And the sonne sayd vnto him Father I haue sinned against heauen and in thy sight and am no more worthy to be called thy sonne THere are some who say and doe not and some that doe and say not but he doth both whence learne this in generall Doctr. True repentance will manifest it selfe Rom. 10.10 2. Cor. 4.13 Where there is true grace there will be a manifestation of it both by deed and word With the heart man beleeueth vnto righteousnesse and with the mouth confession is made vnto saluation sayth the Apostle And againe in another place he thus sayth I beleeued and therefore haue I spoken We also beleeue and therefore speake See one example amongst many that might be brought Act â—9 18 to proue this In the beleeuers of Ephesus it is sayd of them that they confessed and shewed their deedes As they had true grace so they made it manifest both by speaking and doing The reason is because the grace of Christ is euery whit as large as the sinne of Adam Reason And as there is no part 2. Thes 5. or power of soule or bodie but is corrupted so there is no part or power of soule or bodie but is in part sanctified and howeuer this power of Gods sanctifying spirit appeares not alike euidently in euery part yet hath euery part and particle his seasoning with grace Looke then as corruption doth shew it selfe in euery member as hand tongue eye eare feet c. so will Vse 1 grace also where it is truely wrought Reproofe of two sorts 1. Hypocrites This then serueth first for reprehension of two sorts of people first Hypocrites who say but doe not and secondly Nicodemites who doe but say not For the first they fry in words but freze in deeds talke by ells but worke by inches they confesse faire but practise foule their workes and words differ as it is to be seene in some tap houses where the walls shall haue sober sentences on them as feare God honour the King watch and pray be sober c. When there is nothing but drunkennesse in the roomes What was said of Iulian the Apostata may be said of these they haue a busie tongue but a lazie hand With these kinde of painted Sepulchers is our Church pestered it were well if they would once learne eyther to be as they professe or professe to be as indeede they are But I haue small hope to preuaile with these and therefore I will spare my breath Second sort Nichodemites and come to the other sort and they are our Peter like professors Nicodemites who thinke it sufficient if they beleeue wel though they confesse nothing at all We haue many that liue in the bosome of our Church who carry themselues so closely that a man may be acquainted with them many yeares yet not know of what Religion they are of they may be Atheists or Papists or Brownists a man cannot tell by their profession If they be Christians a man had need be told so for it doth not appeare by their workes and actions Looke what course the foolish Painter doth take with his ill-fauoured pictures writing vnderneath their names as this is a Beare or this is a Lyon that so all may know them the same course had we need to take with these that they may be knowne to be beleeuers and professors But let such know that had they true grace it would breake forth like fire Iere. 20.9 after it hath beene long kept in and discouer it selfe both by deedes and words Grace will find vent first or last where euer it be and manifestly declare and make it selfe knowne both by hand and tongue Secondly let this teach vs to make manifest the graces Vse 2 God hath bestowed on vs and openly to professe it Trees of Gods planting haue both leaues fruit leaues are for a medicinable vse and therfore may not be wanting Remember the words of Christ and consider of them Matth. 10.32 Whosoeuer shall confesse me before men him will I confesse also before my Father which is in heauen But whosoeuer shall denie me before my â—â—ther him will I also denie before my Father in heauen Be not then ashamed of the profession of godlinesse vnlesse thou wouldst haue Christ to be ashamed of thee at the last day Now wee come more particularly vnto the words which are a Confession of sinnes made by this Prodigall vnto his father Diuision of the Text. Wherein obserue First the matter of his Confession I haue sinned Secondly the circumstances as first to whom viz. to his father secondly the manner how And that was with Exaggeration Against heauen c. Humiliation And am no more worthy c. Quest But why doth this Prodigall leaue out that same latter clause which hee did purpose to vse verse 19. make me as one of thy hired seruants heere he confesseth his sin but craues no pardon Answ 1 Some are of iudgement that it was not omitted though they be not heere recited by the Euangelist Maldon in loc for it is vsuall in Scripture when any thing is repeated which formerly hath beene said to omit something of what formerly was spoken Answ 2 Or secondly his heart might bee so surcharged with greife as that his words might faile his passions happily drunke vp his speech and made that imperfect So sweet a harmony might bee betweene his heart and tongue a broken heart and a broken prayer Answ 3 Or lastly his father might interrupt him and cut off his speech with his hasty calling vpon his seruants And so much may the word but in the next verse seeme to imply These may bee the reasons Now to come to some Instructions And first in that the Prodigall maketh a confession of his sinne we may hence learne Without confession there is no remission Doctr. Confession necessary before remission Whosoeuer would haue pardon and forgiuenesse of sinnes from God must bring them in an acknowledgement and hearty confession before him Now for the further explanation of this point wee are to know that there is a two-fold confession There is a two-fold confession Ciuill and that is of two sorts Ciuill and Religious Ciuil confession is either Publique or Priuate Publique 1. Publike Ios 7.19 20. is that which is made before a Iudge or Magistrate by malefactors such a kinde of confession was that which Achan made when he was examined before Iosua Priuate 2. Priuate Gen. 20.7 is that which is made by one man to another for some trespasse done or wrong offered Thus Abimelech was willed to confesse to Abraham the wrong that he had though vnwittingly offered With this kinde of confession we haue not now to doe Religious confession is that which is made to God Religious confession which is either publike or priuate as a part of his worship and with this wee haue now to deale And it is either Publique or
number of such as prepare themselues to pray Few there are that frequent hiâ— house fewer there are that preparedly come into his presence Gen. 41.14 In preferring some petition to a King or if that suit be but to some meaner personage what preparation shall be made before-hand how carefull will we be of the well placing of our words that our speeches may not be distastfull Are wee thus circumspect when we haue to deale with man how comes it then we are so carelesse when we come before the Lord Why are we so rash with our mouthes and hastie to vtter any thing before him Surely this is our sinne and it goeth not alone Math. 6.7 but often causeth a vaine and idle repetion of what formerly was vttered which Christ condemnes And therefore in the second place let this admonish Vse 2 vs to prepare our selues before we come to appeare before the Lord to call vpon his name whether in publique or priuate Be watchfull ouer the words you vtter and respect the matter Aske such things as be agreeable to his holy wil So shal your prayers be acceptable and well pleasing to him But heare this Question may be moued Quest Whether a set form of prayer be lawfull Whether it be lawfull to vse a prescript forme of words in Prayer and whether without sinne a man may imitate this Prodigall For that forme he framed and deuised the same he vseth as appeareth vers 21. To this I answer that it is lawfull Answ Numb 6.23 24 10.35 36. and for some very behooueful That it is lawful it is euident by the Word Moses was inioyned by the Lord to vse a forme of blessing of the people which forme was to be vsed euer after by the Priests Now if this were lawfull for the Priest whose lips should preserue knowledge and at whose mouth the people were to seeke the law and therefore without question were able of themselues to conceiue a Prayer as the Spirit of God should giue vtterance and ability can it be thought vnlawfull for the people who haue lesse gifts Deut. 26.3.15 and therefore had need of more helpe to vse the like A forme of prayer was also prescribed for the people to be vsed at the bringing of the first fruits vnto the Temple Psalmes there were also which were appoynted to be vsed on speciall occasions Psal 92. Psal 22. One was to be vsed euerie Sabboth day Another to be vsed by the Priests and Leuites euerie morning containing in them matter of praise and petition Another there was appointed to be vsed in time of affliction Psal 102. entituled thus A Prayer for the afflicted when he is ouerwhelmed and powreth out his complaint before the Lord. 2. Cro. 29 30. Yea the Leuites were commanded by Hezekiah the King with the rest of the Princes to prayse the Lord with the words of Dauid and of Asaph the Seer And as we haue warrant for set forme of Prayer in the old Testament so also haue we sufficient for it in the new Rom. 1.7 compared with 1. Cor. 1.3 2. Cor. 1.2 Gal. 1.3 Ephes 1.2 and so the rest Math. 26.42 44. The Apostle Paul obserues a set forme of blessing in the beginning and ending of his Epistles and Christ himselfe whose example is without exception did vse the same words in Prayer three seuerall times as the Euangelist Saint Mathew doth affirme who not contenting himselfe to say he prayed thrice addeth withall this that he said the same words Thus we haue seene it proued that set Prayer is lawfull Now as it is lawfull so for some it is very necessary and behouefull For euerie Child and seruant of God though he haue an honest heart yet he hath not euermore a flowing tongue but often wanteth the gift of vtterance Gâ—gâ— on the Ephâ—s and of boldnesse of inuention and of order hauing simple capacities and frayle memories Now to conceiue a Prayer all these are required he must be able to vtter and to order to inuent and to discerne He must haue gifts of audacitie and of memorie Now are all the godly thus qualified or shal we dare to blot them out of the Register of Gods chosen that cannot thus doe For these then a prescribed for me made by themselues or others eyther conned by heart or read out of a Booke is verie helpefull Perk Case of Conscience as a Crutch for one that is lame in his limbes who though without it he cannot goe a step yet with it can walke apace Not alwaies to tye our selues to a set forme Thus then wee haue seene it lawfull and for many needfull to come before the Lord with a set forme of words as this Prodigall did before his Father yet withall let mee giue this caution that we doe not alwaies tye our selues to a forme of words For first what forme of prayer is there wherein are Reason 1 all our wants expressed haue wee not new assaults Doe we not commit new sinnes Doe we not inioy new blessings and shall we not then open our mouthes to sing a new song vnto the Lord Tye not therefore thy selfe alwaies to a forme of words for thou shalt haue occasion to alter it But we want words to expresse these our desires Obiect neyther can we alter the forme but very rudely so that we are afraid to leaue the former forme that wee doe vse In Prayer Answ Rom. 8.26 the grones and sighs of the heart is the best Rethorick God doth not measure our prayer eyther by the multitude or finenesse of the words but by the feruencie of the spirit This is the soule of prayer words are but the bodie which without the soule is but a dead carkasse He will be content to beare with Barbarismes in our prayers so that the spirit be present Albeit then thou canst not inuent nor order though thou wantest eloquence and words yet make vp this want by grones and sighs Rom. 8.27 for God knoweth the meaning of the spirit Math. 6. Words are but to make thee vnderstand thy selfe and not to giue God vnderstanding of thy needs for he knoweth whereof thou hast need before thou askest When words are wanting then fall to sighing A father hath pittie vpon his child when it complaines but if it cannot speake but onely weepe and grone and lift vp the hands and eyes vnto the father oh then his bowels erne and his compassion is doubled So the Lord he heareth his children when they speake vnto him but when they cannot speake when words are wanting all they can doe is thus to lift vp their hands and watery eyes sighing and groning for deliuerance and ease This moueth the Lord much and causeth him to pittie Reason 2 A second reason why wee may not alwaies tye our selues to a set forme is this Because we are to striue to grow and increase in grace Heb. 6.1 and in all things
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
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
sence of his sinfull and wretched estate must needes cast him downe with shame and sorrow as may be seene in the Prophet Esay Isay 6.5 when he cryed out Woe is mee I am vndone because I am a man of polluted lips and I dwell in the middest of people of polluted lips Vse 1 Let vs then examine our Repentance by our humilitie Hast thou truely repented then thou art truely humbled and cast downe with a sight and sence of thy sinnes and transgressions Then thou art vile and base in thine owne eyes and estimation Signes of an humbled soule then art thou poore in spirit and broken in heart And if it be thus with thee these markes will make it manifest First trembling at the Word Esay 66.2 First a trembling at Gods Word To this man will I looke saith the Lord euen to him that is poore and of a contrite spirit and trembleth at my Word I am not ignorant how some referre this only to the Law which threateneth terrifyeth and denounceth the horrible iudgement of God against sinners but it is to be taken more largely as Caluin doth in regard that the faithfull themselues tremble at the Gospell Calâ—in loc So then a trembling at the Word yea at euerie word of God the threatning word the promising word the commanding word First at the threatenings is a sound signe of a humbled soule First a trembling at the hearing of Gods threatnings When he he heares the menacings of Gods vengeance against sin there is a kind of inward quaking and feare lest by sinne we should incurre the danger of Gods wrath and bring on our heads the curse denounced against the breakers of Gods Law Thus Dauid Psal 119.120 Hab. 3.16 his flesh trembled for feare of God and hee was afraid of his iudgements Thus was it with Habakkuk His belly trembled and his lips quiuered at the hearing of the voyce Rottennesse entred into his bones and he trembled in himselfe that hee might rest in the day of trouble Secondly as they tremble at Gods threatenings Secondly at the promises so also at his promises The hearing or reading of Gods mercies and promises begets in the humbled soule an inwaâ—â— feare and quaking lest through vnthankefulnesse and disobedience hee should depriue himselfe of the vse and fruit of the promise made To this doth the Apostle exhort the Hebrews Heb. 4 1. Let vs feare lest at any time by forsaking the promise of entring into rest any of you should seeme to bee depriued And let not this seeme strange to any that a child of God should tremble in hearing of such comfortable Doctrine that the hearing of Gods mercies and promises should cause him to feare For these two may well stand and are mixt together in the heart of euery beleeuer He heares the promises Psal 2. conceiues the sweetnesse takes much comfort in them Hereupon hee feares lest that he by his misdemeanour should misse of such happinesse Thirdly he trembles at Gods precepts Thirdly at his precepts fearing to transgresse because of the authoritie of the commandement Thus was it with Dauid Psal 119.161 Princes haue persecuted mee without a cause but my heart standeth in awe of thy Word God had commanded he stands in awe of this command and will giue obedience Thus we see one marke of a truely humbled soule a trembling at Gods word yea at euerie word both Threatening Promising and Inioyning Secondly if thou art indeed humbled The second signe a renouncing of our owne workes and hast a base esteeme of thy owne selfe thou wilt renounce thy owne workes and merits and disclaime all opinion of thy owne vertues and goodnesse resting onely on the mercy and fauour of God in Christ Iesus Thou dost see the imperfections of thy best workes and how thy best righteousnesse is like a menstruous cloath filth and polluted and therefore dost not dare to thinke any thanke due vnto thy selfe for the obteining of any good blessing be it neuer so small The third signe Thankefull acknowledgment of the least of Gods fauours Gen. 32 9.10 Thirdly if thou hast this humble heart then there wil be a thankfull acknowledgment of the least fauour or mercy that God doth bestow As a poore man is thankfull for euery farthing so wilt thou be for euery smale blessing acknowledging it to be infinitely aboâ—â— desert thou being lesser then the least of Gods mercies Thou wilt be thankfull for thy health peace liberty yea for the benefit of the light vse of thy sences for thy going vpon the earth for thy breathing in the ayre for the least crum of bread or drop of water thou doest receiue For thou art not ignorant how vnworthy thou art of the least of these The fourth signe Contentation with the hardest measure Fourthly if thou hast this contrite and humbled soule thou art content with Gods seuerest courses and patiently submittest thy selfe vnto his will Thou art content to receiue euill at Gods hands as well as good Thus was it with ould Ely when he heard of the intended iudgement against him and his house 1 Sam. 3.18 It is the Lord said hee let him doe what seemeth him good And thus it was with Dauid also Psal 119.75 I know ô Lord that thy iudgements are right and that thou in faithfulnesse hast afflicted mee So sayth the Church Mic. 7.9 I will beare the wrath of the Lord because I haue sinned against him So then we see that when we are once throughly humbled vnder the sence of our sinnes we will patiently submit our selues vnto the greatest afflictions that God is pleased to lay vpon vs. Fifthly if thou art thus humbled thou art then teachable The fifth signe Teachablenes for a broken heart is ready to receiue impression but pride is impatient of admonition it will not be taught it is deafe on that eare The proud Pharisies take it in great scorne Ioh. 9.39.40 that Christ should reproue them of blindnesse 2 Cor. 18.23 Isay 39.8 Proud Zidkiah cannot endure Micaiah his admonition But let a Prophet deale with a humble Hezekiah you shall heare him say Good is the word of the Lord which thou hast spoken Sixtly and lastly The sixt signe humble carriage expressed a humble heart will shew it selfe in a humble carriage towards others accounting other of Gods seruants better then themselues Striuing in giuing honour to goe before others It will cause vs patiently to beare iniuries and wrongs as Dauid by Shemei God hath bid him cursse It will make vs sparing in our censures will not suffer vs to disgrace or diminish the gifts of others as that proud Publican did yea we will account it no disgrace to be employed in the meanest seruice for the good of any of Gods people And in a word our very lookes and vesture will make it apparent that we are humble And thus we haue seene the markes There
are who make many good profers of comming forth of their sinnes but alas they presently recoile like Zarah in Thamars wombe and Perez steps forth These passions the Prophet compares to the morning dew Hos 6.9 which is soone dryed vp with the heat of the Sunne as if it had neuer beene Of such a nature are all these qualmes that many haue they soone passe away and are of no continuance It is true indeed good motions are to be respected but if they bring not forth good actions and if there follow not good endeauours they are no other then such as may be in the very wicked and reprobate many haue gone as farre as this who are now in torments * Hells mouth full of saint purposes and desires Many as good resolutions as thou hast any are now in hell many who are of olde ordained to condemnation haue beene Sermon-sicke as well as thee haue resolued to leaue sinne as well as thee and wilt thou then rest in this Pharaoh can sometimes cry out Exod. 9.27 1 Sam. 24.17 I haue sinned The Lord is righteous and I am wicked Saul in a passion will confesse to Dauid Oh my Sonne Dauid thou art more righteous then I. Nebucadnezer in his fits can purpose well when he seeth the excellent propheticall spirit of Daniel in interpreting his dreame he is then so affected That Daniels God is the only true God Dan. 2.47 a God of Gods and Lord of Kings and a reuealer of secrets But alas this motion lasted not long for a while after his idoll must be worshiped on paine of death as the story shewes Cap. 3.16 And after this the sight of the miracle in the three childrens deliuery did so wonderfully affect him as that it did wring from him the acknowledgment of the true God and caused him to make a decree Cap. 3.29 That euery people nation and language which spake any thing amisse against the God of Shadrach Meshach and Abâ—dnego should be cut in peâ—ces and there houses made a dunghill because there was no other God that could deliuer after that sort Cap. 4.30 Yet for all this not long after you may see him letting it in his pallace and as proudly as euer aduancing himselfe aboue the Lord. Rest not therefore in these purposes and passions which thou seest are in very wicked men and hipocrites Doe not thinke thou hast truly repented because thou hast had a purpose to forsake thy sinne no know it for a truth thy repentance is not true vnlesse these motions and purposes conceiued bring forth good actions in life to be practised In the next place let this serue to vrge a former point deliuered viz. that we bring good motions vnto perfection and not suffer those good resolutions which God hath put into our hearts to die but euer proceede from purpose to practise would wishing and purposing serue the turne Baalam would haue bin in heauen long agoe Num. 23.10 Purposes are but fooles purchases I tell you hell will be full of good intents but heauen of good actions thou therefore who wouldst haue any comfort to thy soule and conscience in thy repentance euer ioyne these two together resoluing and doing when euer Gods spirit hath put into thy heart any good motion follow it hard vntill thou bringest it to perfection and then thou shalt be blessed in thy deed Iam. 1.25 imitate this prodigall what thou resoluest to doe doe As thou sayst thou wilt confesse so confesse as thou resoluest to returne so returne let it not be said of thee as of that foolish builder this man began to build and was not able to finish Luk. 14.30 To lay a foundation and not build higher is but ridiculous resolution without practise is no better Make not thy selfe ridiculous both to God and man we all loue lasting stuffe in a suite we cannot away with that horse that will tyre and can God like such as do not continue he cannot doe it But some may demaund What good meanes are to be vsed Quest for the bringing these good motions to perfection which is no easie matter the Deuill being readie to steale euery good motion out of our hearts our owne corruption to extinguish it before we can bring it forth into actions Answ Meanes for the bringing of purposes to perfection First resolue on a good ground For the attaining to this let these rules be practised First resolue vpon a good ground build thy resolution on a strong foundation if thou resoluest to leaue any sinne consider well the absolute necessitie of forsaking of it the daunger it will bring if it be continued in both in this life and another the impossibilitie of obtaining heauen without repentance for it and the like and so also for doing of any good dutie build thy resolution on a good foundation that in time of triall and temptation thou maist stand fast And surely here is the reason so many good purposes vanish away Hos 6.4 like the morning cloud and come to nothing because they doe not seriously consider the absolute necessitie of doing or leauing vndone that which they resolue on Second meanes to determination and supplication Secondly adde to thy determination earnest prayer and supplication hast thou any good motion and doth it come thus farre as to a holy resolution to leaue such or such a sinne or doe this or that good dutie then second it with a petition lift vp thy heart vnto the Lord and cal for grace Thus Dauid prayed in the behalfe of the people when he saw them so well disposed in their chearefull offering to the Temple 1 Cro. 29.18 O Lord God of Abraham Isaac and of Israel our Fathers keepe this for euer in the imagination of the thoughts of the heart of thy people As he did in their behalfe so doe thou in thy owne Lord keepe this for euer in the imagination of the thought of the heart of thy seruant it is thou Lord who hast wrought in me the will be thou pleased also to worke in me the deed oh suffer not this my resolution to die but giue grace to practise what I haue now resolued Thus be thou earnest with him and call vpon his name for be thou assured thy best resolution will proue but a vanishing motion vnlesse thou be strengthened with grace from aboue Third meanes speedie execution A third meanes is speedy execution delay not but speedily put in practise before the yron coole it is good striking and while the waxe is pliable it is good setting on the seale and therefore what Solomon exhorteth in the case of vowes Eccles 5.3 is generally to be practised in all holy purposes and motions be not slacke to performe them They that know themselues know how fickle and vnconstant their hearts are now as we would deale with a variable and vnconstant man so let vs deale with these hearts of ours
yet be within the compasse of the truth of his own conceiuing though beyond the extent of the truth of his sinnes in themselues exactly considered And thus did the Apostle speake according to his sence and thought himselfe to be inferiour vnto all And thus much for this Question as also for this doctrine Now let vs proceed and come to the next which is his Humiliation And am no more worthie to be called thy sonne Text. See how he humbleth and abaseth himselfe vnto his Father I am vnworthie to be thy sonne yea I am vnworthie the very name of sonne so many haue beene my sinnes so lewd hath bin my course The instruction hence may be this The onely way to obtaine pardon for sinne Doctr. The onely way to obtaine Gods fauour is with an humble heart to seeke it 1. Pet. 5.6 and procure Gods fauour is with an humble heart and lowly soule to come before him The onely way to be exalted by him is to come vnto him in humilitie of soule and lowlinesse of spirit The practise of this Prodigall is a president for vs. For the farther proofe of this truth remember what S. Peter sayth Humble your selues therefore vnder the mightie hand of God that he may exalt you And what S. Iames sayth Iam. 4.10 Humble your selues in the sight of God and he shall lift you vp It is no hard matter to bring a cloud of witnesses to iustifie this but I will be sparing and remember you onely of that Parable of the proud Pharisie and the Publican and so away These two goe vp into the Temple to pray Luk. 18.10 The Pharisie begins and prayes thus God I thanke thee Verse 11. I am not as other men c. He shewes not vulnera but munera not his wounds but his worth not his miserie but his brauery reputing himselfe so iust that he neither sayth thy kingdome come nor yet forgiue vs our trespasses August Hom. 36. de verb. Dom. secund Luc. But as hauing no sinne and abounding alreadie with all grace both these he leaues out thanking God more for that other were bad then for that himselfe was good Now the Publican he stands a farre off Verse 13. and would not lift vp so much as his eyes to heauen but smote vpon his breast saying God be mercifull to me a sinner As the one exalts himselfe in respect of his vertue so the other humbles himselfe in regard of his sinne As the one shews his robes so the other like a poore beggar shewes his rags and as an humble petitioner his grieuances Now marke how Christ applyes this Verse 14. I tell you this man departed home vnto his house more iustified then the other for euery one that exalteth himselfe shal be abased and he that humbleth himselfe shal be exalted The Reasons may be these Reason Isay 66.2 Isay 57.15 First Such onely hath God promised to looke vpon and shew mercie too To this man will I looke euen to him that is poore and of a contrite spirit and againe Thus saith the high and loftie one that inhabiteth eternitie whose name is Holy I dwell in the high and holy place with him also that is of a contrite and humbled spirit to reuiue the spirit of the humble and to reuiue the heart of the contrite ones as for other they haue no promise of fauour or of mercie Reason 2 And secondly Such onely are capable of grace and mercie Full vessells can receiue no liquor and haughtie hearts no fauour for they despise it As therefore the vessell must be emptied and the ayre and wind remoued before any solid liquor can be receiued so must thou first cast out haughtinesse and pride out of thy heart before mercie can be obtayned Vse Let the Vse of this be for Exhortation Come before the Lord with humbled soules and contrite spirits for this is of him much set by And to stirre vs vp to the putting on of this grace as the Apostle doth exhort vs consider of these motiues Colos 3. Motiues to labour for humilitie and auoid pride Tract de Passione Dom. cap. 19. First Pride is the Deuils first borne A second motiue God exalts the humble but casts downe the proud one Luke 1.46 Ps 113.56 first Pride it is the Deuils first borne and the Deuils first poyson which Satan powred into our nature and this as Bernard speakes is the Deuils character for as the seruants of Christ and children of God are knowne by charitie and humilitie so the seruants of sinne and sonnes of Satan are knowne by pride and crueltie and therefore let this moue vs to imbrace the one and abhorre the other Secondly God exalts such as are humble but such as are proud doth his soule hate His deeds hath manifested this hee called humble Dauid from the Shepheards crooke to the Kings Crowne He did so regard the meekenesse of the Virgine that all generations count her blessed Thus he taketh vp the simple out of the dust and lifteth the poore out of the myre But he deales otherwise with the proud and euer hath done The proud Angels he thrust out of heauen and our proud parents out of Paradise For it he draue Nebuchadnezzar from the company of men Dan. 4.30 and made him to haue his habitation with the beasts of the field and to eat grasse as Oxen. What shall I neede to speake of Haman Herod and others Pro. 16.8 whose pride did cause their fall and ruine by this that hath beene said we see the Psalmists saying verified Psal 138.6 Though the Lord be high yet hath he respect vnto the lowly but the proud hee knoweth a farr off The most high hath especiall respect to such as are most low Marlo rat in Luc. cap. 1. vers 48. God cannot looke aboue him saith one because hee hath no superiour nor about him for that he hath no equall hee regards onely such as are below him The lower then a man is the neerer vnto God and the more exposed to his sight who looks from aboue but the higher he is the farther is he off and the more proud he is the lesse is he respected Seeing then this is so how should this worke vpon vs and make vs to decke our selues with this excellent grace which like the Violet though it growes lowe by the ground and hangs the head vnder some obscure leafe as willing to liue vnseene yet is the sweetest of flowers and beloued of all Thirdly Humility is the keeper of all graces A third motiue Humilitie preserues grace but pride destroyes it It is conseruatrix virtutum Bernard 2 Kings 4.39 Eccles 10.1 but Pride the spoyler of them No boxe better to keepe those iewels in then a heart well lined with humilitie Looke as ashes doe preserue fire so doth our humilitie the sparkles of Gods blessed spirit But now on the other side pride spoyles all This like Colloquintida imbitters
and 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
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
still complaining against his dealings as vnequall and vniust But of how contrary a disposition is the childe of God who is euermore content to submit himselfe to Gods seuerest courses alwaies acknowledging and confessing that God is righteous in his proceedings and pure in his actions Neh. 9.33 Ezra 9.10 So much did Nehemiah confesse when he thus said Surely thou art iust in all that is come vpon vs for thou hast dealt truly but we haue done wickedly And so did Daniel Dan. 9.7 Righteousnes belongeth vnto thee and vnto vs open shame c. Thus doth the Church acquit the Lord from all iniustice in his dealings I will beare the wrath of the Lord Mic. 7.9 because I haue sinned against him The like affection was in Dauid as doth appeare by these and the like sayings Psal 51.4 Iust art thou when thou speakest and pure when thou iudgest And againe I know oh Lord that thy iudgements are right Psal 119.75 and that thou hast afflicted me iustly And else-where he thus speaketh vers 137. Righteous art thou O Lord and iust are thy iudgements This might be further shewed by diuers other instances as by that of Ely who hearing of the iudgement intended by the Lord vpon him and his house said thus It is the Lord 1. Sam. 3.18 let him doe what seemeth him good as also by that of Hezekiah who being reproued and seuerely threatned for his folly in shewing his treasure vnto the Embassadors of the King of Babel vsed these words The word of the Lord is good which thou hast spoken All these sayings manifestly shew their their readinesse to submit themselues to Gods good pleasure without repining The like example wee haue in Iob Job 1.22 who charged not God with any vniust dealing as the Text sheweth but in the midst of his affliction blest and praised Gods name Vse 2 And as this shewes a difference betweene the one and the other so may it also serue for triall of our selues Hath God afflicted thee any way in body or in goods and hath his hand lyen heauie on thee and that all the day long as Dauid speaketh Psal 32. Well how hast thou bin now affected and disposed hast thou yeelded thy selfe with all submission to Gods proceedings hast thou acknowledged the Lord to be iust and vpright in all his dealings and hast thou quietly and without repining submitted thy selfe to Gods seuerest courses if so it is a good signe of a sanctified heart But if otherwise thou hast murmured and repined and expostulated the cause with God complaining of wrong and iniury esteeming thy selfe to bee hardly dealt withall to bee so vsed and withall doest please thy selfe in this gaine-saying humor Then let mee tell thee it is an euident signe of a graceless soule vnsanctified spirit And if this be a true note of a wicked one to expostulate with God and murmure against his proceedings as we haue seene it is then it will discouer many to be such For how ordinary a thing is it in the day of trouble to heare men murmure and repine yea it may be curse and banne against the Lord what more vsuall then to dispute how this can stand with iustice thus and thus to punish How are Gods dealings censured and called into question by the sonnes of men And how doe men as it were challenge God to his face of vnequall and vniust proceedings I doe indeed confesse that through extreamity of anguish Gods dearest children may forget themselues somtimes and so did Iob and Dauid Psal 73.13.14 whose feet were almost gone but in their cooler bloud they will recall their errour and smite vpon their thighes and lay their hands vpon their mouthes though they speak once yet they wil answer no more as Iob speaketh And as Dauid saith Iob 39.38 Psal 62.1 his soule shall keepe silence vnto the Lord. They will not please themselues in that gaine-saying humor but labour to represse all such repining thoughts and distempered passions Thirdly Seeing it is a property of the wicked thus to Vse 3 expostulate with God and complaine of his proceedings as vniust and vnequall then let this disposition be farre from all such as feare the Lord let not the godly walke in the way of sinners Psal 11. Prou. 1.15 but refraine their feet from this path Let vs learne to iustirie God in all his waies to acknowledge him to be righteous in all his workes and actions Hath the Lord layd on thee sicknesse pouerty imprisonment or any other grieuous crosse see then thou vndergoe it wihout murmuring or repining Charge not God with any hard or vniust dealing for shall not the Iudge of all the world doe right Gen. 18.25 said Abraham yea our God cannot but doe right for righteousnesse is essentiall vnto him it is himselfe and hee may assoone denie himselfe as deale vniustly His will is the rule of Iustice and therefore it must bee iust because hee willeth it Let this then be enough for thee and me the Lord will haue it so Psal 39.9 Learne thou with Dauid to bee dumbe and silent because God hath done it Doe not dare to entertaine such a thought within thy heart as that there should be any iniustice with him learne effectually that golden saying of that kingly Prophet Righteous art thou O Lord Psal 119.137 and iust are thy iudgements Which verse Mauritius the Emperour vttered when he saw his wife and children put to death before his eyes and when he was fitting himselfe to lay his owne necke vpon the blocke because when he might haue redeemed the life of his Souldiers taken by the enemy for a small summe of money would not but suffered them all to be put vnto the sword I confesse this is sooner said theâ— done and sooner taught then learned for it is no easiâ— thing to curbe and keepe vnder our owne vnruly passions yet let vs striue and labour by all good meanes to subdue them Ier. 18.2 and represse them Arise and goe downe to the potters house and there I will cause thee to heare my words said God to Ieremiah So let vs arise and goe downe to the potters house and his clay and wheele shall teach vs many good instructions The clay in fashioning vpon the wheele is plyable and readily receiueth any forme or fashion God is the Potter and we as clay vnto him how comes it then we grow discontented with his proceedings Some are poore others base and some are sickly and othersome deformed these looking vpon others who are more noble rich strong proportionable c. say vsually with discontentment God might haue made me thus Rom. 9.20 or thus as these But who art thou that disputest with thy maker shall the thing formed say to him that formed it verse 21. why hast thou made me thus Hath not the potter power ouer the clay of the same lumpe to make one
16 Difference betwixt true holinesse and restrayning Graces 22 God is kinde and Graticus euen to the wicked and rebellious 40 True Grace is euer growing 68 Heauenly Graces principally to be sought after 74 True Grace will manifest it selfe both by word and deed 192 The Grace of Christ is euery whit as large as the sinne of Adam ibid. Our Saluation is of Grace 222 Our weake beginnings in Grace should not too much discourage vs. 230 Grace growes by degrees 133 God is the centre of the soule 91 H Hearers must be content with plaine teaching 14 Wicked men betake themselues to vaine Helps in time of neede 137 Holinesse a marke of a true member of the Church Catholique 20 Two things much like Holinesse yet not it 21 We must shew by our Holinesse that we are true members of the Church 25 Such as feare they haue sinned against the Holy Ghost haue not 235 The onely way to procure Gods fauour is with Humilitie to throw our selues downe before him 215 God hath promised to shew mercy to the Humble 216 The humble only are capable of Grace ib. God hath a speciall respect vnto the Humble and lowly ibid. Humilitie is a preseruer of Grace 217 Humilitie makes vs like Christ ibid. All vertues and vices are against Humilitie 221 The better Repentance the more Humilitie 157 Hypocrites frie in words but freze in deeds 193 In Gods he use are Hyrelings 113 I Ignorant persons cannot confes their sins therefore cannot haue pardon 198 Mans Inventions cannot nourish the soule to saluation 94 Regeneration doth not abolish true Jâ—y 303 The godly haue onely true Ioy and none but they 304 The Ioy of the godly is internall therefore not discerned by the wicked 30â— Many Inconueniences arising from vncheerfull vncoÌ„fortable walking 306 Pardon of sinne bringeth true Ioy. 307 Our ioy here is but the beginning of ioy â—08 Gods fearefull Iudgments on such as haue put off Repentance 191 God is Iust as well as Mercifull 186 L Wicked men will not be in subiection to Gods Lawes pag. 35 The reasons of it ibid. Lawfull things much abused 265 Mans Life is short and vncertaine 179 Hope of long Life a let to repentance 181 It is great follie to defer Repentance vpon hope of long Life ibid. There is a twofold Life 282 He only liues the liues the Life of grace â—89 Spirituall Life how discerned 290 Spirituall Life must bee maintained by meanes as well as corporall 298 God doth not onely Loue his children but he will manifest it vnto them that they may not doubt of it 239 Gods Loue while it is shut vp in his decree cannot so affect his children as when they feele it ibid. Gods elect being yet vncalled are within the compasse of Gods Loue. 240 How we may know God Loueth vs. 241 Many Loue God with their tongues who hate him with their soules 242 Certainty of Gods Loue will support vs in all dangers 249 How wee may know we Loue God in truth 242 How we may know we Loue the Brethren 245 Such as say their sinnes are more then can be forgiuen giue God the Lye 233 M Wicked men are Mad men pag. 98 Many Mad pranks they play 99 Man being left to himselfe cannot long stand 55 Euery good thing in Man should cause vs to consider the goodnes of the Creator 16 Marks of godly sorrow 145 Marks of an humbled soule 158 Masters should beware of enterteyning wicked seruants for they are stroy-goods 69 Meanes for subduing pride 218 Meanes for obteyning godly sorrow 149 Meanes to bring purposes to perfectioÌ„ 169 Meanes to liue the life of Grace 294 Meanes to preserue the life of grace 298 It is dangerous not to profit by the Means afforded for our good 49 How the Members of mans bodie are attributed to God and why 15 16 Meditation of a threefold obiect 219 God is ready to shew Mercy 231 He is more ready to shew it then we are to seeke it 236 We should be Mâ—rcifull as God is merciful pag. 41 It is sence of Mercy that causeth Repentance 110 It is not sence of Miserie without sence of Mercy nor sence of Mercy without sence of Miserie that can bring vs to Repentance 114 Foure rankes of Mercies daily to bee thought vpon 112 Presumption of Gods Mercy a great let to Repentance 185 It is no easie matter in time of spirituall distres to lay hold on Gods Mercy 2â—7 God is more ready to shew Mercy then we to seek it euen then when he withholdeth from vs what we desire 237 Doctrine of Merit taught in the schoole of Nature 38 We may not challenge any thing for our Merit 40 God dealeth with sinners in quiet and Meeke tearmes 328. Meeknes must be shewed by all to all 330. Motiues to Meeknesse 331. The Meeknes of many men is but brutish 330. By Meeknes we soonest ouercome our enemie 333 The first worke of a Minister is to bring his people to a true sight of sin 8 Such Ministers as set mens sinnes b fore them by preaching of the Law are not to be condemned 9 It is lawfull for Gods Ministers to vse Parables Similies c. for pressing Doctrines 12 Ministers may not teach their owne fond deuices 97 The first Motions to Repentance if true are pleasing to God 229 Good Motions are not to be choked 131 How to know good Motions from Diabolicall delusions N No man may dishonour his Nature seeing God doth honour it pag. 17 Euery Naturall man a fit piece of timber for the Popes building 38 Euery Naturall man hath a Pope in his belly 40 Mans corrupt Nature Spider-like turneth all into poison 52 Many deale with God in confessing their sinnes as Nebuchadnezar with his enchanters in finding out his dreame 204 O Olde age no fit time for Repentance pag. 182 Such as put off till they be Olde are not sure to finde grace 184 Omission of good duties is damnable 172 God alloweth his children as for necessity so for Ornament 264 Rules for the right vsing of Ornament 269 All Ornament must expresse Godlines Modestie and Sobriety 270 Speciall sinnes which vsually accompanie excesse in Ornament 271 P. Papists haue a Saint for euery sore p. 82 Papists are all or Will nothing for Iohn p. 224 What Doctrine Papists teach 119 How Papists colour and varnish ouer their abominable Idolatry 325 Papists on their death beds call for mercy though in their life time they plead for merit 38 Reasons why Christ taught in Parables 2 Parables consist of two parts a body and a soule 4 Instructions may bee gathered from the letter of a Parable 7 Parables may lawfully be vsed for illustration of Doctrines 12 Caueats in vsing Parables 13 Christian Policy may sometimes binde vs from vsing some kinde of meats 266 A set forme of Prayer may lawfully bee vsed 139 We may not tye our selues alwaies to one forme of Prayer 141 In Prayer the grones of the heart is the best Rhetoricke