when he lingered in Sodome least thou be destroyed so say I to thee flie for thy life make all possible speed to come out of thy sins linger not in Sodome nor about the borders of it least thou be consumed with the fire of Gods wrath Consider of the former reasons and let them moue thee hereunto And remember the longer thou delaiest the more matter thou preparest for thy owne sorrow and griefe If the best doth happen that thou hopest for if euer thou doest truly repent which if thou goest on still is much to be feared for the greater sinne the greater sorrow euery sinne will fetch a grone from thy soule and teares from thy eyes if euer God doe giue thee grace to turne vnto him and therefore breake off thy sinnes betimes and heape not vp more matter of griefe to thy own soule let euery one of vs be warned to amend you yong men Eccles 12.1 who are now lustie and strong Remember you your creator now in the dayes of your youth You shall not see my face said Ioseph to his brethren except you bring your younger brother with you how canst thou behold the face of the Lord Iesus if thou dedicatest to the Deuill thy louely younger yeares and giuest him nothing but thy loathed old age How long sayth a Father speaking to all yong men in his owne person shall I say to morrow to morrow why doe I not now Quamdin cras cras quare non modo quare non hac hora finis turpitudiniâ— meae August why doe I not this houre make an end of sinning So why doest thou not now at this very instant cast away thy filthinesse thou knowest not what may happen before to morrow while thou hast time turne Challenge not to thy selfe thirtie or fortie yeares hereafter for thou art not sure of one day or houre As for you that haue neglected your youth and slept that out now awake if euer you will awake Awake for it is high time and as the Israelites gathered twice as much Manna the day before the Sabboth as they did at any other time Exod. 16.22 because on the Sabboth they might gather none So thou that art aged who lookest euery day for thy last Sabboth shouldst redeeme thy time by double diligence that thou hast formerly lost by sloath negligence heare twice as much pray twice as much doe twice as much good as any young man doth It stands thee much vpon for thou hast a great iourney to goe and but a short time allotted In a word to you all Repent and that while it is called to day deferre no longer thou hast deferred too long be now more wise and doe that in time which all the world would doe out of time and cannot All men seeke the Lord at last Esay 55. but wise men seeke him while hee may be found what wretch so prophane that vpon his death-bed doth not make the Lord his refuge Then the eye the hand is lifted vp vnto him then will they call for mercy desire others to pray to God for them But oh that there were such an heart in thee that thou wouldst doe thus now while time is and the gate of Gods mercy is set open for thee The old world had a time for repentance while Noah preached Sodome had her time while Lot visited Ierusalem had a time while Christ conuersed in her So had Diues his time and Esau his time the fiue foolish virgines their time and Iesabell her time for Repentance which being neglected they had no more time offered If the filthy Sodomites if prophane Esau if the foolish virgines if the rich Glutton if whorish Iesabell were now aliue what would they doe or rather what would they not doe to obtaine saluation Nothing would be so much esteemed as a trice of time which heretofore by dayes weekes moneths yeares was lauishly mispent Oh that thou knewest what treasure time offers to thy soule thou wouldst then looke with a iealous eye on the hour-glasse and sigh at the dropping of euery sand that falls Be not so foolish as to hazard thy soule to the last houre Remember the reasons that were formerly brought and well consider them thou hast no lease for thy life this night may thy soule be taken from thee and say thou doest liue till thy hayres be gray what likelihood is there that God will then giue thee grace to repent who hast obstinately refused grace all the dayes of thy life Hath not God shewed his visible iudgements on such putters off Some dying suddenly others sottishly others desperately as that wretch who was wont to boast that he could repent if he had time to say but three words Domine miserere mei Lord haue mercie on me which time he had and did speake three words but they were not those he did intend but three other more fearefull for riding ouer a water vpon a broken bridge his horse stumbled and both fell in and were drowned yet before his drowning Capiat omnia Daemon he had leisure to vse these three words The Deuill take all and thus he perished This and many other like examples are for warning vnto thee that thou shouldest not deferre as they haue done by their harmes learne thou to beware and venture not the saluation of thy soule vpon vncertaintie There is no hurt comes by timely Repentance but much dammage by delaying and deferring Neuer did I know any repent of their timely Repentance but I haue heard many lament for their turning no sooner Paenitentia serae raro vera Iam te peccata dimittunt non tâ—â—lla And indeed there is great cause to suspect that Repentance which is thus put off till the last houre and which many thousands frame vnto themselues at the last gasp for it is many times more forced and feined then safe and sound sinne then rather leauing man then man his sinne deferre not therefore but presently fall about this worke make not any tarrying to turne vnto the Lord but with Dauid make hast to keepe Gods commaundements Psal 119.60 Amb. ad paenitent agend exhort Remember the words of Ambrose with which I will end this vse and doctrine He that repenteth at the last houre and is reconciled and so departeth out of this life whether he be secure and safe from condemnation I am not certaine Doe I say he shall be damned I say not so neyther do I say he shall be saued But wouldst thou my brother be out of doubt concerning thy saluation And wouldst thou be deliuered from vncertaintie Repent then while thou art in health for if thou doest truely repent in thy health and the last day so finde thee then thou art safe because thou hast repented whilest yet thou mightest haue sinned And thus we haue seene what he did Now we are in the next place to heare what he sayth according to my proposed method Text. Verse 21. VERSE 21.
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
cause of all things produced by the two causes when it should haue beene produced by the second causes And in the next page to that line 3. it is thus the same writer also doth confirme the third when it should haue beene doth confirme the second And in the 47. page and 23. line it is thus For put case many so be when it should haue beene for in such a case they may be And page 225. line 11. there is far more for for in one though this fault in most coppies is amended I will not trouble thee with any more errors here thou shalt find them set downe at the end of the Booke onely these I doe in speciall manner mention because they are so grosse and desire thee in speciall manner to correct how euer thou dealest with the rest I must needs say the coppie was very close and much of it not re-written but deliuered to the Printer as it was set downe at the first draught for my employments would not afford me so much time as indeed it was fit I should haue had It is needlesse to say more for what Apelles sometimes said to a foolish painter thou mayst say to me I should haue iudged thy worke to haue bin done in hast though thou hadst said nothing In omnibus meis scriptis non modò pium lectorem sed liberum correctorem desidero Aug. in Proam lib. 3. de Trin. I submit my weaknesse to thy censure smite me friendly such balme shall not breake my head Remember I am a man and it is not incident to humane frailtie to be without faults What faults I find or heare off shall be amended if I liue to see it come againe vnto the Presse In the interim accept of this as it is meant vnto thee I meane thee no hurt if thou meanest me any the Lord forgiue thee And amōgst others I especially intreat you that were my Auditors to take my meaning in good part it is your good I especially intend and ayme at If any of you receiued comfort when these points were preached or shall get any good by them now that they are Printed giue God the praise and mee thy prayers that true grace may be more and more increased in mee and so Gods people haue more and more profit by mee If thou doest thus I shall be sufficiently recompenced and euer rest From my Studie in St Margarets Fish-street London this 7. of Ianuary 1619. Thy true friend in the Lord to be commanded NEHEMIAH ROGERS A SVMMARY OF ALL THE DOCTRINES COLlected out of the seuerall verses of the Parable of the Prodigall Luke 15. Verse 11. Doct. 1. COnuiction is the ready way to conuersion pag. 8. 2. It is now no easie matter to bring a sinner to a true sight of his sinne p. 10. 3. It is lawfull for a Minister to vse similies and parables for the illustration and pressing of their poynts pag. 12. 4. God is content in Scripture to make himselfe knowne to man as a man to this end that man might know him in some measure pag. 15. 5. The Church visible is a mixt companie pag. 18. Verse 12. Doct. 1. Sinners are childish and foolish p. 27. 2. All that call God Father are not obedient children p. 33. 3. Nothing is more greeuous to the wicked then to be vnder Gods gouernment p. 35. 4. Wicked men esteeme of Gods blessings but as due debts p. 38. 5. God is kinde and gracious euen to the wicked and rebellious p. 40. 6. God oftentimes leaueth man to himselfe suffereth him to take his course p. 42. Verse 13. Doct. 1. Wicked men are euer worst to God when God is best to them p. 51. 2. Man being left to himselfe cannot long stand p. 55. 3. Sinners cannot abide Gods presence p. 59. 4. To follow sin is to forsake the Lord. p. 60. 5. Wicked men proceede from euill to worse p. 63. 6. Sinners are great wasters spend-thrifts p. 68. 7. Vngodly men spend Gods gifts in sinnes seruice p. 70. Verse 14. Doct. 1. Common gifts are of a wasting nature p 73. 2. The Land of sin is a Land of famin p. 75. 3. God doth often punish sinne in it owne kinde p. 77. Verse 15. Doct. 1. Sinfull man being in misery trieth all other meanes before he will seeke to the Lord for helpe p. 81. 2. Those that refuse to serue God shall bee enforced to serue a harder master p. 85. 3. Sinners are brutish and swinish p. 87. 4. The seruice of Satan is a most base seruice p. 89. Verse 16. Doct. 1. No earthly thing can content the soule p. 91 2. Mans doctrin is but a frothy doctrin p. 94. 3. The Lord doth vsually take from those whom he meanes to saue those sinnefull meanes whereon they rest p. 97. Verse 17. Doct. 1. Euery wicked man is a mad man p. 98. 2. Examination of our hearts the first step to repentance p. 101. 3. Crosses afflictions are excellent means to make vs looke home p. 105. 4. Sense of Gods mercy causeth repentance p. 110. 5. In Gods house are many hirelings p. 115. 6. God prouideth a large diet for his houshold p. 116. Verse 18. Doct. 1. Sound Resolution necessary for the leading of a godly life p. 125. 2. Serious consideration bringeth forth sound determination p. 127. 3. Repentance from sinne is tho first resurrection p. 130. 4. Good motions are not to bee quenched but to be nourished and cherished p. 131. 5. Grace groweth by degrees p. 133. 6. The bosome of the Lord is the best shelter p. 136. 7. Preparation needfull before wee come into Gods presence p. 138. 8. Sin is the godly mans greatest sorrow p. 142 9. All men sinne God looking on p. 150. 10. The forgetting of Gods all-seeing eye doth increase the sin and aggrauate the same p. 154. Verse 19. Doct. 1. Where there is true repentance there is a sight sence of a mans owne vnworthinesse p. 157. 2. Gods blessings are better knowne by their want then by their enioyment p. 165. Verse 20. Doct. 1. Where there is true repentance there is not onely a purpose in the heart but a practice in the life p. 166. 2. True repentance consists of two parts p. 172 3. Where true repentance is there is a turning from sinne p. 173. 4. In true repentance there is not onely a rising from sinne but there is also a turning to the Lord. p. 176. 5. Repentance is not to be delayed but presentlently to be set vpon p. 178. Verse 21. Doct. 1. True Grace will manifest it selfe both by deed and word p. 192. 2. Confession necessary before remission p. 195. 3. Confession of sinne is to bee made onely to God p. 207. 4. It is the propertie of a true Penitent to aggrauate his sinne and set it out to the vttermost p. 211. 5. The only way to obtaine Gods fauour is with an humble heart to seeke it p. 215. Verse 20. Doct. 1. Our couersion
against the law of the minde examine then how thy heart is affected Rom. 7.23 dost thou find this inward discontentment in obeying Are Gods lawes as bands and cords in thy esteeme And as a stomackfull Horse dost thou foame at the bit which is put into thy mouth An euident signe of a rebellious heart but on the other side art thou content to submit thy necke to Gods yoke Art thou desirous that thy nature would be more conformable to Gods law Art thou content to be restrained and if it were possible to haue the wicked inclinations of thy heart vtterly abolished Surely then thou needest not to want comfort thy estate will afford it Goe on therefore and the Lord be with thee But in the second place This serueth for the discouerie of many to be sonnes of Beliall lawlesse lewd and dissolute persons to whom nothing is more grieuous then Gods gouernment and nothing more distastfull then the commaundement of the Lord Gods word is like hard meate lying heauie vpon the stomacke that cannot easily be digested Those precepts giuen for the ordering of our wayes sweare not at all sanctifie my Sabboth Mat. 5. they are hard sayings who can endure them Nay they could wish they were razed out of the booke and there were no such iniunctions debar them from swearing you were as good sow vp their lips keepe them from their sports on the Sabboth day why then take away their liues nay they cannot nor will not bee so straight laced Their sports they must follow their pleasures they must take and no day fitter then that Thus Sampson like they breake Gods lawes like twind threds and say depart from vs we will none of thy wayes Iob 21.14 oh but these speeches are blasphemous they come not out of our mouths such speeches as these we abhor and detest Answ Yet your workes speake as much Tace linqua lequere vita though your tongues are silent Sinnes whereof you are guiltie and of which you haue beene often conuinced are not yet left nor forsaken but held and your tongues like so many peices of sugar though your sinfull wayes are condemned yet you obstinately persist in them and what is this but with those seruants to send word after the King they will not haue him to raigne ouer them Luk. 19.14 Is not this to renounce the Lords gouernment To cast away his yoke and breake his bands See what hee himselfe doth testifie of such courses Psal 81.11 Psal 81.11 My people would not hearken to my voice and Israell would none of me in not hearkening to his word they refuse and reiect the Lord himselfe let all such then know that pretend what they will they are but lawlesse persons children of Beliall who desire nothing more then to be from vnder Gods gouernment and to cast his yoke from off their neckes In the third place Let it teach vs to submit our selues Vse 3 to be gouerned by the Lord and not seeke to be at our owne dispose there are none would be counted for children of Beliall wicked lawlesse and dissolute persons Oh then beware of wilfull breach of Gods lawes 1 Sam 1.16 for by them he gouernes and rules his people in casting them behind our backes what doe we else but cast off GOD himselfe as Samuell telleth Saul 1. Sam. 15.23 Rebellion sayth hee is as the sinne of witchcraft and stubbornnesse is as iniquitie and idolatrie because thou hast reiected the word of the Lord he hath also reiected thee from being King thinke well of the speech and make good vse of it Giue me the portion c. Text. Here see how boldly he calleth for it and that not as a gift but as a debt giue me that which belongs vnto me This teacheth vs thus much Doctr. That Gods blessings are counted but as due debts Goâ—s blessings are esteemed but as due debts by sinfull men by naturall sinfull and vnregenerated men They lay claime to them as to a debt owing Thus was it with those dissembling Israelites Esay 58.3 So with those Mat. 7.22 And me thinkes the Apostle doth intimate so much Rom. 10.3 Reason And surely it is no wonder for ignorance breeds pride contempt now this is the issue of pride not to thinke it selfe to be beholding to God for any thing receiued Vse 1 This then first may serue for information of our iudgements concerning the doctrine of merit a doctrine taught in the Schoole of nature And therefore no wonder it is so soone learned hence it is that Romes religion seemeth to be so sweete and so many drinke of the cup of her fornications while doctrine of merits is agreeable to the flesh no wonder so many runne mad with conceit what vnregenerated man cannot make an excellent Papist with a little helpe Surely there is no man in his meere naturals but is a fit peice of timber for the Popes building Rom. 7.8 this doctrine being so pleasing to the flesh we may well feare it is cursed of the Lord. Vse 2 In the next place It serueth to reproue such as iumpe with the Prodigall in this his practise challenging God as a debter vnto them And of this sort are 1. Papists 2. ignorant Protestants For the Papist according to their doctrine is their practise challenging God as a debter claiming heauen as a penniworth for a penny their doctrine and practise is well knowne to all the world and therfore I will be sparing so much hauing bin both said written by so many learned men against it onely this I will tell you there is none of them but vpon their death beds call for mercy though in their life they plead their merit Faine would I see any of the learned of them when they are a going the way of all flesh thus to exalt and lift vp themselues as to say Lord I am worthy of thy mercie I haue deserued thy kingdome pay mee what thou owest me I desire no hing gratis but to haue accordâ—ng to my desert surely howsoeuer in their doctrine they in effect teach this yet I am perswaded at such time as the snares of death shall compasse them about none of them will be then so presumptuous but will as many of them haue at that time conferre our doctrine which in their life time they doe so much oppose A second sort to be reproued are many ignorant and proud Protestants and in this point very Papists who esteeme of and lay claime to Gods gifts whether temporall or eternall as to a debt owing to them alas how common is this with the sonnes of men As for Gods good gifts which are of a temporall nature how few do otherwise esteeme of them Health of bodie peace and libertie food and rayment seasonable weather how lightly are these blessings esteemed of Surely if God were bound vnto vs we could not possibly bee lesse thankfull let these things be for a time withheld
thereby hee may punish one sinne with another All this may God doe and bee free from sinne Thus wee see the truth of this doctrine and may it not be confirmed out of their owne popish writers Who doe affirme as much in this as we doe For the first that God is immediately the first cause of all things produced by the two causes but of things euill he is the mediate cause Oâ—â—haâ— qu 5. 〈◊〉 in that he produceth and preserueth the creature These are the words of one of their owne side The same writer also doth confirme the third in saying that God is a debter to no man Oâ—hani 3. qui 12 in 〈◊〉 and therefore hee is bound neither to cause that act nor the contrary nor yet not to cause it but the will of the creature by Gods law is bound not to cause the act and so consequently sinneth by doing of it Bellar. de amissi grat lib. 2. ca. 13. The third way of Gods working in sinne Bellarmine their graund-champion doth maintaine Who saith that God not onely permitteth the wicked to doe many euills but he also ouerseeth their euill wills and ruleth and gouerneth them he boweth and bendeth them by working inuisibly in them Thus we see that our aduersaries doe in plaine termes maintaine that which they exclaime and cry out against vs for But I woonder with what faces they dare challenge vs for that whereof they themselues are so guilty haue they forgotten what is written in their Canon law viz. that the Iewes had sinned deadly if they had not crucified our Sauiour Christ oh horible blasphemy whereby they doe affirme that that immaculate Lambe in whom was no sinne and in whose mouth was no guile was iustly and worthily condemned Can they shew any thing of vs touching the prouidence of God which commeth neere to this impiety Let these things stop the graue of their slanderous throats if they haue not a whores forehead being past shame But I may leaue them as a people that haue cast off all shame 2. Thes 2.9.10 spurned against the truth and trodden vnder feet the blood of the new couenant and therefore damned if they conuert not through the iust iudgment of God of themselues Vse 2 Now for our selues Seeing this is so that God oftentimes leaueth men to themselues and giueth them ouer to their owne hearts lust Let it admonish vs all to beware of this heauy iudgement and pray to the Lord of all iudgements to keepe thee from this that thou mayst not bee giuen ouer to thy owne hearts lusts It is the saying of a worthie man if God should giue him the option to choose the torments of hell with hope to recouer his gracious fauour or thus vtterly to forsake him of his grace and leaue him to his owne wayes he would wish rather hell torments with expectation of deliuerance then this giuing vp to the lusts of his owne heart and surely except God should presently send vs down to that place of torment where is paine endlesse easelesse and remedilesse I cannot see what greater iudgement can befall But shall a childe of God alwayes be thus left Obiect Hath not God promised to returne againe how then can this be so heauie a iudgement As I haue formerly said so againe I say Answ the desertion that doth befall Gods children it is but temporary for a time and not for euer were it for euer it were hell it selfe But albeit it bee but for a time yet for that time their case is grieuous These temporall desertions are more grieuous vnto them then temporall death and if they might haue their choise they would rather choose to die a thousand deaths then to be thus forsaken and no wonder for put case many so be that they can discerne small difference if any betwixt themselues and a Reprobate nay they may hereby be so tormented that they euen Gods owne deare children they I say may blaspheme God and cry out they are damned read these places Iob 13.24.16.12.22.3.4 And see whether Iob was in any better estate Read also Psalme 6 1.-4 And iudge how miserable was Dauids condition It is the iudgement of a worthie Diuine that the pangs which Dauid felt after his fall before he could recouer againe Gods former fauour were more sharpe vexing then those that did accompany his first conuersion vnto grace Oh beware beware ye that now stand beware lest you fall 1. Cor. 10.12 be more prouident for your owne good then to giue God occasion by reason of your sins to depriue you of his fauour leaue you to your selues If euer you doe recouer your losse many a sigh and groane must be sent from the heart before it can be obtained Many a salt teare and longing looke vp towards God Rom. 11.20 before the sence and feeling of Gods spirit can bee regained be not then high minded but feare be fearful of this heauie iudgement and in a speciall manner take heede of the causes thereof for as all sinne in generall doth cause the Lord to leaue vs to our selues so there are some sinnes Special sins that doe cause the Lord to leaue vs for a time Rom. 1.21.24 Ingratum si dixeris omnia dixeris Psal 116.12.13 which in a speciall manner will lay vs open to this danger I will name them that you may the better auoid them they are these The first is vnthankfulnesse for graces receiued as our Apostle Paul doth make manifest thus speaking because when they knew God they glorified him not as God neyther were thankefull c. God gaue them vp to vncleannesse through the lusts of their owne hearts c. O beware of this same sinne it is an excuselesse sinne this is the onely tribute God doth expect from vs for all his mercies that he hath done vnto vs. And surely I am perswaded this is one cause why Gods children are often thus left and forsaken of the Lord and why his blessed spirit departs away because they take no more notice of those graces which are wrought in their hearts neither are they so thankful as they should be they are euer complaining they haue nothing in them no grace in their hearts c. This grieues Gods blessed spirit that thou art no more thankefull for his good worke that is begun and causeth him to leaue thee for a time that thou maist at last bee more thankefuâ—l take therefore such notice of thy infirmities for thy humiliation as that thou forgettest not Gods good gifts and graces for thy consolation The second sin that causeth desertion Luk. 19.12 A second speciall sin which causeth the Lord to leaue and forsake vs is the ill vse or no vse of good gifts bestowed The slothfull seruant that employed not his tallent shall haue his tallent taken from him such gifts as are not employed shall be blowed on soone come to nothing let this be considered of euery of
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
to passe by all thy offences vpon thy repentance be they neuer so many Esay 1.18 Were they as red as scarlet yet they shal be made as white as snow how euer thou haue liued thy sinnes be many and great and they all double dipped and died wilt thou repent the strength of his mercy shall vndoe them shall change them and make them as if they had neuer bine done thy sinnes shall be forgiuen in Christ and neuer imputed nor laid to thy charge if yet these will not preuaile then put all together consider his Preuenting his Sparing his renewing his pardoning mercies if there be any hope of thee they wil moue thee to looke home and with this Prodigall to returne to thy fathers house Oh how inexcusable art thou whom these mercies cannot allure art thou not worthy of double condemnation the sinnes committed against the law may be cured by the grace of the Gospell but when this grace is despised and men who may receiue mercy for repenting will not repent wherewith shall this impiety be healed doth there remaine any more sacrifice for sinne shall any new Sauiour be sent to saue such men Surely no there remaines nothing for such but a fearefull looking for Heb. 10.27 and expectation of iudgement and fiery indignation which shall deuoure them Vse 3 In the last place here we see that sence of misery without sence of mercy will not bring vs to repentance no nor yet sence of mercie without sence of miserie the sence of mercy without a feeling of our misery maketh vs to presume and the sence of misery without hope of mercie driueth vs to despaire so that misery and mercy must be both seene els it is impossible to be brought to repentance So looke on thy misery as withall thou hast an eye on Gods mercie and so haue an eye on his mercie as that first thou hast an eye on thy owne miserie these are the two eyes of euery penitent of neyther of them must he be blind that would find the way to Gods kingdome I cannot yet dismisse this verse before I speake something of a point or two which I cannot well baulke they lying in the way and offering themselues to our consideration First in that these are termed hyred seruants which were in his fathers house let vs note All in Gods house are not dutifull sonnes Doctr. In Gods house are hyrelings Math. 6.2 for some are hyrelings Such were the Scribes and Pharises here they serued God onely for reward and did other duties mercinarily as doth appeare by the words of our Sauiour Christ Matt. 6. and so in the Parable of the Grounds Math. 13.20 one of those kinds receiue the Word with ioy but it is onely for by-respects and temporary causes and therefore fall away in time of persecution Ioh. 6. Such also were manie of Christs followers who sought onely after the bread that perisheth as appeares by Christs words Iohn 6. And therefore seeing this is so Vse it standeth euery one in hand truely and throughly to examine himselfe whether he be a sonne or hyreling thou maiest know it by the end thou aimest at in the seruice of God Aymest thou at his glorie principally or thy owne good Is his glory the White thou leuelest at Or art thou corrupted with some other consideration If Gods glorie bee the marke then art thou a sonne but if thou professest the Gospell for other ends and by-respect thou art a mercinarie and a hyreling But Moses is said to haue an eye to the recompence of reward yea Christ himselfe the Sonne of God Ob. Heb. 11.26 Heb. 12.2 in whom was no sinne for the ioy that was set before him endured the Crosse despising the shame and is set downe at the right hand of the Throne of God I answer in performing of good duties Sol. How we may haue respect to the recompence of reward in doing good workes Annet Fest Math. 3.10 an eye may be had to the recompence of reward and the consideration of it may be vsed as a helpe to our dulnesse But let vs know that we are not principally to respect it for were there no reward neither heauen for the good nor hell for the bad yet a child of God is bound yea and would obey the Lord for conscience sake Take notice then here by the way of a shamefull vntruth wherewith the Rhemists doe charge vs namely that we condemne all doing of good in hope of heauen or leauing of euill for feare of hell and that such kind of preaching we vtterly dislike How true this is our Congregations can testifie we exhort men to doe good in respect of the reward and we vse as motiues both heauens ioy and hels horror howsoeuer indeed wee exhort not men to doe good onely and principally for the rewards sake but rather in duetie and thankfulnesse to God that he may thereby be glorified Now further see these hyred seruants haue bread enough yea and more then enough for they haue to spare Doctr. God prouideth a large dyet for his Houshold Pro. 9.1.2 Hence wee gather God prouideth a large and liberall diet for those of his houshold The verie hyrelings haue such plentie that there is to spare and then surely his sonnes shall not be pinched For the confirming of this poynt see Prouerbes 9.1 2. Wisdome hath built her house Shee hath hewne out her seuen Pillars She hath killed her Beasts Shee hath mingled her Wine Shee hath also furnished her Table In which words the bountie and magnificence of the Lord towards his Church Psal 36.8 is reprepresented by the plentifull prouision of a liberall Feast-maker so also in the 36. Psal ver 8. They shall be all aboundantly satisfied with the fatnesse of thy house and thou shalt make them drinke of the riuer of thy pleasures And in the 25. Esay 25.6 of Esay most excellently In this mountaine shall the Lord of Hoasts make vnto all people a feast of fat things a feast of Wines on the Lees of fat things full of marrow of Wines on the Lees well refined The meaning is that God will prouide for his Church and people both Iewes and Gentiles a sumptuous and royall feast for the refreshing of their soules which bountifull prouision our Sauiour Christ also setteth forth in the Gospell by a parable comparing the kingdome of Heauen that is the Doctrine of the Gospel to a marriage Feast Math. 2â— 4 which a King prepared for his Sonne Now marke first it is compared to a Feast therefore costly secondly made by a King therefore not common but plenty thirdly to a Wedding feast therefore not sparing but liberall and large fourthly to a feast made at the mariage of his owne Sonne and therefore so much the more sumptuous and magnificent So then we see this truth strongly confirmed by these Scriptures which haue beene brought Now heare the Reasons First God is of
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
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
yet be within the compasse of the truth of his own conceiuing though beyond the extent of the truth of his sinnes in themselues exactly considered And thus did the Apostle speake according to his sence and thought himselfe to be inferiour vnto all And thus much for this Question as also for this doctrine Now let vs proceed and come to the next which is his Humiliation And am no more worthie to be called thy sonne Text. See how he humbleth and abaseth himselfe vnto his Father I am vnworthie to be thy sonne yea I am vnworthie the very name of sonne so many haue beene my sinnes so lewd hath bin my course The instruction hence may be this The onely way to obtaine pardon for sinne Doctr. The onely way to obtaine Gods fauour is with an humble heart to seeke it 1. Pet. 5.6 and procure Gods fauour is with an humble heart and lowly soule to come before him The onely way to be exalted by him is to come vnto him in humilitie of soule and lowlinesse of spirit The practise of this Prodigall is a president for vs. For the farther proofe of this truth remember what S. Peter sayth Humble your selues therefore vnder the mightie hand of God that he may exalt you And what S. Iames sayth Iam. 4.10 Humble your selues in the sight of God and he shall lift you vp It is no hard matter to bring a cloud of witnesses to iustifie this but I will be sparing and remember you onely of that Parable of the proud Pharisie and the Publican and so away These two goe vp into the Temple to pray Luk. 18.10 The Pharisie begins and prayes thus God I thanke thee Verse 11. I am not as other men c. He shewes not vulnera but munera not his wounds but his worth not his miserie but his brauery reputing himselfe so iust that he neither sayth thy kingdome come nor yet forgiue vs our trespasses August Hom. 36. de verb. Dom. secund Luc. But as hauing no sinne and abounding alreadie with all grace both these he leaues out thanking God more for that other were bad then for that himselfe was good Now the Publican he stands a farre off Verse 13. and would not lift vp so much as his eyes to heauen but smote vpon his breast saying God be mercifull to me a sinner As the one exalts himselfe in respect of his vertue so the other humbles himselfe in regard of his sinne As the one shews his robes so the other like a poore beggar shewes his rags and as an humble petitioner his grieuances Now marke how Christ applyes this Verse 14. I tell you this man departed home vnto his house more iustified then the other for euery one that exalteth himselfe shal be abased and he that humbleth himselfe shal be exalted The Reasons may be these Reason Isay 66.2 Isay 57.15 First Such onely hath God promised to looke vpon and shew mercie too To this man will I looke euen to him that is poore and of a contrite spirit and againe Thus saith the high and loftie one that inhabiteth eternitie whose name is Holy I dwell in the high and holy place with him also that is of a contrite and humbled spirit to reuiue the spirit of the humble and to reuiue the heart of the contrite ones as for other they haue no promise of fauour or of mercie Reason 2 And secondly Such onely are capable of grace and mercie Full vessells can receiue no liquor and haughtie hearts no fauour for they despise it As therefore the vessell must be emptied and the ayre and wind remoued before any solid liquor can be receiued so must thou first cast out haughtinesse and pride out of thy heart before mercie can be obtayned Vse Let the Vse of this be for Exhortation Come before the Lord with humbled soules and contrite spirits for this is of him much set by And to stirre vs vp to the putting on of this grace as the Apostle doth exhort vs consider of these motiues Colos 3. Motiues to labour for humilitie and auoid pride Tract de Passione Dom. cap. 19. First Pride is the Deuils first borne A second motiue God exalts the humble but casts downe the proud one Luke 1.46 Ps 113.56 first Pride it is the Deuils first borne and the Deuils first poyson which Satan powred into our nature and this as Bernard speakes is the Deuils character for as the seruants of Christ and children of God are knowne by charitie and humilitie so the seruants of sinne and sonnes of Satan are knowne by pride and crueltie and therefore let this moue vs to imbrace the one and abhorre the other Secondly God exalts such as are humble but such as are proud doth his soule hate His deeds hath manifested this hee called humble Dauid from the Shepheards crooke to the Kings Crowne He did so regard the meekenesse of the Virgine that all generations count her blessed Thus he taketh vp the simple out of the dust and lifteth the poore out of the myre But he deales otherwise with the proud and euer hath done The proud Angels he thrust out of heauen and our proud parents out of Paradise For it he draue Nebuchadnezzar from the company of men Dan. 4.30 and made him to haue his habitation with the beasts of the field and to eat grasse as Oxen. What shall I neede to speake of Haman Herod and others Pro. 16.8 whose pride did cause their fall and ruine by this that hath beene said we see the Psalmists saying verified Psal 138.6 Though the Lord be high yet hath he respect vnto the lowly but the proud hee knoweth a farr off The most high hath especiall respect to such as are most low Marlo rat in Luc. cap. 1. vers 48. God cannot looke aboue him saith one because hee hath no superiour nor about him for that he hath no equall hee regards onely such as are below him The lower then a man is the neerer vnto God and the more exposed to his sight who looks from aboue but the higher he is the farther is he off and the more proud he is the lesse is he respected Seeing then this is so how should this worke vpon vs and make vs to decke our selues with this excellent grace which like the Violet though it growes lowe by the ground and hangs the head vnder some obscure leafe as willing to liue vnseene yet is the sweetest of flowers and beloued of all Thirdly Humility is the keeper of all graces A third motiue Humilitie preserues grace but pride destroyes it It is conseruatrix virtutum Bernard 2 Kings 4.39 Eccles 10.1 but Pride the spoyler of them No boxe better to keepe those iewels in then a heart well lined with humilitie Looke as ashes doe preserue fire so doth our humilitie the sparkles of Gods blessed spirit But now on the other side pride spoyles all This like Colloquintida imbitters
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