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
vpon their crownes the Barbers paines shall then be spared In a word all sorts are confuted in their habits no place no calling nor condition is respected or regarded Gentlemen goe like Nobles Citizens like Courtiers the Countryman like the Citizen the seruant will be attired as his master the maide like vnto her mistresse Salomons vanitie is come againe into the world Seruants ride on horsebacke and Masters goe on foote and so farre are we from that modest and comely attyring of our selues which the Apostle doth require as that the attire which many weare better beseemeth strumpets then honest Matrons being neither fashioned to our bodies nor made large enough to couer those naked parts which both God and nature would haue couered how iustly may the Lord fashion our bodies to our clothes seeing we will not fashion our cloths vnto our bodies And thus is our liberty abused which God affordeth vs for which this Land and Nation is like to smoake vnlesse it please the Lord in mercy to looke vpon vs and giue vs hearts to repent for these abominations which are so rise amongst vs. You that feare the Lord call vpon his name you that loue King and Country fall to mourning for assuredly these sinnes cannot escape vnpunished without there be an vniuersall humiliation and repentance And let vs eat and be merry Heere was cause of ioy on all sides The father hath cause of ioy Text. who losing an vntoward sonne now findes an obedient childe who findes him humbled that went away obdurate and impenitent The sonne himselfe hath cause of ioy in finding so kinde a welcome at his Fathers hands whom he had so much wronged And heere is cause of reioycing also for the houshold seruants in that their Masters sonne was now found who had been so long lost Therfore saith the Father let vs cat and be merry not doe Yee for this my sonnes returne or doe Thou my son for that thou art returned but let Vs reioyce let Vs bee merry for this so blessed a returne and change The true turning of any soule from sinne Doctr. The true conuersion of any doth administer much matter of reioycing vnto the faithfull Verse 5 6. Verse 7. Verse 8 9. doth administer matter of exceeding great ioy and reioycing This is declared in the two fore going parables First in that of the lost sheepe where wee see that the shepheard when hee findes his sheepe layeth it on his shoulder and comming home calleth his friends together and wils them to reioyce because hee had found the sheepe which was wanting Now heare how Christ applies this I say vnto you that likewise ioy shall bee in Heauen ouer one sinner that repenteth more then ouer ninety and nine iust persons which neede no repentance So in that other parable of the lost groat the poore woman lights a candle sweepes the house searcheth euery corner and when she hath found her groat shee gathereth her neighbours together saying Reioyce with me Verse 10. for I haue found the piece which I had lost Heare now what followes Likewise I say vnto you there is ioy in the presence of the Angels of God for one sinner that conuerteth As it causeth the Angels of Heauen to reioyce so doth it likewise cause the Saints vpon the earth for when the Iewes heard of the conuersion of the Gentiles Acts 11.18 and that the Holy Ghost was fallen vpon them as vpon themselues at the beginning They held their peace as the Text saith and glorified God saying Then hath God also to the Gentiles granted repentance vnto life Reason The reason is because God is heereby glorified and his Church and Kingdome is increased and aduanced Now as there is nothing that ought to be more grieuous to vs then Gods dishonour so nothing ought to reioyce our hearts more then to see his praise set forth and his name magnified Vse 1 First then this may serue to reprooue such as enuy and murmure at the conuersion of their brethren Thus did the Brother of this Prodigall as heereafter we shall see so did the Iewes stumble at the conuersion of the Gentiles Acts 12.3 15.1 who had rather renounce the Gospell then to receiue them into a fellowship of the same faith Thus doe many peruersely and maliciously repine at the bringing of their brethren into the estate of grace wherat they ought especially to reioyce 1 Pet. 4.4 Yea farther they mocke and persecute them for no other cause but because they haue left their sins turned to the Lord. But let these know that such as bee themselues conuerted will reioyce at the conuersion of their brethren and let me wish them to take heed how they murmure at the mercy of God shewed in the conuersion of any for feare they depriue themselues for euer of it Vse 2 Secondly this should be as a forcible motiue to make vs returne vnto the Lord Consider thou shalt reioyce both the heart of God and man by thy repentance the Saints vpon the earth will reioyce and magnifie Gods name the Angels in heauen shall bee exceeding glad and praise God for thee yea the thrice gloririous and blessed Trinity will also beare their parts in this reioycing The Father will reioyce when thou who art by nature the childe of wrath and slaue of Satan becommest his adopted sonne and heire of grace The Sonne also will be glad because by thy repentance his death and bloud shed becomes auailable vnto thee The Holy Ghost likewise shall reioyce because by repentance thy heart is purged and made a fit temple for himselfe to dwell in Oh what a notable spurre would this bee to true repentance if it were well considered Consider of it thou who as yet continuest in a course of sinne thou shalt reioyce the hearts of God Angels and Men if thou wilt repent And surely if it will bring ioy to them it will bring farre greater ioy vnto thy selfe in the end It is thy good that causeth them to reioyce for it concerneth not them so much as it concernes thy selfe Turne therefore from thy euill wayes leaue and forsake thy former courses thou shalt haue no cause of griefe for thy so doing The hearts of others thou wilt make glad but thine owne soule shall finde the greatest comfort Thirdly let this serue to exhort such as are conuerted Vse 3 to vse all good meanes for the conuersion of their brethren Seeke to gaine and winne them to the faith and if they be gained reioyce vnfainedly for Gods mercy towards them Away with that same vncircumcised care of enuy bee not offended for thy brothers good but let it cause thee to breake forth into a praising of the name of God Text. VERSE 24. For this my sonne was dead and is aliue Againe he was lost but is found and they began to be merrie AS the father made great ioy vpon his sonnes returne so he had good reason mouing him
the corruption of mans nature which being poysoned with sinne spider-like turneth all into poyson a corrupt stomacke maketh all meates haue an ill rellish and a naughtie temperature the more it is fed with good nourishments the worse it becomes so is it with an ill tempered soule the more it is fed with God good blessings the worse it is Thus wee see the truth of this point with the reason thereof let vs now see what vse it will afford Vse 1 And first seeing this is the cursed disposition of the wicked let it admonish vs all to take heed of it returne not euill to the Lord for good but let euery blessing tye thee faster in obedience be not so earnest in begging for any blessings as earnest in praying for a sanctified vse of them for if the more we abound in them the more wee abound in sinne they cease to be blessings and become curses and surely so much the more need haue we to be watchfull ouer our selues by how much the more apt we are to be forgetfull and vnthankfull hence it is that Israel was so often warned before they came into the land of Canaan Deut. 6.10.11.12 to take heede to themselues least when they had it in possession they forget the Lord and rebell against him and why then rather then at another time Surely because riches and pleasures abundance and ease would be such baites that then they should bee in greatest danger to bee drawne by them to forget Gods mercies this is the corruption of our nature and the poyson of sinne oh then bee you carefull whom the Lord hath annointed with this oyle of gladnesse aboue your fellowes and vpon whose habitation this Sunne of outward prosperitie shineth bright the path wherein you walke is slippery like the fat fertill soyle whereon a man may sooner catch a fall then on the rugged grauelly way stand therefore on your watch let your blessings proportion out your obedience and with euery blessing desire a greater measure of grace that you may not forget the Lord that gaue them In the second place I must fall from admonishing to Vse 2 reprehending of too too manie and that of the better sort who forget the Lord and are not thankfull for his fauours in stead of being better they become much worse then they were before they had such abundance in former times when they had not such plentie they were more humble more pittiful more forward in good things in duties publike in duties priuate then now they are their prosperitie hath now made them through their owne corruption to be more backward in the performance of good exercises this is too apparent I speake it to your shame good exercises are forgotten As for prayer reading catechising in thy familie thou hast now no time why thou hadst time before thou hadst such plentie Take heede lest penury which the Lord may send may make thee finde time for the performance of these duties which now thou carelesly omittest Neither is this the sinne of one or two but it is Epidemicall the sinne of many many are the fauours which God hath shewed to this land he hath laden vs with his blessings both spirituall and temporall and wherein hath he beene wanting vnto vs But alas the more Gods blessings doe abound the more pride forgetfulnesse of God contempt of Religion and the vtter neglect of all holy duties abound also our peace and plentie hath bred pride and securitie cursed daughters of so good mothers had Moses cause to cry out against Israell and haue not wee much more cause to cry out against England Doe you so requite the Lord oh foolish people and vnkind For his many fauours heaped vpon thee dost thou thus multiplie and heape vp sinnes against him To returne euill for euill is a damnable sinne but to returne euill for good how shall wee answere it But thus it is let fauour be shewed to the wicked yet will he not learne righteousnesse Esay 26.10 in the land of vprightnesse will he deale vniustly and will not behold the maiestie of the Lord. Vse 3 Thirdly seeing this is the cursed disposition of man by nature to be most vnthankefull when God is most bountifull and the more Gods mercies doe abound towardes vs the more pride forgetfulnesse of God and vnthankfulnesse doe abound in vs. Then this may be a notable ground for patience When wee doe not abound with temporall benefits For the Lord herein respecteth thy good he withholdeth these worldly blessings from thee that thy heart may not be with-drawne from him couldest thou vse them as thou oughtest they should not be wanting Seeing then this is the cursed disposition of thy nature learne to be content and count it none of the lest of Gods fauours that thou wantest what happily thou couldst desire and seest others to enioy Oh how much better to want the world and enioy the Lord then to gaine the world and loose the Lord. Vse 4 In the last place this may teach vs not to be vexed out of measure when as such as of whom wee haue best deserued doe shew themselues most vnthankfull towards vs considering that thus we deale with our God to whom we are so many wayes bounden indebted Hast thou children with whom thou hast taken great paines of whom thou hast taken great care for whom thou hast beene at great cost and charges and are they stubborne vndutifull disobedient Hast thou any such acquaintance who for many great fauours by thee to them shewed returne great vnkindnesse Well be not too too impatient considering thou shewest thy selfe much more vnthankefull against God to whom thou art infinitely more indebted in their glasse see thy owne face in them behold thy owne fault Not long after As this prodigall forsooke his Father Text. after he had receiued his portion so it was soone after for he being left to himselfe incontinently manifesteth his owne weakenesse hence then we may note That man being left vnto himselfe cannot long stand Doctr. Man being left to himselfe cannot long stand the many falls and infirmities of Gods owne children doe euidently confirme this truth Noah Lot Dauid Peter how fouly did these worthies fall when God a little did withdrawe his hand Nay Adam himselfe in the estate of innocencie how long stood he being at his owne dispose some are of the minde he fell the sixt houre August Theoph. Thoâ— Aquin. Others are of the opinion be fell the ninth houre Others that he fell the twelfth houre after his creation Most agree that he fell the same day wherein he was made And is it any wonder Reason if we consider how weake wee are become by that hereditary disease which we had from our first Parents Man at the first was made of a mutable nature in power of standing and possibilitie of falling The power to perseuere in goodnesse he had yet the act of perseuerance was left to the
runne vnto their Idols and follow after their louers hoping and expecting deliuerance from them They betake not themselues vnto the Lord vntill they see themselues crossed in their wicked courses and are out of hope by any other meanes to haue helpe or deliuerance out of their present misery and then shall she say I will goe and returne vnto my first husband that is they shall then resolue and determine to forsake their Idols and returne vnto the Lord and of him seeke helpe Thus was it also with Ephraim and with Iudah For when Ephraim saw his sicknesse and Iudah his wound Hosea 5.13 then went Ephraim to the Assyrian and sent to King Iareb God was not sought to nor enquired after vntill hee was to Ephraim as a Lyon Verse 14. and as a young Lyon to the house of Iacob vntill he did hide himselfe and returne vnto his place Verse 15. then did they acknowledge their offence and seeke his face yea in their affliction they did seeke him early saying Come Chap. 6.1.2 and let vs returne vnto the Lord 1 Sam. 28.3 for he hath torne and he will heale vs hee hath smitten and hee will binde vs vp What shall I need to speake of Saul of Asa and others of whom Scripture maketh mention who haue sought to others before they sought vnto the Lord. Reason 2 The reasons may bee these First Faith is wanting they doubt either of Gods power that he can or of his mercy that hee will helpe them and therefore it is no woonder they seeke to other helpes and flye not to the Lord. Reason 2 Secondly There is a quarrell betwixt God and them by reason of sinne now we know how hardly that man is brought to seeke helpe of his neighbour that is at ods with him he will rather seeke farre then be beholding to him and so is it with the sinner towards God Vse 1 This may serue first for reproofe of such as herein imitate this prodigall Reproofe of 3. sorts First sort reprooued if they beginne to bee an hungry to haue a sight of their sinnes or if they be in any other distresse flye to vaine helpes Thus doth the Papist who hath his seuerall Saint for each seuerall sicknesse to S. Anne they flye in pouerty to S. Roch they flye in sicknesse to S. Vrbane in time of hunger to S. Margaret in the time of trauell What shall I stand reckoning vp their rabble of vnknown Saints to whom they seeke for themselues and others allotting to one the head a Anastatius to another the eyes b Otilia to another the teeth c Apallonia to another the necke d Blaz◠to another the belly e Erasmus Iob. 5.1 and to each of them they flye according to their needs Should now that question be propounded to them which Eliphay did once to Iob To which of the Saints wilt thou turne They would quickly make answere I to this I to that they want not for Saints to turne vnto for the number of their hee-Saints and shee-Saints is so great as that they haue no more roome left in the Kalender to put others in 2. Sort to be taxed But to come to our selues Many amongst vs come vnder this reproofe who in time of their distresse withdraw their hearts from the Almighty vsing sorrie shifts yea sinnefull courses for the relieuing and easing of themselues are they inwardly troubled with a sight of their sinnes terrour of conscience or the like then they seeke and haue a foolish hope to deceiue this their inward anguish by some by-imployments thus going to a stage-play reading of some merry bookes a game at Cards or Tables are held to be excellent helpes against these spirituall qualmes and melancholy fits as they please to terme them or are they outwardly crossed themselues or their Children strangely visited or their Cattle lost or languishing with any extraordinary disease then by and by they seeke to this cunning man or that cunning woman then they run either to Baalzebub the God of Ekron or to Beelzebub the Prince of diuells for helpe they expect succour either of the witch of Endor as Saul did or flye to the wizard of Pether as Baalak did or to the sorcerer of Babel as Nebuchadnezar did one wizard or other must be found out And thus they forsake the Lord that made them flying to the diuell himselfe for succour and reliefe This sinne is rife and common yea so common as it is counted but a cipher When Saul sought vnto the witch we reade 1 Sam. 28. Hee changed his garment that he might not be knowne but in these daies men are growne more bold they change neither coate nor countenance Obser But oftentimes we haue helpe by seeking Obser and were it not lawfull thus to seeke for helpe why doth God giue them such power of curing First the diuell being indeed very skilfull in things Answere 1 naturall doth often yea for the most part Vulnerat animā sanando corpus recompence this homage and seruice done vnto him with a cure of the disease or sicknesse yet know that it is but a pittifull cure where the diuell is physition and better were it for thee to die of thy disease then to be thus cured Secondly I answere God permitteth this to bee not Answere 2 that we should trust them but to try vs whether we will depart from him yea or no. What Moses saith of the false Prophet Deut. 13.1.2.3 may bee spoke of them in this case If there arise among you a Prophet or a dreamer of dreames and giueth thee a signe or wonder and the signe or wonder come to passe whereof hee spake vnto thee You shall not hearken to his words For the Lord your Good prooueth you to know whether you loue the Lord your God with all your heart and with all your soule So then we see though the things doe come to passe that they foretell yet are they not to be belieued Let all such consider this as either haue or doe seeke to these helpes for succour and remember Saul neuer went to the witch of Endor till God had left him 1 Sam. 28.15 as he himselfe confesseth 3. Sort to be taxed Others there are that make Gods vnto themselues for their deliuerance of riches freinds pollicie and power seeking not to God for helpe 2 Kings 18.21 but wholly rest vpon these vaine things which will at length prooue as the Reed of Aegypt which will not onely breake when it is leaned on but flying into splinters doth pierce the hand of him that trusted on it Vse 2 But for a second vse Let euery of vs be exhorted to relye onely vpon the Lord and in time of distresse to runne to him who will relieue vs both freely and speedily Take heede take heed of vsing any in direct course be so much the more watchfull ouer your selues by how much you
vse to doe that are afrayd for these are the height of the body And the Almond tree shall flourish that is the head shall be full of gray haires and wax hoary And the Grashopper shall bee a burden that is his leannesse and bones sticking out his crooked backe shall be wearisome and then shall his desires faile his meat and drinke and all other pleasures shall be lothsome he shall delight in nothing See here how age is described and doe but consider whether this be a fit time for Repentance Is it like thou wilt be able to vndergo so great a taske as that when thou shalt feele so many aches in thy bones so many cramps in thy ioynts and so many paines in all the parts of thy body when thou art dull in apprehending and of bad capacity and remembrance without a good leg to bring thee to Church without a good eare to heare at Church and without sight to see to read a letter in Gods booke Oh thinke how farre vnfit thou wilt then be for this waighty worke of Repentance As therefore it is an exorbitant course Boys pâ—st while the Ship is sound and the tackling sure the Pilote well the Sailor strong the gale fauourable the Sea calme to lye idle at roade and when the Ship leakes the Pilote is sicke the Marriners faint the stormes boysterous and the Sea outragious to launch forth and hoise vp saile for a voyage into farre Countries So is it as absurd for thee to spend the morning of thy youth soundnes of health and perfect vse of reason in the seruice of sinne and thy owne lusts and neuer resolue to weigh anchor and cut the Cable that with-holds thee from seeking Christ But when as thy wits are distracted thy sences astonied all the powers of thy minde and parts of thy body distempered then to begin to seeke after God thinking sodainly to become a Saint at thy death though thou hast liued like a deuill all thy life See then thy monstrous folly condemne thy selfe for it Lay not this taske on thy olde bones Thou wouldst condemne him for a foole who being to goe a farre and foule iourney and hauing a great burthen to be carried would lay it vpon a weake iade that hath much to doe to beare vp it selfe and let a stronger goe empty Yet this is thy wisedome who dost intend to lay the great load of Repentance vpon thy faint and feeble dote age which is hardly able to beare it own burden Reason 3 And thirdly Say thou doest liue till thou beest olde and art freed from much of this trouble None is then sure to finde grace Iustum est vt à Deo contemnatur morions qui deum omnipotentem contempsit viuens hauing vnderstanding memorie sight and sense c. yet who can tell whether God will heare thee at the last gaspe For what can bee more righteous then that the Lord should contemne thee at the houre of death who hast contemned him in thy whole life and that thou shouldst forget God when thou art going out of the world who wouldst neuer remember him whilest thou wert in the world And that thou shouldst die impenitent who hast liued in impenitencie Hath not the Lord threatned this are not these his words Prou. 1.24.4 Because I haue called and you haue refused Verse 25. I haue stretched out my hand and none would regard But you haue despised all my counsell and would none of my correction Verse 26. I will also laugh at your destruction and mocke when your feare commeth Verse 27. When your feare commeth like sodaine desolation and your destruction shall come like a whirlwind Verse 28. when distresse anguish commeth vpon you Then shall they call vpon me but I will not answere they shall seeke mee earely Verse 29. but they shall not finde mee Because they hated knowledge and did not chuse the feare of the Lord. Let these words take deepe impression in thy heart For if thou wilt not know God in thy youth he will neuer know thee for ought thou knowest when thou art gray-headed If thou wilt not giue him the young and sound and that which is without blemish hee will neuer take in good part the old and sicke and euill fauoured which no man will giue to his friend or dare offer to his Prince Mal. 1 8. Hee that would not haue a beast that had no eyes in his seruice will haue thee whilest thou hast eyes to serue him The Lord complained of the Israelites for offering the sicke and lame were they no good offerings then and are they now good ware Will the Lord be pleased with the blew bottome when the diuell hath had the creame will he accept of the deuils leauing Take thou heede then how thou darest put off repentance till hereafter send it not before thee to three or fourescore yeares thou mayst neuer ouertake it nor obtaine mercy Heb. 12.16 Math. 25. Reuel 2.21 Let the example of reprobate putters off moue thee to preuent the deuils penitentiall houre Remember Esau and the fiue foolish Virgins and that false Prophetesse Iesabell who had time to repent yet repented not but put it off from day to day vntill she found no place for repentance Be not like these in their wicked practises lest thou bee like them in their fearefull punishments Second Let of repentance is presumption of Gods mercy The great folly in putting off repentance vpon hope of Gods mercy Thus thou must needs see the folly of this in course in putting off repentance vpon hope of long life Now for the other Let which keepes thee from timely turning and whereby thou doest confirme thy selfe in wickednesse and hearden thy heart in sinne let vs speake somewhat of it Thou alleagest God is mercifull and will receiue thee whensoeuer thou doest turne That God is mercifull none can denie Ephes 2.4 Psal 145.9 the very deuils in hell will confesse it He is rich in mercie yea His mercies are Reason 1 ouer all his workes It is ingratitude Quae maieâ—riniqui as quam vt inde à to creator contemnatur vnde plus amari merebatur Bern. But now consider what an vnthankefull part is it for thee to offend so gracious a God What greater iniquitie can there bee then that thy Creator should bee contemned of thee for which hee deserueth the more to be loued and respected by thee There is mercie with thee saith the Prophet Dauid that thou mayst bee feared not that thou mightst bee dispised or contemned that teacheth vs no such lesson How doest thou sucke poyson out of this honie Is God such a one as thou imaginest the more is thy sinne to deale so wretchedly with so good a God Reason 2 But in the second place know that as God is gracious and mercifull God is iust c. Parauit caelum sed parauit tartarum Parauit resrigeria sed
parauit etiam aeterna supplicia Cyp. Ezek. 33.11 so is he also iust and true and as hee hath prepared heauen for some so hath hee also prepared hell for others Now the question is who shall taste of his mercie and who of his iustice for whom hee hath prepared Heauen and for whom hee hath prepared hell Surely God himselfe doth shew vs in his word As in that place which is so much abused by wicked ones for the nourishing of themselues in carnall securitie of Ezekiel I will not the death of a sinner but that he turne from his way and liue Heere wee see the Lord speaketh not of all sinners but of such as turne from their euill waies and repent As for such as do not but continue still in sinne taking occasion by Gods mercie to continue in their vn repenting Rom. 2.4 Deut. 29.20 despising the riches of his bountifulnesse his patience and long-suffering The Lord will not spare him but the anger of the Lord his iealousie shall smoake against that man and all the curses that are written in this booke shall lye vpon him and the Lord shall blot out his name from vnder heauen Exod. 20.5 Exod. 34.7 MultuÌ„ deiectat omnes peccateres quia misericors miserator dominus c. Sed si amas tam multa initia time ibi vltimuÌ„ quod ait verax Aug. Quanto diutius deus expectat vt â—mendetis tantò grauius iudicabit si neglexeritis Aâ—g de Van. saec So then wee see no carnall secure one hath cause to blesse himselfe for so long as he continueth in his sinnes without repentance mercy belongeth not to him but iudgment Thou therefore that blessest thy selfe with a false perswasion of mercy walking still on in a course of sinne deceiue thy selfe no longer for God is iust as well as mercifull And will visite the iniquities of the fathers vpon the children vnto the third and fourth generation of all such as hate him and he will by no meanes cleare the guiltie It is very pleasing saith one to all sinners to heare of those louely attributes The Lord is mercifull and gratious slow to anger aboundant in goodnesse keepeing mercy for thousands forgiuing iniquitie transgression and sinne c. But if thou loue so many good beginnings feare that which next foloweth for God is also iust and true and further know that the longer God in mercy hath expected thy amendment so much the more grieuously will he punish thee for neglecting of it Reason 3 And lastly let me tell thee Qui promisit paenitenti veniam non promisit peccanti peui eÌ„â—am though God hath promised that at what time soeuer A sinner doth repent him of his sinnes c. He will put all his wickednesse out of his remembrance Yet he hath not promised to giue repentance to such as haue despised it And if he giue it not thou wilt neuer haue it For as all good gifts come from aboue from the Father of lights So must this also Thus then thou seest how little reason thou hast to harden thy heart in thy sinnes because God is mercifull But in the third place The third let of repentance remooued which is the example of the theife conuerted at the last Luk. 23.43 Vnus miserecordiam inuenit hora vltima ne quis desperâ—t et vnicus ne quis presumat Aug. thou alledgest the example of the theife vpon the Crosse who had spent all his life in sinne yet repented at the last gasp It is most true that the Scripture maketh mention of such a one and but of one of one sayth a father that none might despaire of but one that none might presume This then is a medecine against desparation and no cloake for sinne Looke vpon his fellow theife who was crucified with him what place found he for repentance And for this one haue we not many thousands that haue perished know thou then that this is but one particular and an extraordinary act of Gods mercy and therefore thereof thou mayst make no generall rule Is it not madnesse to looke euery day for the Sunne in the firmament to stand still or go backe because it hath done so once Ios 10.13 or to thinke to heare euery asse speake because Balaams once did 2 King 20.11 Num. 22.28 It is as great a madnesse for thee to hearten thy selfe in sinne by this one example and farther that thou mayst come to a sight of thy folly let me shew thee what difference there is betwixt him and thee Great difference between the theife and such presumptuous sinners for first in all likelyhood this was his first call which presently he hearkeneth vnto willingly entertained the good motions of the spirit But thou hast bin often called inuited allured yet all will not doe The spirit of God hath many times stood knocking at the dore of thy heart but thou hast not opened but vnkindly and churlishly sent it away without answere Secondly he neuer resolued as thou hast done to persist in sinne and reserue his old daies for God but he without question continues in his sinfull courses through ignorance and not through wilfullnesse But it is otherwise with thee thy conscience doth witnesse it Thirdly see what fruits of repentance he bringeth forth Luk. 23.40 Vers 41. For First he confesseth his sinnes and reproueth his fellow theife for his wickednesse Then he earnestly prayeth to Christ for pardon and forgiuenesse Vers 4â— He further confesseth Christ to be his Sauiour and redeemer euen then when all his disciples for feare forsoke him These and many other fruites appeared in this conuert which did manifest his repentance to be vnfeined and sound Seeing then there is such differences in your purposes and courses I cannot thinke there will be the like in your repentance and saluation Let not then any of these things hinder you from a present conuersion but see your former folly and bewaile it and suffer not thy selfe to be held in the snares of the diuell any longer Weigh well these reasons ponder on them they will conuince thee or conuert thee Vse 2 Secondly Let this admonish euery one of vs to deferr no time but speedily to repent Abraham rose vp betimes to sacrificie his sonne Gen. 32.3 so doe thou make hast to sacrifice thy sinne Zacheus came downe hastily when he was called why then doe we deferre comming to our Sauiour Harken not to that same crow-crying cras cras to morrow to morrow the voyce is dismall In worldly businesse deliberation is very necessary and it is held a point of wisdome to deliberate long before a man determine any thing but in this matter it is dangerous It is not safe for the hunted beast to stand still when the hounds pursue him Psal 140.11 nor for thee to stand musing when Gods iudgements follow thee at the heeles Escape for thy life said the Angell to Lot
it A sincere heart will not stand vpon termes of priuate reputation much lesse will dare to giue the price of a Harlot for a sacrifice for his sinne seeke not by money to buy out thy confession thou canst haue small peace in it If thy offence hath beene priuate goe to God in priuate and humble thy selfe giue not ouer confessing vntill God hath spoken peace to thy soule and giuen thee some assurance that thy sinnes are forgiuen thee Motiues And to stirre you vp to the performance of this duty consider of these three motiues besides what hath beene already sayd First it brings glory to God Iosh 7.19 Bis Deum landamus vbi pie nos accusamus First by thy confession thou bringest glory to God his Name is honoured when thy sinnes are confessed Thus saith Iosua to Achan My sonne giue I pray thee glory to the Lord God of Israel and make confession to him and tell mee now what thou hast done hide it not from mee Where we see he ioyneth giuing glory to God and confession of sinne together Quest Answ How God is glorified by our confession But how is God glorified when sinne is confessed Many wayes for in our confessions wee giue him First the glory and praise of his truth in acknowledging that to be true which his word chargeth on vs. Secondly the glory of his Iustice by acknowledging that if he should punish vs Psal 51.4 and throw vs into hell wee had but our desert he should doe vs no wrong Thirdly the glory of his Wisedome in that we acknowledge no secret thing can be hid from him but that our secret'st sinnes are naked and open before him Heb. 4. Fourthly the glory of his Patience in acknowledging his long-suffering forbearing of vs Lament 3.22 whereas he might haue executed Martiall Law upon vs and speedily haue consumed vs. Fiftly the glory of his Power in that we acknowledge there is no way to flie from him Psal 139.7 but that the onely way for pardon is by flying vnto him And lastly the glory of his Mercie in that we haue hope that he will pardon and forgiue vs Psal 32.2 and not impute our sinnes vnto vs. And thus we see how the true and sincere confession of sinne doth serue notably to the setting forth of the gloâ—y of Gods name How should this yea how would this preuaile with vs if there were any sparke of grace in our hearts Thou that hast a long time dishonoured God by sinne make some part of amends this way by thy humble and heartie confession of it Doest thou looke for glory from God then see that this way thou doest giue glory to God honour him by heartie confession whom thou hast hitherto dishonoured by thy presumption Secondly consider Second motiue it bringeth confusion to Sathan Reuel Confession of sinne brings confusion to Sathan Sathan is confounded when sin is confessed His labour is to accuse vs night and day and therefore is he called The accuser of the brethren Now when we preuent him and be the first accusers of our selues oh the foyle that we giue him then do we stop his mouth that he hath nothing to say against vs nor wherewith to charge vs. And lastly consider it â—â—â—gs peace to thy own soule Third motiue it brings peace to the soule Psal 3â— 3 Verse 4. and quietnesse to thy heart See this in Dauid so long as he kept close his sinne and held his tongue his bones consumed and his moysture was turned into the drought of summer He was night and day as it were in Little-ease he could haue no rest nor quietnesse Verse 5. till he did acknowledge his sinne and confesse against himselfe his wickednesse to the Lord and so he had the punishment of his sin forgiuen Looke then as a sicke stomach is eased by vomiting Quicquid conscientiae stomachum grauat totum vemitu purae confessionis â—uomere ne differas Bern. so is a guiltie conscience eased by confession and not before deferre not therefore to take this vomit if thou wouldst haue ease Vse 3 And so I passe from this to a third vse which is for our direction for must confession goe before remission then let euery one looke that as they confesse so they make an vpright confession Many haue confessed yet found small comfort as Pharoah Saul and Iudas with many more if therefore we would speed better then they did we must looke that our confession be better then theirs was See then that you obserue diligently the true properties of it and they are these Properties of true confession first it must be in particular not by whole sale Ezra 9. Neh. 9. Psal 51.4 1. Tim. 1.13 First it must be Particular and of speciall sinnes and not by lump or whole sale There must be a particularizing of thy faults and a culling out of thy chiefe transgressions and not content thy selfe with termes of generall acknowledgment This hath beene the practise of Gods children continually Ezra and Nehemiah when they make confession what specialties doe they rip vp into what particulars doe they descend So did Dauid this euill haue I done Thus did Paul reckon vp his speciall sinnes I was a blasphemer c. It is not then sufficient to say I am a sinner God forgiue me but there must be an acknowledgment of particulars if we would haue God forgiue To the Physitian thou wilt tell thy particular paines in what part in what manner thou wert taken and nothing shal be concealed but see thy folly here Thou wilt confesse that thou art sicke that thou art a sinner but there is all as for thy speciall sins God must find them out Dan. 2. thou wilt confesse none dealing with him as Nabucadnezer with his inchaunters about his dreame he had dreamed but they must find what so we are sinners but God must find wherein But who knoweth the errors of his life who can remember all his former faults Obiect Remember what thou canst Answ reckon vp thy speciall euills thou knowest that thou hast committed and the Lord will be pleased to accept of a generall repentance for the rest as he did of Dauid Psal 19.12 A Second property it must bee with the heart A Second property of true confession is that it be made with the Whole heart Such a confession as is fetched no furrher then from the mouth will neuer be respected This lip-labour God hateth as a lame offering and maimed sacrifice Thus did Ephraim confesse and the poore Publican â—r 31.18 Luke 18.13 who smote vpon his breast and said Lord be mercifull to me a sinner Far from the heart are those drowsie confessions which many make but let such know that their cold confession will bring but a cold effect and fruit of consolation in the end Thirdly it must be freely and willingly The Third property It must be free Confessio vt
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
deuide that betwixt two Voluntas humanâ—s non libertate gratiaÌ„ sed gratia libertatem consequitur August God and man which of right belongeth onely vnto God God onely say they perswades the will as a man his friend to take a iourney whereto he is vnwilling but in the accomplishing of any worke God is onely an assistant for man by his owne power worketh together with him This is little better then blasphemie thus to hold that the will of man doth worke with Gods grace in any thing that is good True it is as they are workes and actions so they proceede from the will of man but as they are good workes so onely are they workes of grace For all actions of man may be distinguished into three sorts some are naturall as to eate drinke walke sleepe c. Now most true it is that in these and the like actions man hath freedome of will but yet so as that he hath onely power to the doing but not to the well-doing hee is not able to doe any of these things to any good or godly end he may vse the meanes to obtaine faith and repentance he may goe from place to place he may enter into the house of God or not enter heare the Word or not heare it for this is left to man and put as it were into our hands but it is to make vs without excuse for so to heare as that thereby our conuersion might be wrought is not in our power It is the Lord that must first boare the care Other kind of actions are morall as all oeconomicall and Politicall duties In these man hath no free will of himselfe to chuse the good or refuse the euill to embrace the vertue or decline the vice but as he is wholly directed and gouerned by Gods spirit Lastly other actions are spirituall wherein we are to consider man with a three-fold difference First as he is before his conuersion where his will is altogether corrupt inclining onely to that which is euill Secondly as he is in the very act of conuersion where in respect of the grace which outwardly preuents him his will is meerely passiue and hee is in the hands of God Rom. 9.21 euen as the clay in the hands of the potter but yet in respect of the time wherein his conuersion is wrought he is not like a stocke but while he is healed by the holy Ghost he is also actiue In the very act of conuersion the will of man is not idle nor without all motion and sence but it followeth Acti agimus the spirit of God that draweth it far more and the same moment God mooueth and boweth the will and causeth vs to be willing indeed but yet so as all the efficacie of the worke is from the spirit of God who of vnwilling maketh vs willing and maketh vs runne who were before slow and dull Thirdly man is to be considered as he is after his conuersion where because the grace of God beareth rule there is a readinesse to obey as the Apostle sheweth to the Phillippians I am able to doe all things through Christ Phil. 4.13 who strengtheneth me So then we see the truth of this doctrine how we haue no abilitie to cooperate as they falsly teach with the grace of God freedome of the will to turne to God and to worke with him is no power of nature but the worke of grace For of our selues we are not sufficient as of our selues to thinke much lesse to speake lest of all to doe any good Indeed we will but it is God that worketh in vs to will we worke but it is God that worketh in vs to worke according to his good pleasure The second Vse is for our humiliation There is no Vse 2 goodnesse nor aptnesse in thee to that which is good Why then shouldest thou be lift vp with any conceit of thy selfe Oh beware of this boasting for whereof hast thou to boast Surely of nothing but sinne and miserie Come not to God as proud Dames to their Husbands bragging and boasting of the goods they brought as the Papists would haue vs no doe not the one is odious to man the other more hatefull vnto God vndoubtedly he that knoweth well his owne vntowardnesse to that which is good will neuer dare to thinke there is any thanke due vnto himselfe for the furtherance of his owne conuersion in the least degree Vse 3 Thirdly Let it be for exhortation to all such as haue any tokens and signes of their true conuersion to ascribe all the prayse and glorie thereof vnto the Lord. Say with Dauid 115. Ps 1. Not vnto vs O Lord not vnto vs but to thy name be the glorie For it is of his mercie not of thy deseruing Is there any difference now betwixt thee and a Rebrobate God found it not in thee but did put it into thee Thou art of the same nature with them thou hadst no more abilitie to worke out thy owne saluation then they had Thou seest many commit lewd prankes some murder others whoredome c. Thou leauest yea hatest these things What is the cause surely Gods grace and only Gods grace Giue glorie therefore vnto God Psal 103.1 prayse his name yea let all that is within thee prayse him Vse 4 Lastly this may serue for our direction desire we to be saued What shall we then doe but looke vp vnto him from whom saluation commeth earnestly desire the assistance of his grace for the effecting of the worke of our conuersion say and confesse with the Prophet Ieremiah Ier. 10.23 Ier. 31.18 Lumen 5.21 Isay 5.1 Da Domine quod iubes iube quod vis Aug. Soliloq cap. 18. O Lord I know the way of man is not in himselfe neyther is it in man to direct his steps Pray also with Ephraim Conuert then mee and I shall be conuerted And with the Church Turne vs vnto thee O Lord and we shall be turned for it is God that must loose the bands of thy necke Oh captiue daughter of Syon it is euen hee that must conuert thy soule Pray pray with that ancient Father Lord giue grace to doe what thou commandest and then command what thou pleasest otherwise there can be no good looked for in any of vs. Other of our expositors expound these words according to the method here propounded And refer them to the after-times and so make them as the fruit and effect He did no sooner begin to turne homewards but his father lookes on him with the eyes of pitty and compassion yea and while he was yet a great way off before he could confesse his fault he runneth to meete him and louingly imbraceth him Taking the words thus they will afford vs these good Lessons first that True repentance is the readie way to obtaine Gods fauor Doctr. 1 where he beginneth to turne True repentance the ready way to obtaine Gods fauour 2. Cro. 7.14 the father will
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
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
Psal 34.8 they haue not tasted how good and gratious the Lord is or if they haue tasted of his mercies it hath bin but with the tip of the tounge they haue neuer digested As they tast not so lastly they Touch not They beleeue not in the sonne of God Tangere christū est credere in Christum August in Ioan. Tract 16. they do not so touch him by faith as to draw virtue out of him they do not so beleeue in him as that in beleeuing they might get eternall life through his holy name Iohn 20.31 Thus we see how blockish and sencelesse euery wicked man is fitly resembling a corse in that respect As they are sencelesse so in the third place they are Heauie as a dead corps is Thirdly they are heauy Isay 24.20 yea so heauy as the earth groanes to beare them and reeles to and fro like a drunkard their transgressions lye so heauie vpon it So heauy are these dead corpses as that she is not able to vndergoe the burden but hath bin faine to open her mouth and receiue some into her belly as we see in the example of Korah Dathan and Abyram Numb 16.31 What doe I speake of the earth when the creator of heauen and earth euen God himselfe mighty and strong is wearied with bearing Exod. 34. Isay 43 24. Amos 2.13 and is pressed vnder this burden as a cart is pressed that is full of sheaues No maruaile then wickednesse is compared to a tallent of lead seeing it bringeth with it such a load Lastly they are stinking Looke as a carkasse Fourthly they are stinking sends forth a filthy sauour after a while lying so is it with the wicked They are loathsome in the nostrils of God and men notwithstanding all their outward ornaments and odours Esay 1 11. And 66.3 Tit. 1.15 which are but as flowers vpon a dead corps that cannot make the carkasse sweeter nor better Their prayers are stinking their preaching stinking and euery other spirituall exercise Psal 14.5 filthy vnsauoury and vncleane yea their very throats are open sepulchers their words and breath is loathsome and odious Thus you haue seene what a cold sencelesse heauie stinking corse euery wicked man is The God of heauen open your eyes that it doth espespecially concerne that you may see it and labour to be freed from it Thou that hearest this art thou one that hast liued all thy time without remorse for sinne and neuer yet reformed thy life be warned then of thy misery thou art dead dead I say in the present corruption of sinne Dead also in that thou art liable to eternall condemnation for sinne Thy best workes are but dead workes such workes as tend to death and will in the end bring death without Repentance Deceiue not thy selfe then in regard of thy present estate though thou beest aliue in the flesh yet thou art dead to the Lord and though thou perfumest thy bodie and bedeekest it with ornaments yet know thou perfumest but a peece of carion and all thou canst do cannot possibly keepe it from putrifaction Ephes 5.14 and rottennesse Awake awake therefore thou that sleepest stand vp from the dead and Christ shall giue thee light Christ in his word doth instantly call vpon you all young man arise damosell arise Lazarus arise wherefore I beseech you sit vp and speake lie no longer rotting in the graues of iniquitie but now you heare the trumpet of the Gospell the voyce of Christ sounding in your eares rise vp and walke Vse 3 Ephes ◠18 Reasons first why so many stinking smels in euery corner of the world In the third place seeing that men are by nature dead vtterly depriued of all life of grace See then the reason first why there are so many stinking smels and pestiferous sauours in euery place so many blasphemous oaths vsed in euery house shop and market so much villanie practised in euery corner of our streets here is the reason the world is ful of dead corpses that stink aboue ground not a house wherein there is not one dead nay hardly a house wherein there is one aliue Exod. 12.30 Secondly why the word as preached with so little profit Psal 101.1 Secondly why the word is preached with so little profit alas men are dead we speake to deafe adders to dead soules As good blow a trumpet in a dead mans care as sing of mercie or iudgement vnto them till God reuiue them they are dead therefore they depart from the word vntouched Thirdly Thirdly why no more complaining of the burden of sin Rom. 8. Jud. 16.3 why there is no more complaining of the weight of sinne no more groning vnder that which makes the very earth to grone but many doe also easily beare it as Sampson did the gates of the Cittie their backes neuer complaining of the load here is the reason of it men are dead Lay a mountaine on a dead man he will neuer grone nor complaine so though they lie vnder the burden of Adams transgression vnder the weight of their own corruption vnder the wrath of God which is due debt for their sinnes and transgressions all which are heauier then all the grauell on the earth or sand on the Sea shore yet for as much as they are without the life of grace they cannot haue a sence and feeling of it This burden must be felt by grace and not by corruption It is a spirituall burden no maruell then if those that are flesh destitute of the spirit feele it not And lastly Fourthly why so many wicked men die so quietly would you know the reason why so many wicked men goe out of this world like Lambes and die so quietly insomuch that they are thought to be the onely beloued of God and in a happie and blessed estate and condition why this is it they were dead before They die quietly because they die sencelesly True it is God doth very often lay terrors vpon the flesh of wicked men and suffer their consciences like a madde dog to flie in their faces but if God should let them alone the most in the world would die in a wretched sencelesnesse and so seeme to goe away like lambes not thinking or considering of what will afterwardes befall them Vse 4 A fourth vse of this doctrine may be for humiliation for are we dead by nature then surely of our selues wee haue no abilitie as of our selues to any thing that good is we cannot mooue our selues to any thing that is truely acceptable in the sight of God Ier. 10.14 Iohn 1.5 Ephes 4 17. Tit. 3.3 Luke 24.6.7 Tit. 1.15 Ephes 4.19 Mar. 10.19.20 Rom 14.23 1 Cor. 2.14 Rom. 8.8 Rom. 6.19 Gal. 5.21 Rom. 10.2 Rom. 6.13.19 Rom. 3.13.14.15.16.17.18 our minds are blind impotent vaine foolish the memory is feeble apt to forget good our consciences they are impure benummed erronious and superstitious or doubting the will that is vnable to
by the Minister The Spirit of God begets none anew wthout faith Faith is not ordinarily begotten but by the word So then if thou desirest to liue this life be frequent in hearing of the word preached for the dead shall heare this voice Iob. 5.25 and they that heare shall liue The Prophet Ezekiel in a vision is caried into the midst of a field Ezech. 37. full of dead bones and willed to prophesie ouer them and say vers 4. O yee dry bones heare the word of the Lord So he prophesied as he was commanded vers 7. And as he prophesied there was a noyse and behold a shaking and the bones came togither bone to his bone vers 8. Then the sinewes and flesh grew vpon them and vpon the flesh a skin couered them then he prophesied vnto the winde to breath vpon the dead vers 9. that they might liue vers 10. and the breath came into them and they liued and stood vp vpon their feete and they were an exceeding great armie Hereby is signified especially the estate of the Iewes after their captiuitie yet I doubt not but in them the estate of the whole Church in whose heart the Lord worketh his graces of Regeneration by litle and litle is also liuely described God sends his seruants the Ministers into the world as it were into a field of dead bones and wills vs to prophesie and say Oh you dry bones heare the word of the Lord But what can these dry bones liue Surely oh Lord thou knowest And therefore wee prophesie as we be commanded and behold what followes there is a first a shaking a quaking and trembling of the heart as we see in Peters Conuerts Acts 2.37 16.29 and in the laylor then the bones come togither bone to his bone we as it were gather our senses togither and begin to consider in what state we stand as the Prodigall here did and then loe the sinewes and the flesh come vpon vs and the skin couereth vs aboue we now begin to be strengthned by holy purposes and resolutions resoluing and desiring to liue vnto the Lord though as yet we cannot finde in our selues any breath of grace but then the Lord causeth breath to enter into vs hee powreth vpon vs further gifts of his Spirit for our further quickning and then we see we liue and get vp vpon our feete leaping and reioycing and praising Gods name for his wonderfull mercy See then that you attend vpon this meanes be frequent in hearing of the word for this is the trumpet that must awake thee if euer thou beest awaked Cast not off all care of thy saluation as too many doe who hearing that Regeneration and saluation are the gifts of God and that it is not in their owne power to conuert themselues grow hereupon secure and neglect all meanes Wherfore should we trouble our selues say they about it for all is a God will haue it if he will giue it vs we shall be saued and if not we shall neuer obteyne saluation do what we can Well and what of this Wilt thou therefore neglect the meanes God inioyneth thee to vse for the obteyning of it God giueth it but he giueth it by meanes which he hath ordeyned which if thou neglectest thou art the more inexcusable and thy damnation will be iust But what will you tye God to meanes Quest Are not all things possible to him Is not he able to conuert and saue without preaching or hearing as well as with it I answer The Question is needles and foolish Answ none denies but God can yet I tell thee he will not when he giues ordinarie meanes Exod. 16. Isay 37.30 God can giue bread from heauen God can cause the earth to yeeld corne without sowing 1. King 17.6 God can cause a Rauen to feede Eliah God can saue without foode these and many other things God can doe but wilt thou from hence conclude against the meanes that God hath now ordeyned Wilt thou refuse to eat because God can saue thee without meat Or wilt thou refuse to plow thy ground or sow thy seede because God can giue thee a crop without it Or wilt thou refuse to take thy meales at home and goe into the fields looking that euery Rauen that flyeth ouer thy head should bring thee thy dinner Or wilt thou voluntarily cast thy selfe into the fire because God can defend thee from the heat of it as he did the three children in the hot fiery furnace Dan. 3 25. Do these things seem to be ridiculous vnto thee and is it not as ridiculous for thee to refuse to heare and yet thinke to bee saued Know then oh man Manna is for the wildernesse an Israelite may not looke for it in the land of Canaan where he may sow and reape so while thou liuest in the Church where thou mayest partake of the ordinarie meanes vse them else neuer hope of obteyning eternall life And further know that so much as thou neglectest hearing so much thou neglectest thy owne saluation set then this downe for a truth and be perswaded of it that by this meanes thou must be begotten if euer thou beest borne anew If by the hearing of this word thou beest not raised thou wilt for euer rot and perish in thy sinnes Obiect Oh! but I haue small hope in attending on the means I haue liued a long time in sinne my sinnes are great and many I am not onely dead but rotten and therefore I feare I shall neuer be raised nor reuiued Sol. Luk. 8 55. Lu â— 7.11 Iohn 11.44 Wee read of three that Christ raysed from death Iairus daughter newly dead the Widowes sonne dead and wound vp and lying vpon the hearse and Lazarus who was dead buried and stinking in the graue August Ser. 44. de verb. Dom. These three sorts of coarses aptly resemble saith a Father three sorts of sinners Iairus daughter lying dead in her fathers house resembleth those that sinne by inward consent The widowes sonne being carried out of the gate of the citie those that sinne by outward act Lazarus hauing been dead and buried foure daies those that sinne by continuall habit The young mayden lay in a bed The young man in a coffin Lazarus in a Graue The first was dead but an houre the second but a day the third foure dayes All which teacheth vs thus much that there is no degree of death so desperate that is past helpe no sinne so great but may be forgiuen the sinne of the Holy Ghost onely excepted though with Lazarus thou hast layen foure daies Moles imposita sepulchre ipsa est vis dura consuetudinis August and art bound hand and foot with bands as he was though thou hast a stone laid vpon thee as he had though thou hast made thy heart as hard as the nether mil-stone by a custome and trade of sinne so that in the iudgement of man
is from Gods free grace p. 222 2. True repentance bringeth vs into Gods fauour p. 227. 3. The first motion to repentance if true is highly pleasing to God and is accepted of him p. 229. 4. God is ready to shew mercy to euery one that seekes it p. 231. 5. God is more ready to shew mercy then we are to seeke it p. 236. 6. God doth not onely loue his children but hee will manifest it vnto them by signes and tokens that they may not doubt of it p. 239. Verse 22.23 Doct. 1. God will neuer vpbrayd any with their former courses that doe truly repent p. 250. 2. God giueth his gifts not immediately by himselfe but mediately by the hands of his seruants p. 254. 3. God is larger in his gifts then wee are in our requests p. 256. 4. Nothing that is needefull shall bee wanting where Gods fauor is not wanting p. 258. 5. God giueth to his children as for necessitie so for delight and ornament p. 263. 6. The Conuersion of any doth bring great ioy to the Saints and seruants of God p. 279. Verse 24. Doct. 1. Euery wicked man is a dead man p. 283. 2. He onely may bee sayd to liue that liues the life of grace p. 289. 3. Wicked men are Strayes p. 301. 4. Our conuersion and calling is from Gods mercy and grace p. 302. 5. Regeneration doth not abolish ioy nor any other naturall affection p. 303. 6. It is pardon of sinne and assurance thereof that bringeth ioy and comfort to the soule p. 307. 7. The godly mans ioy in this life is but the beginning of ioy p. 308. Verse 25 26 27. c. Doct. 1. The wicked repine at others preferments in Gods fauours p. 310. 2. It is the propertie of the wicked to expostulate the cause with God p. 317. 3. Wicked men haue faire pretences for soule sinnes p. 323. 4 When God hath to deale with sinners hee dealeth with them in a milde manner and not in fury and rage p. 328. Verse 31 32. Doct. 1. Wee may not exasperate the wicked when they are incensed but giue way vnto their fury p. 335. 2. It is lawfull for a man to speake in his owne defence p. 336. God will maintaine the righteous cause of his children p. 340. The end of all the Doctrines THE TRVE CONVERT OR AN EXPOSITION OF THE PARABLE OF THE PRODIGALL LVKE 15.11.12 c. 11 And he said A certaine man had two sonnes 12 And the yonger of them said to his Father Father giue me the portion of goods that falleth to mee And he diuided to them his liuing AS God in times past diuersly Heb. 1.1 and many wayes spake vnto our Fathers by the Prophets hath in these last dayes spoken vnto vs by his Sonne so also this his Sonne Acts 10.58 whom he hath appoynted heire of all things by whom also he made the worlds while he waâ—â—ere vpon the earth going about doing good did speake and teach his people after diuers formes and fashions often by plaine principles and affirmatiue conclusions and not seldome by parables and darke sentences in all seeking his Fathers glory and his Churches good Reasons why Christ spake by Parables First reason Psal 78.2 Many reasons are giuen for this his parabolicall kind of teaching these are some First that the Scriptures might be fulfilled which had so spoken of him I will open my mouth in a Parable I will vtter darke sentences of olde Second reason Luk. 8.10 Secondly that Gods treasure might be hid from the obdurate wicked and the mysteries of his kingdome might not be reuealed to the scornefull to such it shall be spoken in Parables that seeing they might not see and hearing they might not vnderstand Third reason Mat. 13.36 Mar. 4.10 Luk. 8.9 Thirdly to stir vp his hearers to a more diligent attention as also that they might hereby take occasion to mooue doubts and aske questions as the Disciples did What might this Parable be Reason 4 Fourthly that the faithfull might haue constant and continuall nourishment so that though they nere finde a sweete relish in the word yet comming againe to the reading or hearing of it they might finde more food so sweetly hath God mixed hard and easie together Miscetur vtile dulci. that none might be cloyed nor any discouraged Reason 5 Fiftly that he might descend vnto the capacitie of the most simple Ioh. 3.12.13 who best vnderstand homely comparisons and are sooner perswaded with plaine similitudes and familiar examples then with subtill reasons and accurate discourses hence is it that parables and borrowed speeches from vulgar matters are compared by some to Mid-wiues which further our trauell in heauenly knowledge thus he teaching by plaine and knowne things did lead his schollers to the better vnderstanding of what was vnknowne Reason 6 Sixtly that he might helpe the memories of his hearers and cause them the better to keepe in minde his wholesome instructions for prouerbes and similitudes drawne from daily practise doe take very deepe roote and impression in the mind as experience sheweth there are many that remember a familiar example which they heard from a Preacher for many yeares together when as many other deepe points and matters of more substance which were then deliuered shall bee cleane forgotten Seauenthly that euery one in his occupation and vocation Reason 7 might be taught those things which concernes his soules health therefore hath hee deriued a parable from an armie to teach souldiers Luk. 8.5 Mat. 13.33 from legall principles to instruct Lawyers from the field and sowing to teach husbandmen and from a Leauen to instruct women And lastly that he might conuince the sinner of his Reason 8 sinne that seeing his sinne in the person of another hee might without partialitie condemne it in himselfe for of all kinds of speech there is none that doth more cunningly insinuate it selfe into the vnderstanding leaue a deeper impression with a feeling conceite then a parable doth and if it be personall the issue of it is to touch the quicke and in a sort to extort that which otherwise would not be graunted 2. Sam. 12. Mat. 21.33 as we see in the example of Dauid and others These are some reasons amongst many others which Diuines haue giuen why he opened his mouth in parables and taught the people after this manner In this Chapter Christ vseth this dark kind of teaching propounding three parables which are as so many instruments of musicke playing one and the same tune In that of the lost sheepe ver 3 -8 And that of the lost groate ver 8-11 And this of the lost sonne he teacheth one and the same doctrine The occasion The occasion of his propounding this and the two former parables is to bee seene in the beginning of the Chapter which was the murmuring of the Scribes and Pharisies against him for his receiuing of Publicanes and Sinners which came vnto him The
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
it is not restrained no yoke is so grieuous to it as the yoke of sinne no yoke so easie as the yoke of Gods law what good it doth it doth willingly and chearefully what euill it committeth it doth grudgingly and with repining By these we may discerne true holinesse from both these counterfeits Ciuill honestie and grace restraining fall now to worke be not hearers but doers also Iam. 1.22 deceiue not thy selfe as it is to be feared thou hast hitherto Answere me directly to these questions I propound and let God and thy own conscience be witnesses to thy answere Hast thou as much regard of the inside as of the outside Doth thy euill imaginations sinfull cogitations trouble and disquiet thee are these heart-euils and secret sinnes they that molest thee if it be thus it is well with thee but if otherwise thou art but a Ciuilian at the best Againe I demaund whether thou hast respect to the first Table as well as to the second and to the second as well as to the first Dost thou as well make conscience of blaspheming Gods name of prophaning Gods sabboth as thou doest of murthering a man or robbing by the high-way Answere me in truth is it thus or no And further I demand dost thou performe good duties for conscience sake Dost thou lament bewayle thy dullnesse and deadnesse thy drowsines and heauinesse in the performance of them Art thou grieued and disquieted when thou findest not the efficacie and fruite of those good exercises in thy heart Is it thus with thee art thou sure of it Then let me once againe demaund Hast thou learned to make conscience of sins of omission as well as of sins of commission Dost thou as well open thy mouth to speake to his honour as keepe it shut from dishonouring of him Doest thou as well make conscience of doing these good duties on the Sabboth day hearing reading meditating and the like which God requireth as thou doest of abstaining from the workes of thy ordinary calling which hee forbiddeth And dost thou not rest in Negatiues abstaining onely from what is forbidden but hast thou also regard to Affirmatiues doing what God hath enioined to be don esteeming this latter as necessary a branch of Christianitie as the former surely if it be thus thou mayst haue comfort that thy holinesse is sound and good it is of the right breed and no counterfeit But yet let me examine thee a little further thou abstainest from grosse euils such and such sins thou dost not commit but what is the ground of thy abstaining is it the law of the Magistrate Feare of Gods wrath Or shame of the world or is it because thou wantest abilitie or opportunitie and the like if this be the ground let me tell thee this is a false holinesse which will deceiue thee in the end But do'st thou leaue these because they are euill and displeasing to the Lord Dost thou feare the Lord and his goodnesse Hâ—s 3.5 Psal 130.4 and tremble to offend him because of his mercie Why then it is excellent an euident signe of a sanctified soule and yet once more answere me doest thou feele it painfull to be restrained from euill and art thou discontented when God puts his bit into thy mouth Is his law as bands and cords vnto thee are his commaundements heauie so that thou canst not beare them if it be thus it is a foule signe that thy holines is but restraining grace and such a holinesse as a Reprobate may haue But if on the other side thou art desirous to be restrained and thou countest it a miserie not to haue thy flesh bridled if thou art willing to drawe in Christs yoke and takest delight in obeying of his will thou mayst then conclude and that without feare that thy holinesse is sound and vnfained and so consequently that thou art not onely a member of the Church visible but also a true member of the Church catholike and inuisible oh my beloued that wee would deale truely with our selues that we would now at the last learne to be wise and not gull our owne soules as most doe You see that all are not good that are in the Church there are many dissembling hypocrites as well as sincere professors there are goats as wel as sheepe in this fold of Christ Now he that hath not the spirit of Christ is none of his Rom. 8.9 What hope then can they haue who haue not so much as a shew of godlinesse How desperate is their estate who euen in outward appearance shew nothing but prophanenesse Gods name which is holy they blaspheme his Sabboths which are holy they prophane Religion which is holy they contemne and in a word all the lawes of God which are holy they violate and breake And most feareful must the estate of such be who mock and scoffe at holinesse and sanctity and will not sticke to professe they are none of these holy ones but knowe thou prophane wretch whosoeuer thou art that euery true member of the Church Catholike is holy and who euer is not a member of that Church here shall neuer be a member of that other hereafter and therfore consider what thou sayest and be thou better aduised Cast of thy prophanenesse and follow holinesse which thou hast so long despised for without it no man shall euer see God to his comfort In a word to conclude all you that professe your selues to be true members of this Church declare it by your holinesse 1 Pet. 1.15.16 holinesse becomes the Saints of God be you therefore holy as God is holy God is holy in all places at all times about all actions so must thou be or else thou art not holy as God is holy hee is holy in the day so be thou he is holy in the night bee thou so also God is holy in the earth so see thou be God is holy in the heauens so pray thou mayst be his words are holy so must thine his workes are holy so let thine oh that we could be thus holy as God is holy Remember the Heauens are holy whether thou art going the Angels are holy with-whom thou must dwell and the Church is holy wherein now thou liuest And therefore see thou practise holinesse otherwise though thou liue in the Church yet thou art not of the Church but art one of those Goates which shall bee set at Christs left hand and heare that same fearefull saying of Away from me yee cursed into euerlasting fire Math 25. Vse 3 3. Seeing this is so that the church visible is a mixt company then let none be cast down to much when they see some to fall away neither entertaine any thought of dislike against Religion or the professours of the same as the manner of too many is who when they see any reuolt and back slide presently condemne all for grosse dissemblers and hypocrites But this may not bee hypocrites there are in the Church and
wanting to his sonnes but whatsoeuer is good for vs shall be bestowed vpon vs and if hee spared not his owne sonne R m. 8.32 but deliuered him vp for vs all How shall he not with him also freely giue vs all things Now in the second place in that the Father yeeldeth to his sonnes desire Doctr. God oftentimes suffereth man to take his owne course and giueth him what hee seeketh Hence we may note God ofâ—entimes suffereth man to take his owne course and leaueth him to the satisfying of his owne desire see for proofe Psalme 81.12 Rom. 1.26 pregnant places to confirme this Now for the more profitable handling of this point Two kindes of Desertion etâ—â—nâ—ll or temporary let vs know that Gods desertion and forsaking of man is of two sorts It is either Eternall or Temporary The one in part onely and for a time The other wholly And for the temporary desertion which doth befall Gods dearest children it is also of two sorts First Temporary desertion of two sorts in sinne of in punishment desertion in sinne Secondly desertion in punishment Desertion in sinne is when God withdraweth the assistance of his spirit and leaues a man to the committing of some grieuous crime thus was Noah left to fall into drunkennesse Dauid left to fall into adultery and Peter left to the deniall of his Master Desertion in punishment is when God delayes to remooue his hand which hee hath layd vpon his Children or to mittigate their sorrow an example of this see in Iudges 6.13 Now these desertions are but temporary for a time and neuer beyond the compasse of this present life Esay 54.10 Gods children may be left for a time and the reasâ—ns of it For a moment in mine anger I hid my face from thee for a little season but with euerlasting mercie haue I had compassion on thee faith the Lord thy Redeemer The reason of Gods thus leauing his children may be Reason 1 diuers First that by the experience of the bitter fruit of sinne they may grow out of loue with the same and so be brought to repentance Secondly That that hidden and spirituall pride which Reason 2 the best of Gods Children are possessed with may bee mortified and subdued thus saith the Apostle 2 Cor. 12.7.8 There was giuen to mee a thorne in the flesh the messenger of Satan to buffet me lest I should be exalted aboue measure Thirdly That God may make triall of the estate of Reason 3 his seruants not that hee is ignorant of what is in vs but because we are ignorant of our selues And by this meanes he would haue vs come to the knowledge of our selues both of our corruption that we may be humbled as also of our graces that we may be thankefull Thus doe wee see how the Lord leaueth his children yet but for a time for his kindnesse towards them for euer shall remaine How the Lord leaueth the reprobate The other kinde of desertion which is eternall whereby God vpon lust causes best knowne to himselfe leaueth man to himselfe wholly and for euer befalleth reprobates and onely them as Caine Esau Iudas and others who are of olde ordained to condemnation The beginning of which desertion is in this life when God bestowing vpon them benefits either spirituall or temporall as he doth vpon his owne seruants withdraweth that part of his benefit which hath the promise of eternall life annexed to it the accomplishment whereof shall bee in another world when as they shall bee totally seperated from the presence of the Lord and be left vnto the diuels eternally to be tormented Vse 1 Thus much for the explication of this point now for the application And in the first place it may serue for a caueat to euery of vs that we take heede wee make not God the authour of sinne Est causa deficiens non efficiens though hee permit and suffer the same to be done yet hee is not the authour nor worker of it Rhem. Annot. in Mat. 6. vers 13. Iam. 1.13 alibi See then the wicked dealing of the Church of Rome who amongst many slanders cast out against vs are not ashamed to lay this to our charge that we maintaine God to be authour of sinne which is vtterly vntrue for wee teach priuately and publikely by word and by writing in Schooles and Churches that God is not the authour of sinne but the diuell and mans corrupt will This is our doctrine this we maintaine the other wee abhorre and renounce as open blasphemy Most true it is that we doe teach Actor in male but not author mali August lib. que 83. qu. 3. that God is an actor in that which is euill and that sundry wayes which may well be and yet hee free from sinne and no way the authour of euill The actions of God concerning sinne may bee referred to these three heads First He is the vniuersall cause of all things How God is actor in euill Acts 27.28 he sustaineth mankinde that in him hee liueth mooueth and hath his being yea he vpholdeth the being and moouing of all his actions so that no man could mooue hand or foote to any action were hee not sustained and supported by God The act then is of God and God is a worker in euery sinne so farre forth as it is an action for euery action as it is an action is good One man kills another the very moouing of the body in the doing of this villany is of God but the wickednesse of the action is from man and the diuell Perkins on the Lords prayer A man rides vpon a lame horse the rider is the cause of the motion but the horse himselfe of the halting in the motion Thus is God the authour of euery action but not of the euill in any action Secondly God is a worker in sinne by withdrawing his graces as he did from Saul neither can this be a sin in him because he is not bound to any hee is free to bestowe where he will to restraine where he seeth good And here is a difference betweene the action of God and the action of Sathan God holds backe grace whereupon they fall into sinne the deuill suggests euill motions Deus deficit gratiam detrahendo diabolus afficit malitiam apponendi homo seipsum inficit duritiam contrahendo Licèt Deus non sit author tameÌ„ ordinator est peccatorum ne vniuersitatis naturam turbâ—re vel turpare permittantur Aug. contra â—austam lib. 22. cap. 78. which causeth them to runne into all euill Thirdly and lastly God worketh in sinne in ordering and directing of it as it pleaseth him sometimes hee restraineth it that it shall not passe nor proceed further then he appointeth Sometimes he turneth it to another end then the person intended that practised it both these we see euidently in Iobs temptations Sometimes he maketh way for sinne to passe that
thou art going thou hast kept a course of sinne from the first day of thy birth to this present houre euery thought that came from thy heart hath beene a step so euery word and much more euery deed Thus hast thou multiplied steps and beene walking on for this twenty or thirty yeare and whither hath thy course tended surely to perdition and destruction Prou. 5.5 Thy feet goe downe to death and thy steps take hold on hell Pro. 4.15.26.27 Be wise now at the last walke on no further in this way Auoyde it passe not by it turne from it and passe away the further thou goest the more sighes sobs Heb. 13.3 and teares it will cost if euer thou returnest Take heede then that thou depart not further from the liuing God if thou wilt persist and wilt not be reclaimed why then what remedy if thou wilt needs perish perish but know that in the end it will prooue an euill thing Ierem. 2.19 and a bitter that thou hast forsaken the Lord thy God Vse 3 Here wee see the reason why the wicked cry and are not heard the reason is they are too farre off much complaining there is of Gods deafnesse hee will not heare when they cry Prou. 15.29 he is farre off when they call True it is Salomon doth affirme it but where lyeth the fault in God or in thee surely in thy selfe and none else for God goeth not from man but man from him But wee play like some foolish Marriner who sailing nigh some rocke thinkes the rocke runnes from the ship when indeed the ship sailes and the rocke stands still so we leaue the waies of God and run our own courses then complaine the Lord hath forsaken vs Iames 4.8 and is farre away Draw neere to God by grace he will be neere to thee in mercy And there wasted his substance with riotous liuing As it was not long after he had his substance that hee departed from his Father so was it not long after hee had left his Father that he departed from his substance This is the fruit of forsaking God A man that will forsake the Lord and cast away his gouernment can neither keepe himselfe nor the good gifts which God hath giuen him But I will not prosecute this point Obser Obserue we here how this prodigall being ouer shoes neuer rests till hee haue plunged himselfe ouer head and eares he goeth on in sinne maketh no stay till he come vnto the top being once impudent to call for his portion he groweth past grace and cares not how lewdly he spends it This may teach vs this generall truth That it is the nature of the wicked not onely to sinne Doctr. Wicked men proceed from euill to worse they make no stay but wilfully runne on but to proceede and make a progresse therein going on from euill to worse not ceasing till they come to the extreamity of prophanenesse This truth may be further prooued Ier. 9.3 2 Tim. 3.13 Isay 1.5 The Scriptures are full of examples for the further confirmation of this point both of the wicked and godly Thus was it with Eue Gen. 3.6 first she listened to the diuels temptation secondly she made a light resistance thirdly shee began to doubt of what God had affirmed fourthly she grew in concupiscence the eye like the hart lusted and both of them desired the forbidden fruite lastly she fell to flat apostasie and rebellion Thus was it with Cain first Gen. 43.8 he was an hypocrite offering sacrifice only for fashion secondly when he perceiued God respected his brother better then himselfe hee waxed angry and wrath thirdly hee grew to haue a deadly hatred lastly he became a most vnnaturall murtherer Thus also Iudas was first an hypocrite then a thiefe then a lyar lastly a traitour What neede I speake of Dauid Noah Peter and many others who like a cloude of witnesses will prooue what hath beene deliuered The reasons are many one taken from the nature of Reason 1 sin which will fret like a canker and like a gangrene eate further and further 2. Tim. 2.16 1 Cor. 5.6 Mat. 13.33 Paul compareth it to leauen which is of a spreading nature as Christ sheweth in the parable of the leauen it ceaseth not vntill the whole be leauened So sinne getting once the heart diffuseth it selfe ouer all the body and neuer ceaseth vntill all be infected it leaueneth the hand the eye the eare and closely creepeth from part to part till the whole man be leauened Iam. 1.15 Ezek. 47.1.4 Many other comparisons there are in Scripture that doth set out the nature of it Reason 2 A second reason is because wilfulnesse in sinning silenceth conscience and by degrees extinguisheth it so it is no woonder they commit sinne with greedines when this same Monitor is dead or speechlesse Reason 3 Thirdly Because God often giueth vp such to the hardnesse of their owne hearts as make no conscience of lesser sinnes he forsaketh them who forsake him This secret iudgement the Prophet declareth Psal 81.11.12 which fell on the olde Israelites for not hearing the voice of the Lord. They would not be admonished nor reclaimed Rom. 1.28.29 Therefore he gaue them vp to the hardnesse of their hearts and suffered them to walke in their owne counsels Thus God doth punish sinne with sinne the sinne that followeth is as a punishment of that which went before he punisheth the first sinne with a second and the second with a third and for their not obeying in smaller matters hee giueth them vp to the swindge of their affections Reason 4 A last reason may be because the diuell driueth them by his temptations and prouocations Now then it is no woonder they runne so fast for they whom the diuell driues feele no Leade on their heeles Vse 1 Seeing this is so that it is the nature of the wicked to waxe worse and worse adding sinne to sinne not staying till they come to the extreamity of prophanenesse as hath beene prooued by Scripture example and reasons Then let wicked men take notice of their cursed condition and fearefull estate for what sinne so foule that a wicked man may not nay is not likely to commit There is none so chast but may proue an vncleane adulterer none so loyall but may prooue a perfidious traitour for what should hinder Surely if any thing doth it must bee Gods restraining grace But what hope or promise hast thou that thou shalt bee kept from comming to this height of sinne Gods promise is onely to such as feare him and not to thee Blesse not then thy selfe from these grosse euils for thou mayest prooue as vile a Nero a Iulian a Iudas as euer the Sunne sawe or earth bare there wants but a temptation to driue thee to the grossest euill there is that leauen that poyson in thee which without Gods woonderfull power in restreining will at last discouer it selfe in
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
knowne vnto thee I say and certified to thy soule that though thou doest mourne and grieue and art sorrie thou hast done amisse and also couldst wish that many things could againe bee recalled which thou hast committed yet thy sorrow is vnsound it is but a heauie and comfortlesse sorrow and the beginning of sorrowes euerlasting And therefore content not thy selfe with it as if it were godly sorrow for it is not and it will turne to bitternesse in the end Vse 4 A forth vse may be for admonition to euery one of vs that would haue sound comfort of their repentance and conuersion to vse all good meanes that they may finde their hearts thus to bee affected Neuer rest satisfied till thou canst mourne for sinne because it is sinne and make thy sinne to be thy greatest griefe Rest not contented vntill thou finde thy heart humbled for thy close corruptions and hidden sinnes yea for euery sinne aswell as for any sinne for the sinnes of others aswell as for thy owne Meanes to be vsed for attaining to true sorrow Know nothing by thy selfe whereby God is offended that thou doest not as heartily desire to leaue as to haue the eternall God forgiue Till it bee thus with thee thou canst haue no hope that thy repentance is sound and good Vse all good meanes for the attaining to this grace And amongst others these Often meditate on those cords of loue First meditate of Gods loue Gods workes of mercy towards thee both in things temporall concerning this life present as health life libertie peace prosperity and the like as also in things spirituall that concerne a better wherewith the Lord doth compasse thee Ephes 1.7 And amongst all others forget not that rich grace and mercie in giuing of his Sonne to bee a reconciliation for thee when thou wert a slaue to Sathan and a fire-brand of hell that he should send his Sonne and giue him vp to death yea to that shamefull death of the crosse to redeeme thee from all iniquitie Psal 86.13 O great is thy mercy towards mee saith that kingly Prophet for thou hast deliuered my soule from the lowest hell Great it is indeed what mercie greater In this one mercy a world of mercy is comprehended Consider then of this one mercey this free mercie this full mercie and thou canst not but needes must grieue to offend so good a God Secondly Pray for Gods spirit 2. Prayer Zach. 12.10 for that worketh true compunction and contrition in the heart I will powre vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and they shall looke vpon mee whom they haue pierced and they shall lament for him as one that mourneth for his onely Sonne and be sorrie for him as one is sorry for his first borne In which words we haue both these meanes layd downe that I haue now named Let these be especially vsed and we shall finde them very auaileable for the obtaining of this grace Let me intreate thee for the Lords sake and for thy owne soules sake to put them then in practise and that daily It is a matter of speciall behoofe and very important it concernes the eternall saluation or damnation of thy soule and therefore looke about thee Vse 5 In the last place it may comfort such as doe thus grieue for sinne more regarding God then themselues looking more vpon him whom they haue offended then vpon what they haue deserued by offending Not so much grieuing for shame of men or feare of hell as that by their sinning they haue offended God Let not such be discouraged for this sorrow is a blessed sorrow and shall end in ioy this sorrow will bring to life and happinesse Oh let all such mourners of Sion comfort themselues therefore with these words And before thee That is in thy sight as afterwards verse 21. This did adde much vnto his sorrow and did very much aggrauate his fault Two points are here to be obserued The first is this that Gods eye is on all mens actions The second is this the forgetting of Gods all-seeing eye in the committing of euill doth aggrauate the sinne and encrease the same Doctr. All men sinne God looking on Heb 4.13 Psal 139.2 For the first of these viz. That Gods eye is on all mens actions he is an eye-witnes of euery worke done and sinne committed All things are naked and open vnto the eyes of him with-whom we haue to doe saith the authour to the Hebrewes And excellently Dauid Thou knowest my downe-fitting and vp-rising thou vnderstandest my thought a farre off Verse 3. Thou compassest my path and my lying downe and art acquainted with all my wayes Verse 4. For there is not a word in my tongue but loe thou knowest it altogether Thou hast beset me behinde and before Verse 5. And againe If I say surely the darknes shall couer me euen the night shall be light about me yea the darkenesse hideth not from thee Verse 11. Verse 12. but the night shineth as the day the darkenesse and the night are both alike to thee That whole Psalme may be a proofe for this truth And in another Psalme hee saith Psal 90.8 Thou hast set our iniquities before thee our secret sinnes in the light of thy countenance The Lord himselfe doth testifie this by his Prophet Ieremiah Ier. 7.9 Will you steale murder and commit adulterie and sweare falsely and burne incense vnto Baal and walke after other Gods whom you know not Verse 10. and come stand before me in this house which is called by my name and say wee are deliuered to doe all these abhominations Behold euen I haue seene it Verse 11. saith the Lord. So in another place Am I a God at hand Ier. 23.23.24 saith the Lord and not a farre off Can any hide himselfe in secret places that I shall not see him saith the Lord and doe not I fill Heauen and earth I will not bee too prodigall in spending time in vnderpropping so knowne a point which all confesse for truth and for which Scirpture is so strong To come then to the reasons First God is euery where present he can be shut out Reason 1 of no place as man can or as the Sunne can because he is infinite in nature Doe not I fill heauen and earth Ier. 23.24 sayth the Lord Am I a God at hand and not a farre off And therefore it cannot otherwise be but he must needs behold our doings and our actions Secondly It is he that made the eye and shall not he see Reason 2 it is he that made the eare and shall not he heare Psal 94.9.10 God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he giueth knowledge and shall not he know Can any thing bee hid from him from whom they haue their being The worke is knowne vnto the worker the art vnto the artificer the pot vnto the potter
wants nothing but a diligent examination to tell vs whether we haue this humble heart yea or no consequently whether as yet we haue soundly repented The Lord giue vs hearts to examine our selues and grant vs his grace for the better performance of this dutie that wee may not deceiue our selues as we are too too prone but that wee may haue a certaine knowledge of the estate of our soules But in the Second place I must fall from exhorting to Vse 2 lamenting for certainely there is but small store of true repentance vpon the earth there is so little humilitie the signes we haue giuen doth apparently shew it Where is this trembling at Gods worde that formerly we spake of this quaking at his threatnings at his promises at his precepts how ordinarily are these things heard of without trembling do not men euen make a mocke at the threatnings 2 Pet. 3.4 saying the vision is as winde and where is the promise of his comming are not the promises of the Gospell abused and made matter of licentiousnesse and is not the grace of God turned into wantonnesse Rom. 2. by men of the world And as for his commaunds who stands in awe of them who doth yeild to that which God requires Psal 85.8 Psal 2.2 Ier. 5.5 Psal 50.17 or hearkens to that which the Lord will say alas men breake the bands and cast away the yoake hating to be reformed And againe what trusting to mens owne works what boasting of our owne goodnesse is to be found amongst vs and how little relying on Gods fauour and mercy Further what horrible ingratitude doth reigne amongst vs what deuouring vp Gods blessings and how little acknowledgement of Gods goodnesse Isa 1.3 The Oxe knowes his owner and the Asse his masters crib But England doth not know this people doth not consider Great blessings are vnderprized but smaller mercies altogether despised the Gospell and the fruites of it as peace plentie c. these are vndervallewed and slightly regarded and as the Israelites of there Mannah Num. 11.6 we thinke basely of it our peace we grudge our selues neuer better times then when more warr say many Is this our thankfulnesse to God for this his goodnesse oh wretches that we are to be so vnthankfull for so great a blessing And as for common mercies how commonly are they neglected as food rayment lodging preseruation how few are thankfull for these things We swallow these vp as the Swine the acornes not looking vp to the tree Scarce blessing our meate we eate And why oh these are but ordinary and are they ordinary the more haue we to answere for our vnthankfulnesse For Gods goodnesse is the greater in that he continues these vnto vs albeit we daily make forfeiture of them by our sinning And so for other blessings both priuatiue as keepeing vs from diseases sauing vs from dangers keepeing vs ours euery night from fyer from robbers from ruin as also positiue in giuing of vs life health strength of body vse of the sences in feeding vs leading vs in our going in and out refreshing vs with sleepe euery night our great vnthankfullnesse for these good blessings plainly sheweth that humility is wanting Besides how wonderfull impatient are we vnder Gods correcting hand what murmuring complaining repining against God and his proceedings when any losse befalls vs or other crosse lies on vs We are content to receiue good from him but euill by no meanes can we endure In the day of trouble our spirits are as short as Iehorams was 2 Kin. 6.33 Behold this euill commeth from the Lord wherefore should I attend on the Lord any longer Oh our impatience our impatience I say when gods hand is on vs our murmuring and grudging against Gods proceedings our freting in the day of our tribulation as if some iniurie or wrong was done vs doth euidently testifie wee are farre from this humility of spirit Moreouer how impatient are wee of admonition How doe we swell when we are told of our faults What a disgrace doe we hold it to be told of our duties though in neuer so humble and submissiue a manner Yea though it be by the mouth of God or Nathan Yet what a spirit of contradiction do we manifestly shew returning reproofe for reproofe rebuke for rebuke If wee should see one that is dangerously sicke instead of taking a potion prescribed fling it in the Physitians face Ostendo illi latū aspergit me luto Ostendo illi speculum allidit parieti we would pittie his estate and thinke it desperate The case of such is little better that doe cast a reproofe into his face againe that giues it Doth not this shew our hearts are haughty voyd of all true humility and meekenes And lastly in a word doth not our carriage and behauiour towards others condemne vs What condemning of others and iustifying of our selues What censuring and iudging of our brethrens infirmities Doe not these argue haughtinesse of spirit And doe not our proude speaches countenances goings and apparell signifie a vaine and proude heart If all these testifie against vs where is then repentance the counterfeit of it may euery where be had but the true grace indeede is rare to be found Oh! what cause haue Gods children to runne to the gap what need haue we all to fly vnto the Lord for there is aboundance of sinne in euery place and corner but little repentance the Lord hee knoweth You therefore that feare the Lord call vpon him you that haue any interest in the Lord pray vnto him downe at morning downe at euening giue him no rest vntill hee haue sheathed vp his sword which hee hath drawne out and is now a furbushing and making ready for the battell with which hee will shortly strike if the prayers of Gods children doe not hold his hands Vse 3 Thirdly this may serue for terrour to all such who as yet haue not this meane and base estimation of themselues Let all such know they are voide of grace I haue God Hab. 2. 4. word for my warrant Behold saith the Prophet his soule which is lifted vp is not vpright within him All those that are voide of humility are far from vprightnes The higher the Sunne is the shorter is the shadowe the more grace the lesse conceit The emptiest vessell euer sounds lowdest and the fuller the baser Wood that in burning yeeldes the greatest smoake doth commonly giue the smallest heate Altitudo non est valida Chrysost Hom. 20. in Epi. ad Rom. Those bowes which are most laden with fruite those eares which are fullest of Corne doe euer bend downeward when the barren bowe and emptie eare stands vpright So those that are emptiest of grace euermore make the greatest ostentation and cracke most of their owne goodnesse But of this I shall haue occasion to speake more hereafter Vse 4 Lastly this may comfort such as are thus meane and base in their owne
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
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
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.
Priuate That is publique Publike confession is either generall or particular which is made in the publique assemblies And that either Generally by the Minister with the whole Congregation or else Particularly by some one man before the Congregation This generall confession Generall confession is Ordinary which is thus made by the whole Congregation together both Minister people Is Ordinary or Extraordinary Ordinary as at vsuall times and common assemblies as that of Aaron Leuit. 16.21 who was commanded to lay his hands vpon the liue Goat and confesse ouer him all the iniquities of the children of Israel Extraordinary Extraordinary As in time of some great and generall calamity Ioel 2 15.16 17 Ezra 9 5. Nâ—hâ—m 9.2 Such was that Ioel 2.15 16 17. which the Preists Ministers of the Lord are willed to make and that which Ezra and Nehemiah did make vnto the Lord. Particular confession what it is The Particular confession is that which is made by one man particularly before the whole congregation for some publique and hainous sinne or sinnes by him committed 2 Cor. 2.6 that so the Church might bee satisfied which is by him offended and such a confession was that of the incestuous person 2 Cor. 2.6 Priuate confession what it is and when to be vsed And thus we see what this publike Confession is now for the priuate which is when the fault is confessed priuately and this must then be vsed when the sinne is priuate This also may be made to God or Man To God and that either in Generall or Particular Generall and how Ezra 9.6 7 8. Isa 59.12 Isa 59.12 Particular and how Isa 59.13 In Generall as when a sinner doth onely in generall manner confesse that he is a sinner that hee hath offended God and done wickedly so did the Iewes confesse Our transgressions are multiplyed c. In Particular when there is an acknowledgement of particular sinneâ— which we are guilty of Thus did the Iewes also in the place before quoted where they confesse and say In transgressing and lying against the Lord and departing away from our God speaking oppression and reuolt conceiuing and vttering from the heart words of falshood Ezra 9.2 So did Ezra who acknowledged in the behalfe of the people their speciall sinne of marrying strange wiues Priuate confâ—ssioâ— vnto man aâ—d in what caâ—e To Man also may priuate confession be made as in trouble of conscience to finde peace when sinne lieth heauy vpon the soule and clogs the conscience notwithstanding confession hath beene made vnto the Lord then may a man make knowen his griefe to another in priuate and voluntarily confesse either to his Pastor or to some other discreet and faithfull Christian who is able to counsell and to comfort him to pray with him and for him vnto God that such or such a sinne doth trouble him according to S. Iames his councell Iames 5.16 Confesse one to another and pray one for another Thus we haue seene the seuerall kindes of confession now hee that is truely penitent will not sticke neither may he sticke to make confession according to the nature of his sinne if it bee publique his confession must be publique if priuate his confession may bee priuate Thus must he confesse if hee would haue forgiuenesse as may be prooued by many examples in Scripture Publike examples wee haue in Nehemias making a large confession of his and the peoples sinnes Neh. 9.5 6 7. Ezra 9.6 7. Dan. 9.5 6 7. So in Ezra and Daniel who in the behalfe of the people confesse that Iustice belongeth vnto God but shame and confusion to themselues Hereunto may bee annexed the example of the Niniuites Ionas 3.8 9. Matth. 3.6 who openly confessed their sins to God And of the people who came to Iohn the Baptist to be baptized of him Presidents also for this priuate practise wee haue many 2 Sam. 24.10 Dauid confesseth bewaileth his folly in numbring of the people his adultery with Vrias wife his murder in causing her innocent husband to be slaine for these hee is content if I may so speake to doe penance euery Sabbath day in our Congregations Psal 32. Psal 51. where his Psalmos are preached read heard spoken of and sung for in how many Psalmes hath hee recorded his offences with his owne hand that all Gods people might take notice of his fals and be warned that they commit not the like offences The like confession is made by Paul of his misled life in the time of his vnregeneracy 1 Tim. 1.13 15. I was a blasphemer and a persecutor and an oppressor c. and confesseth himselfe to be the greatest amongst sinners The reasons of this point are these first God cannot Reason 1 in iustice forgiue except wee make our confession vnto him 1 Ioh. 19. If we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes saith Saint Iohn But if there be no coÌ„fession then there is no promise How can God then without violating his truth shew mercy vnto such and therefore saith Salomon Pro. 28 13. Hee that hideth his sinnes shall not prosper but who so confesseth and forsaketh them shall haue mercy Such a one then as doth thus confesse may looke for mercy and none els Reason 2 A Second reason is Because there is no sound repentance for sinne where there is no true confession of sinne For the inward sight of sinne would open our mouthes and cause vs to confesse it When the heart is pricked words will breake forth the tongue cannot forbeare As we see in Dauid who so soone as his heart smote him for numbring of the people cryed out 1 Sam. 24.10 I haue sinned exceedingly in that which I haue done Thus out of the abundance of the heart will the tongue speake as Christ saith These may be the reasons The vses follow Vse To reproue such as doe not confesse And First seeing this is so That whosoeuer would haue pardon of sinne must confesse the same This serueth to reprooue such as looke for pardon on Gods part but will bring no confession for their part And there are diuers sorts of these First ignorants As first all ignorant ones For how can these confesse sinne truly who know not what sinne is They haue neuer had a sence nor feeling of it and can such bewaile it True it is they will confesse in generall they are sinners as others are and God forgiue them but yet there sinnes neuer trouble them nether haue they any feeling of what they say Let such know as are yet in â—gnorance that there estate is fearefull for there is no hope of pardon till we make confession and that we cannot doe vntill the Lord open our eyes to see our selues Secondly concealers A Second sort to be reproued Are such as doe conceale their sinnes These haue knowledge of them and
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
hardly are we reconciled nay though they sue and seeke vnto vs yet how hardly are we brought euer to receiue him to loue and fauour againe within our hearts so close doth wrong and iniurie sticke vnto vs. But as for God behold his goodnesse who albeit he be daily prouoked by our sinnes is readie to forgiue and doth seeke vnto vs to be reconciled beeing more readie to pardon then we to begge it Oh that we were followers of God herein like good children Ephes 5.1 Secondly let this serue to increase our boldnesse in Vse 2 comming to the Lord thou canst not be so forward to come as God is to meet so readie to craue pardon as he is to forgiue This poynt had need to be vrged for howsoeuer this be common in the mouthes of many God is mercifull and the like yet in time of Spirituall distresse to seeke to God for mercie is no easie matter it is nothing saith one in the day of sencelessenesse to presume but when once the heart is touched with a sence of sinne it is a hard matter not to despaire Oh what a hard taske is it then to seeke for mercie and lay hold of it Consider well what hath been said and store it vp against time of need But now happily some will obiect against this truth Obiect and say I haue often sought to God for mercie with many a teare and groane and yet I haue not found yea and other of Gods children as Moses Dauid Paul c. haue prayed and not beene heard To this I answer It may be thou hast sought for such Answ 1 things as God knoweth to be vnfit for thee tending rather to thy hurt then good If so then God is found in mercie in withholding from thee that which thou derest and is more ready to shew mercy then thou to seek it for thou seekest not mercie but thine owne miserie God therefore giueth mercie beyond thy desire Secondly God may for a time delay to giue thee Answ 2 what thou seekest that it may be a mercie for hadst thou what thou desirest at the very instant it might tend to thy hurt or else not be respected as it should Did God see thee fit to receiue thou shouldest not want thy desire one houre In this also is God more readie to shew mercie then thou to seeke Answ 3 Or thirdly Thou art heard in a better kind and so was Paul and Moses and the rest of Gods seruants with whom God dealt by way of exchange keeping from them what they begged and giuing vnto them a better blessing If then God giue not that particular thou askest but some thing better then it for it whether it bee Patience Strength Exercise or increase of Grace thou canst not say but God is found and is as readie nay more readie to shew mercie then thou to sue for it at his hands Let vs then beleeue remember and apply this poynt for our endlesse and euerlasting comfort And beware of sucking poyson out of this sweet and blessed floure Text. He fell on his necke and kissed him Here is a ioyfull meeting betwixt so good a father and so badde a sonne Mercie and Truth are met and each of them kisse the other here is truth in the Prodigall for he dissembled not and mercie in the father By these circumstances the heat and fire of his affections is declared and his intire loue vnto his sonne expressed for a kisse hath euer beene as a pledge and pawne of kindnesse which is professed by it and by this ceremonie or rite they did expresse their loue in the time of the primatiue Church one to another Iustin Mart. Apolog. 2. which ceremonie continued till the daies of Iustine Martyr in customarie vse before their approaching to the Lords Table thereby to testifie their heartie reconcilement each to other 1. Thes 5.26 this was called a holy kisse It is a ceremonie also of ciuilitie and hath beene and is still in vse Thus Ioseph blessed his brethren Gen. 45. Ruth 1.9 and fell vpon their necks and kissed them c. When Iudas the traytor studied with himselfe what course might be the best to bring Christ to his death hee could deuise not a more subtile shift then vnder a kisse a pretence of kindnesse to couer his villenie Cant. 1. When the Church in the Canticles saith to her Spouse to shew his loue vnto her she intreateth him to kisse her with the kisses of his mouth viz. that he would manifest his loue and affection vnto her by manifest and good tokens Thus the father kisseth his penitent child thereby to seale and confirme his loue and good will towards him that he might make no doubt thereof So then in that the father doth thus manifest and declare his loue and good will to this sonne after his comming into his presence hence let vs learne this Lesson God will manifest and make knowne his loue vnto his children Doctr. God doth not onely loue his children but he will make it manifest by signes and tokens that hee loueth them Rom. 5.5 by euident signes and tokens vpon their conuersion and turning to him God doth not onely inwardly affect and loue his elected children that belong vnto him but hee will also haue them resolued of this his loue and kindnesse and will in due time make manifest the same by euident signes and tokens that they may not doubt of it The loue of God is shed abroad in our hearts saith the Apostle that is the sense and feeling of it is shedde and powred forth into vs that wee might not doubt of it but be fully perswaded and assured thereof And a little after he saith God commendeth Verse 8. that it maketh knowne his loue towards vs in that while we were yet sinners Christ died for vs. And were it not so how could we be affected with it Reason what is it for a blinde man to know that the Sunne is a most glorious bright creature when hee himselfe doth not see it so what is it for a man to know there is much loue hid in God except he haue some sence and feeling of it That precious oyntment Math. 26.7 which the woman poured vpon Christs head gaue no sauour while it was shut vp in the box but being shed and powred out it did then yeeld a most sweet sent vnto all that were in the roome so the loue of God while it is as it were shut vp in Gods decree and not felt of the Elect hath not that fauour with it but when they once come to haue a taste of it then it is as an oyntment powred forth which doth exceedingly and plentifully refresh their hearts and soules Quest Whether Gods Elect as yet vncalled are within the compasse of Gods loue Answ Vpon this that hath beene sayd some may demand whether Gods Elect being yet vncalled are within the compasse of Gods loue for
his petitions is bounded in this narrow compasse If the Lord will giue me meate to eat Gen. 32.9.10 and raiment to put on his desires are not extended farre only he seekes for food rayment But God was more gracious vnto him then so as he himselfe confesseth for God gaue him two bands abundance of goods and chattels Thus Salomon repuireth but an vnderstanding heart for gouernement God giueth it to him with an ouerplus of riches and of honour such as none should be like vnto him 1 Kings 3.9.13 Ezekias requested but life at Gods hand God did not onely giue him life but a long life and certaine gratiously adding fifteene yeeres vnto his daies Isay 38.15.6 2 Kings 41. The Widdow woman that was greatly indebted hauing nothing to satisfie her cruell creditor who was so importunate that her two sonnes must become his bondmen according to the law there being nothing els to discharge the summe required the prophets helpe vnto the Lord in her behalfe So Psal 21.4 who gaue her oyle sufficient to pay her debt and also to supply future wants which was more then she desired It is no hard matter to produce many more examples for the further enlarging of this comfortable poynt It is no wonder then the Apostle termeth God 2 Cor. 1. to be the Father of mercy And not content heerewith addeth to his stile this iust title The God of all consolation A kind of absolute and ouer-flowing mercy he giueth vnto him and that deseruedly If any demand a reason of Gods so doing Reason then this may be giuen That we may be made the more readie and willing to obey him as also That none might thinke it tedious or troublesome to come vnto him making knowne their requests by prayer and supplication The vses of this poynt may be these Vse First Let vs learne to put a difference betwixt God and man My waies are not your waies neither are my thoughts as your thoughts saith the Lord and is it not so indeed Man is liberall in promising but sparing in performing hardly the one halfe is performed of what is promised if that but it is otherwise with God True it is he promiseth much and as true it is that he performeth more Neuer was promise by him made but it was performed to the very vttermost Secondly let this serue for the confirmation of our faith Vse 2 in those promises which God hath made for doth God giue more then assuredly he will giue that he hath promised Is God better then must thou assure thy selfe he will be as good as his word How canst thou doubt it What promise soeuer God hath made doe thou beleeue neuer feare excesse in faith his fauour doth and will goe beyond it Psal 33.4 Hath God made thee any promise that he will be with thee in sixe troubles and in seuen Hath he promised that hee will turne all things to the best to thee that louest him Hath he promised that no good thing shall bee wanting to thee that fearest him why beleeue thou these things God will not falsifie the word that is gone out of his mouth but faithfully fulfill it Thirdly Is God thus mercifull aboue our hope let this incourage vs to call vpon him in the day of trouble Heb. 4.16 Psal 145.18 19. and to come with boldnesse to the Throne of Grace not doubting to obtayne fauour in time of neede For hee will fulfill the desires of them that feare him hee will heare their crye and saue them Men in suing to their betters commonly aske more then they doe expect but in suing to the Lord we may looke for more then we doe aske Should a Prince be knowne to be thus gracious to giue more out of his princely bountie then his peticioners desired of him surely he should want no suters but men would resort vnto him in flockes and troupes There is no Prince to be compared with the Lord none so liberall none so bountifull Why then are wee so backward in our suits and requests Are wee in want would we haue supply flie then vnto him he is more readie to heare then thou to speake his eare is often open when thy mouth is shut Desire mercie at his hands he is readie to grant it nay Phil. 4.6 two for one Follow then the aduice of the Apostle Paul Bee carefull for nothing but in euerie thing by prayer and supplication let your requests be made knowne vnto the Lord. Text. Best Robes Whatsoeuer is needfull the father here bestowes hee clothes him with rayment he puts on shooes vpon his feet and refresheth him with pleasant and comfortable meat Hence wee gather this instruction Doctr. Nothing that is needfull shall be wanting when Gods fauour is not Psal 23.1.6 Nothing that is needfull shall be wanting to those that are in the fauour of the Lord. Such as haue his fauour shall haue all good blessings flowing to them following of them Dauid doth notably confirme this in many of his Psalmes As in the 23. Psalme where professing God to be his Shepheard maketh this inference thereupon therefore I shall not want but doubtlesse kindnesse and mercie shall follow mee all the dayes of my life Psal 34.9 10. So Psal 34.9 10. verses The Lyons doe lacke and suffer hunger but they which seeke the Lord shall want nothing that is good Psal 84.11 Also in the 84. Psal 11. notably The Lord God is a Sunne and Shield vnto vs the Lord will giue grace and glorie and no good thing will hee withhold from them that walke vprightly And is not this the blessing that is promised to such as feare the Lord that all good things should flow vnto them from heauen and earth that they should be blessed In the house in the field in their basket in their store Deut. 28.3 4. in the fruit of their bodies in the increase of their cattle and in the aboundance of all things The reasons that may be giuen will serue for the further clearing of this truth For first Reason they are his adopted children and how then can hee suffer them to be in need euen wicked men will be tender ouer their children Lament 4.3 and Beares and Dragons will be carefull of their young ones And shall the God of all goodnesse withdraw his hand from helping his sonnes and daughters It cannot be Secondly consider God is Omnipotent and able to Reason 2 doe whatsoeuer he will True it is earthly parents are often willing to helpe their children yet cannot but God is both willing and able And therefore those that are his cannot be in want Thirdly Gods eyes are euer open to see their needs Reason 3 his eares euer open to here their prayers he is euer present and nigh at hand to relieue their necessitie It may and oftentimes doth so fall out Psal 145.18 that mortall man though he be willing to helpe
chuse good strong to euill yea altogether auerse and rebellious no good so truely good but it abhorres it no euill so extreamely wicked but it hath an enclineablenes to embrace it no seruant so readie to do his masters will as it is to doe the workes of the Deuill no rebell so desperately set against his lawfull soueraigne as it against the Lord. And all our affections are vnruly and disordered As for the members of our bodies they are instruments to execute sinne conceiued as the Apostle doth euidently declare Our throat it is an open sepulcher our tongues are giuen to deceit the poyson of Asps is vnder our lips our mouths are full of cursing and bitternesse our feete are swift for the shedding of bloud Destruction and misery are in all our wayes and there is no feare of God before our eyes behold thy naturall estate and condition see what matter that will affoord of boasting What though thou hast many excellent parts gifts and graces bestowed vpon thee yet take heed thou beest not puffed vp with pride or vaine glory looke thou vnto the rocke whence thou wert hewne and that will afford matter enough for thy humiliation and of being vile in thy owne iudgement Vse 5 And now in the last place seeing wicked men are dead men being cold sencelesse heauie and as stinking carion let vs then auoid their companies Take no pleasure in conuersing with them He that keepes company with these may fitly be compared to those spirits that haunted the graues What hath the liuing to doe amongst the dead As thou therefore hopest to be separated from them at the day of Iudgement see thou now separatest from them in this world if not in conuersation for this cannot be yet in regard of loue and affection for that may yea must be And is now aliue That is Text. he is quickened by Gods blessed spirit and enabled in some measure to liue the life of grace The obseruation hence may be this He onely may be said to liue that liues the life of grace Doctr. He onely liues that liues the life of grace and no other They onely are liuing men that haue their soules quickned by Gods blessed spirit As for life of any other kind it is but a shadow of life and not worthie the name of life indeed Were this life to grow well waxe strong then would the trees of the field excell man which from little plants grow at last to be strong excellent Okes Or were this the onely life to see heare smell or the like In this the very beasts of the field would excell man who goe beyond him in these naturall faculties as the Dog in smelling the Hart in hearing the Ape in tasting the Eagle in seeing with many more Or if we glory in this that we liue the life of reason then how many Philosophers haue excelled man herein So then it is not the vegetatine life wherin trees excell men nor the sensitiue which beasts haue better then we nor yet the reasonable life which reprobates haue as well as we but it is the life of grace which is the life of a Christian which deserues to be counted life all other are not worthy of the name This life is that onely that makes vs liue without which our whole life is but a death hence is it that the Apostle sayth we are quickned so soone as grace doth appeare before which time we were but dead as formerly we haue heard and speaking of himselfe Ephes 2.1.5 Rom. 6 13. Gal. 2.20 hee sayth I liue yet not I now but Christ liueth in me he esteemeth this a life and no other Let this then teach vs throughly to examine our selues Vse 1 whether as yet we liue this life of grace Would we know whether we be aliue or dead then make a tryall whether thy soule be quickned by Gods blessed spirit yea or no and whether thou liuest the life of God Ephes 4 18. Spirituall life how discerned First propertie of life Life is actiue and stirring 2. Tim 4.18 Psal 123.2 Now this may be discerned by the properties of life and they are these First life is stirring it is not without some motion it is actiue and euer doing So where there is any life of grace there will be spirituall action and a practise of godlinesse in the life and conuersation The eyes will be directed towards the holy one of Israell And as the eyes of a seruant looke to the hands of his master so will thy eyes looke vp vnto the Lord till hee haue mercie vpon thee Thou wilt cause thine eare also to heare Wisedome Pro. 2.2 Pro. 19.20 yea thou wilt encline them to heare her counsell that thou mayst be wise in the latter end Psal 79.13 With thy mouth thou wilt declare the praises of the Lord from generation to generation and wilt not conceale his truth from the great Congregation Psal 40.10 Pro. 15.7 Eccle. 10.12 Pro. 10.21 Psal 26.6 Iob 31.7 Lamen 3.41 Psal 134.2 Nehe. 2.18 But with thy tongue thou wilt spread abroad knowledge and vtter the words of grace and cause thy lips to feed many Thy hands thou wilt wash in innocencie and suffer no blot to cleaue vnto them Then wilt thou lift them vp with thy heart vnto God in the heauens thou wilt lift them vp in the Sanctuary and blesse the Lord Thou wilt also strengthen them to doe good and by them minister to the necessities of the Saints Act. 20.34 Ephe. 3.14 Thy knees thou wilt bow vnto God the Father of our Lord Iesus Christ And thy feet shall delight to stand within the gates of Ierusalem Psal 122.2 Heb. 12.13 Straight steppes wilt thou make with them lest that which is halting be turned out of the way In a word euery member will be made as a weapon of righteousnesse Rom. 6.12 to serue the liuing God Eyes eares tongue hands feete all will be in motion and not idle Try then your selues by this first propertie is it thus with thee Art thou employed in Gods seruice dost thou find grace actiue and stirring in thee surely then it is a good signe of life but if it be so that there is no spirituall motion it is an euident signe of the want hereof An image made by mans art may liuely represent a man hauing eyes and eares nose and mouth as man hath yet I know for all that it hath no life in it because it stands still and stirs not So if I see a professor without practise in his life I must needs thinke he is an Idoll And assuredly what euer they seeme in the eyes of men they are in the eyes of God but as the carkases of Christians Without this spirituall disposition to spirituall exercises pretend what thou wilt thou art but the Image of a Christian looking somewhat like him but not quickned by his life A second propertie of life is this Second
vessell to honour Ieâ— 18.6 Jsay 45.9 and another vnto dishonour Behold as the clay is in the potters hand so are you in mine O house of Israel saith the Lord. Be thou content then with Gods dealing for Woe be vnto him that striueth with his Maker Let the potsheard striue with the potsheards of the earth shall the clay say to him that fashioneth it what makest thou If thou wilt needes contest contest with man with a potsheard like thy selfe but beware of contending with the Lord thy maker Lay thou thy hand vpon thy mouth and be content though thou were assured which thou canst not be that God hath made thee a vessell of dishonour and ordained thee to damnation When then thou feelest corruption to arise and beginne to plead against Gods proceedings remember the Potters house and check thy selfe His dealings are alwaies iust and equall and if thou canst not see it condemne thy owne blindnesse and not them nor him for them Vse 4 And lastly this may serue for comfort to all such as finde themselues to haue a yeelding spirit quietly without murmuring or repining submitting themselues to Gods seuerest courses And though the Lord lay on them many a sore affliction and heauy crosse yet they still iustifie him and condemne themselues confessing that God is righteous but it is they who haue done wickedly And withall acknowledge it is his mercy that he sends no greater and layes no sorer iudgements on them And if at sometimes they feele for indeede who at sometimes shall not their owne rebellious passions to arise and the flesh begin to repine and murmur they will straight checke it and controll it not daring to harbour a thought or conceit of Gods hard dealing Let such as these know they haue a notable euidence of a sanctified soule and let them make much of it for this may comfort them in the midst of trouble For assuredly a great measure of grace hast thou attained vnto who art come thus farre Now further marke what a goodly colour this elder sonne hath for this his doing VERS 22. Loe these many yeeres doe I serue thee Text. neither transgressed I at any time thy commandement and yet thou neuer gauest mee a kid that I might make merry with my friends 30. But assoone as this thy sonne was come which hath deuoured thy liuing with harlots thou hast killed for him the fatted calfe GOodly paint vpon a rotten post Heere is a glorious varnish vpon a bad action Hee was indeede discontent and angry and would not come in but hoe giues the reason and doth alledge the cause Hence learne What sinne soeuer wicked men commit Doctr. Wicked men haue faire pretences for foule sinnes they haue some colour for it They haue faire pretences for their foule sinnes Saul when hee offered sacrifice contrary to Gods will being reprooued for it hee straight alledgeth a reason Because I saw that the peole were scattered from mee 1 Sam. 13.11 12. Cap. 15.15 and that thou camest not within the dayes appoynted c. I forced my selfe therefore and offered a burnt offering So for his sparing the sheepe and oxen and the best of the spoyle which with the Amalekites should haue beene destroyed he hath some colour 1 King 21.13 It was to sacrifice vnto the Lord. Thus Ahab and Iezabel couer the murther of Naboth with iustice against blasphemy Hee did blasphâ—me God and the King said those men of Belial which witnessed against him So Iudas pretended the poore and his great care of them when hee grudged his Master a little vnction Ioh. 12.6 when as indeede This hee sayd not that he cared for the poore but because he was a theefe and had the bag and bare what was put therein The like wee see in the cheefe Priests who taking counsell together for the putting of Christ to death haue for their couer the safety of the people Iob. 11.48 If we let him alone the Romans shall come and take away both our place and nation And therfore it is expedient sayd Cayphus that one man should dye for the people Verse 50. and that the whole nation perish not Many other examples might be brought to prooue this Gen. 34.31 as that of Simeon and Leui against the Sichemites who had a pretence to couer that their cruell murther Exod. 32.1 Should hee deale with our sister as with an harlot So the Israelites touching their Idolatry Matth. 2.8 And Herod whose cruell intention wanted not a couer But these that haue been brought doe sufficiently prooue the poynt that hath beene deliuered Heare now the Reasons Reason 1 Wicked men would not be thought to be a indeed they are corrupt abominable neither would they haue their actions that proceede from them to bee esteemed as wicked and vniust Hence is it that they seeke for pretences and excuses as Adam for fig-leaues to hide their sinne and shame Reason 2 Secondly Reason is one of the principall faculties in man and therefore though oftentimes hee denies the rule of reason yet neuer will he absolutely deny reason without he will deny himselfe Hence it is that men will haue some reason though false reason before they will haue none for euery thing they doe bee it neuer so vile or wicked The vses follow First this serueth the reprooue many Vse Reproofe of two sorts who set godly shewes vpon their euill doings and varnish their sinnes with false colours As first the Papists First the Papist who set deceitfull colours vpon their superstitious practices As for their sacrilegious dealing in with-holding the Cup from the people they haue this colour The wine is in danger to be spilt and what needes the peâ—â—le to haue the cup is not his bloud in the veines say they and doe not the people receiue whole Christ body and bloud and all when they receiue the bread And so for their Idolatry in worshipping of Images thus they colour it we worship not the Image but God in the Image and Images are Lay-mens bookes very needefull say they for their encrease in knowledge The like colours haue they for their praying to Saints and Angels they honour them they say but as the friends of God and goe vnto them but as vnto Mediatours for it were great presumption for them to come to God themselues considering their owne vnworthinesse and therefore in humility they goe to these that they may entreat God and make intercession for them And these faire pretences haue they to couer their abhominable Idolatry And hence it is that the dregs of that religion are so settled in the hearts of many so that by no meanes they can bee rooted out and all because of this deceitfull varnish But to our selues Secondly the prophane Protestant D. Sclater 1 Thess 2.5 for who seeth not in what request this Art of colouring is Complexion makers wee haue as one saith well not onely for withered faces of ouerworne
violence come vpon him And after the same maner did he deale with Cain Gen. 4.9.10 Where is Abel thy brother What hast thou done The voyce of thy brothers bloud cryeth vnto me from the ground Such likewise was his dealing with the rebellious Israelites continually from time to time as is manifest in Scripture and cannot be vnknowne to such as are exercised though but meanely in the reading of Scripture The reasons of Gods so dealing may be these First Reason 1 that the sinner might be brought to a sight of his sinne the better and so either conuinced or conuerted For this milde and gentle kind of dealing doth much sooner cause the offender to see his fault then a hasty and passionate proceeding doth or can And a second reason may be this Wicked ones if Reason 2 they belong not vnto God must be let goe on to the height of impietie and extremitie of prophanenesse and therefore they are suffered to goe on without checke or controll hauing no bands almost either in life or death that they might fill vp the measure of their sinnes to the very brim and afterwards be filled with wrath they being vessels of wrath as the Apostle speaketh Now for the vses And first seeing this is so that God Vse 1 himselfe when he hath to deale with sinners doth deale so mildly and in so peaceable a manner this then serueth for the iust reproofe of such as hauing to deale either with friend or foe grow hot boysterous if they be a little mooued or prouoked Of so fiery and furious a disposition are they as if you mooue them but a little by a word or the least neglect that may be they will be readie to reuenge it with a blow or with a stab too many such hastie and turbulent spirits are amongst vs the Lord amend vs. But let such take notice of Gods peaceable dealing and proceeding euen with the vessels of his wrath who commeth not vpon them with such fury and rage but reasons with them in milde and quiet termes How farre are these from imitating God as good children ought to doe Obiect But I am crossed and prouoked so that I cannot forbeare let me alone prouoke me not and I am meeke enough Answ A worthy commendation The bruit beast will scarce stirre vnprouoked and the Deuill himselfe according to the Prouerbe is good so long as he is pleased And art thou good no longer Why then let this be thy commendations thou art as meeke as a Beare or as a Lyon or as a Tyger and of as milde a disposition as the Deuill is for these are quiet if they be not crossed and so by thy owne confession art thou but not else for if thou beest stirred then thou must needs speake there is no remedie Coloss 3. Is this that Christian meeknesse which thou art commaunded to put on and called vpon to learne of Christ Mat. 11.28 He dealt not roughly with his enemies no not with Iudas when he came to apprehend him and betray him into the hands of sinners Mat. 26.50 but called him friend Christ Iesus neuer taught thee to be so hot and hastie in dealing with thy enemie much lesse in dealing with thy friend and brother know then thy meekenesse is no Christian meekenesse but a brutish meekenesse such a meeknesse as is to be found in the Beare and Tyger as formerly I haue sayd Vse 2 Secondly is God thus meeke and milde euen when he hath to deale with sinners This then commendeth vnto vs the grace of meekenesse towards our brethren much more 1. Pet. 3.4 A vertue which is acceptable to the Lord and much respected of him A vertue oft commended to all estates and degrees and commanded both by precept Meekenesse must be shewed by all and by practise As to the Magistrate the Minister the Master the Wife the Seruant and the like The Magistrate must shew it euen when iustice is to be executed and punishment inflicted on malefactors as Iosua did who when Achan was apprehended and his sinne discouered whereby he had offended God and troubled Israel dealt after this milde and gentle manner My sonne Iosu 7.19 I beseech thee giue glory to the Lord God of Israel and make confession vnto him and shew me now what thou hast done hide not from mee Thus in a milde and peaceable manner must they bee dealt withall Mercy and loue is to be shewed to offenders even in punishing of offenders The Minister also must remember it Paul enioynes Timothy to vse it towards opposites 2 Tim. 2.25 In meeknesse instructing those that oppose themselues if God peraduenture will giue them repentance to the acknowledging of the truth That hasty hot-spurre humor of many Ministers because they see not present successe of their labours and endeauours sorts not with that Christian meekenesse that Gods word requires Masters also are enioined the same taske by the Apostle Paul Ephes 6.9 when as he saith Ye Masters doe the same things vnto them viz. your seruants forbearing threatning The like charge is giuen vnto Wiues by the Apostle Peter 1 Pet. 3.4 that they put on the ornament of a meeke and quiet spirit which in the sight of God is of great price How doth that tetchy peeuishnesse which is too too apparant in many wiues agree with this iniunction and if not that then much lesse those bitter words and reproachfull termes which many vse 1 Pet. 2.20 Seruants likewise are charged with it For what glory is it if when you be buffeted for your faults ye shall take it patiently but if when you doe well and suffer for it you take it patiently this is acceptable with God as the Apostle speaketh Motiues to meeknesse and mildnesse 1. It is the pathway to blessednesse Math. 5.5 Thus all degrees and conditions whatsoeuer must put it on We want no motiues to induce vs hereunto For first this is the path-way to blessednesse Blessed are the meeke saith our Sauiour for they shall inherite the earth Would wee then be happy and enioy all good blessings needfull for vs then let vs get the spirit of meekenesse and mildnesse into our hearts 2. It doth cause vs to heare the word profitably Iames 1.2 and expresse the power of it in our liues Secondly It will much auaile vs in the profit and power of the word and therefore the Apostle S. Iames willeth vs to heare and receiue the Word with meekenesse which is able to saue our soules without this wee cannot heare the Word with comfort it will become vtterly vnprofitable vnto vs. 3. Such are vnder Gods protection in a special manner Zeph. 2 3. Thirdly The meeke are in a speciall manner vnder Gods protection Seeke ye the Lord all ye meeke of the earth which haue wrought his iudgement seeke righteousnes seeke meekenesse it may be you shall be hid in the day of the Lords anger These shall be hid