and doe works meete for repentance Many more places might be brought to confirme this but what need I By the mouth of two or three witnesses shall euery word be established The reason is this As by faith we are ingrafted into Reason 1 Christ Iesus and so made partakers of his death and the power of it which causeth vs to die vnto sinne so also by the same faith we are made partakers of his resurrection which causeth vs to walke in newnesse of life Rom. 6.4.11 and liue vnto the Lord. Secondly the same spirit that doth cause Reason 2 vs to leaue sinne doth bring vs to the Lord enabling vs to cry Abba-Father as the Apostle speaketh Vse To reproue many who will indeed confesse Rom. 8.15 there Vse 1 must be a turning and will also practise a change but it shall be from bad to worse from one sinne to another As for example how many doe turne from prodigalitie to couetousnesse from swearing to cousening Stuliidum vitant vitia in contraria currunt Rom. 2.22 from atheisme to popery from prophanenesse to hypocrisie now alas what is this but to turne out the Deuill at the porch and let him in at the posterne As for turning from all sinne to God that is no ordinary thing to bee found in these dayes And therefore assuredly repentance is not so common as the world takes it to be And if these are to be reproued then much more are Vse 2 such to be condemned who turne from God to sinne from a Protestant to a Papist from a professor to an Atheist How farre are these from true repentance What hope can they haue who come short of those that come short of heauen Take good notice of this you that haue beene forward and zealous but now are become Apostates and backesliders and hearken to the counsell giuen to the Church of Ephesus Reuel 2.5 Remember whence thou art fallen and repent and doe thy first workes or else I will come against thee quickly except thou repent In the last place let this admonish vs to looke that our turning be a true turning And as by sinne we haue departed with this Prodigall from our Fathers house so let vs also arise with him and set forwards towards heauen fixe thy eye vpon the Lord make towards him with thy foote Let the maine current of thy affection be on things aboue Colos 3.2 and thy hart be vpon thy God And thus turning from the one vnto the other thou mayst haue comfortable assurance that thy repentance is true and sound Now I come to the circumstance of time when he repented implyed in this word Text. Doctr. Repentance is not to be deferred but presently to be set vpon So or And. After this Prodigall had resolued to goe and humble himselfe vnto his Father he did not debate any longer about the matter but forthwith rose vp and went his away Repentance is not to be deferred but presently to be set vpon so soone as God shall put the motion into our hearts There may not be deferring nor procrastinating but a speedie practise and execution To day sayth the Prophet Dauid if you will heare his voyce Psal 95.7.8 Esay 55.6 Gal. 6.10 Heb. 3.7.13 Iocl 2.12 harden not your hearts Seeke the Lord while he may be found call vpon him while he is neare sayth the Prophet Esay While we haue opportunitie let vs doe good saith the Apostle And againe Exhort one another daily while it is called to day many prooffes might be brought and as many reasons Reason 1 First God is to be serued before all God euer required in his seruice the first fruits God is to be first serued Deut. 15.21 Pro. 3.9 Exod. 13.1 Mal. 1.8 and the first borne The firstlings are his darlings the fattest Lambes are fittest for his sacrifice Now hath the Lord respect to beastes Nay surely but hereby hee sheweth vs our dutie the maine he aymes at in all those types was to teach vs to giue him the first and best Reason 2 Secondly we ought not to deferre in respect of the shortnesse Because mans life is short and vncertaine and vncertaintie of life Our liues they are compared to a pilgrimage to the flower of grasse to wind to smoake to a vapour to a dreame and the like all which sheweth the shortnesse of our time and therefore our whole life is little enough to spend in Gods seruice But farther as it is short so also it is vncertaine Nihil câ—rtius morte hora mortis nihil incertius Wee haue no assurance to liue one houre wee are here but Tennants at will and know not how soone our great Land-lord will turne vs out of this earthly tabernacle We may be cropt off like an eare of corne Iob 24.24 for what is this life but as a nest of straw and clay soone shaken a peeces Many haue seene a faire bright morning who neuer beheld the euening as the Sodomites Gen. 19.24 And vpon many the Sunne hath set in the euening to whom it neuer appeared rising in the morning So was it with the rich Glutton in the Gospell Seeing this is so Luke 12.20 wee haue great cause speedily to repent Thirdly the longer we liue in sinne the harder will Reason 3 our repentance be for first Qui non est hodiè cras minus aptus erit Sicut non potest aliquis dediscâ—rematernam linguam sic vix longam peccati consuetudinem Basil Ier. 13.23 our sinnes will grow more strong And secondly wee our selues shall grow more weake By continuall sinning we get a custome and habit of sinning and it is not easily left a man may as soon forget his mother-tongue as leaue it Can a Black-more change his skinne or a Leopard his spots then may you also doe good that are accustomed to doe euill saith the Prophet Where he seemeth to make it a thing impossible for one that hath continued long in sinne to leaue and forsake it And indeede with man it is impossible though with God it is not for with him are all things possible Art thou not able to plucke vp a plant when it is new set how then wilt thou be able to doe it when it is often yeers growth And as repentance will be the harder in respect of sinnes strength so it will bee the harder also in respect of thine owne weaknesse for the longer thou liuest in sinne the weaker wilt thou grow in all the powers and faculties both of soule and body Experience sheweth that the longer a sicknesse doth continue the more is the body weakned and made vnfit for labour so the longer sinne which is the soules sicknesse remaines vnrepented the more weake and vnable will we be to shake it off Our vnderstandings will bee more darkned our wills more peruerted our affections more corrupted our hearts more hardned our consciences more feared and all the powers and faculties both of body
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
choice and libertie of his owne will he being assayled by Sathans temptation abused this his free will and receiued a down-fall whereby he left all power to God and brought on himselfe a necessitie of sinning in which estate all his posteritie now lie so that man is not now able to sustaine or beare vp himselfe in any good course he hath not now power left not to fall but lieth vnder a necessitie of sinning Secondly as we are weake so the Deuill he is strong Reason 2 and craftie in tempting fitting his temptations to euery mans humour diligently obseruing whereto we are enclined what we loue what we hate what we feare what we want and when he hath found vs he fitts vs thus dealing like a cunning fowler hauing his nettes and his call and euery thing in a readinesse if once he becomes acquainted with the birds note and dyet he makes no question of the game thus his poyson meeting our nature is easily deuoured considering then howe readie we are to runne hard how forward the Deuill to driue it is no wonder that except God keepe vs we make no more stay Vse 1 Vse This first reprooueth such as trust too much to their owne strength For reproofe and relie too much on their owne power these of all other are in greatest danger for pride goeth before destruction Pro. 16.8 and a high mind before a fall looke vpon Peter he was neuer more weake then when hee thought himselfe most strong how cowardly did he behaue himselfe in denying of his master euen then when he made that couragious profession Alas how secure doe men grow thrusting themselues wilfully into daungerous places exposing themselues to dangerous temptations yea tempting the Deuill to tempt them as if Sathan dorst not set vpon them or if he did as if they by their owne strength were able to withstand al his encounters and hence it is that through this their carelesnesse God doth leaue them to themselues and so they runne on headlong into all vngodlinesse committing such sinnes as the sunne doth blush to see and the verie earth doth groane to beare Vse 2 In the second place let this admonish vs to despaire of our owne power Rom. 11.20 1. Cor. 10.12 and of all strength of the flesh Bee not high minded but feare and thou that now standest take heed thou mayst fall Art thou as stronges Sampsoâ— as righteous as Lot as holy as Dauid yet thou canst not long stand without Gods grace Mat. 14.30 Peter would needs walke on the sea he thought he could haue done as his Master did but assoone as he sets his foot on the waters hee is ready to sinke had not Christ caught him by the hand and held him vp he had beene gone So is it with thee and me vnlesse the Lord reach out the hand of his grace to support vs we cannot but fall A staffe stands while the hand stayes it but when the hand is with-drawne it falls immediately to the ground Wee are to the Lord as the sicke man to his keeper who cries take me vp and I will rise hold mee and I will stand helpe mee and I will goe c. Let vs then learne to renounce our selues and relye wholly vpon the Lord and the power of his might for by that shall wee bee strengthened Esay 6 10. Esâ—y 1.11 without that our strength is weakenesse Doctor Pembletons storie shewes this of whom we reade in the Booke of Martirs Phil. 2.12 Worke out therefore thy saluation with feare and trembling True it is in respect of God thou hast no cause to feare 2 Tim. 2.19 for his foundation remaineth sure but in respect of thy selfe and owne frailty thou hast great cause to feare least by falling into sinne thou doest displease the Lord and cause him to hide away his face and should not the Lord strengthen thee by his power thou wouldst hazard thy saluation euery day forfeit heauen It is not with vs as wiâ—h a childe who after two or three yeares may be let goe alone God must still leade vs if hee hold vs not by the hand we shall soone haue a knocke Nay more 2 Sam. 44. as Mephibosheth Ionathans sonne wee shall catch such a fall as that thereby we shall become lame vntill the day of our death Conclude therefore with Dauid Psal 73.28 It is good for mee to hold fast vnto the Lord. Trust not to thy own strength 2 Cor. 12.10 feare thy owne weaknes then shalt thou be most strong when thou art most weake When thou art most weake in thy owne apprehension and acknowledgement then shalt thou bee most strengthened by a gratious supply from a higherhand In the Third place this doctrine may serue to humble Vse 3 vs yea the best of vs. We are still ready to stand in our owne light and to be highly conceited of our owne strength and power as if we were able to goe through fire and water if need should require alas thou art ignorant of thy owne weakenesse thou canst not patiently beare an ague nor the touthach nor the collicke nor the gout much lesse greater torments should God withdraw his hand what Apostates should we proue what sinnes would we not commit we deceiue our selues if any of vs thinke that it proceedes from vs or that it is out of our strength that we liue so blamelesse a life commit not such nor such grosse euils as others do blesse God for it no thankes to nature thine is as bad as others Let this be well considered of it will helpe thee to that iewell which is so much set by of the Lord. Namely a humbled and a thankfull soule He tooke his iourney into a farre country we haue seene when he went now let vs see whether he went the text saith Regio longinqua suit obliuio ori Aug. quaest â— euang 33. into a farre country where we must consider what is meant by this farre country Secondly how he went into this farre country for the first the farre country here spoken of is the region of sinne As Austine doth expound it the country is farre not in regard of the distance of place for euery part of the world is a like neere vnto the Lord Esay 46.12 Psal 139.7 as Ionas found when he tooke his iourney from Ioppe to Tarsus but in regard of distance of affection then is a man farthest from God when he is most vnlike vnto God Ier 2 5. so the Lord himselfe expounds it What iniquities haue your fathers found in mee that they are gone away farre from me so the Ephesians are said to be farre of Eph 2.17 while they were in the estate of nature And thus we may see the Second point also cleared which is Non pedibus sed affectibus how he went into this farre country he went not by the feet of the bodie but by the affections of the soule he
concluded how can it be constantly performed and what hope is there that we will attaine vnto the end that is to the perfection of pietie when we are carelesse of the beginning thereof which is a sound purpose and resolution if we will be godly see therefore that thou hast this constant purpose of heart to forsake thy sinne and to endeuour thy selfe to the obedience of Gods commaundements â— per. Psal 119. Psal 119. Verse 57. there are three excellent helpes to a godly life which Dauid doth deliuer in the 119. Psalme one is Determination that maketh a man to begin well I haue determined to keepe thy word sayth he then he addes Verse 58. Supplication which makes a man to continue well I haue made my supplication in thy presence with my whole heart and then Consideration which causeth a man when he goeth wrong to returne and reduceth him againe into the way of God when through weakenesse hee hath wandered from it contrary to his first determination Verse 59. I haue considered my wayes and turned my feete vnto thy testimonies Thou seest then what great vse there is of this in the whole course of thy life In the second place we learne Doctr. Serious consideration brings forth sound determination Psal 119.59 That it is serious consideration that bringeth forth sound determination He doth not thus resolue before he had well considered in what estate he was but hauing seriously communed with his owne heart he presently vpon it thus determines I will arise and goe This may be further prooued by Dauids practise I considered my wayes and turned my feete vnto thy testimonies he first considers then resolues and doth this is the reason we are so often vrged to this as Deu. 32.29 Dâ—uâ— 32.29 Oh that they were wise that they vnderstood this that they would consider their latter end So Dauid Psal 4.4 stand in awe and sinne not commune with your owne hearts vpon your beds and be still The reason is this Reason because hereby the iudgement becomes informed and the vnderstanding enlightned and these are the commaunders of the will and affections for as the minde is enlightned and the iudgement informed so is the will enclined to doe or not to doe and thus we see the point cleare This is a point I haue spoken somewhat of before yet let none thinke much to heare of it often Nunquam satis dâ—â—iâ—uâ— quod nunquam satis addissitur 2. Peter 3.1 it is neuer taught enough that is neuer enough learned and therefore giue me leaue to stirre vp your pure minde by way of remembrance for we are much wanting in this dutie which is so absolutely necessarie in the life of a Christian it is needfull therefore we should be put in mind of it often to adde somewhat therefore to what formerly hath bin taught This may seeme first to giue vs to vnderstand the reason why there is no sounder determination surely Vse 1 because no better consideration why doe not men determine to leaue sin because they consider not what estate they are in by reason of sinne or happily if at any time vpon hearing the word and Gods iudgements threatned against their sinnes or if vpon consideration of the day of iudgement and terrors of hell their hearts are pricked so that they do purpose and resolue to leaue their courses Hos 6. yet it soone dyes and proueth like the morning dew or a flash of lightning because they digest not what hath bin taught with due meditation and application to their owne soules they thinke superficially on these things not earnestly nor seriously and that is the reason they bring forth no better fruits worthie amendment of life Mat. 3. for did they but well consider of the danger of sin and the fruits of the same viz. horrour of conscience here and hell-fire hereafter they would neuer be so foole hardy as to aduenture vpon the committing of it or continuing in it Vse 2 Would we then soundly resolue and determine on good courses then seriously and frequenly consider of thy wayes and actions with the end of them A trauailer who hath a iourney to goe will euer be considering of his way whether it be right or wrong so should it be with vs who are Pilgrimes here on earth and euery day trauailing towards our owne home what an excellent means would this be to set vs forwards towards heauen Psal 119. how soone would we turne our feete vnto Gods testimonies how constantly should we walke in his waies The thought is as the seed conception of all our actions now as after conception there is trauell to bring forth and a birth in due time so when the soule by thought hath once conceiued presently the affections being mooued the will is enclined and the will being thus bent commaundeth all inferiour powers like an Empresse to execute her pleasure Mat. 2.1 It is thus in euill and it is thus in good the blessed mans meditation in the law Psal 1.2 doth stirre him vp to a doing of it So many of you therefore that truely desire to feare the Lord and constantly to walke on in his wayes be frequent in the performance of this dutie it is the practise of a godly one to meditate day and night no day shall passe ouer his head without some line of meditation consider therefore of thy estate wherein thou liuest Matter for consideration whether it be of nature or of grace consider aduisedly of thy waies what they are and whether they tend consider often of thy end and of the account that thou must giue vnto the Lord when all flesh must appeare before him of all thy workes and words yea of euery idle word as Christ affirmes and therefore much more of wicked prophane swearing blaspheming speeches consider seriously of the ioyes of heauen of those vnspeakable ioyes of those super-abounding pleasures which God hath prepared for his such ioyes as neither eye hath seene 1. Cor. 2.9 eare hath heard neither can mans heart conceiue of and thinke of the paines of hell of those intollerable torments Mark 9.48 prepared for the wicked which are endlesse easelesse and remedilesse Endlesse for the fire is vnquenchable there their worme dieth not and the fire neuer goeth out there Mat. 3.12 Mark 9.46 Reuel 20.10 shall be torment day and night for euer and euer As it is endlesse so also it is easelesse there shall be no ease no comfort no mitigation of paine Reuel 14.11 there shall be no rest day nor night there is nothing but paine anguish vexation and torment there cannot be had a drop of water to coole Diues his tongue And lastly they are remedilesse Betweene vs and you there is a great gulfe fixed Luk. 16.24 so that they which would passe from hence to you cannot neither can they passe to vs that would come from thence as Abraham answered Diues
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
that thou mightest be present with the Lord. Thirdly The third signe of loue to God Psal 139.21 thy loue to God may be tried by thy hatred of them that hate him and hating of that which he hateth Thus stood that sweet singer of Israel affected Doe not I hate them ô Lord that hate thee and am not I greeued with those that rise vp against thee Verse 22. I hate them with perfect hatred I count them mine enemies Fourthly our loue to God The fourth signe of true loue to God may be tried by our readinesse in obeying of his commands loue can hardly deny any work which the party beloued doth enioyne loth wee are to deny to doe any thing for those whom we entirely affect He that hath my commandements Ioh. 14.21 and keepeth them he it is that loueth mee saith our Sauiour This is the loue of God that wee keepe his commandements 1 Ioh. 5.3 and his commandements are not greeuous saith that beloued Disciple So then where there is loue there is obedience yea willing and cheerefull obedience His commandements will not be greeuous yea vniuersall ready and cheerefull obedience his commandements not commandement readily will we obey not one but all Fiftly The fift signe of our loue to God it may bee tryed by our willingnesse and ioyfulnesse in suffering for his sake Loue will endure much and suffer long It made Iacob serue seuen yeeres of hard seruice for Rachels sake Gen. 19.20 Gen. 34.19 which seemed vnto him but a short time So for the loue that Sochem did beare to Dinah hee was content to suffer the cutting of his flesh though vndoubtedly it were painfull and troublesome vnto him Rom. 5.3 Acts 5.41 Iohn 21.19 This caused the Apostle to reioyce in tribulations That they were counted worthy to suffer shame for his name Thus Peter must prooue that hee loues Christ by being willing to be carried whether naturally he would not for the confirmation of the truth The sixt signe Sixtly and lastly if thou louest God thou wilt haue an earnest desire to be like him in holinesse that childe that loueth his father is very desirous to tread in the steps of his father Thus it is with him that loueth God he will endeauour 1 Joh. 4.17 as he is soe to be in the world By these mayst thou easily discouer the truth of thy loue towards God Fall then to thy search and see thou follow this inquiry close and neuer rest vntill thou find the fore-named markes to be in thee for till then thou canst haue no assurance pretend what thou wilt either that thou louest God or art beloued of him but if thou findest them thou mayst then conclude thou louest him and as certainely conclude thou art beloued of him for had not hee first loued mee I could not loue him as I doe The third signe of Gods loue to vs. Eph s 3.17 verse 18. verse 19. Another signe whereby thou mayst know whether God loues thee is the loue of our brethren for thus sayth S. Paul yee being rooted and grounded in loue viz. towards our brethren may be able to comprehend with all Saints what is the breadth and length and depth and height And to know the loue of Christ which passeth knowledge Thus by the louing of the one we may attaine to the knowledge of the loue of the other This note S. Iohn also giueth We haue knowne and beleeued saith he the loue that God hath to vs 1 Ioh. 4.16 God is loue and he that dwelleth in loue dwelleth in God and God in him If then we truly loue the brethren we may know and beleeue that God loueth vs. It is remarkable that amongst all the Pen-men of holy Scripture none speaketh more of loue then S. Iohn doth and amongst all the disciples that Christ had there was none that was more beloued then he was who is therefore termed the beloued Disciple Iohn 13.23 the Disciple whom Christ loued aboue the rest Certaine it is he whom God doth most loue is a carefull practiser of loue to others See then what loue thou bearest towards the children of God for according as thy loue is towards them so assure thy selfe is the loue of God towards thee And hereby doth he manifest his loue towards vs in giuing of vs grace to loue his children Now forasmuch as many deceiue themselues in this poynt also perswading themselues Signes of true loue to the brethren they truely loue Gods children when it is nothing so let euery one of vs try our loue by these few rules First if thou louest Gods Saints in truth First signe If we loue them especially for their graces 1. Iohn 5.1 2. Iohn 1.1 3. Iohn 1. thou principally respectest them for the gifts and graces of God that are in them and not for carnall ends by-respects as because they are friendly courteous kind or for that thou hopest to receiue some good from them It is for the truths sake that thou louest them best as Iohn did the Elect Ladie and godly Gaius Secondly if thou louest them in truth Second signe If we loue them for the good report c. 3. Ioh. 3.4 thou shalt find feele the affections of thy soule kindled towards them vpon any good report thou hearest of them for their faith zeale patience obedience and other such like graces albeit thou neuer knewest them or hadst any dealing with them Thirdly Third signe If we delight in their fellowship Psal 16.3 3. Ioh. 8. thou wilt then delight in their fellowship and company counting them the onely blessed companions of this life Thou wilt then say with that kingly Prophet As for the Saints that are in the earth and the excellent in them is all my delight Thou wilt reioyce to receiue such into thy house and familie and to enter into affinitie with such by marriage Fourthly if thy loue be sound Fourth signe then it is large and totall reaching not onely vnto one If we loue euery one as well as any one Iam. 2.1 but vnto all thou wilt loue the poore as well as the rich and one as well as another thou wilt not haue the glorious faith of Christ in respect of persons seeing there is the same reason and ground of loue in one as in another I deny not but there may be different degrees of loue one may bee loued more then another is but yet there wil be loue shewed and expressed towards all If it be true it will be extended towards euery Saint of the most high God Psal 16.5 be his outward condition what it will be Thus was it with Dauid his delight was in the Saints he speakes indefinitely not in one but in all Ephes 1.15 Coloss 1.4 For this the Apostle doth commend the Ephesians and Colossians in that their loue was not partiall but reached towards all the Saints as well as vnto any
Such therefore as pretend loue to one and not vnto another let their pretence be what it will let them professe and say they loue them for the truth yet they doe but deceiue themselues for their loue is not sound but grounded on some by respect for some carnal end it may be they loue them for their gifts but not for their graces I dare say For it is impossible to loue a Saint as a Saint but we must loue euery Saint Thus may we try the soundnes of our loue towards Gods children which if vpon examination we find to be true then may wee make this as a sure signe manifest token of Gods loue to vs for loue them be beloued of him More signes might be brought whereby a Christian may assuredly know whether God hath as yet kissed him with the kisses of his mouth but these are enough and I desire not to say all I can but enough to make this knowne vnto vs take then some paines in examination and it will straight way appeare Desirest thou to know whether God doth loue thee and wouldst thou be assured of the Lords affection towards thee then answere me to these few interrogatories thou shalt haue thy desire And first I demand whether the blessed spirit of God hath been as yet shed abroad in thy heart doth it stirre is it working hath it enlightned thy mind and sanctified thy soule Hath it wrought a change and alteration in thy course and carriage Againe findest thou thy heart enflamed with a loue towards God In so much that thou esteemest him and his fauour before all things in the world Dost thou delight in his presence still hauing recourse vnto him by those blessed meanes both publike priuate by which he is pleased to conuerse with men And art thou desirous to goe vnto him Canst thou say with the Spouse Come euen come Lord Iesus come quickly Againe Reuel 22.17.20 tell me art thou desirous to please him and obey him Art thou readie with Abraham to leaue thy owne Countrey and to goe whether he shall please to send thee And art thou willing to suffer any trouble for his sake Couldest thou be content to suffer the spoyling of thy goods the losse of libertie yea and of life if need should require that he might thereby be glorified Moreouer is it the desire of thy soule to be conformable vnto him in holinesse and puritie Doest thou loue what he loues and hatest thou what he hates And labourest thou to be perfect euen as he is perfect Surely if it be thus thy estate is good thou louest God and he thee But proceed we yet further in this search for a good thing cannot be made too sure and tell me louest thou Gods Saints and seruants and that truely and entirely Is not thy loue grounded on some carnall end is it not some by-respect that causeth it Is it for their pietie and godlinesse thou so much affectest them Doth the very report thou hearest made of them for their vertues enkindle loue in thy heart albeit thou hast had no knowledge of them nor dealing with them And doest thou esteeme of these as the onely excellent ones vpon the earth chusing them for thy best companions receiuing them into thy societie And is thy loue totall to all as well as vnto any Louest thou euery Saint aswell as any Saint Is thy affection towards the poore as well as to the rich is thy heart vpon them in aduersitie as well as in prosperitie If it be thus with thee thou then louest Gods Saints indeed with a loue vnfained and vndoubtedly art beloued of him who is the father of them But if thou beest wholly voyd of these things thy loue is no true loue but such a loue as may be found in any vnregenerated person Thus by a diligent examination of your selues you may soone determine and also soundly whether God hath manifested his loue towards thee Spend some time therefore in this matter it will not be time mispent but redeemed much benefit wil redound to vs by our paines thus bestowed for the surer ground thou art of the more comfort thou wilt haue and without doubt many of Gods children depriue themselues of much comfort for want of a daily examination of themselues by these and the like notes and oftentimes fal into doubting of Gods loue and fauour which in time prooueth pernicious to their soules A third vse of this poynt may be for reproofe of such Vse 3 as brag and boast of Gods loue towards them yet haue not beene thus kissed by him they haue not as yet his loue manifested vnto them by the former signes and tokens As for temporall blessings in them indeed they doe abound hauing great preferments in the world varietie of pleasures and sufficiencie of all earthly contentments which they falsely perswade themselues are manifest tokens of his speciall fauour but as for his spirituall and sanctifying graces of them they haue neuer tasted Now let such know that their estate is fearefull for the present and vncomfortable God indeed may loue thee and thou mayst be elected of him but that is vnknowne to thee or mee or any else till he doth make this manifest by the fornamed signes And as for these common blessings wherein thou doest so abound know they are vsually giuen in a greater abundance to the Reprobate then to the elect Esau whom God hated had as great priuiledges as thou hast any and therefore these premisses will admit of no such conclusion Neuer say that God loues thee till thou findest the fruits of sanctification in thee which being once found thou mayst then say with the Psalmist By this I know that thou fauourest me By these and these signes I know that I am beloued of thee And in the last place this may serue for the great comfort Vse 4 of all such as haue Gods loue manifested vnto them by the former signes For as the terrors are great which that man hath in his conscience who is in doubt of the loue of the almightie towards him So is the comfort as great which that man hath who is hereof perswaded For come tribulation or distresse or persecution or famine Rom. 8.25.28 or nakednesse or perill or sword or life or death Yet the certaintie of Gods loue will support him Heb. 11. This assurance doth make bitter things sweet and gall to relish as hony Comfort then thy heart thou beloued of the Lord let nothing dismay theâ— though the wicked mocke though the world scorne though thy acquaintance hate thee yet remember God he loues and fauours thee and hath manifested the same vnto thee to put thee out of doubt Is not my loue better vnto thee 1 Sam. 1. then ten children said Elkanah to Hannah so is not the loue of God better vnto thee then the loue of ten worlds Let then the meditation of this harden thy face like brasse against all
Lord after the example of Zacheus Luk. 19 6 7 8. who vpon the day of his conuersion made a great feast for gladnesse and gaue gifts to the poore with all alacritie Acts 16.32 33. And of the Iaylor who the same time he was conuerted tooke Paul and Silas and washed their wounds and set meat before them and reioyced greatly with all his houshold Thus should Christians doe for they haue greater cause to keepe this birth-day then the former For the first birth is vnto death the second vnto life the first to condemnation the second to saluation By the first we are made vessels of wrath but by the second vessels of glory The first birth indeede giueth vs a being but it is the second that giueth vs our well-being By the first birth wee may say to corruption thou art my father and to the wormes yee are my brethren and sisters But by the second we haue God for our Father and Christ Iesus with the holy Angels for our brethren Oh what cause haue we to reioyce in this time aboue all other times and to say with the Psalmist This is the day which the Lord hath made let vs reioyce and be glad in it He was lost Heare we see what in part hath beene before shewen viz. Text. That wicked men are Strayes They goe astray Doctr. Wicked are Strayes Psal 119.176 Hoc prophetae post peccatum omni humanae naturae dicere conuenit Basil in Psal 119. Vse and wander out of the way to Heauen I haue gone astray like a lost sheep saith Dauid And this not onely the Prophet but the whole nature of man after the transgression is bound to confesse And therefore we are well taught in our Lyturgie to say we haue gone astray like lost sheepe This is confirmed further in the two fore-going parables of the lost sheepe and lost groat I would wicked men would take notice of it yea euery one of vs well consider it How doe men vse to deale with Strayes doe they not take them and pound them and if the Owner finde them not doth not the Lord of the soyle seaze vpon them and take them for his owne This is thy condition So will it bee with thee if thou continuest still in thy sinnes and wanderest from the Lord and wilt not be found of him At last thou shalt be taken vp and pounded and the God of this world shall seaze on thee and lay claime to thee as to his own proper goods and chattels But of this I haue spoken more before in the thirteenth verse where you may find the vse and application set downe more largely to which if you please you may adde this that hath beene now sayd And is found Yea but who findes him Text. had not his father first found him hee had beene lost for euer So then we see that other poynt confirmed viz. Doctr. Our conuersion and calling is from Gods mercy and grace That our conuersion and calling is from Gods free grace It is not from our owne wisdome or labour but from the mercy of God In the two former parables wee see this cleared and strengthened for the groat seekes not the woman nor the sheepe the shepheard no more doe we seeke Christ if he seekes vs not we shall wander for euer more Vse 1 Art thou then found see thou prayse God for finding thee giue him all the glory For if thou doest well remember thy selfe thou wert a following of sinne and hunting after vanities when God called thee Thou hadst no heart either to seeke him or be found of him With what vnwillingnesse didst thou come vnto his house how wert thou drawne thither like a Beare to the stake how vnpleasant was it to thee to heare talke of good matters how many excuses and pretences hadst thou for thy sinnes with what fig-leaues didst thou couer thy shame Thus with thy great Grandfather Adam thou didst runne from God when he came to seek thee and he was faine to drag thee from behinde the bushes Oh the mercy of God towards thee and mee I had not he dealt thus graciously with vs wee had beene wanderers to this houre If thou art not blinde thou seest this and if thou art not blockish thou wilt bee thankfull for this Vse 2 Secondly did God finde thee of hâ—â— meere mercy and was he found of thee when thou foughtest him not Esay 65.1 as the Prophet speaketh Then now seeke him and thou shalt be sure to finde him Psal 105.3 Let the heart of them reioyce that seeke the Lord saith the Psalmist The meaning is the heart of them shall reioyce that seeke the Lord yea they shall haue great cause to reioyce for they shall find and not misse if they seeke aright Now marke what followes Oh seeke the Lord and his strength seeke his strength euermore Seeing those that seeke the Lord shall haue such cause to reioyce then seeke the Lord. Again and againe I say seeke him I will end this with recommending to thee a sweet meditation of a father for thy imitation Seeke mee saith hee O Lord Quâ— aere me quia te requiro Potes inuenire quem tu requiris Dignare suscipere quem inueneris Impone humeris quem susceperis Non est tibi pium onus fastidio Amb. for I seeke thee Thou mayst finde him whom thou seekest vouchsafe to receiue him whom thou hast found and lay him vpon thy shoulders whom thou hast receiued It is no weary burthen vnto thee to beare thine owne and bring them home againe vnto thy selfe Thus say thou And they began to bee merry Not onely his father friends and houshold-seruants but the Prodigall himselfe hath his part in this ioy Heere then we euidently see Text. that Regeneration doth not abolish ioy Doctr. nor any other naturall affection but onely orders it Grace destroyes not nature Regeneration doth not abolish ioy or any other naturall affection but onely orders it but onely rectifies it When the Spirit of God doth regenerate the heart it doth not take away any naturall affection of the soule as Loue Hatred Feare Ioy Griefe c. but onely mooues them to a right obiect And therefore we shall finde in Scriptures that wee are often willed to manifest and shew them Psal 31.23 Psal 97.10 Loue the Lord all his Saints Yee that loue the Lord hate that which is euill Feare the Lord yee his Saints My sonne Prou. 24.21 Psal 32.11 feare the Lord and the King Be glad you righteous and ioyfull all yee that are vpright in heart 1 Cor. 12.26 Mourne you therefore with them that mourne reioyce with them that doe reioyce c. And many the like places where the vse of affections are allowed yea commanded This then serues to condemne First the Stoickes Vse Reproofe of two sorts 1. Stoickes who condemn all vse of affections Heb. 7.26 who allow not any vse
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