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
and soule more and more disabled And therefore wee haue great reason to make hast and no longer to deferre and put off repentance Reason 4 Fourthly because for the present thy estate is fearefull Is the great danger that the sinner is in for the present the wrath of God hangs ouer thy head by a twined thred if thou hadst eyes to see it thou eatest in danger of thy life thou drinkest in danger walkest in danger sleepest in danger lying betweene death and the Diuell as Peter did betweene the two souldiers Acts 12.6 bound with two chaines Now who would bee in such a danger one houre for the gaining of a world euery creature is vp in armes against thee they wait but for a watch word would God bid them strike they would soone dispatch thee and Hell that gapes for thee longing to deuoure thee You haue little cause then to deferre one day one houre or one minute Thus you see some reasons many more might be brought but wee hasten to the vses Vse 1 And first This reprooueth that wonderfull madnes and exceeding great folly of such as procrastinate and deferre their conuersion to the Lord and put off their repentance though the Lord call them thereunto and offer them neuer so fit an opportunity Men indeede confesse repentance is needfull they will say there is no hope of Heauen except they doe repent they purpose to repent But here is the mischeefe of it they will not doe it in time but deferre and fore-slow it till heereafter and that through the Deuils delusion perswading them that they haue time enough to repent in they may yet enioy the pleasures of sinne and turne to God heereafter who will assuredly receiue them to his mercy For God saith he is mercifull and hath faithfully promised that whensoeuer a sinner repenteth him of his sin hee will blot out all his wickednesse out of his remembrance As he dealt by the theefe who was receiued to mercy at the last houre though his whole life was spent in wickednesse so will hee deale with thee What needest thou then as yet thinke of repentance seeing thou mayest enioy both the pleasures of this life and of that which is to come also And thus hee carries thousands blindefold to hell who know not they are nigh it vntill they they fall in it gulling them most shamefully teaching them to reason against their owne saluation how often doe you heare these reasons brought Thirdly many lets of timely repentance First hope of long life I haue time enough to repent in What tell you me of Repentance as yet Is not God mercifull Did hee not shew mercy to the theefe at the last gaspe I doubt not but to bee saued as well as the precisest of you all But thou who thus goest on head-long to damnation come hither and let me shew thee thy monstrous folly that if it be possible thou maiest be recouered out of the snare of the Deuill 2 Tim. 2.26 who art thus taken by him at his will First It is a folly to deferre repentance vpon hope of long life thou blessest thy selfe with hope of long life thou wilt repent when thou art old but how knowest thou that thou shalt liue till thou commest to bee old Doest not thou see how vpon the stage of this world some haue longer Reason 1 parts and some haue shorter Because many die before Matth. 20.1.2 And as wee enter into the Lords vineyard doe we not so goe out that is in such a manner and at such an houre some in the morning some at noone some at night some die in the dawning of their liues passing from one graue vnto another being no sooner come out of the wombe of one mother but another mother receiues them into hers Some die in youth as in the third houre others die at thirty forty or fifty as in the sixt and ninth houre and other some very old as in the last houre of the day Now tell mee how many die before fifty for one that liue till they be past that age What hope hast thou to liue till thou beest so olde Doest not thou daily see and heare of many that goe well to bed at night and are found dead in the morning of many other that are suddenly slaine or come to some vntimely death why may it not be thus with thee how vaine then and false is thy hope of long life seeing no man can tell what a day what an houre may bring forth Reason 2 But in the second place Say thou doest liue vntill thou art old Because olde age is no fit time for it 2 Sam. 19.35 yet consider how vnseasonable a time this is for repentance Behold saith Barzillai to Dauid I am this day fourescore yeeres old and can I discerne betweene good or euill hath thy seruant any taste in that I eat or drink Can I heare any more the voyce of singing-men and women wherefore then should thy seruant be any more a burden vnto my Lord the King Heere see how he confesseth that by reason of his age he was vnfit to attend vpon the King or doe him seruice and therefore much more shall a man be disabled in olde age for this worke of repentance Salomon calls the daies of old age euill dayes and withall Eccles 12.1 wils the young man to remember his Creator before they come They are termed euill not because they are so in themselues but because of the many-fold miseries that doe accompany them and so the Philosopher called old age Diog. Laert. in vita Dion The Hauen of all euill because of the innumerable maladies and aches and paines that do flock thither as into a common receptacle For then shall the keepers of the house by which Salomon meaneth the hands which are the protectors of the body tremble and shake Eccles 12.1 And the strong men that is the legs that should carry the body bowe themselues and wax faint and feeble and the grinders by which he meaneth the teeth the mouth being as the mill and the two rowes of teeth like the vpper and nether mil-stones shall cease because they are few and those that looke out of the windowes shall bee darkned that is his eyes shall wax dim and his sight shall faile him â— then shall the dore be shut in the streets when the sound of the grinding is low The mouth and the iawes shall hang downe and not be fast neither shall they eat as young men vse to doe Hee shall rise vp at the voyce of the bird his sleepe shall not be found but it shall be taken away yea with euery little chirping of a bird hee shall bee awaked and all the daughters of musike shall bee brought low their cares shall wax deafe they shall not delight in musike they shall also bee afrayd of that which is high they shall then goe hanging downe the head and shoulders as they
do feele the burden yet are loath to vtter them and ashamed to confesse them But here is shame misplaced Where it should not be there it is and where it ought to be there it 's wanting God gaue shame for sinne boldnesse for confession But here is that saying true The Diuells in 't For the matter is so inuerted that when sinne is committed shame is absent but when sinne should be confessed then shame is present It 's strange me thinkes that men should be bold and audatious in committing euill in the view of the whole world and yet will haue none to know them to be penitent for their faults This is a bashfull diuell cast it forth And if shame will moue you then be mooued with the greatest shame for whether is it a greater shame to confesse sinn before the Angells and the whole world God sitting in his iudgement seate to condemn it or before man God sitting in his mercy seate to pardon it For confessed it must be either here or here after In the meanetime know thou hidest mercy from thy selfe but not thy sinnes from God who knoweth them and except thou dost confesse will one day Set them in order before thy eyes Psal 50.21 to the horror of thy soule A Third sort are such as doe excuse them The third sort are excusers They will not altogether conceale and hide but they will shift it off and lay the fault on others This corruption is within a day as old as Adam who posted of the matter from himselfe vnto his wife Gen. 3.12 The woman that thou gauest me shee gaue me of the tree And so the woman after his example laies the blame vpon the serpent The Serpent beguiled me and I did eat This milke wee haue sucked from our great Graund-mothers breast and are growne as skilfull in it as they themselues were we can excuse and poast off sinne and lay the blame on others wee are growne expert at it Sometimes the Starres shall be in fault I haue done badly but it was my destinie surely I was borne in an ill houre Otherwiles the Times shall beare the blame this is not well I must indeed confesse but the times are bad wherein we liue we can doe no other God helpe vs Oâ—â— vpon this wicked world They are well that are with God and thus we daube vp the matter When the Apostle vseth this as an argument to make vs more watchfull Ephes 5.16 In redeming the time because the dayes are euill Sometimes we blame ill companie and lay the fault on them But for such a company I had not done thus or thus This is Tyburne language common in the mouths of theiues Oh that I had neuer seene his eyes I would I had neuer known him thus we shift the matter from our selues And many there are that doe not sticke to lay the blame on God It was Gods will that I should doe thus or thus But let all these know that so long as they thus seeke to excuse their sinnes and lay the fault on others they are farre from that ingenuous confession which must be made before remission and forgiuenesse can bee obtained A fourth sort are deniers of sinne 2 Kin. 5.25 Acts 5.3 A fourth sort are such as doe denie their sinnes and will not at all acknowledge them if they be told of them yet they will out-face it Such a one was Gehezi Thy seruant went no whether And of the same brood were Ananias and Saphyra who made no bones of lying to the holy Ghost many such we haue amongst vs who haue great skill in this art of deniall reproue them and they will out-face it take them in the manner yet they will denie it or if they be brought to confesse any thing it shall be this That the first time of their taking was the first time of their sinning A fift sort are defenders of sinne A fift sort to be reprooued are those that with a brazen face and whorish forehead will defend their sins Drunkennesse that is good fellowship and they le maintaine it Pride is but handsomenesse and how would you haue them goe Fornication a tricke of youth and the best are enclined to it And as for Swearing they hope they may sweare so they sweare truly Thus is worldlinesse vsury oppression maintained and defended These are farre from confessing sinne Culpa cum defenditur geminatur when they thus defend it and so double it and as they are farre from confession so are they also farre from remission These doe but feed themselues with wind while they hope for heauen And a last sort are such as bragge and boast of their lewd courses yet will not sticke to say they looke for heauen as well as any These can make themselues merry with their drunkennesse and whoredomes thefts and murthers They will confesse they did such and such a vilany at such a time and in such a place But this confession is rather a profession and committing them afresh and shall these finde mercy Certainly a man need no great skill to read these mens doomes for except the Lord giue them a great measure of repentance the very blacknesse of darknesse is reserued for them Thus then we see the error of all these who make themselues sure of remission though they neuer bring their sinnes into a confession but eyther conceale or excuse or hide or defend or boast of their euill actions Let these in time looke well about them For though they make themselues neuer so sure of heauen yet let me tell them that this certaintie is but a sencelesse presumption which wil at length destroy their soules if they bring not themselues to this confession which God requires And now for a second vse Is this so that there is no remission where there is no Vse 2 confession Then let this admonish euery one that desires to haue their sinnes remitted to see that they bee truly and vnfainedly confessed Conceale them not hide them not excuse them not defend them not and aboue all take heed of glorying in them Seeke not with Achan to hide that cursed thing it wil proue thy ouerthrow Be not Secretary to the Deuill it is no good office conceale not that which God commaundes thee to make knowne Sinnes that are smothered will in the end fester vnto death Remember remission is promised but vpon condition of confession suffer then no sinne to goe vnconfessed which thou wouldst not haue to goe vnpardoned The onely way to haue thy sinnes couered is to vncouer them Dum agnoscit reus ignoscit Deus the onely way to haue them hid is to reueale them For when man vncouers God doth couer when man condemnes God will iustifie when man accuseth God will pardon But God will neuer cancell what man doth conceale Is thy offence publike let thy confession be so Be not ashamed of a needfull confession when God may be glorified by
should consider it according to the letter Instructions might be brought from the letter of the parable Parabola enim de nullo non conuenit which I cannot see but we haue liberty to doe for Christ borrowes no similitude from that which is not and the things from whence the similitude is fetched is the same in it selfe for which it is brought to illustrate another So then it might be handled without regarding the simile as if it were a plaine narration as Galat. 4.1.2 Bernards faithfull Shepheard Page 55. The scope is to shew by that similitude that the law of God makes not free but keepes in bondage for it doth with vs as Tutors and Gouernors doe with an heire being a Childe euen keepe them vnder as a seruant Now besides the lesson from the scope may not this lesson bee drawne from the letter That a wise Father will bring vp his Sonne well though he be his heire vnder Tutors and Gouernours and so Rom. 7.2 Rom. 7.2 may not this doctrine be gathered That the condition of a wife is subiection to her husband And againe That they be bound each to other so long as they liue Thus may we doe in parables Yet not from euery thing therein yet with this caution that we gather not lessons from euery thing therein for so many absurdisies might and would follow being neither intended in the spirituall sence nor yet true in the literall for many things in parables may bee supposed as if they were so to teach the truth by things feined as Iudges 9.8.9.10 So in the parable of Diues who is said to speake in hell and haue a tongue which is not true wee are therefore to be warie in vsing our liberty though we may Sobriety had need to guide our course when our nauigation lieth through the depth of a parable for mine owne part I will omit all collection which might be gathered from the letter and confine my selfe to the scope and drift of it desiring rather to be short then looke beyond Before I come to handle the particulars giue me leaue to propound a doctrine or two in generall And first from the scope and drift of Christ in propounding of it which was as yee haue heard to conuince them and bring them to a sight of their sinne and so to repentance Doctr. Conuiction is the ready way to conuersion Hence learne that Conuiction is the ready way to conuersion the readiest way to bring any to repentance is first to conuict and conuince them of their sinnes and therefore was it the Lord did charge his Prophet Ezechiel to cause Ierusalem to know her abhominations Ezech. 16.2 Isay 58.1 The like charge doth he giue to his Prophet Isay To shew Israel her transgressions and the house of Iacob their sinnes 1 Kings 18.18 Acts 2.23.37 Iohn 4.18.19 This was the course Elias did take with Ahab Peter with his hearers Christ with the woman of Samaria which examples are remarkeable for the prouing of this poynt Vse 1 Let this serue first for direction to vs of the Ministrie thou that art set in this high place and calling wouldest thou haue comfort in thy ministery wouldst thou see some comfortable fruites of thy labours be then first a Boanerges before a Bar Ionah and bring thy people first to a sight of their sinnes and secret filthinesse hold before their eyes the glasse of the law that they may see their misery and what need they haue of a Sauiour set their sins distinctly before them deale plainely without flattery this is the way to bring them to sound repentance that so they may obtaine remission forgiuenes Secondly It may serue as an apologie for such Ministers as conscionably and faithfully labour to conuince the consciences of their people of their sinnes and endeauour by preaching of the law to bring them to a true sight thereof these are they who are vsually thought to haue a spirit of gall and bitternesse within them and to be the onely men which driue many to despaire I confesse there may be and often is a great fault on the right hand in harping too much on this sad string of iudgement Some there are indeede who are neuer well but when damnation doth end their sentence this is too bloudy and butcherly a kinde of teaching But yet let me tell you We now liue in such times wherein a sermon of mercy is like a dead letter there are thousands who are not worthy to heare of mercy not to heare the sound of the word much lesse to heare the doctrine of remission of sinnes taught Now what course must bee taken with these Is not the sharpe razour of the law to be taken and incision to be made therwith into their soules vntill the wound be launced and the core thrust out a wise Surgeon will neuer powre in oyle And as for thee who thus condemnest the Ministers of the Lord for deliuering of the terrours of the law art euer calling for gospell gospell I tell thee it is to be feared of all others thou art most vnfit to heare it for it is vsually seen none call more for it to be taught then such as most despise it and condemne it those that are loath to know themselues are euer loath to heare the law deliuered O how farre art thou from holy Dauids minde Psal 141.5 Let the righteous smite me for it is a pretious oyle a foule signe of a guilty soule Thirdly We may heare see the reason why so many Vse 3 goe so boldly on in sinne and repent not alas they are not yet throughly conuicted they liue still in blindnes and are not brought to a sight of them This is excellently set forth by this comparison A man going ouer some narrow bridge vnder which runneth some deepe gulfe or violent streame if it be at midnight feareth not because be seeth not any danger Perâ—ins exhortation to repentance but bring the same man the next morning and let him see the narrownesse of the bridge he went ouer the night before the fearefull downfall and furious violence of the streame that runnes vnder the same and then will he wonder at his owne boldnesse and shrinke for feare to thinke of it and will not by any meanes venture to do that which carelesly he did the night before because hee seeth the extreame danger which before he saw not So is it with a sinner while he is in the estate of nature he seeth nothing no wrath no iudgement no hell for the God of this world hath blinded his eyes and therefore walketh on boldly and securely in sin he seeth not the narrownesse of the bridge of this life nor the fearefull gulfe of hell vnder it which he falls immediately into if he flies off but when God shall open his eyes and touch his heart to consider of his estate and see himselfe then hee seeth how narrow the bridge of this
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
eyes who cry out with that holy Patriarch They are lesse then the least of Gods mercies and fauours And with blessed S. Paul They are the worst of all sinners who vpon diligent search find in them the former markes and signes of true humilitie let such comfort themselues This is a great argument of sound grace It is an euident testimonie of sound repentance and of Gods fauour and certaine it is and therefore hold it for a truth the viler and baser thou art in thy owne esteeme the more deare and pretious thou art in the eyes of the Lord. Make me as one of thy hyred Seruants As if he should haue said I dare not I doe not make sute to be as before I was a sonne I am vnworthy of such fauour yet vouchsafe me that fauour that I may belong vnto thee and although I am not worthy to be called a Sonne yet vouchsafe me to be a hanger on let mee haue a roome and seruice in thy house though it be amongst the companie of thy hyred seruants Here wee see the case is altered while hee was in the house no place was good enough for him but now that he hath been a while in a farre Countrey and wanted of that bread which his Fathers seruants had he doth desire to be in the basest office This teacheth vs this lesson Doctr. Gods blessings are better discerned by their want then by their enioyment 1 Sam. 3.1 Isay 4.2 Gods blessings are better knowne and more esteemed by the wanting of them then by their enioying The worth and value of Gods good blessings are not knowne till we be without them This vision was precious in the daies of Ely when that was wanting And the Prophet Isay telleth the people of Israel that the blessings of the Lord should be excellent and pleasant to them after they had beene pinched with the want thereof in their captiuitie yea the bud shall then be beautifull c. The vse of this in a word is to teach vs to esteeme more of the good blessings wee receiue from God Vse and beware of vnder-valuing them least wee giue the Lord occasion to depriue vs of them These common blessings of the shining of the Sunne breathing in the ayre meat drinke preseruation in our going out in our comming in vse of the sences strength of body and the like let them be more esteemed of thee alas consider how miserable thou art without these The Lord is fâ—ine so great is his mercy and our corruption to depriue his children of many of these good blessings till they know the price and worth of them and in their restraint make them enioy the smallest blessing more thankefully and comfortably Hunger is good sauce and giueth good rellish and taste to course meates and homely fare when for want hereof daintie dishes are but contemned Should the Lord depriue thee of thy health strength sence sleepe then wouldst thou see what a benefit thou hast enioyed Bewaile therefore thy owne corruption in this kinde and pray for this wisedome that thou mayst rather know the worth of Gods blessings by the enioying then by the wanting of them And he arose and came to his Father c. This Prodigall now puts in practise what formerly hee had resolued to doe As resolued to arise So he arose In this his practise wee must consider First what he did Secondly what he said For the first the Text saith Hee arose and came vnto his Father Where we haue first the parts of his repentance which are two Auersion from his sinne He arose Secondly Conuersion to his God And came vnto his Father Secondly We haue to consider the circumstance of time when he did it which is implied in this word And or So that is immediately hee deferred no time but presently put in execution what was before but in purpose and resolution Something in generall from the dependance before I come to the specials Doctr. Where there is true repentance there is not onely a purpose in heart but an endeauour in life Psal 32.5 In the former verse we heard his purpose in this verse we see his practise Hence learne Where there is true repentence there is not onely a purpose in the heart but a holy endeauour and practise in the life The true penitent doth not onely purpose to leaue sinne but also doth put in practise what formerly he hath purposed This may bee confirmed by many examples in Scripture Dauid resolued to confesse his sinne and he was as good in practise as he was in purpose Then I acknowledged my sinne vnto thee neither hid I my iniquitie For I thought I will confesse against my selfe my wickednesse vnto the Lord and thou forgauest the punishment of my sinne So also in another place Psal 119.59 he thus saith I haue considered my waies and turned my feete into thy testimonies He did not onely consider and determine but performe and doe Because they haue the same arguments for the one Reason 1 which they haue for the other What stronger argument can bee brought for resolution in heart then can bee brought for action in life Surely the same reasons that we haue to mooue vs to resolue well the same if not better we haue to moouâ— vs to doe well Secondly The sâ—â—e spirit which worketh in vs the Reason 2 will worketh in vs thâ— deed also Phil. 2. and it is as well able to worke the one as it is to worke the other First Let this serue to reprooue the folly of such as Vse 1 rest themselues contented with their faint purposes perswading themselues they haue truely repented and would haue others also to bee so perswaded though no reformation follow hereupon Many there are who while they are hearing of the word seeme very much to be mooued with the promises or threatnings insomuch that their sins which they heare to be reprooued for the present they purpose to forsake the duties they heare commanded they haue some desire to performe and with Agrippa they are almost perswaded to be Christians Act 26.28 They are almost perswaded to take better courses But there they rest Many there are also who when the hand of God is vpon them by losses or sicknesse or such like visitation they purpose and promise great reformation but when Gods rod is remooued and his hand taken away they are as bad as euer they were so that wee may say of them as the wise man by shearing his Hogs Here is a great deale of cry but a little wooll Here is a great deale of purpose but a little practise aboundance of resolution but small store of action And herein they deale with the Lord as the people of Israel did who when God brought any calamity vpon them Psal 78.33.34.35.36.37 they presently returned and sought God earely But as the Text saith they flattered him with their mouth and dissembled with him with their tongue Thus many there
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.
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
dangers and cause thee to stand fast in the euill day and sad times of temptation and persecution For God shall giue his beloued rest they shall be deliuered for he will helpe with his right hand VERS 22. But the Father said to his seruants Text. Verse 22.23 Bring forth the best robe and put it on him and put a ring on his hand and shoes on his feet 23. And bring hither the fatted calfe and kill it and let vs eat and be merry WE haue heard before of the Fathers readinesse to receiue him now here we see the entertainment he gaue him being come into his presence He calls for a robe yea the best robe and so cloths him for a ring to adorne and beautifie him for shoes for his feere that stones might not annoy nor hurt them for the fat calfe to feede and refresh him and whatsoeuer is wanting he bestowes vpon him Now had the Father fit time and his sonnes sinnes deserued it that he should rip vp vnto him his former faults and call to remembrance the offences of his youth and welcome him home after this manner Ah siâ—ra are you now come is all spent amongst your whores and harlots returne vnto them let them prouide for you you come no more within my dores But behold the loue of this his Father he vseth no such thundering speeches he threatneth not to cast him of Nor yet doth he cast him in the teeth with his former courses he remembreth not any old recknings the offences of his youth are not spoken of But he seeing this his riotous vnthrifty sonne returne home with an humble heart presently offers himselfe to his childe and before he had made an end of his confession or could begg a supply of things needfull his father intercepts him by his hastie calling to his seruants Bring hither the best to be the shoes the ring let the fat calfe be killed make a feast send for musicke Now all is forgotten Doctr. God will neuer vpbraid any with their former courses that repent Ier. 31.34 So then we see The Lord will neuer vpbraid such as turne vnto him with their former courses but vpon their true repentance will forgiue them and forget them This the Lord doth faithfully promise in the 31. of Ieremie 34 vers in these words They shall all know me from the least of them to the greatest saith the Lord for I will forgiue their iniquitie Heb. 8.12 and remember their sinnes no more which very words the author of the Epistle to the Hebrewes doth cite and so further confirme the point See it further proued in the 7. Micah 7.18 of Micah vers 10. where the Church speaketh thus Who is a God like vnto thee that pardoneth iniquitie and passeth by the transgression of the remnant of his heritage who reteineth not his anger for euer because he delighteth in mercy He will turne againe vers 19. he will haue compassion vpon vs he will subdue our iniquities and cast all our sinnes into the depth of the Sea so in the 103. Psalme this is further cleared from the 8. to the 13. Psal 103.8 to 13. verse the words are these The Lord is mercifull and gratious flow to anger and plenteous in mercy and in the 12. verse hee saith thus As farre as the East is from the West so farre hath he remoued our transgressions from vs. But some may obiect Obâ—ect that the Scripture maketh mention of the vncleane life of sinners after their conuersion as of Rahab who albeit she turned to the Lord Heb. 11.31 Iam. 2.25 and forsooke her former filthinesse yet she is branded with the name of a harlot First I answer Answ some of our Diuines are of this iudgement that shee was not an harlot in act or openly professed filthinesse for the word which is vsed in Iosua 6.22 signifieth a tauerner or hostesse as well as a harlot for so shee was by profession Now indeed those persons and trades Dr. Halls Contempl by reason of the commonnesse of entertainment were amongst the Iewes infamous for name and note so that we may well thinke that her publike trade through the corruption of those times did cast on her this name of reproch Secondly I answer this is not mentioned to her reproch but spoken to her praise shee is not vpbraided with it but commended in that she had forsaken it We see hereby what shee was before her calling but shee is not reproched with it now after her calling she is now no longer a harlot but a true beleeuer with the people of God so then it tends not to her defaming but to shew the greatnes of Gods compassion and the soundnes of her conuersion Now for the Vse which we may make of this truth Vse 1 First it should serue as an excellent and notable motiue to repentance This should be as a spurr in out sides to make vs speedily turne vnto the Lord. Art thou a drunkard an vncleane person a filthy liuer take notice of Gods mercifull dealing with this prodigall who is set out for a patterne to all them that are desirous to come home see how vpon his repentance he is aduanced how liberall his father is towards him as if from his very cradle he had crept on his hands knees to please him here are no old items no back recknings brought in but all is forgiuen and forgotten as if there were no fault done he is as royally entertained as if he had bin the dutifullest sonne that euer the earth bare Well thus will God deale with thee he will neuer vpbraid thee with thy drunkennes with thy swearing with thy whoring with thy theeuing nor with any other of thy lewd courses These thou shalt neuer heare of if thou become a penitent But if not be thou assured thy sinnes shall be set in order before thee and what now thou doest in secret God will manifest on the house top before Men and Angels Secondly seeing God doth deale thus with true penitents to couer their sinnes and cast them behinde his backe let vs take heede how we vncouer the sinnes of any that hath repented of them and how we vpbraid any with their former courses God hath blotted them out of the skore shall we dare to set them on againe Let vs learne to put a difference betwixt time past and time present the Apostle reckoning vp many horrible sinnes committed by the Corinthians in the time of their vnregeneracie maketh a flat opposition betweene their estate before their calling and that after Such were some of you 1. Cor. 6.11 saith he but now yee are washed but now yee are clensed but now yee are sanctified So that he that hath bin a swearer and repented is now none he that hath bin an adulterer and hath repented is now none and the like for the High-Commission Court hath cleared him Shall we say he that is come to mans estate is
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