasurest vp vnto thy selfe wrath against the day of wrath how often heare wee this apollogie returned when all other defences fayle oh God is mercifull it is true but to whom it is to such as turne from their sin not to such as continue in sinne Esay 27.11 as for such Esay reads their doome He that made them will not haue mercie on them and he that formed them will shew them no fauour And Moses fearefully in the 29. Deut. 29.19 of Deut. He that heareth the words of this curse and blesseth himselfe in his heart saying I shall haue peace though I walke in the imaginations of my heart to adde drunkennesse to thirst The Lord will not spare him but then the anger of the Lord and his iealousie shall smoake against him and all the curses that are written in this booke shall lye vpon him and the Lord shall blot out his name from vnder heauen A fearefull thunder-bolt throwne on the head of all such impious beasts as make Gods mercie a cloake for sinne take notice of it thou filthie prophane liuer who being reproued for thy drunkennesse and such like vncleannesse hast this for thy defence and holdst vp this for a buckler no no he hath no mercie for thee so long as thou walkest on in thy impenitency but wrath and seueritie which he will one day manifest Vse 2 Secondly let this exhort you to take true notice of his mercy thou that wouldst repent get a tast of his loue were his mercies seriously thought vpon whom would they not moue whom would not these coards of his loue draw call them to thy mind muster them together they are indeede innumerable but for your better meditation consider of these foure rankes first of his preuenting mercies consider from how many sinnes he hath kept and preserued thee many sinnes indeed thou hast commited but farre more wouldst thou haue had committed had not his mercy preuented thee what hath kept the from murder was it not his mercy what from robbery was it not this mercy and what from whoring but this his mercy the seedes of all these are in thy heart yea and of worse the seedes of the sinne against the holy Ghost not excepted which thou mightest nay wouldest haue committed had not God with held thee had not God bine thus mercifull vnto thee thou wouldst haue proued the vilest Iulian Nero Iudas that euer the earth bare this then is Gods mercy Gods great mercy towards thee oh let it leade thee to repentance If mercies of this kind cannot moue then in the Second place call to mind his sparing mercies for albeit thou hast not committed such grosse sinns as some others haue yet thou hast done enough yea a thousand times more then enough to cause God and that iustly to haue destroyed thee long before this houre * Lamen 3. and to haue throwne thee into hell and giuen thee thy portion amongst the reprobate Consider Gods iustice on Zimry and Cosby you Adulterers on Iezabell you proud ones on Senacherib you blasphemers on Achan you worldlings on Ananias and Saphira you lyers And then tell me if Gods mercy be not great towards thee thou liuest in the like sins thou knowest it yea and happily thy conscience condems thee for it these were stricken suddenly in the very act of their sins thou hast commited them ouer and ouer againe yet art spared Oh the mercy of God towards thee consider of his goodnesse There are many thousands in hell for those sinnes thou liuest in and yet haue not committed them so often as thou hast done and others that haue not committed so great grosse sinnes as thou behold then Gods seuerity towards them but his mercy towards thee Let this leade thee to Repentance If mercies of this kind preuaile not then in the third place consider his Renewing mercies whereby he doth renew his fauours to thee daily and lodeth thee with his blessings though thou ladest him with thy sinnes doth he not daily renew his fauours with the light giuing thee life health food rayment and many other blessings which others more dutiful then thy selfe do want There is neuer an howre in the day nor night but thou forfetest all health wealth peace liberty yea heauen and thy saluation Yet for all that is God thus gratious and openeth his hands liberally to bestow good things vpon thee shall he be thus gratious in renewing his mercies and wilt thou be so gracelesse as not renew thy obedience be not so wretchlesse let these cause thee to repent If yet these wil not do then in the last place consider his pardoning mercies he is ready to pardon all thy sins willing
sence of his sinfull and wretched estate must needes cast him downe with shame and sorrow as may be seene in the Prophet Esay Isay 6.5 when he cryed out Woe is mee I am vndone because I am a man of polluted lips and I dwell in the middest of people of polluted lips Vse 1 Let vs then examine our Repentance by our humilitie Hast thou truely repented then thou art truely humbled and cast downe with a sight and sence of thy sinnes and transgressions Then thou art vile and base in thine owne eyes and estimation Signes of an humbled soule then art thou poore in spirit and broken in heart And if it be thus with thee these markes will make it manifest First trembling at the Word Esay 66.2 First a trembling at Gods Word To this man will I looke saith the Lord euen to him that is poore and of a contrite spirit and trembleth at my Word I am not ignorant how some referre this only to the Law which threateneth terrifyeth and denounceth the horrible iudgement of God against sinners but it is to be taken more largely as Caluin doth in regard that the faithfull themselues tremble at the Gospell Calâ—in loc So then a trembling at the Word yea at euerie word of God the threatning word the promising word the commanding word First at the threatenings is a sound signe of a humbled soule First a trembling at the hearing of Gods threatnings When he he heares the menacings of Gods vengeance against sin there is a kind of inward quaking and feare lest by sinne we should incurre the danger of Gods wrath and bring on our heads the curse denounced against the breakers of Gods Law Thus Dauid Psal 119.120 Hab. 3.16 his flesh trembled for feare of God and hee was afraid of his iudgements Thus was it with Habakkuk His belly trembled and his lips quiuered at the hearing of the voyce Rottennesse entred into his bones and he trembled in himselfe that hee might rest in the day of trouble Secondly as they tremble at Gods threatenings Secondly at the promises so also at his promises The hearing or reading of Gods mercies and promises begets in the humbled soule an inwaâ—â— feare and quaking lest through vnthankefulnesse and disobedience hee should depriue himselfe of the vse and fruit of the promise made To this doth the Apostle exhort the Hebrews Heb. 4 1. Let vs feare lest at any time by forsaking the promise of entring into rest any of you should seeme to bee depriued And let not this seeme strange to any that a child of God should tremble in hearing of such comfortable Doctrine that the hearing of Gods mercies and promises should cause him to feare For these two may well stand and are mixt together in the heart of euery beleeuer He heares the promises Psal 2. conceiues the sweetnesse takes much comfort in them Hereupon hee feares lest that he by his misdemeanour should misse of such happinesse Thirdly he trembles at Gods precepts Thirdly at his precepts fearing to transgresse because of the authoritie of the commandement Thus was it with Dauid Psal 119.161 Princes haue persecuted mee without a cause but my heart standeth in awe of thy Word God had commanded he stands in awe of this command and will giue obedience Thus we see one marke of a truely humbled soule a trembling at Gods word yea at euerie word both Threatening Promising and Inioyning Secondly if thou art indeed humbled The second signe a renouncing of our owne workes and hast a base esteeme of thy owne selfe thou wilt renounce thy owne workes and merits and disclaime all opinion of thy owne vertues and goodnesse resting onely on the mercy and fauour of God in Christ Iesus Thou dost see the imperfections of thy best workes and how thy best righteousnesse is like a menstruous cloath filth and polluted and therefore dost not dare to thinke any thanke due vnto thy selfe for the obteining of any good blessing be it neuer so small The third signe Thankefull acknowledgment of the least of Gods fauours Gen. 32 9.10 Thirdly if thou hast this humble heart then there wil be a thankfull acknowledgment of the least fauour or mercy that God doth bestow As a poore man is thankfull for euery farthing so wilt thou be for euery smale blessing acknowledging it to be infinitely aboâ—â— desert thou being lesser then the least of Gods mercies Thou wilt be thankfull for thy health peace liberty yea for the benefit of the light vse of thy sences for thy going vpon the earth for thy breathing in the ayre for the least crum of bread or drop of water thou doest receiue For thou art not ignorant how vnworthy thou art of the least of these The fourth signe Contentation with the hardest measure Fourthly if thou hast this contrite and humbled soule thou art content with Gods seuerest courses and patiently submittest thy selfe vnto his will Thou art content to receiue euill at Gods hands as well as good Thus was it with ould Ely when he heard of the intended iudgement against him and his house 1 Sam. 3.18 It is the Lord said hee let him doe what seemeth him good And thus it was with Dauid also Psal 119.75 I know ô Lord that thy iudgements are right and that thou in faithfulnesse hast afflicted mee So sayth the Church Mic. 7.9 I will beare the wrath of the Lord because I haue sinned against him So then we see that when we are once throughly humbled vnder the sence of our sinnes we will patiently submit our selues vnto the greatest afflictions that God is pleased to lay vpon vs. Fifthly if thou art thus humbled thou art then teachable The fifth signe Teachablenes for a broken heart is ready to receiue impression but pride is impatient of admonition it will not be taught it is deafe on that eare The proud Pharisies take it in great scorne Ioh. 9.39.40 that Christ should reproue them of blindnesse 2 Cor. 18.23 Isay 39.8 Proud Zidkiah cannot endure Micaiah his admonition But let a Prophet deale with a humble Hezekiah you shall heare him say Good is the word of the Lord which thou hast spoken Sixtly and lastly The sixt signe humble carriage expressed a humble heart will shew it selfe in a humble carriage towards others accounting other of Gods seruants better then themselues Striuing in giuing honour to goe before others It will cause vs patiently to beare iniuries and wrongs as Dauid by Shemei God hath bid him cursse It will make vs sparing in our censures will not suffer vs to disgrace or diminish the gifts of others as that proud Publican did yea we will account it no disgrace to be employed in the meanest seruice for the good of any of Gods people And in a word our very lookes and vesture will make it apparent that we are humble And thus we haue seene the markes There
and accusest him of impotencie and weaknesse doth not he cut short the Princes power and mercy that shall say he can pardon lesser offences but not treason and rebellion And doth not he in like sort shrinke vp the sinewes of Gods mercy that sayth he can pardon onely smaller sinnes but not such as are of a larger size Againe what doest thou but giue his Maiestie the lye For he saith he will extend his mercy vnto all that come vnto him Ezeck 36.25 and promiseth to clense vs from all our filthinesse But thou replyest No he will not extend it vnto me neither will he cleanse me from all my sinnes Now is not this to contradict the Lord in not giuing credit to his word and promises Wherefore though you haue sinned greatly yet despaire not of Gods mercy grace nothing can be too hard from him that is omnipotent whose mercy is aboue all his workes and therefore farre aboue our sinfull workes be they neuer so many Remember his promises are made indefinitely to all that repent and turne no matter what they haue beene though Publicans or Harlots Sodomites or Gomorreans exclude not thy selfe for God doth not exclude thee Should a Prince send forth his pardon to a company of traytors and except none and if one amongst the rest should thus say this concernes not me because I haue beene so great an offender therefore I will still stand in doubt of my Princes fauour suspect his word would not euery one accuse this man of folly and vnthankefulnesse Thus doest thou who dost still stand in doubt of pardon for thy sin though the Lord hath sent forth a generall pardon for thee and all others that doe truely repent Doe not thus dishonour God and wrong thy owne soule thou canst not want mercy if thou doest truely seeke it Call to mind the dayes of old search and see if euer thou canst finde an example of any one from the beginning of the world to this present houre were their sinnes neuer so hainous or innumerable who haue not found mercy vpon their Repentance and turning Rahab an Harlot Abraham by all likelihood an Idolater Paul a Persecutor Mathew an Extertioner Zacheus a Vsurer euen these professed sinners vpon their Repentance obtained mercy And doe we not read how many of those Iewes who beate and buffetted the sonne of God who mocked him reuiled him and preferred a wicked murtherer before him and lastly in most ignominious sort crucified and killed him were conuerted to the number of three thousand of them at one Sermon Acts 2.41 and had their sinnes pardoned and remitted Who can despaire to obtaine pardon of his sinnes when they doe but remember that they who bathed their hands in the bloud of the Sonne of God should haue their soules bathed with it and that they should haue their sinnes washed away with that blood which they shed Take notice of one example more and it is that of Manasse 1. King 21. Verse 3 4.5.6 whom the Scripture makes known to haue been a horrible Idolater sacrificing his owne children vnto his Idols a notable Witch a wicked Sorcerer Verse 16. a bloudy Murtherer of Gods Saints and Prophets insomuch that he filled Ierusalem from one end to the other 2 Cro. 33.12 with innocent bloud yet this trascendent-sinning King found fauour and mercy at Gods hands Now is not this and the other examples written for our learning to assure vs of the like fauour if wee bring the like repentance feare not then though thy sinnes be many yet Gods mercies are aboue thy sinne It is impossible for thee to commit more Math. 12.32 Mark 3.28.29 1. Ioh. 5.16 then hee can remit and forgiue I confesse indeede there is an vnpardonable sinne that shall neuer bee forgiuen neither in this life nor in that which is to come but the reason is not because God cannot forgiue it but because such as haue committed it cannot relent nor repent of it they are gone so farre that they can neuer returne backe Heb. 6.4 5.6 Obiect as the Author to the Hebrewes sheweth This sinne I feare I haue committed therefore I am out of hope Indeed God is readie to shew mercie but there is none for mee Dost thou feare it Answ Such as feare they haue sinned against the holy Ghost haue not Heb. 10.29 then I dare pronounce peace to thy soule thou hast not committed it neyther canst thou commit it so long as thou thus fearest for such as doe commit this sinne doe it to despite the Spirit of grace and count the bloud of the couenant as an vnholy thing They are not afraid of it but rather boast of it glorie in it and liue and dye in it And therefore be not thou discouraged from seeking to the Lord God hath mercie in store for thee yea euen for thee if thou becommest penitent be thou what thou wilt be But if thou resoluest to lye still snorting in sinne then let mee tell thee that as there is no sinne be it neuer so great but vpon thy repentance shall be forgiuen so there is no sinne be it neuer so small that thou hast committed but without repentance will be thy damnation Bee wise therefore and make a good choyce for this day I haue set before thee life and death at thy choyce be it Vse 3 The last vse may serue for Imitation Let vs be like to our heauenly Father and be as readie to forgiue others who haue offended vs as God is to forgiue vs who haue and doe daily offend him It may be some haue offered thee wrong yea great wrong yet must thou forgiue and that redily Why is there then so much suing and intreating and begging for reconciliation before pardon be obtayned Remember God is more gracious vnto thee and oughtest not thou to be so vnto thy brother Doctr. God is more readie to shew mercie then we are to receiue it Esay 65.24 Further in that we here find the sonne comming to confesse and the father running to forgiue Hence learne we God is more readie to shew mercie then penitent sinners are to sue for mercie the one comes softly the other swiftly An excellent place to proue this is that of the Prophet Esay Before they call I will answer and whiles they speake I will heare God will not stay vntill they doe call Vers 1. but before they call hee will grant them their desire And so in the first verse of that Chapter I was found of them that sought me not Vse 1 Vse Take notice then of Gods wonderfull loue who albeit he be the partie that is offended yet is more readie to forgiue then we to seeke or to begge pardon My thoughts are not your thoughts Esay 55.8 neither are my waies your waies saith the Lord. It is most true indeed for of how stiffe stubborne implacable a disposition are wee of Haue we once conceiued a displeasure against any how
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
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
our murmuring repining doe euidently declare we thinke God doth vs great iniurie in not paying what as wee thinke is owing And as these stand thus affected concerning things temporall so is it also with them concerning things of a better nature They doubt not of their saluation as for forgiuenes of their sinnes and eternall life they are out of feare but vpon what ground doe they build this their assurance Why they loue God aboue al iniury no man pay well their tithes tend their Church and liue peaceablie with their neighbours and speake well of all and thus they hope to haue heauen for their wel deseruings but such build their hopes vpon a weake foundation their building will at length fall vpon their heads for should God giue to man according to his best desert he should raigne fire and brimstome vpon his head thiâ— would be the portion of their cup. A third vse of this doctrine may be to admonish euery Vse 3 of vs to beware of this corruption which is by nature in the very best for weare all in this point borne Papists and there is no man that hath not as one said Luther a Pope in his belly a high conceit opinion of his owne workes whereby we thinke we tye God vnto vs albeit there be in vs no reall vertue no true substance We can of right challenge nothing at his hands be our workes neuer so good nor excellent before thy conuersion what canst thou deserue when euery worke and action Tit. 1.15 Heb. 11.6 are as so many sins for to the impure are all things impure and without faith it is impossible to please him Secondly after thy conuersion all thy workes are tainted with sinne whereas if they could meriâ— or deserue they must be absolutely righteous Challenâ—â— then nothing for thy workes sake thou knowest thei◠〈◊〉 perfections or in begging any blessing vse no otheâ— plea but the freedome of his grace let Papists lay claime to them as they are seruants we will lay claime to them as wee are sonnes As this poynt ought well to be considered of vs all so in a speciall manner of such as are mourners of Sion who are much cast downe because they cannot mourne sufficiently for their sinnes perswading themselues if they could so doe that then God would bee gracious let such know that this is a spice of that corruptioÌ„ which cleaueth so fast vnto vs as flesh vnto our bones for how euer we may thinke it proceedeth from humilitie yet in deed it is otherwise it commeth from naturall pride for shall God bee gracious because of thy teares Can this procure pardon at his hands Learne thou to renounce thy selfe and thy best workes and flie to his mercie and because thou canst not mourne nor grieue as thou shouldst or wouldst let Gods mercie be thy onely merit and make it so Text. And he diuided vnto them c. Here is the Fathers condiscending to his sonnes request hee gaue him his portion according to his desire He lets him haue what he sought and suffers him to goe Doctr. From hence in generall in the first place wee may learne God is kind and gracious euen to the wicked and rebellious he giues gifts vnto them as well as to the godly God is kinde and gracious euen to the wicked and rebellious Mat. 5.45 Psal 17.11 Psal 37. Psal 73.2 Reason He suffereth his raine to fall and his Sunne to shine vpon the iust and vniust he filles their bellies with his hid treasure Yea so plenteously that the Prophet Dauid complaineth of their prosperitie my feete saith he were almost gone c. because the wicked prosper in the land hauing riches in possession and doing what they lift The reasons of Gods liberalitie towards the wicked may be these 1. That his bountifulnesse might lead them to Repentance if they belong vnto him as the Apostle sheweth Rom. 2.4 Rom. 2.4 2. That they might be the more inexcusable at that great day when they must appeare to giue account of their wayes if they belong not vnto him 3. That God might reward that little seeming good 1. King 21.29 2. King 10.30 which is in any of them So Ahabs temporary humiliation obtained the remoouing of a temporall iudgement and Iehu his obedience in destroying Ahabâ— house was recompenced with Gods blessing vpon his house to the fourth generation These may be some reasons amongst many why the Lord dealeth so liberally with the wicked in bestowing vpon them many good blessings as well as vpon the godly Now wee will come to make some vse of the poynt Seing this is so that God is so good to such as are very Vse 1 bad let this be for our imitation Luk. 6.36 learne to be mercifull as your Father is mercifull And though wee cannot equall God in mercie for alas all our mercy is faint and finite yet let vs imitate his example so far as we may Ephe. 5.1 and be followers of God as deare children True it is a little childe cannot treade in the steps of his Father yet he may walke in the path after his father So let vs follow God though we cannot ouertake him in goodnesse God is kinde to the good bee thou so too God is kinde to the bad bee thou so too God is bountifull both to good and bad see thou be so also Vse 2 The second vse may be to admonish vs all not to trust in lying vanities or to perswade our selues of Gods special loue because of any temporall blessing for asmuch as these things are common both to good and bad nay the raine and sunne of worldly prosperity more often falleth vpon the habitation of the vniust then of the iust it is not Esaues riches nor Iesabels birth nor Goliahs strength nor Achitophels wit nor Absolons beauty nor Sauls stature nor Diues cloathes nor the Fooles great Barnes that can certifie the soule of the fauour of God all these a man may haue yet be of olde ordained to condemnation Vse 3 In the third place let this teach the wicked to make good vse of Gods mercy towards them Now mercie is shewed a day will come that none of these mercies shall be obtained no not a drop of water to coole their tongs If now they set light by these fauours and blessings take heede then of turning Gods grace into wantonnesse let these many mercies leade thee to repentance Ioseph made a good vse of his Masters bounty Gene. 39.8.9 oh that we could make the like God hath dealt more kindly with thee in bestowing many fauours vpon thee health strength wit wealth foode raiment and the like How then canst thou commit such great wickednesse and sinne against God let his kindnesse ouercome thee and make thy heart to melt for thy former disobedience Vse 4 Lastly This may affoord comfort to the Children of God for is God so kinde to slaues then surely hee will not be
vse to doe that are afrayd for these are the height of the body And the Almond tree shall flourish that is the head shall be full of gray haires and wax hoary And the Grashopper shall bee a burden that is his leannesse and bones sticking out his crooked backe shall be wearisome and then shall his desires faile his meat and drinke and all other pleasures shall be lothsome he shall delight in nothing See here how age is described and doe but consider whether this be a fit time for Repentance Is it like thou wilt be able to vndergo so great a taske as that when thou shalt feele so many aches in thy bones so many cramps in thy ioynts and so many paines in all the parts of thy body when thou art dull in apprehending and of bad capacity and remembrance without a good leg to bring thee to Church without a good eare to heare at Church and without sight to see to read a letter in Gods booke Oh thinke how farre vnfit thou wilt then be for this waighty worke of Repentance As therefore it is an exorbitant course Boys pâ—st while the Ship is sound and the tackling sure the Pilote well the Sailor strong the gale fauourable the Sea calme to lye idle at roade and when the Ship leakes the Pilote is sicke the Marriners faint the stormes boysterous and the Sea outragious to launch forth and hoise vp saile for a voyage into farre Countries So is it as absurd for thee to spend the morning of thy youth soundnes of health and perfect vse of reason in the seruice of sinne and thy owne lusts and neuer resolue to weigh anchor and cut the Cable that with-holds thee from seeking Christ But when as thy wits are distracted thy sences astonied all the powers of thy minde and parts of thy body distempered then to begin to seeke after God thinking sodainly to become a Saint at thy death though thou hast liued like a deuill all thy life See then thy monstrous folly condemne thy selfe for it Lay not this taske on thy olde bones Thou wouldst condemne him for a foole who being to goe a farre and foule iourney and hauing a great burthen to be carried would lay it vpon a weake iade that hath much to doe to beare vp it selfe and let a stronger goe empty Yet this is thy wisedome who dost intend to lay the great load of Repentance vpon thy faint and feeble dote age which is hardly able to beare it own burden Reason 3 And thirdly Say thou doest liue till thou beest olde and art freed from much of this trouble None is then sure to finde grace Iustum est vt à Deo contemnatur morions qui deum omnipotentem contempsit viuens hauing vnderstanding memorie sight and sense c. yet who can tell whether God will heare thee at the last gaspe For what can bee more righteous then that the Lord should contemne thee at the houre of death who hast contemned him in thy whole life and that thou shouldst forget God when thou art going out of the world who wouldst neuer remember him whilest thou wert in the world And that thou shouldst die impenitent who hast liued in impenitencie Hath not the Lord threatned this are not these his words Prou. 1.24.4 Because I haue called and you haue refused Verse 25. I haue stretched out my hand and none would regard But you haue despised all my counsell and would none of my correction Verse 26. I will also laugh at your destruction and mocke when your feare commeth Verse 27. When your feare commeth like sodaine desolation and your destruction shall come like a whirlwind Verse 28. when distresse anguish commeth vpon you Then shall they call vpon me but I will not answere they shall seeke mee earely Verse 29. but they shall not finde mee Because they hated knowledge and did not chuse the feare of the Lord. Let these words take deepe impression in thy heart For if thou wilt not know God in thy youth he will neuer know thee for ought thou knowest when thou art gray-headed If thou wilt not giue him the young and sound and that which is without blemish hee will neuer take in good part the old and sicke and euill fauoured which no man will giue to his friend or dare offer to his Prince Mal. 1 8. Hee that would not haue a beast that had no eyes in his seruice will haue thee whilest thou hast eyes to serue him The Lord complained of the Israelites for offering the sicke and lame were they no good offerings then and are they now good ware Will the Lord be pleased with the blew bottome when the diuell hath had the creame will he accept of the deuils leauing Take thou heede then how thou darest put off repentance till hereafter send it not before thee to three or fourescore yeares thou mayst neuer ouertake it nor obtaine mercy Heb. 12.16 Math. 25. Reuel 2.21 Let the example of reprobate putters off moue thee to preuent the deuils penitentiall houre Remember Esau and the fiue foolish Virgins and that false Prophetesse Iesabell who had time to repent yet repented not but put it off from day to day vntill she found no place for repentance Be not like these in their wicked practises lest thou bee like them in their fearefull punishments Second Let of repentance is presumption of Gods mercy The great folly in putting off repentance vpon hope of Gods mercy Thus thou must needs see the folly of this in course in putting off repentance vpon hope of long life Now for the other Let which keepes thee from timely turning and whereby thou doest confirme thy selfe in wickednesse and hearden thy heart in sinne let vs speake somewhat of it Thou alleagest God is mercifull and will receiue thee whensoeuer thou doest turne That God is mercifull none can denie Ephes 2.4 Psal 145.9 the very deuils in hell will confesse it He is rich in mercie yea His mercies are Reason 1 ouer all his workes It is ingratitude Quae maieâ—riniqui as quam vt inde à to creator contemnatur vnde plus amari merebatur Bern. But now consider what an vnthankefull part is it for thee to offend so gracious a God What greater iniquitie can there bee then that thy Creator should bee contemned of thee for which hee deserueth the more to be loued and respected by thee There is mercie with thee saith the Prophet Dauid that thou mayst bee feared not that thou mightst bee dispised or contemned that teacheth vs no such lesson How doest thou sucke poyson out of this honie Is God such a one as thou imaginest the more is thy sinne to deale so wretchedly with so good a God Reason 2 But in the second place know that as God is gracious and mercifull God is iust c. Parauit caelum sed parauit tartarum Parauit resrigeria sed
parauit etiam aeterna supplicia Cyp. Ezek. 33.11 so is he also iust and true and as hee hath prepared heauen for some so hath hee also prepared hell for others Now the question is who shall taste of his mercie and who of his iustice for whom hee hath prepared Heauen and for whom hee hath prepared hell Surely God himselfe doth shew vs in his word As in that place which is so much abused by wicked ones for the nourishing of themselues in carnall securitie of Ezekiel I will not the death of a sinner but that he turne from his way and liue Heere wee see the Lord speaketh not of all sinners but of such as turne from their euill waies and repent As for such as do not but continue still in sinne taking occasion by Gods mercie to continue in their vn repenting Rom. 2.4 Deut. 29.20 despising the riches of his bountifulnesse his patience and long-suffering The Lord will not spare him but the anger of the Lord his iealousie shall smoake against that man and all the curses that are written in this booke shall lye vpon him and the Lord shall blot out his name from vnder heauen Exod. 20.5 Exod. 34.7 MultuÌ„ deiectat omnes peccateres quia misericors miserator dominus c. Sed si amas tam multa initia time ibi vltimuÌ„ quod ait verax Aug. Quanto diutius deus expectat vt â—mendetis tantò grauius iudicabit si neglexeritis Aâ—g de Van. saec So then wee see no carnall secure one hath cause to blesse himselfe for so long as he continueth in his sinnes without repentance mercy belongeth not to him but iudgment Thou therefore that blessest thy selfe with a false perswasion of mercy walking still on in a course of sinne deceiue thy selfe no longer for God is iust as well as mercifull And will visite the iniquities of the fathers vpon the children vnto the third and fourth generation of all such as hate him and he will by no meanes cleare the guiltie It is very pleasing saith one to all sinners to heare of those louely attributes The Lord is mercifull and gratious slow to anger aboundant in goodnesse keepeing mercy for thousands forgiuing iniquitie transgression and sinne c. But if thou loue so many good beginnings feare that which next foloweth for God is also iust and true and further know that the longer God in mercy hath expected thy amendment so much the more grieuously will he punish thee for neglecting of it Reason 3 And lastly let me tell thee Qui promisit paenitenti veniam non promisit peccanti peui eÌ„â—am though God hath promised that at what time soeuer A sinner doth repent him of his sinnes c. He will put all his wickednesse out of his remembrance Yet he hath not promised to giue repentance to such as haue despised it And if he giue it not thou wilt neuer haue it For as all good gifts come from aboue from the Father of lights So must this also Thus then thou seest how little reason thou hast to harden thy heart in thy sinnes because God is mercifull But in the third place The third let of repentance remooued which is the example of the theife conuerted at the last Luk. 23.43 Vnus miserecordiam inuenit hora vltima ne quis desperâ—t et vnicus ne quis presumat Aug. thou alledgest the example of the theife vpon the Crosse who had spent all his life in sinne yet repented at the last gasp It is most true that the Scripture maketh mention of such a one and but of one of one sayth a father that none might despaire of but one that none might presume This then is a medecine against desparation and no cloake for sinne Looke vpon his fellow theife who was crucified with him what place found he for repentance And for this one haue we not many thousands that haue perished know thou then that this is but one particular and an extraordinary act of Gods mercy and therefore thereof thou mayst make no generall rule Is it not madnesse to looke euery day for the Sunne in the firmament to stand still or go backe because it hath done so once Ios 10.13 or to thinke to heare euery asse speake because Balaams once did 2 King 20.11 Num. 22.28 It is as great a madnesse for thee to hearten thy selfe in sinne by this one example and farther that thou mayst come to a sight of thy folly let me shew thee what difference there is betwixt him and thee Great difference between the theife and such presumptuous sinners for first in all likelyhood this was his first call which presently he hearkeneth vnto willingly entertained the good motions of the spirit But thou hast bin often called inuited allured yet all will not doe The spirit of God hath many times stood knocking at the dore of thy heart but thou hast not opened but vnkindly and churlishly sent it away without answere Secondly he neuer resolued as thou hast done to persist in sinne and reserue his old daies for God but he without question continues in his sinfull courses through ignorance and not through wilfullnesse But it is otherwise with thee thy conscience doth witnesse it Thirdly see what fruits of repentance he bringeth forth Luk. 23.40 Vers 41. For First he confesseth his sinnes and reproueth his fellow theife for his wickednesse Then he earnestly prayeth to Christ for pardon and forgiuenesse Vers 4â— He further confesseth Christ to be his Sauiour and redeemer euen then when all his disciples for feare forsoke him These and many other fruites appeared in this conuert which did manifest his repentance to be vnfeined and sound Seeing then there is such differences in your purposes and courses I cannot thinke there will be the like in your repentance and saluation Let not then any of these things hinder you from a present conuersion but see your former folly and bewaile it and suffer not thy selfe to be held in the snares of the diuell any longer Weigh well these reasons ponder on them they will conuince thee or conuert thee Vse 2 Secondly Let this admonish euery one of vs to deferr no time but speedily to repent Abraham rose vp betimes to sacrificie his sonne Gen. 32.3 so doe thou make hast to sacrifice thy sinne Zacheus came downe hastily when he was called why then doe we deferre comming to our Sauiour Harken not to that same crow-crying cras cras to morrow to morrow the voyce is dismall In worldly businesse deliberation is very necessary and it is held a point of wisdome to deliberate long before a man determine any thing but in this matter it is dangerous It is not safe for the hunted beast to stand still when the hounds pursue him Psal 140.11 nor for thee to stand musing when Gods iudgements follow thee at the heeles Escape for thy life said the Angell to Lot
perfecta sit tria debet habere scil vt sit voluntaria nuda et munda Bern. Psal 32.5 and not extorted or inforced Many doe confesse their sins but they are drawne to it as we say by head and eares The anguish of their Soules and horror of their Consciences the violence of some sicknesse or some other iudgment doth force them to it But this is no free-will offering and therefore not regarded Perfit confession must be voluntarie and so was Dauids I will confesse my sinne and so thou forgauest c. Fourthly we must so confesse The Fourth property with purpose to forsake Vera confessio vera penitentia est quaÌ„do sic paeuitâ—t hominem pâ—ccassâ— vt crimeÌ„ non repâ—tat Ber. as that we also purpose to leaue and forsake for otherwise Pharaohs confession would be as good as ours then doth a man truly confesse when he leaueth those sinnes which he hath made confession of We may not then confesse as the Papists doe who presume to sinne because of confession nor as the Atheist doth who confesseth sinne in a brauery purposing to liue in it but with good Shecaniah so confesse as that we make a couenant to leaue and forsake those sins which we make confession of Ezra 10.23 The Fift property It must be with hope of mercy Fiftly it must be in Faith As with the one eye we must behold our sinnes and the heynousnes of them so with the other eye we must looke vpon the mercy of God in Christ So are we to dwell on the meditation of our sinnes as that we forget not the riches of Gods grace Wee may not then confesse as the convicted theefe before the Iudge who expects nothing but hanging but as the sicke man to his Physition in hope of being cured There is a confession which is the daughter of desperation Math. 27.5 as we see in Iudas who confessed I haue sinned and hanged himselfe when he had done Beware of that The Sixt property with praier for mercy 2 Sam. 24.10 And lastly with confession Prayer must be added and with the acknowledgment of our sinnes remission must be craued I haue sinned exceedingly in that I haue done saith Dauid therefore now Lord I beseech thee take away the ttespasse of thy seruant He doth as well begg mercy forgiuenesse as acknowledge his offence But this did did not Cain nor Iudas Though they made confession of there faults Gen. 4. they cryed not for mercy and therefore receiued no comfort nor grace in time of neede Other properties there are necessarily required as that it must be made with Exageration we must aggrauate our sinnes and not extenuate them As also that it bee made with humiliation and only vnto God not to Saint or Angell But these I am in the next place to handle and therefore I passe them by here See then that thy confession be made in this right manner that it may be acceptable and pleasing vnto God Confesse not only in Generall that thou art a sinner but reckon vp thy speciall sinnes say Lord this and this haue I done such a word did I speake such a fault did I commit at such a time in such a place to the prouoking of thy wrath and that most iustly against me And see that thou confessest with the heart as wel as with the tounge that thou maist call God himselfe for a witnesse Thou Lord who art the searcher of the heart and reynes knowest that I confesse it with my soule yea and that freely and willingly without any extorting or enforcing and with a full resolution to forsake it hereafter Pardon therefore oh Lord pardon and forgiue Psal 51.2 And according to the multitude of thy mercies blot out this my offence Thus or after the like manner must thou come before the Lord and make thy confession which if thou dost assure thy selfe for God hath engaged his truth vpon it that thou shalt obteine pardon and forgiuenesse And in the last place seeing this is so That the ready Vse 4 way to obteine pardon for sinne is to confesse it Then this affordeth great comfort to such as are truely grieued and heartily sorry for them who are euer confessing and bewailing their sinnes to the most high God yea such sinnes as none but their owne consciences can checke them for and are much grieued because they can reueale no more Let not such bee too much discouraged for assuredly that sinne that is truely confessed shall neuer be imputed For God is faithfull and iust 1 Iohn 1.9 who hath promised the word is gone out of his mouth which he will neuer recall he can no more denie it then denie himselfe Comfort therefore thy selfe for the more thou confessest the better it is for thee and how euer in the Courts of men confession brings shame and punishment yet in Gods court it brings a couer and reward Father Here we see to whom he makes confession It is not to the seruants nor to his brother but to his Father Hence learne Confession of sinne must be made vnto the Lord. Doctr. Confession of sinne is to be made to God Psal 32.5 Dan. 9.4 Hos 14.2 I acknowledged saith Dauid my sinne vnto the Lord. And so did Daniel I prayed vnto the Lord my God and made my confession and said O Lord we haue sinned c. This is giuen the Israelites in charge That they should take vpon them words and turne vnto the Lord. It is to God then to whom we must turne it is to him that we must confesse The reasons are these First All sinne is committed against God True it is Reason 1 we may hurt and wrong men by our sinnes Because all sin is properly committed against God and bring much damage both to the body and goods of others by the committing of them as Dauid to Vriah but the chiefest dishonour is against God whose law is broken and transgressed And hence it was that Dauid did crye out Psal 51.4 Against thee against thee onely haue I sinned and done euill in thy sight Now if this be so then am I to make confession vnto him him alone hee being the party wronged and against whom the chiefest dishonour is Reason 2 Secondly God onely can forgiue sinnes and none but he God onely can forgiue Iob 34.31 It pertaineth onely vnto God to say I haue pardoned I will not destroy saith Elihu in the Booke of Iob. The Iewes though they were blinde in many things yet this they knew that none could forgiue sinnes but God onely And the Lord himselfe doth testifie as much Marke 2.7 Isa 43.25 I euen I am hee that putteth away thy iniquities for my owne sake Reason 3 Thirdly It is very requisite that he to whom we make confession should know the heart for sinners will dissemble He onely knowes the heart Now this God onely doth and none but hee To him therefore are wee
beginne to runne hee will soone imbrace him in the armes of his mercie he will not turne away his face from him but looke vpon him with the eyes of compassion This the Lord testifyeth saying If my people which are called by my name shall humble themselues and pray and seeke my face and turne from their wicked waies then will I heare from heauen and will forgiue their sinne and will heale their Land And thus in another place But if the wicked will turne from all his sinnes that he hath committed and keepe all my Statutes and doe that which is lawfull and right hee shall surely liue hee shall not dye all his transgressions that he hath committed they shall not be mentioned vnto him In his righteousnesse that he hath done hee shall liue So the Prophet Esay after he had exhorted them to wash and make themselues cleane with godly sorrow for sin he telleth them that Though their sinnes were as Scarlet Esay 1.18 they should be made as white as Snow and if they would consent to obey they should eat of the good things of the Land This may bee further confirmed by the examples of the Israelites Manasses Dauid and many others So then this is the onely way to obtaine mercie and forgiuenesse And that first Because by repentance Reason Isay 59.2 sinne which is the cause of diuision betwixt God and man is now remoued Your sinnes saith the Prophet hath made a seperation betweene you and your God This is the Partition-wall betwixt God and vs. Man and Sinne saith a Father are two sundrie things destroy sinne which is man his worke and God cannot but loue and imbrace man as his owne worke Reason 2 Secondly True repentance is not without true faith by which we are ingrafted into Christ In and through whom wee are reconciled vnto God Rom. 5.1 as the Apostle saith Vse If this be so that repentance is the onely way to obtaine Gods fauour and loue then miserable is the condition of those that are impenitent and walke on in a course of sinne Let these neuer hope of Gods fauour so long as they take this course Take notice of this and let it terrifie thee that are impenitent whose heart will not relent for thy former sinfull wayes who drinkest in iniquitie like water nay like wine freely and greedily with pleasure and delight with facilitie and ease suckest downe and swallowest any kind of sinne that is offered who neuer as yet hath said so much as what haue I done take notice of it and if thou hast eares to heare heare thou art out of Gods fauor and not in it Oh that thou knewest thy wretched estate and condition What rest canst thou haue or what peace so long as thou art not reconciled vnto God Vse 2 Let a Second vse be for exhortation to the impenitent to seeke Gods fauour by this meanes take that Councell which Daniel giueth to Nebuchadnezzar Dan. 4.27 break of thy sinnes by repentance thine iniquities by showing mercy to the poore that there may be a healing of thy error take a through notice of the estate thou art now in being no otherwise then a traytour out of his princes fauour For so thou art in the eies of the most high God Come therefore as Benhadads seruants Came to Ahab 1. Kings 20.23 euen with an halter about thy necke creeping and crouching before the throne of grace throwing thy selfe downe before Gods footstoole in the humble and penitent acknowledgement and confession of thy sinnes neuer thinke to haue God fauourable vnto thee till thou thus commest with a bleeding heart lamenting and bewailing thy offences past and resoluing on a new course for time to come A Third vse of this may be for a direction vnto such Vse 3 as formerly hauing had a sence and feeling in their harts of Gods loue and fauour towards them yet by reason of some sinn or other haue now lost all feeling of the same See the course thou art to take Psal 51. humble thy selfe before the Lordâ— confesse thy sinne lament and bewaile that thou hast depriued thy selfe of such an inestimable Iewell Take this course and be not too too discouraged for by this doing thou shalt recouer what thou formerly hast lost and howeuer happily God will not presently be found Hosea 6.1 yet assure thy selfe he will at length returne and reuiue thee and restore thee to the ioyes of his saluation The last vse which I will make of this point is for the Vse 4 comfort of all true hearted mourners of Zion let this be well considered of you it will be as marrow to your bones and as the raine to the new mowne ground For repentance is the onely way to procure Gods fauour then thou that dost daily mourne and confesse and bewaile thy sinnes assure thy selfe thou art highly in Gods fauour assure thy selfe thou hast it and hauing it what Can be wanting Oh the comfort which that man hath that hath this assurance this will releeue and reviue a mans spirits euen when the pangs of death are vpon him and when the sorrowes of the graue do compasse him about And this assurance maiest thou haue who doest repent it belongs vnto thee refuse not then that ioy that God doth offer Doctr. 2. The first motions of repentance if true are pleasing to God Thus much for this first doctrine now followes a Second which is this The very first motions of repentance and beginnings of conuersion if true and vnfeined are acceptable vnto the Lord. For while the sonne was yet a farre of the father had compassion he had not yet come and fallen downe and confessed and yet the father sheweth mercy vnto him so then we may safely make this conclusion that the very first motion the first step we tread and take homeward is well pleasing to God for the further proofe of this point Psal 32.5 Consider what Dauid saith I said I will confesse and thou forgauest Where we see remission did follow a purpose of confession it being sound and sincere see the story 2. Sam. 12.7.13 Assone as he beginneth to confes God is soe well pleased with it that he doth preuent him saying Thy sinne is put away thou shalt not dye Reason The reason of the former pointe may serue for this also viz. Because the first motion to repentance if true and vnfeined is ioyned with some seed of sauing faith which be it neuer so small or weake though but as a graine of mustard seed yet it makes a man pertaker of Christ in whom God is well pleased with vs. Reason 2 A Second reason may be because it is the worke of his owne blessed spirit which if he should not respect he should then haue no regard to the worke of his owne hands Thus then haue we seene the point proued now let vs see it applied Vse And the vse shal be for comfort to weake
Christians who are much discouraged with their weake proceedings in grace they feele not their hearts soe broken as they desire they desire with all their harts to turne vnto the Lord to leaue sinne but still they fall that fowly The good they would doe they doe not Rom. 7.19 the euill they would not doe that doe they daily Well is it thus yet be not thou discouraged for though thy repentance be but in a beginning yet if it be true God will meete it with mercy Thou saiest thou desirest is thy desire true and vnfeined doest thou desire to walke so as that God may be glorified doest thou expresse thy desire by vsing of all good meanes â— Cor. 8.12 and is not thy desire idle and art thou content to doe any labour take any paines for the obteining of grace doest thou thirst after it as the Hart doth after the riuers of water if it be thus assure thy selfe thy desire is highly pleasing vnto God and most acceptable vnto him the Lord he will not reiect it nor thee in regard of it He will not breake the bruised reed Mat. 12.20 nor quench the smoaking flaxe till he bring forth iudgement vnto victory He doth not conteme the least measure of his owne grace he hath bestowed on thee Be it neuer so small a quantity if true it is his owne gift Rom. 11.29 his gifts are without repentance he cannot despise that which himselfe hath giuen neither take that away for euer which he hath once bestowed Walke therefore boldly on be not discouraged thy creeping is acceptable to God go on with comfort And ran Behold the readinesse of this father to receiue this his penitent childe Text. the one is not so willing to returne as the other is ioyfull to receiue the father seeing of him comming doth not stay vntill he commeth but ariseth to meete him yea when he was a great way of so farre as he could see him he goeth to meet him stayeth not for his comming nigher Hence learne Doctr. God is ready to shew mercy Isa 55.7 Exod. 34.6.7 God is very ready to shew mercy to euery true penitent So saith the Prophet Esay He is very ready to forgiue Those titles giuen him for his name testifie as much The Lord the Lord Strong Mercifull and Gratious c. Those speeches which he so often vseth doe serue to confirme this truth Why will ye die oh you house of Israell Ezech. 18.31.32 Chap. 33.11 I desire not the death of him that dieth Cause therefore one another to returne and liue yea And in another place As I liue saith the Lord I desire not the death of a sinner turne you turne you from your euill waies for why will you die oh house of of Israel The reasons are these First because man is the workmanship Reason 1 of Gods owne hands and therefore hee is the more readie and willing to saue him As an artificer is loath to spoyle what he hath made though it doe displease him yet he tryeth all meanes to make it serue his turne before he casteth it away Reason 2 Secondly It is Gods nature to shew mercie now we know that naturall actions are not troublesome to doe but pleasant and delightfull how readie is the Beast to nourish her young how willing is man to receiue his food take his rest c. Because it is his nature to be exercised in these actions thus is the Lord as readie and taketh as much delight in shewing mercy to the penitent because he sheweth exerciseth his owne nature therefore sayth Micah Micah 7.10.18 Psal 147.11 mercie pleaseth him And Dauid sweetly The Lord is delighted in them that feare him and attend vpon his mercy euen as though he reioyced much in hauing an occasion offered of exercising his mercy towards those that desire it Reason 3 A third reason may be this because none might despaire of his mercie he is readie to shew mercie that by the example of such as haue found mercie others also might resort and repaire vnto him for mercie in time of need 1. Tim. 1.16 For this cause I obtained mercie sayth the Apostle that in me first Iesus Christ might shew forth all long suffering for a patterne Psal 32.6 vnto them which should hereafter beleeue on him to life euerlasting And thus saith Dauid For this shall euery one that is godly pray vnto thee in a time when thou mayst be found And lastly God is readie to receiue all true penitents to mercie because Christ Iesus hath discharged their debt Esay 53.5 and satisfied his iustice for their sinnes For he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed Vse Is this so that God is readie to forgiue euery true penitent then let none lay the fault vpon God if they perish in their sinnes for God is readie and desirous to forgiue and doth often call vpon vs to turne from our euill wayes that so we might not perish Obiect But if the Lord would not the destruction of the wicked it could not be This is well answered by one of the Fathers Answ God wileth and willeth not the destruction of a sinner in a diuers sence he willeth not their destruction as concerning the desert for in that respect he sayth Thy destruction is of thy selfe oh Israell Hos 13.9 But as it is the punishment of sinne and manifestation of the glory of his Iustice so he willeth it Accuse not then God at any time if any destruction happen vnto you but lay the whole blame thereof where it should be laid viz. vpon your selues whose hearts are hard and will not repent Secondly Seeing this is so that God is readie to shew Vse 2 mercie to euery one that seekes it let this be as a spurre and goad in our sides to make vs turne vnto him and seeke for mercy at his hands he will not be wanting to thee if thou beest not wanting to thy selfe If there bee not wanting one to aske there will not be wanting one to heare let there be a repentant offender and there will be a gracious forgiuer 2. Sam. 12.13 say but with Dauid in the truth of of thy heart I haue sinned and thou shalt soone heare the Lord make answere The Lord hath done away thy sinne Oh but my sinnes are many and great Obiect and indeed so hideous and horrible as that I neither haue nor can haue any hope of obtaining mercie Are thy sinnes many Answ then thou hast not need to increase them and make them more but to lessen them by Repentance For thee to say they are more then can be forgiuen is a greater sinne against God then the committing of those sinnes that lie so heauie vpon thy conscience For first thou doest derogate from the power of God
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
his petitions is bounded in this narrow compasse If the Lord will giue me meate to eat Gen. 32.9.10 and raiment to put on his desires are not extended farre only he seekes for food rayment But God was more gracious vnto him then so as he himselfe confesseth for God gaue him two bands abundance of goods and chattels Thus Salomon repuireth but an vnderstanding heart for gouernement God giueth it to him with an ouerplus of riches and of honour such as none should be like vnto him 1 Kings 3.9.13 Ezekias requested but life at Gods hand God did not onely giue him life but a long life and certaine gratiously adding fifteene yeeres vnto his daies Isay 38.15.6 2 Kings 41. The Widdow woman that was greatly indebted hauing nothing to satisfie her cruell creditor who was so importunate that her two sonnes must become his bondmen according to the law there being nothing els to discharge the summe required the prophets helpe vnto the Lord in her behalfe So Psal 21.4 who gaue her oyle sufficient to pay her debt and also to supply future wants which was more then she desired It is no hard matter to produce many more examples for the further enlarging of this comfortable poynt It is no wonder then the Apostle termeth God 2 Cor. 1. to be the Father of mercy And not content heerewith addeth to his stile this iust title The God of all consolation A kind of absolute and ouer-flowing mercy he giueth vnto him and that deseruedly If any demand a reason of Gods so doing Reason then this may be giuen That we may be made the more readie and willing to obey him as also That none might thinke it tedious or troublesome to come vnto him making knowne their requests by prayer and supplication The vses of this poynt may be these Vse First Let vs learne to put a difference betwixt God and man My waies are not your waies neither are my thoughts as your thoughts saith the Lord and is it not so indeed Man is liberall in promising but sparing in performing hardly the one halfe is performed of what is promised if that but it is otherwise with God True it is he promiseth much and as true it is that he performeth more Neuer was promise by him made but it was performed to the very vttermost Secondly let this serue for the confirmation of our faith Vse 2 in those promises which God hath made for doth God giue more then assuredly he will giue that he hath promised Is God better then must thou assure thy selfe he will be as good as his word How canst thou doubt it What promise soeuer God hath made doe thou beleeue neuer feare excesse in faith his fauour doth and will goe beyond it Psal 33.4 Hath God made thee any promise that he will be with thee in sixe troubles and in seuen Hath he promised that hee will turne all things to the best to thee that louest him Hath he promised that no good thing shall bee wanting to thee that fearest him why beleeue thou these things God will not falsifie the word that is gone out of his mouth but faithfully fulfill it Thirdly Is God thus mercifull aboue our hope let this incourage vs to call vpon him in the day of trouble Heb. 4.16 Psal 145.18 19. and to come with boldnesse to the Throne of Grace not doubting to obtayne fauour in time of neede For hee will fulfill the desires of them that feare him hee will heare their crye and saue them Men in suing to their betters commonly aske more then they doe expect but in suing to the Lord we may looke for more then we doe aske Should a Prince be knowne to be thus gracious to giue more out of his princely bountie then his peticioners desired of him surely he should want no suters but men would resort vnto him in flockes and troupes There is no Prince to be compared with the Lord none so liberall none so bountifull Why then are wee so backward in our suits and requests Are wee in want would we haue supply flie then vnto him he is more readie to heare then thou to speake his eare is often open when thy mouth is shut Desire mercie at his hands he is readie to grant it nay Phil. 4.6 two for one Follow then the aduice of the Apostle Paul Bee carefull for nothing but in euerie thing by prayer and supplication let your requests be made knowne vnto the Lord. Text. Best Robes Whatsoeuer is needfull the father here bestowes hee clothes him with rayment he puts on shooes vpon his feet and refresheth him with pleasant and comfortable meat Hence wee gather this instruction Doctr. Nothing that is needfull shall be wanting when Gods fauour is not Psal 23.1.6 Nothing that is needfull shall be wanting to those that are in the fauour of the Lord. Such as haue his fauour shall haue all good blessings flowing to them following of them Dauid doth notably confirme this in many of his Psalmes As in the 23. Psalme where professing God to be his Shepheard maketh this inference thereupon therefore I shall not want but doubtlesse kindnesse and mercie shall follow mee all the dayes of my life Psal 34.9 10. So Psal 34.9 10. verses The Lyons doe lacke and suffer hunger but they which seeke the Lord shall want nothing that is good Psal 84.11 Also in the 84. Psal 11. notably The Lord God is a Sunne and Shield vnto vs the Lord will giue grace and glorie and no good thing will hee withhold from them that walke vprightly And is not this the blessing that is promised to such as feare the Lord that all good things should flow vnto them from heauen and earth that they should be blessed In the house in the field in their basket in their store Deut. 28.3 4. in the fruit of their bodies in the increase of their cattle and in the aboundance of all things The reasons that may be giuen will serue for the further clearing of this truth For first Reason they are his adopted children and how then can hee suffer them to be in need euen wicked men will be tender ouer their children Lament 4.3 and Beares and Dragons will be carefull of their young ones And shall the God of all goodnesse withdraw his hand from helping his sonnes and daughters It cannot be Secondly consider God is Omnipotent and able to Reason 2 doe whatsoeuer he will True it is earthly parents are often willing to helpe their children yet cannot but God is both willing and able And therefore those that are his cannot be in want Thirdly Gods eyes are euer open to see their needs Reason 3 his eares euer open to here their prayers he is euer present and nigh at hand to relieue their necessitie It may and oftentimes doth so fall out Psal 145.18 that mortall man though he be willing to helpe
and able to helpe yet he may be a sleepe or out of hearing and farre off so that he cannot doe as otherwise he would but it is not so with God night and day at home and abroad by sea and land is he at hand to send supply Fourthly Whereas many haue both will and power Reason 4 and are at hand readie to helpe yet they may want wisdome whereby their helpe is oftentimes vnseasonable With our God is wisdome saith Iob and strength Iâ—b 12.13 he hath counell and vnderstanding Hee knoweth best when where and how to helpe Thus wee see this poynt proued both by Scripture and reasons viz. Where Gods fauour is there is want of nothing that is needfull But doth not Paul complaine of hunger and thirst Obiect of cold and nakednesse 2. Cor. 11.27 And haue not many of Gods seruants beene tryed by mockings and scourgings by bonds and imprisonments Heb. 11.36 Haue they not beene stoned hewen asunder tempted slaine with the sword wandered vp and downe in Sheepes skinnes and Goats skins being destitute afflicted and tormented Matth. 8.20 Nay was not Christ himselfe in want when he had not what the Foxes and the Fowles of the ayre had for they had holes and nests but he had not wheron to rest his head How then can this be true that hath beene now deliuered Sol. A two-fold want First I answer there is a two-fold want one in regard of outward condition the other in regard of inward affection There is many a rich man that is in miserable want and pouertie wanting both what other haue and therefore is still coueting and desiring and also what he himselfe doth inioy not hauing the comfortable vse of what he hath but like Tantalus whom Poets faigne to dye for thirst standing in the waters to the chinne Againe There is many a poore man who doth sustaine some want in regard of outward condition yet God doth inlarge his affection and giue him true contentation which is sufficiencie Thus was the Apostle content with his hard estate as appeares Phil. 4.11 So then we see the Lord doth supply the wants of his children giuing them eyther abundance or cheerefull contentation or supportation when meanes fayle Answ 2 In the second place I answer This promise is made with a condition as doth euidently appeare Psal 84.11 no good thing doth he withhold And also Psal 34.10 they shall want nothing that is good So then no further can they expect a supply of these things then makes for their good and welfare Now doe wee not know that oftentimes Thunder and Raine is more seasonable for Corne and Grasse then faire Sunn-shine Affliction and aduersitie Corporis aduersa animae remedia better for Gods children then peace and prosperitie Doth a childe of God want health wealth peace and the like Then may hee boldly say they are not for my good and God doth supply my wants in withholding from me these things Hence is it The children of God stand in as great want of the rodde as of meate and drinke this want God supplies Quest Psal 37.25 that many of Gods children are brought to their ends through penury and want because it is for their good so to come vnto their end The Lord doth call them home to heauen by such a messenger But from hence may another question arise For if this be so that Gods children may be in want and may bee brought to their ends through penurie and want how then can Dauids words be true and how can this stand with that saying of his I neuer saw the righteous forsaken nor their seed begging their bread Dauids speech is well to be obserued Answ How to vnderstand Dauids words Psal 37.25 for he doth not say The righteous is neuer forsaken but I neuer saw it speaking there of his owne experience and obseruation Secondly He saith hee neuer saw the righteous forsaken and his seed too For if God lay any temporall affliction on his children and suffereth them for their good to be in want yet hee remembreth his promise made vnto his seed and reneweth his mercie towards them if they walke in his waies and obey his commandements Thirdly He saith hee neuer saw the righteous and his seed forsaken begging bread that is when they came to the strait that they were faine to begge their bread yet not then forsaken q. d. No not forsaken when they were begging their bread Thus hauing answered this obiection we come now to vse and application First this serues to reproue many Vse who breake their heads till they become hoarie with cares for the purchasing and obtaining of things here below but they neuer goe to the fountaine neyther take the right course for supplying of their wants It is an vniuersall quaere Who will shew vs any good id est the way to become great to waxe wealthie and the like Psal 4. But how few cry with the Prophet Lord life thou vpon vs the light of thy countenance No maruell then if so many runne vp and downe like hungrie dogges and are neuer satisfied Peter may fish all night and catch nothing Psal 127.2 vntill Iesus speakes the word What though wee rise earely and lye downe late and eat the bread of sorrow yet shall wee labour in vaine vnlesse the Lord giue a blessing Vse 2 Secondly this sheweth vs a difference betwixt the fauour of God and the fauour of man True it is the fauors of Princes and of great men brings with it many priuiledges and preferments but they cannot assure vs of euerie good thing neyther are they able to doe all things that they would yea many times they are prouented by sudden death before opportunitie be offered to manifest their loue and when they doe shew fauour vnto any how vnstable is it and how vncertaine This Hamman found to day he is honoured to morrow hanged But it is otherwise with God his fauor brings with it a supply of all things needfull and they that rely vpon it shall neuer be deceyued nor disappoynted We may be bold to build vpon it Vse 3 Thirdly seeing Gods fauour doth make supply of all things that are needefull Seeke then and labour for his fauour before all things for if this be not wanting no blessing shall be nor can be wanting for soule or bodie this life or a better This is the maine and mother blessing so that desire it desire all obtaine it obtaine all other blessings whatsoeuer We see how farre men will goe Psal 146. what labour and paines they will indure and all for the fauour of a prince whose breath is in his nosthrills and whose thoughts perish And yet no King can be so bountifull to his Fauourites as is the God of heauen Excellent things shall be done to the man whom the King doth honour but farre more excellent to him whom the Lord doth fauour Why then doe wee no more respect
his loue Why doe we not vse the meanes to become gracious in his eyes Oh seeke his fauor befor the fauour of Princes Seeke his face euermore The fourth Vse is an Admonition to Gods children Vse 4 to haue their conuersation without couetousnes which is as insatiable as the graue In euery estate and condition learne to depend vpon the Lords prouidence Commit thy way vnto the Lord and trust in him Psal 37. and he shall bring it to passe Vse no vnlawfull meanes take not any indirect course for obteyning wealth or supplying of thy wants for God hath engaged his promise and his truth to see thy needs supplied And lastly let it comfort the children of God in the Vse 5 midst of all the miseries of this mortall life for what can make vs miserable seeing we enioy the fauour of God and the light of his countenance which is the fountaine of all good and the ground of all other mercies whatsoeuer What Elkanah said to Hannah 1. Sam. 1. complaining for want of children may Gods fauour speake to all that haue their parts in it in euery distresse Am not I vnto thee in steed of riches wealth glory and greatnesse in the world Surely yes it is in steed of these and better then all these vnto vs. Let therefore the enioyment of this serue as a through supply for all our wants of what kind soeuer make Gods fauour to be that vnto thee which thou wantest Art thou sick let Gods fauour be thy health Art thou weake let Gods fauour be thy strength Art thou base let Gods fauour be thy glory c. He that hath this hath a sufficient salue for any sore Now further we are to obserue how this Father bestoweth vpon this his childe not only such gifts as were needfull but such also as were for ornament delight The best Robe shall be bestowed on him the fattest Calfe shall be killed for him and a Ring shall be put vpon his hand to adorne and beautifie him Learne then That God doth often giue vnto his children for delight Doctr. and ornament God doth giue vnto his children both for delight and ornament Psal 104.15 as well as for necessitie He doth not onely bestow on them things absolutely needfull but such things also as may adorne them and delight them There is an excellent place to proue this in the 104. Psalme the 15. vers where the Prophet sheweth that God giueth Wine to make glad the heart of man and Oyle to make his face to shine as well as bread to strengthen mans heart He giueth as well for lawfull and honest delight as for necessitie to preserue life and health Reason 1 The reasons of this point are breifly these 1. Because his children may serue him with greater ioy and alacritie for God loueth cheerefulnes in his seruice Reason 2 Secondly to stop the mouths of men that there might be no grumblers among his seruants nor any to haue the least shew of complaining of being pinched and straitned Vse 1 Doth God deale thus liberally with his children giuing them as well for lawfull and honest delight as for necessitie to preserue life and health Then this may serue first to informe our iudgments concerning our libertie in the vsing of the creatures For if God giueth them for this end then is it lawfull to vse them for the end he giues them not sparingly alone and for meere necessitie but freely and liberally for Christian delight and ornament The children of God haue vsed their libertie both in meate and apparell which God hath granted vnto them Geâ— 43.32 Gen. 21.8 Luk 5.29 Acts 2 46. Nehem. 8.10 Ioseph and his brethren with him did eat and drinke togither of the best Levi the Publican made our Sauiour a great feast in his owne house The Primatiue Churches had their Loue-feasts as Scripture doth record This liberty that worthy man Nehemiah willeth the people to take Goe eat of the fat and drinke of the sweet q. d. feast togither eat of the best make you good cheere As they haue vsed their libertie in this kinde so also in the other of apparell vsing it not onely for necessities sake as to defend the body from parching heat pinching cold and the like but for delight and ornament for the decking and adorning of the body and as the Apostle saith vpon their vncomely parts they haue put more comelinesse on Gen. 41.42 Thus was Ioseph arrayed with garments of fine linnen and had a golden chaine put vpon his neck and a ring vpon his hand Gen. 24 22. So Rebekkah hath golden eare-rings and bracelets for her hands And thus did the Israelitish women adorne themselues with eare-rings and bracelets which was not their sinne Deut. 32. Iulg 5.30 Garments also of diuers colors and of Needle-worke Psal 45.10 was no rare thing to be seene amongst them Thus we see that it is lawfull for Gods children to vse their liberty in the vsing of the creatures both for delight and ornament Now forasmuch as the name of lawfull doth Vse 2 carry many into grosse euils and giue them occasion many times to runne into all excesse it is very needfull in the next place to make an vse of direction and shew what cautions and rules are to be obserued in the vsing of this our libertie that it be not made an occasion to the flesh This I am the rather desirous to doe because there is hardly grosser sinnes committed by Gods children then in the abuse of these and such like things as may lawfully be vsed Sure I am they take more fall in the abuse of things that lawfully may be done then in such things as are directly contrary to Gods word First then for meates Rules to be obserued concerning God and sustenance That we haue a libertie in the vsing of them not sparingly onely and for meere necessitie to the satisfying of our hunger but also freely and liberally for Christian delight pleasure we haue seene alreadie prooued Yet in vsing of them certaine rules and cautions are to be obserued both concerning the Time when we are to vse them as also concerning the manner how As for the Time we must know that vpon some occasions we may be restrained and are to abstaine from our libertie in this kind as namely when the bond of Religion Ieiunium religiosum politicum First that we abstaine at somtimes from the vsing them As first when the bond of Religion doth restraine vs. Ioel. 2.14.15 Ester 4.16 or Christian pollicie doth require it Religion somtimes requires an entire abstinence from the vse of the creature As in time of some great affliction whether it be Publique or Priuate on the whole Land in generall or on our selues and families in speciall Many examples we haue recorded in Scriptures of Gods seruants who haue abstained from the vse of the creatures in such cases To this fasting and abstinence were the
vpon their crownes the Barbers paines shall then be spared In a word all sorts are confuted in their habits no place no calling nor condition is respected or regarded Gentlemen goe like Nobles Citizens like Courtiers the Countryman like the Citizen the seruant will be attired as his master the maide like vnto her mistresse Salomons vanitie is come againe into the world Seruants ride on horsebacke and Masters goe on foote and so farre are we from that modest and comely attyring of our selues which the Apostle doth require as that the attire which many weare better beseemeth strumpets then honest Matrons being neither fashioned to our bodies nor made large enough to couer those naked parts which both God and nature would haue couered how iustly may the Lord fashion our bodies to our clothes seeing we will not fashion our cloths vnto our bodies And thus is our liberty abused which God affordeth vs for which this Land and Nation is like to smoake vnlesse it please the Lord in mercy to looke vpon vs and giue vs hearts to repent for these abominations which are so rise amongst vs. You that feare the Lord call vpon his name you that loue King and Country fall to mourning for assuredly these sinnes cannot escape vnpunished without there be an vniuersall humiliation and repentance And let vs eat and be merry Heere was cause of ioy on all sides The father hath cause of ioy Text. who losing an vntoward sonne now findes an obedient childe who findes him humbled that went away obdurate and impenitent The sonne himselfe hath cause of ioy in finding so kinde a welcome at his Fathers hands whom he had so much wronged And heere is cause of reioycing also for the houshold seruants in that their Masters sonne was now found who had been so long lost Therfore saith the Father let vs cat and be merry not doe Yee for this my sonnes returne or doe Thou my son for that thou art returned but let Vs reioyce let Vs bee merry for this so blessed a returne and change The true turning of any soule from sinne Doctr. The true conuersion of any doth administer much matter of reioycing vnto the faithfull Verse 5 6. Verse 7. Verse 8 9. doth administer matter of exceeding great ioy and reioycing This is declared in the two fore going parables First in that of the lost sheepe where wee see that the shepheard when hee findes his sheepe layeth it on his shoulder and comming home calleth his friends together and wils them to reioyce because hee had found the sheepe which was wanting Now heare how Christ applies this I say vnto you that likewise ioy shall bee in Heauen ouer one sinner that repenteth more then ouer ninety and nine iust persons which neede no repentance So in that other parable of the lost groat the poore woman lights a candle sweepes the house searcheth euery corner and when she hath found her groat shee gathereth her neighbours together saying Reioyce with me Verse 10. for I haue found the piece which I had lost Heare now what followes Likewise I say vnto you there is ioy in the presence of the Angels of God for one sinner that conuerteth As it causeth the Angels of Heauen to reioyce so doth it likewise cause the Saints vpon the earth for when the Iewes heard of the conuersion of the Gentiles Acts 11.18 and that the Holy Ghost was fallen vpon them as vpon themselues at the beginning They held their peace as the Text saith and glorified God saying Then hath God also to the Gentiles granted repentance vnto life Reason The reason is because God is heereby glorified and his Church and Kingdome is increased and aduanced Now as there is nothing that ought to be more grieuous to vs then Gods dishonour so nothing ought to reioyce our hearts more then to see his praise set forth and his name magnified Vse 1 First then this may serue to reprooue such as enuy and murmure at the conuersion of their brethren Thus did the Brother of this Prodigall as heereafter we shall see so did the Iewes stumble at the conuersion of the Gentiles Acts 12.3 15.1 who had rather renounce the Gospell then to receiue them into a fellowship of the same faith Thus doe many peruersely and maliciously repine at the bringing of their brethren into the estate of grace wherat they ought especially to reioyce 1 Pet. 4.4 Yea farther they mocke and persecute them for no other cause but because they haue left their sins turned to the Lord. But let these know that such as bee themselues conuerted will reioyce at the conuersion of their brethren and let me wish them to take heed how they murmure at the mercy of God shewed in the conuersion of any for feare they depriue themselues for euer of it Vse 2 Secondly this should be as a forcible motiue to make vs returne vnto the Lord Consider thou shalt reioyce both the heart of God and man by thy repentance the Saints vpon the earth will reioyce and magnifie Gods name the Angels in heauen shall bee exceeding glad and praise God for thee yea the thrice gloririous and blessed Trinity will also beare their parts in this reioycing The Father will reioyce when thou who art by nature the childe of wrath and slaue of Satan becommest his adopted sonne and heire of grace The Sonne also will be glad because by thy repentance his death and bloud shed becomes auailable vnto thee The Holy Ghost likewise shall reioyce because by repentance thy heart is purged and made a fit temple for himselfe to dwell in Oh what a notable spurre would this bee to true repentance if it were well considered Consider of it thou who as yet continuest in a course of sinne thou shalt reioyce the hearts of God Angels and Men if thou wilt repent And surely if it will bring ioy to them it will bring farre greater ioy vnto thy selfe in the end It is thy good that causeth them to reioyce for it concerneth not them so much as it concernes thy selfe Turne therefore from thy euill wayes leaue and forsake thy former courses thou shalt haue no cause of griefe for thy so doing The hearts of others thou wilt make glad but thine owne soule shall finde the greatest comfort Thirdly let this serue to exhort such as are conuerted Vse 3 to vse all good meanes for the conuersion of their brethren Seeke to gaine and winne them to the faith and if they be gained reioyce vnfainedly for Gods mercy towards them Away with that same vncircumcised care of enuy bee not offended for thy brothers good but let it cause thee to breake forth into a praising of the name of God Text. VERSE 24. For this my sonne was dead and is aliue Againe he was lost but is found and they began to be merrie AS the father made great ioy vpon his sonnes returne so he had good reason mouing him
Psal 34.8 they haue not tasted how good and gratious the Lord is or if they haue tasted of his mercies it hath bin but with the tip of the tounge they haue neuer digested As they tast not so lastly they Touch not They beleeue not in the sonne of God Tangere christū est credere in Christum August in Ioan. Tract 16. they do not so touch him by faith as to draw virtue out of him they do not so beleeue in him as that in beleeuing they might get eternall life through his holy name Iohn 20.31 Thus we see how blockish and sencelesse euery wicked man is fitly resembling a corse in that respect As they are sencelesse so in the third place they are Heauie as a dead corps is Thirdly they are heauy Isay 24.20 yea so heauy as the earth groanes to beare them and reeles to and fro like a drunkard their transgressions lye so heauie vpon it So heauy are these dead corpses as that she is not able to vndergoe the burden but hath bin faine to open her mouth and receiue some into her belly as we see in the example of Korah Dathan and Abyram Numb 16.31 What doe I speake of the earth when the creator of heauen and earth euen God himselfe mighty and strong is wearied with bearing Exod. 34. Isay 43 24. Amos 2.13 and is pressed vnder this burden as a cart is pressed that is full of sheaues No maruaile then wickednesse is compared to a tallent of lead seeing it bringeth with it such a load Lastly they are stinking Looke as a carkasse Fourthly they are stinking sends forth a filthy sauour after a while lying so is it with the wicked They are loathsome in the nostrils of God and men notwithstanding all their outward ornaments and odours Esay 1 11. And 66.3 Tit. 1.15 which are but as flowers vpon a dead corps that cannot make the carkasse sweeter nor better Their prayers are stinking their preaching stinking and euery other spirituall exercise Psal 14.5 filthy vnsauoury and vncleane yea their very throats are open sepulchers their words and breath is loathsome and odious Thus you haue seene what a cold sencelesse heauie stinking corse euery wicked man is The God of heauen open your eyes that it doth espespecially concerne that you may see it and labour to be freed from it Thou that hearest this art thou one that hast liued all thy time without remorse for sinne and neuer yet reformed thy life be warned then of thy misery thou art dead dead I say in the present corruption of sinne Dead also in that thou art liable to eternall condemnation for sinne Thy best workes are but dead workes such workes as tend to death and will in the end bring death without Repentance Deceiue not thy selfe then in regard of thy present estate though thou beest aliue in the flesh yet thou art dead to the Lord and though thou perfumest thy bodie and bedeekest it with ornaments yet know thou perfumest but a peece of carion and all thou canst do cannot possibly keepe it from putrifaction Ephes 5.14 and rottennesse Awake awake therefore thou that sleepest stand vp from the dead and Christ shall giue thee light Christ in his word doth instantly call vpon you all young man arise damosell arise Lazarus arise wherefore I beseech you sit vp and speake lie no longer rotting in the graues of iniquitie but now you heare the trumpet of the Gospell the voyce of Christ sounding in your eares rise vp and walke Vse 3 Ephes ◠18 Reasons first why so many stinking smels in euery corner of the world In the third place seeing that men are by nature dead vtterly depriued of all life of grace See then the reason first why there are so many stinking smels and pestiferous sauours in euery place so many blasphemous oaths vsed in euery house shop and market so much villanie practised in euery corner of our streets here is the reason the world is ful of dead corpses that stink aboue ground not a house wherein there is not one dead nay hardly a house wherein there is one aliue Exod. 12.30 Secondly why the word as preached with so little profit Psal 101.1 Secondly why the word is preached with so little profit alas men are dead we speake to deafe adders to dead soules As good blow a trumpet in a dead mans care as sing of mercie or iudgement vnto them till God reuiue them they are dead therefore they depart from the word vntouched Thirdly Thirdly why no more complaining of the burden of sin Rom. 8. Jud. 16.3 why there is no more complaining of the weight of sinne no more groning vnder that which makes the very earth to grone but many doe also easily beare it as Sampson did the gates of the Cittie their backes neuer complaining of the load here is the reason of it men are dead Lay a mountaine on a dead man he will neuer grone nor complaine so though they lie vnder the burden of Adams transgression vnder the weight of their own corruption vnder the wrath of God which is due debt for their sinnes and transgressions all which are heauier then all the grauell on the earth or sand on the Sea shore yet for as much as they are without the life of grace they cannot haue a sence and feeling of it This burden must be felt by grace and not by corruption It is a spirituall burden no maruell then if those that are flesh destitute of the spirit feele it not And lastly Fourthly why so many wicked men die so quietly would you know the reason why so many wicked men goe out of this world like Lambes and die so quietly insomuch that they are thought to be the onely beloued of God and in a happie and blessed estate and condition why this is it they were dead before They die quietly because they die sencelesly True it is God doth very often lay terrors vpon the flesh of wicked men and suffer their consciences like a madde dog to flie in their faces but if God should let them alone the most in the world would die in a wretched sencelesnesse and so seeme to goe away like lambes not thinking or considering of what will afterwardes befall them Vse 4 A fourth vse of this doctrine may be for humiliation for are we dead by nature then surely of our selues wee haue no abilitie as of our selues to any thing that good is we cannot mooue our selues to any thing that is truely acceptable in the sight of God Ier. 10.14 Iohn 1.5 Ephes 4 17. Tit. 3.3 Luke 24.6.7 Tit. 1.15 Ephes 4.19 Mar. 10.19.20 Rom 14.23 1 Cor. 2.14 Rom. 8.8 Rom. 6.19 Gal. 5.21 Rom. 10.2 Rom. 6.13.19 Rom. 3.13.14.15.16.17.18 our minds are blind impotent vaine foolish the memory is feeble apt to forget good our consciences they are impure benummed erronious and superstitious or doubting the will that is vnable to
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
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
thereunto His sonne was dead but is now aliue hee was lost but is now found And therefore it well agreeth with his fatherly nature to be glad thereof This reason doth expresse the two-fold estate of a Christian in this life First it sheweth what they are by nature while they liue in the estate of vnregeneracie they are dead and lost Secondly whâ—â— they are by grace in the estate of regeneracie they are aliue they are found Text. There is a two-fold death one corporall the other spirituall which is two-fold the one in sinne the other for sinne Was dead Was aliue There is a two-fold death and a two-fold life A two-fold death the one is corporall the other spirituall Corporall as when the life is departed out of the bodie and it layed downe in the graue Spirituall which concernes the soule and it is two-fold also First a death in the present corruption of sinne whereby in this life we deserue damnation thus was this Prodigal and with him all others dead Christ onely excepted Secondly there is a death in the perpetuall condemnation for sinne which is first inflicted vpon the soule at the seperation from the bodie and at the last day shall be layd both vpon the body and soule in a fearefull and full manner There is also a two-fold life one naturall the other spirituall Now answerable to this death is life There is a life Naturall and a life Spirituall a life of the bodie and a life of the soule The naturall life is that which wee receiue from Adam by generation this wee all haue Spirituall life is that which wee haue by the meanes of the second Adam this is proper onely to the Elect and it is also two-fold the first is the life of grace which God vouchsafeth vs in this pilgrimage of ours The other is the life of glorie which shall be giuen vs in the life to come It is the life of grace that is here meant which this Prodigal and all other of God elect doe liue after their conuersion Now to come to the Instructions which doe hence arise and first in that he is said to be dead before his conuersion we learne Doctr. Euery wicked man is a dead man Matth. 8.22 that euerie wicked and vnregenerated man is a dead man He is starke dead being vtterly destitute of the life of grace This may be proued by our Sauiours speech to one of his Disciples Let the dead burie the dead that is those who are dead in sinne though otherwise aliue burie those who are dead in bodie So also in another place The houre is comming and now is Ioh. 5.25 when the dead shall heare the voyce of the sonne of God and they that heare shall liue By this voyce is meant the Preaching of the Gospell which the dead shall heare that is those that are dead in their sinnes and trespasses being without all spiritual life as yet The Apostle Paul doth notably confirme this in the second to the Ephesians the words be these You hath he quickened Ephes 2.14 Verse 5. who were dead in trespasses and sins And againe in the same Chapter verse 5. Euen when wee were dead in sinnes 1. Tim. 5.6 hath quickened vs together with Christ Thus doth he also say of the Widow that liueth in pleasure that Shee is dead though Shee liueth These places doe sufficiently confirme this truth More might be brought if need were The reason is plaine Reason because they want the spirit of grace which doth onely quicken Adam was not made a liuing man vntill God breathed the breath of life into him that made him stirre and walke Before that hee was onely as a picture of clay lying vpon the ground hauing eyes that saw not eares that heard not a mouth that could not speake and feet that could not goe So vntill the spirit of grace be giuen which onely giues life to the actions of men they are but as carkases like vnto Christians but indeed are not Now let vs come to the application And first it might serue for the confutation of the Papist who doth teach that man hath power to prepare himselfe to receiue grace and hath abilitie to dispose himselfe to the worke of his regeneration But doth not the Scripture tell vs that by nature wee are dead not in a swond or sicke but dead starke dead as I haue formerly shewed And what can such a one doe to his owne quickening no no this cannot bee for of our selues wee cannot moue to life vntill God doe quicken vs by his Word and Spirit Vse 2 Secondly let all wicked vnregenerate men take notice of their estate and be warned of their misery for they are but dead corpses Wicked men resemble a corse in 4. things First they are cold lying rotting in the graues of iniquitie Being Cold Senclesse Heauie and stinking fitly resembling a corse in these foure things Cold they are for the powerfull heat of Gods holy Spirit is quenched in them so that their preaching is cold there praying is cold there hearing is cold and all other good exercises they take in hand And so is it with there seeming graces there Faith Zeale Loue c. All are key cold noe warmth can be felt in them As they are cold so they are Senclesse Secondly they are sencelesse Psal 58.4 they can nether Heare See Smell Tast nor Touch. There Hearing is gon cleane gon They are like the deafe adder that cannot nay which is worst of all that will not heare the voice of the charmer Isay 6.10 Zach. 7.11 charme he neuer so wisely there eares are heauie yea vncircumcised open to any that will speake Reuel 3.17 but refusing to heare the Lord calling As they are deafe so also Blind The God of this world hath couered there eies with a vaile so that though they haue eies they see not saluation offered Ezek. 12.2 nor the light of the Gospell shining vpon them neither can they perceiue those things which are of God Dumb they are also 1 Cor. 2.14 Ier. hauing mouthes and speake not to Gods glory or praise They bend there tounges like there bowes for euill but they haue no courage for the truth They are toung tyed when Gods name should be blessed and when good talke is administred but freedome of speech they haue to blaspheme his sacred and glorious name There smelling is cleane gon they feele not the sauour of Christs oyntments for the which the virgins runne after him Cant. 1.2 Psal 45.8 2 Cor. 2.16 neither of his garments which smel of Myrrhe Cassia the word it selfe the Gospell of grace vnto them is a sauour of death they smell no other thing in it Rom. 8.5 Miserable men who being after the flesh sauour only the things of the flesh There Tast is cleane gon they know not the sweetnesse of Gods mercy nor the sauing grace of Christ in the Gospell