punishment or because accusing conscience doth affright them from it as in the example of Pilate Mat. 27.19 24. Ioh. 19.12 Gods best children because their whole will is partly flesh and partly spirit as the whole aire in the dawning of the day is partly light and partly darke throughout therefore they partly sinne and partly worke righteousnes or are partly sinners and partly righteous but the wicked are flesh and not spirit wholy carnall and no way spirituall euil they doe and will doe it good they doe not nor vvill doe vvhere the godly contrarily doe euill but vvould not doe it and doe not good but vvould doe it The Prophets further protestation against other offenders and offences but of more speciall kinde followeth Him that priuily slaundereth his Neighbour will I destroy IN this verse the Prophet more specially doth protest against tvvo kinds of euill persons and their two seuerall euils The euill persons are Slaunderers and Proud persons the euils condemned in them are detraction in the Slaunderer and bigge lookes and a large heart in proud persons For the Slaunderer the Prophet threatneth to cut him off and for the Proud person he saith threatningly that he will not abide him in the Kingdome But first for the Slaunderer here is noted his offence and punishment His offence is described by the qualitie of it it is called a priuie slaunder and the obiect he is called a Neighbour that is slaundered the punishment is hee shall be destroyed or cut off To slaunder heere is by giuing out or by receiuing in of a false tale or true report but vncharitably made to wrong our innocent or absent brother And to slaunder priuily is to wound a man vpon his back by a cowardly tongue A slaunderer therefore is a malitious informer and a priuie slaunderer a priuie thiefe of his brothers name Such vnmanly dealing with our Neighbour by a whispering tongue the Prophet so abhorreth that he threatneth destruction to it Such vnauthorised Relators and secret Thieues of a mans name in the world who abuse the eares of persons in authoritie or of brethren in amitie with offensiue and siding tales yea though there be some truth in the reporters words hee promiseth to cut off From whence this doctrine may be obserued that the sinne of slaunder or priuie detraction whether by giuing out or receiuing in of a false and malitious or true but vncharitable and hurtfull report against our Neighbour secretly is a detestable sinne That the giuers forth of a false report to the hurt of their neighbour that is of any Christian in his name for now euery Christian is our Neighbour are horrible sinners may appeare by that which is written of them Ezech. 22.9 where they are called Cursitants or goers about with tales to shed bloud Such a sonne of Belial and man of bloud was Ziba who falsely accused his Master to the King that he might be Master of his Possessions 2 Sam. 16.3 The Diuell spared not God himselfe Gen. 3.4.5 and these tongues descended from his house and linage haue a like disposition in them to touch all his children and for this they be compared with most deadly and hurtfull things as to the Poyson of Aspes to a Rasor to a Venemous Arrow to a Scorpion and greedy Viper to fire and coales of Iuniper and when they are inflamed by Sathans Bellowes and Gun-powder to the fire of Hellâ— Iam. 3.8 Psal. 140.3 Nay the Scorpion hurteth not as the scorching tongue nor is the biting of a venemous Viper so deadly as the wound of a tongue that telleth lyes for the Scorpion hurteth not but where hee toucheth nor the Viper but where he biteth first But the Slaunderer woundeth and killeth not neere onely but farre off nor at hand but remoued nor in our owne Land but in a strange Land nor curably but deadly nor the liuing onely but quicke and dead Such a detestable beast is euery malitious Slanderer There is a Lawe against such walkers and goers about with tales Leuit. 19. 16. where the Spirit of God as also in Pro. 11.13 20.19 compareth such busie bodies to pettie Chapmen or Pedlers who carry wares about selling in one place and buying in an other for so these Chapmen of reports goe from place to place and from house to house and wander hither and thither to gather vp tales to tell againe and to vent in one place what they haue receiued and more then euer they receiued or heard in another And now as they be detestable beasts that giue forth false tales to their Neighbours hurt so they are euill beasts that hurt him though by true reports else Doeg could haue beene no Slaunderer for that which he spake and whereof he accused Dauid in absence was true yet hee is noted for a cursed Slaunderer because hee blabbed out the truth to an euill end and at an vnseasonable time euen when Saul was in a great chafe against Dauid to kindle hotter persecution against him Psal. 55.2.3.4 c. The like may be said of Daniels enemies for what they reported concerning him was true yet they were malitious Slaunderers because they reported a truth maliciously Dan. 6.6.7 Lastly they that loue to heare such tales are wicked Slanderers as well as they that tell them So Eue listning to the Serpent and Adam to her both suffered as Slaunderers of their Creator Gen. 3.6.7 Tale-bearers and Tale-hearers saith one are guiltie alike for as the Tale-bearer hath the Diuell in his tongue so the Tale-hearer hath him in his eare The Apostle speaking of such as are deceiued with vaine words calleth them Companions with such Eph. 5.6 the Receiuer as bad as the Thiefe And the words of the Law areâ— Thou shalt not receiue a false report Exod. 23.1 It is not sayd Thou shalt not make a false tale but Thou shalt not receiue it being made Quest. But may not a man without sinne heare of his Neighbours faults his Neighbour not in place Answere Yes and report them to if it be profitable for him that is absent or expedient for thee that hearest or necessary for him that speaketh of them Profitable for the absent partie as when his faults by such information may be corrected Expedient for the hearing partie as when danger may come to him of iniury or infection by that persons faults Necessarie for the speaking partie as being the deliuering of him from the concealement of an offence Eli complayned not that the euill behauiour of his sonnes was brought to him by faithfull relation 1 Sam. 2.22 indeede it had beene good for Eli and better for his sonnes if that information had beene better regarded So Iacob was well content I doubt not that his sonne Ioseph should enforme against his brethren their slaunder or euill saying Gen. 37.2 And all good men will confesse that it is necessary for a publike State and for good order in a populous Familie that some be authorised to make report of
publike persons who euen tempt vnto sinne by giuing countenance and matter to notorious offenders and when they should imitate the Highest whose soule delighteth not in the death of a sinner but that he may turne and be saued put on corrupt affections eyther of soothing men in their sinnes or of winking at faults in pernitious sinners Also heere we haue a confutation of that speech which seemeth to giue commendation of sufficiencie to publike persons because they are good priuate men though naughty Common-wealths men and Church-men liuing as a body diuided from the publike body and publike good for wee shall many times heare such speeches as these concerning the Magistrate as that he is a good gentle man and one that keepeth a good house and concerning the Ministerâ— that he is an honest man and liueth wellâ— and yet the one punisheth no faults as a Magistrate neither doth the other teach diligently or at all as a Minister But as it will not discharge him that hath the charge of the Chamber Kitchin or Stable in a Noble-mans house to busie himselfe in other matters and to neglect the duties of his proper place So to shew some zeale in the common duties of our Christian places will not aquite vs before God if wee be not sufficient or be carelesse if wee be sufficient in the discharge of our particular callings We must know no euill or if wee know any the Minister must reprooue it and the Magistrate punish it and hee that hath charge in a familie proceede against it A fault then in Ministers who dawbe the sinnes of a Parish with the vntempred morter of flattery and of saying all is well where nothing is well Ezech. 13.10 A fault in doting Fathers and cockering Mothers who are not displeased with sinne in their tender children whom they carnally loue that is honour aboue God A fault in Magistrates and Ouerseers who rather by vngodly indulgence giue men authoritie to doe euill then restraine euill with timely discipline And a fault in all Men who instead of reprouing sinne in their Neighbours and brother set them on by an vncharitable delight to see them to doe euill For as Cham saw his Fathers nakednes with pleasure Gen. 9.22 so they behold their their brethrens naughtinesse with ioy yea they are so pleased with sinne in others that they laugh till they be sore with laughing to perceiue men to break the Commaundements of God to discourse filthily in common talke and to runne ryot into all manner sinne with greadynesse foaming out their owne-shame Iude. 13. which what is it else but to professe that they are glad to see and helpe forward the perdition of their brother to whom they should wish saluation in Christ But the Prophet will know no euill in himselfe as he will not alow any euill in others And so as he vowed in the verse before to doe no euill so in this he protesteth with an affection answereable to his outward practise that his heart should like no euill From whence the doctrine is As we outwardly leaue sinne so 〈◊〉 heart we must abhorre it if we will be innocent Many outwardly forbeare a thing who inwardly affect and loue that thing In such sinne is rather restrained then mortified as in the faithfull Rom. 8.13 For hope of benefit or feare of punishment may make men to leaue some enormitie without true mortification or some by-respect may restraine it Aâ—imelechs adulterie was kept in of God but not vanquished Gen. 20.6 And Hamâ—n full of wrath without conscience of being wroth refrayned himselfe in a policie Hest. 5.10 And many haue abstayned from euill when their heart hath beene set vpon mischiefe The Reasons As in good things the will is taken for the deede and what we would be that we are by acceptation so in euill not somuch what we doe as what wee haue a minde to doe is respected by God Secondly he that is restrayned from euill â—s not innocent but hee that will not offend though he might may be accounâ—ed righteous for the mind is the trespasser the tongue and hands are but instruments Thirdly the veryest hypocrite may outwardly leaue that sinne which in heart he is commanded of and there is nothing more ordinary what if I had sayd generall then to seeme religious and to be a worldling and to professe Religion and to minde earthly things Vses An admonition in leauing of sinne not onely to take the euill of it out of our hands but the loue of it out of our hearts for what wee loue not to doe that we will doe vnwillingly though we doe it necessarily If we loue goodnesse we will doe good gladly and euill against our willes but if we loue to doe euill we may forbeare it for purposes but vvill not forgoe it for any thing The children of God finde such a strife in them betweene regeneration and vnregeneration as was betweene Iacob and Esau in their Mothers wombe Gen. 25.22 And why such a strife but because the good which they would doe they cannot doe and because they doe the euill which they would not Rom. 7.19 For they commit euill vnwillingly and though when it is conceiued they bring it forth necessarily yet they beare such an enemies heart vnto it that they would smoother it if they could while it is yet young in thought and conception or because they cannot so doe destroy it in the birth and before it be growne by custome of sinning to a habite of wickednes The cause is the will so farre forth as it is regenerate resisteth and draweth backe yea when the naturall man is thrust forward vnto euill by the sinne dwelling in him the spirituall man reuiued by the holy Ghost in part meetes with diuers contrary windes against that Barke of his vnder sayle striuing in him to destroy the good worke of regenerate conscience And from hence commeth that warre of lust that the Apostle speaketh of Gal. 5.17 which hee calleth the lusting of the flesh against the spirit and the like lusting of the spirit against it They that meete with no such spirituall throwes in the trauell of new birth are still in their filthynes as it were olde nature and doe still loue sinne though sometime and for some causes they do not practise it by open sinfulnes A comfort to those who dislike the euill which they doe for they are neerer to innocencie then they who eyther would sinne but cannot or can would but dare not lest they should suffer discredit or punishment And which is better to sinne greedily and willingly or of infirmitie and partly against our will Gods children mislike sinne as it is sinne yea though by nature they be inclined to it and because sinne displeaseth God it displeaseth them though it be their owne sinne and not any sinne in a stranger or enemie But the wicked mislike some sinne eyther because they are past it by course of yeeres or because they feare
could which we neuer shall continue in all things which are written to doe them So we exhort men to doe good willingly as the Lords free men and not as seruants for praise or wages An instruction further to labour for the spirit of Dauid which is his cheerefull and singing spirit in matters pertaining to God and Religion Now that wee may get this spirit where the wicked delight in sinne we must delight in the law to meditate in it day and night Psal. 1.1 For delight in a thing maketh the burthen of it light and the yâ—ake eaâ—ie And heere wee see how farre they are from hauing this spirit who take so little pleasure in the seruice of God and so much pleasure in vanitie Which maketh them to heare coldly to pray without feeling to finde no taste in the Sacraments to beare the Sabbath as a burthen and so as they could wish and that from their heart that there were no Sabbath or that the Sabbath were gone Amos. 8.5 The Sabbath should be our delight Esa. 58.13 that is we should keepe it with ioy and take delight to keepe it And for prayer we should doe seruice in it with gladnesse that is pray with comfort and giue thankes with reioycing Psal. 101.1 And for the Sacraments as we come willingly to a feast so wee should come gladly to them And for the word we should desirously heare it as they that gladly receiued the word and were baptized Act. 2.41 And for doing good wee should make it our comfort to doe good alwaies from a pure heart And thus taking delight in good things we shall more willingly and with greater pleasure doe them Further in these words Dauid propoundeth himselfe for an example sayâ—ng I will sing He saith not I will see mercie shewed and iudgement executed by such as haue places vnder me and â—et this will he doe too but I in person will sing that is ioyfully stirre and be a dealer my selfe in these matters yea Dauid a great King saith I will sing He saith not I will call my Musitians and they shall sing laying the burthen from himselfe vpon others but promiseth to doe himselfe what he would haue to be well done by others And here the doctrine is that there is great hope the people will be good where their leaders are good and where they doe well the people will doe the better Which made the same Prophet when he called others to the praise of God to leade the way and first to praise him Psal. 95.1 So Iosua seruing God as we heard his house serued him Ios. 24.15 And Cornelius being a religious Captaine had a religious house Act. 10.2 Also Abrahams family was a godly family because Abraham the Master was a godly man Iob had not a swearer in his house for Iob himselfe was none but an vpright man one that feared God and eschâ—wed euill Iob. 1.1 or if his sonnes might perhaps blaspheme God in their hearts that is secretly Vers. 5. yet openly and with their lips they durst not I perswade my selfe they did not The reasons Great men are the windes that moue the people and where they that rule feare God the people that are gouerned will at least seeme to feare him They are the white that all looke at As therefore in a piece of a very faire and white paper a little blot is sooner seene then sundrie blurres in that which is course and browne so in great leaders one little fault is sooner espied and followed then many in the meaner and lesse marked ranke of people Caiaphas was against Christ and were not his men against him and did not the Maides helpe the matter Matth. â— 6.69.71.73 So certaine it is and for the most part true that they that gouerne are the partie coloured rods at which they looke that are gouerned and their example the colour by which they conceiue following their Gouernours Gen. 30.39 Secondly as when the head is well all the bodie is the better for it and on the other side when it is sicke the heart is heauie Esa. 1. 5 so a good head in the politicke bodie or family is a good meane to make a good and sound Citie or house as contrarily a sicke or bad head in the same is able to draw them to transgression and sinne Peter dissembled not alone Gal. 2.13 and when Herod was moued Ierusalem was troubled with him Matth. 2.3 Thirdly good leaders will teach their followers and pray for them Iob. 1.5 Now of what force good teaching and good prayers are to a godly life wee know Vses An instruction to great men and all Gouernours to learne for themselues the feare of the Lord that they may teach it to others Psal. 34.11 For they that will haue good followers must be good leaders and they that call others to the praise of God must themselues come vnto it They must not speakâ— to others and be deafe themselues bid others to goe and themselues stand still pipe and sing to others and not be themselues delighted with the song for then they mocke others and shame themselues and loose their grace with GOD and diminish their â—uthoritie vvith men Magistrates in the common-wealth and Ministers of the congregation are called lights that must giue light Matth. 5.16 and when the people shine in vertue their exâ—mple vnder God must be the Sunne of it If they be zealous it is their words and example that enflames them if they draw backe it is their cold affection and bad leading that stayes them Besides true godlinesse doth naturally communicate it selfe It cannot shut vp it selfe within it selfe but breaketh out to the glorie of him that gaue it and good of those that are made truly better by it Where therefore they in authoritie are truly good that true goodnesse as a tree that still flourisheth in the Church and Common-wealth will shoote forth in diuers boughes and armes of encrease till many that partake of the sap and roote of the same be turned to righteousnesse Dan. 12.3 And as the dewe and raine falling vpon the mountaines resteth not there but passeth downe into the lower grounds making them to flourish and to be fruitfull as the field that God hath blessed so where the Rulers as the high hilles haue receiued the dewe of goodnesse raine of grace there the people that are gouerned by them cannot but as the lower grounds that lie at their feete in their subiection receiue of their fulnesse somewhat to the benefit of a well ordered life And as the waters descend easily that come from the mountaines so there will be a present following where such begin A terrour to wicked Rulers For as good Râ—lers may gaine much people to God by leading well so corrupt Gouernourâ— may draw troupes to hell by going themselues before in their bad liues Ieroboam an ill leader had as bad followers Ieroboam that made Israell to sinne 2 King 3.3 and when the Emperours
euils onely but from all wickednes He must not set any euill thing before his eyes or if any such thing come in place eyther not see it or see it with griefe The Apostle Iames shewing that no corruption in any manner is to be fostred in Christians biddeth them to lay apart all filthynes Iam. 1.21 not some but all nor some way but by all meanes The Apostle Paul goeth farther who writing to the Thessalonians and to vs in them would haue and biddeâ—h them to abstaine from all euill and appearance of euill 1 Thes. 5.22 They that follow Christ leaue all to follow him Luk. 18.28 And he that found the treasure sold all to buy it Mat. 13.44 And he that proueth Masteries abstayneth from all things 1 Cor. 9.25 Now what is it to leaue all for Christ but to abandon the world and all worldly desires that vve may be Christs And what to sell all for saluation but to giue all in the bargaine that we may be saued And what to abstaine from all things but to renounce all euill things for the mastery and reward of life Againe he that willeth vs to cast off the old Man willeth vs to cast him off with his works Eph. 4.22 Colos. 3.8.9 His workes are sinnes and to cast off all his workes is to cast off all sinne the like Heb. 12.1 1 Pet. 2.1 for what is that that prâ—sseth downe but sinne and to cast away euery pressing thing is to refrayne not a few or many but all sinnes And vvhat doth Saint Peter meane by laying aside all maliciousnes and all guile and dissimulation but a resoluing to lay away not some iniquitie but euery sinne and iniquitie The Reasons It is our calling and dutie as vve are Christians to please God in euery commaundement and therefore it is against our Christian dutie and vocation to offend God by sinne in any What Master will allow a Seruant who in some things shall serue him carefully in other some be carelesse of his commaundements and vvill our Master in heauen commend vs or discharge vs because vve haue done some things vvell hauing offended and done vvickedly in many What though thou be no Thiefe nor Murtherer nor Fornicator nor Swearer nor Drunkard if thou breake the Sabbath thou hast grieuously offended for as one disease may bring death as well as many so this one sinne vnput off and vnrepented of may damne thee as well as many sinnes may Secondly euery sinne is a dishonour to God but vve Christians are bound not onely to honour God but to abstaine from his dishonour as it is the dutie of good Subiects not onely to doe the King reuerence but to do nothing to his reproach Thirdly God is of pure eyes and cannot see euill so saith the Prophet Habaccuk Chap. 1.13 where he saith simply euill and not definitely this or that euill as if he had sayd God can see no euill and therefore he must abstaine from all euill that vvill see God No Lazar is more loathsome to Man then sinne is to him A sore eye offends a sound eye and much more an euill eye Gods pure eyes It is a true doctrine therefore that Christians must not thinke it enough to auoyde some sinnes except they abstaine from all iniquitie Vses An instruction to deale roundly both vvith small and great sinnes vvith our good vvill vve vvill not leaue a weede in our Gardens O that vvee had the like care and good will for the Garden of our hearts to suffer no weede of sinne to grow in it A little deformitie in our face troubles vs and should it not as much concerne vâ— vvhen vve perceiue any little deformitie in the face of our soules Is not he that is Lord of the bodie Lord of the spirit also hee hath payd for both and will he not be glorified in both 1 Cor. 6.20 That God may be thus glorified consider to what sinne or speciall sinnes thou art most inclined by nature or education and take the armour of God vnto thee for it or them Men fortifie vvhere the batterie is hottest and vvhere the enemie is most like to enter not where there is no assault or feare by weaknes So doe thou watch ouer thy selfe in that or those corruptions of thy soule in which Sathan is most busie to force thy heart and thou most readie to open vnto him That which is thy sinne spend time about it and cry fie vpon it and not onely vpon Drunkennesse Whoredome Blasphemie when these are not thy sinâ— Pride perhaps groweth in thee perhaps Couetousnes is thy sinne peraduenture both or if these be not thy speciall sinnes and yet who can say his heart is cleane from these peraduenture Impatience peraduenture Rage and Malice are Here thy enemy assaileth thee and here and in these thou must take thy armour against him and prouide for his comming A reproofe to those who put the Diuell away in some sinâ— yet bring him backe and make much of him in other sinnes In Drunkennes it may be they can take heede of him or in the sinnes of Whoredome and raging blasphemie but he Inneth nay dwelleth with them in Couetousnes Oppression and Sacriledge with Herod they will heare their IOHNS in many things Mark 6.20 but not in the Herodias of any beloued sinne nor in those things that shall offer to touch the quicke of their sinnes as in their brothers wife Euery one must haue his peculiar sinne or Rimmon that he must be spared for 2 King 5.18 and therefore some haue a Rimmon of Drunkennesse some of Fornication some of Pride some of Recusancie the prophane contempt of our assemblies to bow in spare them for these and they will heare you for other matters patiently and gladly while you touch any other sinne but haue we not read how great a thing a little fire kindleth Iam. 3.5 Sathan careth not how he possesseth vs whether by one sinne or by many by Whoredome or by Pride A defence for those that make some sound conscience of striuing to some puritie of body and minde by Dauids example here Our Sauiour saith Yee shall be perfect as your heauenly Father is perfect Math. 5.48 His meaning is though this cannot be yet such you must striue to be or to be in like manner though not in the same measure perfect They that thus doe are nick-named Precise but euery Christian hath warrant and receiueth commandement to be so precise While we dwell in flesh wee shall be imperfect but we must labour to be perfectâ— and we shall haue corruption but we must striue against it No strife no victorieâ— no victorie no Crowne The obiect and that which carrieth wickednes to the heart is heere sayd to be the eye not that it alone doth so for all the outward senses haue their part and hand in this trespasse but because the eye is chiefe of the senses that so offend From whence wee learne as to keepe
the Lord giue mercy to his House and Posteritie for it Also I know few like-minded who will faithfully care for our matters as he did and where men earthly minded seeke their owne that is seeke that and that onely which is nothing worth when they haue it he sought in his life and found in his death that which is Iesus Christ Phil. 2.20.21 But what neede I to embalme him being dead with my report who liuing had so good report of all who knew him and the grace in him and dying sweetly in the peace of his Master and his good conscience like that boxe of oyntment which being very precious the woman powred on Christs head in his breaking by death cast forth that name that is better then the best oyntment Eccles. 7.3 Mark 14.3 A name of a right good sauour such as hath filled the house and may be an ornament and crowne of reioycing to the House and Stocke hee came of For you that now liue the Heire of his House and I trust of his good minde in good things You are to remember as I hope you forget not that your life is in that age and time wherein you may as in the morning sow your seed Eccles. 11.6 the good seed of the doctrine of saluation in the field of your owne heart and furrowes of those that are of your familie and proper charge I beseech you let not your hand rest and bee diligent to take heed to your selfe and them for all necessarie instruction in the way of life so tilling them spiritually for GOD and his true feare that your whole House may bee as the field of the righteous which the Lord will blesse and the name of it may be The Lord is there Ezek. 48.35 So did your good Father in the middes of You whiles he liued and so good Sir doe you constantly in the mids of your owne House by his example who now is gone Hee learned of Abraham who commaunded his householde after him in such matters Genes 18.19 and learne You of Him that the blessing of Abraham may follow You and Yours I write not doubtingly and I haue good confidence in the Lord that you are so minded In which good meaning and intention of yours to a worke so full of spiritual consolation and godlinesse you must looke for aduersaries The more truelie you feare God the more you shall finde what enmitie is against it Looke for this in euery good purpose vnder the Sunne The world that is not of the fashion of Heauen Rom. 12.2 will be against you The flesh that is all for it selfe Rom. 13.14 will lust against the Spirit and the good motions of the Spirit in you Galat. 5.17 and the Deuill the Centurion of the band will pursue you with his armies of temptations on your right hand and on your left Ephes. 6.12 But Hee that is with you is stronger then all these and as long as Michael is your leader and his Angels your fellow-Souldiours what can doe you hurt if God be on your side what matter who be against you Rom. 8.31 If you loue the loue of Christ with all your heart who or what shall separate you from it who or what shall make you to forsake it vers 35. Neither the worlds iniuries nor the fleshes allurements nor all the mallice of the enemie ouer all which you are more then Conquerour through him that hath loued you verse 37. shall be able to take Christ from you or the holy Spirit of Christ out of you by whom you are sealed to the day of Redemption Ephes. 4.30 Striue therefore forward cheerefully in this narrow way of life fight the good fight of Faith to the end whet your heart vpon the Word and make the Statutes of IEHOVA your Meditation and Counsellours pray in your holy Faith holde that you haue with increaseâ— get ground of the commune enemie daily and that by doing well while you haue time This matter requireth your earnest meditation and deepest thoughts and therefore against all incumbrances and impediments of spirituall life already remembred or further spoke of by Saint Iohn as the lusts of the eyes the lusts of the flesh and pride of life 1 Iohn 2.16 put forth your selfe couragiously in the name of the Lord of Hostes who will order the whole battell for you and finish it to your euerlasting victory and ioyfull triumph ouer all powers earthly and infernall How ill they proceede that doe not so striue I haue endeuoured to shewe in the meditations that follow concerning the sinne and punishment of the prodigall sonne perswading my selfe that of Him you haue nothing in you but his repentance and grace to come home to your heauenly Father where you haue with Him young and ignorantly in anything and who hath not in many things declined from obedience to God or the wayes of his truth These I tooke to taske the beginning of this last Sommer at what time the Lords storme fell that caused so generall a feare I would it had effected a like generall amendement in vs. For the now comming forth of them the Apostle who saith Be instant in season and out of season 2 Timoth. 4.2 shall answere for me if any shall thinke them vnseasonable Besides how can that bee or be iudged with any colour of soundnesse vnseasonable that teacheth vs to remember what GOD would not haue forgotten namely his wonderfull workes which hee made the last two moneths of May and Iune to be remembred Psal. 111.4 Or if all his workes must praise him Psal. 145.10 why should not those praise him in the Gate which he wrought so fearefully and so lately among vs And is it euer too late and vnseasonable to shew to the world how graciously and how strangely the Lords late mercies got the better hand of his other fearefull workes by taking his frownes from the skie and by putting a more louing countenance vpon it in the blessed weather that ensued I call it the Lords mercie or not the least of those mercies that are ouer all his workes Psal. 145.9 For did our repentance or any worke of ours seeke and finde that comfortable alteration at Gods hands Or did not the greatest number desire a better and more kindely season and complaine of a season so generally hurtfull and intemperate with sinne in their right hand was one Sabbath for all that power of thunder that so cracked about our eares and pouring Raine that so fell vpon the Earth that is in such abundance that it made Brookes and Riuers to rise and the water to stand in the Furrowes lesse prophaned in Towne and Countrie I doubt not but some stood as Aaron in that breach and gappe with their Censer of seruent Supplication to the Lord by whom in all likelihood hee was entreated and who sought and found him in due time Psal. 32.6 Yet what was that to the generall inconformitie that still beareth sway And heere who can but prophecie for
seueritie here hee sheweth what this Gallant did out of his Fathers house in a strange and farre Countrie where hee had more scope and libertie for his prodigall wayes Hee wasted all sayth the Text. The meaning is when his lusts were his lords so as they might commaund him in any thing and preuaile with him for any purpose all was too little to put into their mouth and hee must onely grinde to them Iob 31.10 The point is when man departeth from the seruice of God doing seruice to his lusts there will bee no spare made of Gods blessings Lust is a great spender it is one of those three things or worse rather then all those three things that will not be satisfied and the fourth that sayth not It is enough Prouerb 30.15 By it Adam lost Paradise and himselfe Gen. 3.11.23 the lusting Israelites lost Canaan by meanes of it Numb 11.5.6 and 14.23.30 and Solomon lost his wisedome and had almost lost GOD by his lusts 1 King 11.4 Absalom did not onely loose all grace but good nature and shame when hee went into his Fathers Concubines in the sight of all Israell 2 Sam. 16.22 Also the Gentiles that followed their lusts how vvere they left of God and common honestie Rom. 1.24.26.27 Likewise Christians so farre as they were followers of their lustsâ— how vntowardly how negligently did they follow God the lust of the flesh the lust of the eyes and the pride of life how did they commaund and carie them from the seruice of God to the base seruice of sinne 1 Iohn 2.16 From whence are warres saith Saint Iames but from the lusts that fight in your members Iam. 4.1 Gal. 5.17 as if he had said this that you are so vnquiet in your selues and passionate against others hath no other cause but your owne distempered affections quarrelling alwayes about somewhat that you would haue or doe toward your profit or pleasure or vvorldly credit and these disorder all the wheeles within you making them to runne by their poyse and weight vvithout any stop of contentment What prophaneth Gods Sabbathâ— so much as the lust of couetousnesse or lust of vvantonnesse For eyther for our owne markets we neglect and loose Gods markets or wee vnserue God to serue our bellies dancing to the pipe when vve should dance before the Arke The lust of vvhoredome how doth it vvaste the substance and destroy the soule Pro. 6.26.32 29.3 or like a fire that deuoureth all to destruction Iob 31.12 vvaste both body soule 5.9.10 6.33 He that feedeth among the Lillies abhorreth such vncleane Goates The lust of drunkennesse vvhat vvounds procureth it vvhat stripes and scratches and desperate stabbes Prou. 23.29.30 The lust of daunces and lustfull after them how doe they martyr their bodies and fill the soule vvith vvickednesse They who cannot serue God with patience one houre on the Sabbath can serue the Deuill with delight halfe the day some part of the night of the Sabbath which they take vp such lusts Meane while whose Martyrs bee such Gods or the Deuils vvhose day keepe they Gods or the Deuils day and to whom do they dedicate their Sabbaths to God or to the Deuill making them dayes not of holinesse but of their lusts Thus it appeareth that the wicked in their life of lusts make no spare of Gods blessings and may further appeare by these reasons The reasons The first may bee taken from the contrarietie that is betweene such lusting ones and Gods faithfull ones For as the true Christian giues all to God so the carnal man giues all to his lusts Pro. 13.4 Ezech. 23.5.6.11.12 c. Prou. 7.18 31.3.4 Rom. 13.14 Secondly they that are lusts seruants will doe any thing at lusts bidding and what did this lost Sonne with-hold from his lusts which he serued They that are taken with the net of the whorish woman will they not for her sake bring all to a morsell of bread Prou. 6.26 This yong man in a like matter brought all to nothing Shall I need to goe into a farre Countrie for examples doth not our owne Land so full of whoredomes so poore by vvhoredome and other lusts on which so many haue consumed all their soules and all giue too plentifull vvitnesse to this truth Thirdly all things are vile to that a man doth most affect for if wee loue God best what will vvee not doe for him Phil. 3.8 and if we loue the world best vvhat vvill vve not take from God to giue to it Parents loue their owne children best and therefore they lay vp for them and not for strangers So they that most affect and best esteeme of vile and stinking lusts vvill sacrifice euery precious thing to them Vses If then wee would bee good husbands of grace we must not be vnder the power of our lusts for they fight against the soule 1 Pet. 2.11 that is the saluation of it and graces in it We put bits into our Horses mouths saith Saint Iames Iam. 3.3 much more should we put the bit of Reason into the vnbrideled chaps of lust lest when vvee should turne it from vanitie it turne vs from GOD. That vvee may so doe wee must first mortifie the deeds of the flesh by the spirit Rom. 8.13 Now to mortifie flesh is so to keepe downe the soule in that part vvhich is fleshly that it shall command vs in nothing or to mortifie it is to doe nothing for it in nothing to gratifie it and to take all life from it Not to restraine it a little or a little to hold it in as some doe but after the manner of Gods children to kill it or so to master it that if it will liue in vs it shall liue as an vnderling faintly and droupingly as one drawing to the graue And to mortifie the flesh by the spirit is to set it downe with arguments not from our carnall lusts but from the Word and Spirit for some thinke to drowne their lusts in outward things in which they rather swimme then are drowned and this maketh them to say that if they might be thus rich and thus well reported of and thus seated they vvould desire no more But the sickenesse of desire being vvithin how can things vvithout vs bee the cure of it Is the dropsie cured vvith a parcell of Land with a portion of Money or vvith a braue suite of apparell No verily for such things are no approued Phisicke eyther for dropsie or other disease And he who hauing the dropsie or other sickenesse should say he should be well if he had these things should speake but simply Lust is a dropsie of the minde and will things helpe it that belong onely to the bodie and can properly satisfie the minde in nothing therefore by thy spirit the deeds of the flesh must be mortified that is by following the spirit not by lusting after carnall things Secondly if vve vvill keepe downe lust vvee must vvatch ouer it with
so much and so continually day and night and leape at a crust who feede so chargeably so delicately and so daily vpon the soft crumme So much for the first occasion of this yong mans repentance or dore into it the necessitie that hee was in the second followeth Then hee came to himselfe and said How many hired Seruants at my Fathers haue bread enough and I dye for hunger IN this occasion or second dore to the yong mans repentance two things are spoken of as the worke of his minde hee came to himselfe and the words of his lips for hee said How many hired Seruants c. We haue heard what was his first step or occasion to this his repentance as namely the great necessitie that hee was in The wolfe of hunger had much already consumed his flesh and was ready now to seaze on all that was left to bring it downe to Rotennesse and Wormes for hee said I dye for hunger This hee well considered and beginning to thinke of his Fathers house and the plentie there came to himselfe who before had gone so farre and dissolutely from himselfe and was found of himselfe who had so long beene lost vnto himselfe and remembred himselfe vvho had so and so much forgotten himselfe Now he began to thinke and in such debate with himselfe to say How many hyred Seruants of my Fathers haue bread enough or how many are kept there at the full racke in all plentie and with all sufficiencie and fulnesse hauing bread enough and to spare and I perish with hunger As if hee had said They are Hirelings I am the Sonne they haue abundance I haue nothing they liue in plenty I dye for hunger they are many I am but one hee is their Master but my pittifull Father whom I haue offended and who being so good to hyred Seruants will not be vnmercifull to a penitent Son Thus he came to himselfe and after by opening with this key the Closet of his heart where his Bookes of account lay came to his Father But hee came to himselfe before hee came to his Father and reckoned with himselfe before hee accounted with him and considered what to doe before he did it The Doctrines are many that might be gathered from hence as that it is the knowledge of Gods goodnesse and out confidence in such his goodnes that maketh vs to turne to him from vanitie and the errour of life And secondly that particular faith giueth vs this boldnesse towards God when we can reason thus He that receiueth sinners will receiue me a repentant sinner And thirdly that we must consider before wee come into Gods presence how we should behaue our selues in it that we may doe wisely But that which I purpose with the help of God to obserue is that our first step to repentance is to take our selues aside for our former impenitencie and straying wayes For if we will repent kindely we must consider particularly what we haue done Ier. 8.6 Which made the Lord comming to Adam after his sinne as Iudge and visitor to bring him to a consideration of what hee had done saying Adam where art thou Gen. 3.9 as if hee had said dost thou know what thou wast and what thou art I speake not of the place where but condition wherein thou now art a wanderer and stray from mee Thou wast beautifull in my Image thou art disfigured in the shape of Sin So Nathan tooke Dauid aside in a familiar Parable and held him the glasse till he beheld himselfe in one supposed like himselfe 2 Sam. 12.1.2.3 c. And wherefore did Nathan so but to make him to come to himselfe with this lost Sonne and with him to arise to goe to his father Lu. 15.20 What made Ephraim to repent Ephraim himselfe telleth vs When I was instructed I repented Ier. 31.19 his meaning is when hee saw in what case and taking hee was whiles hee colted from God as wantonâ— now do he came to himselfe and home to God by conuersion The want of this eye-sight is cause why so many neuer see that gaping pit of danger which is so neere till they fall into it by remediles ignorance And therefore as the carelesse Iewes neuer saw being without knowledge that captiuitie and those chainea they were led in to Babylon till the enemie had pend them vp in Ierusalem with a straite siege to driue them out of their owne land Esay 5.13 So foolish Christians and carelesse blindfolded with the veile of irreligious negligence neuer mistrust the like or greater inconuenience till pent vp with their last sickenesse or the straite bed as it were siege of their vnquiet consciences they be ready to be carryed in chaines to hell not by Nabuchadnezar and his Souldiers but by the Diuell and his Angels I might be large in this field but it is euident that who will truely disclaime and amend their euill wayes must take themselues aside for them by this blessed spirit of thinking what they haue done The Reasons are The heart is as a thing shut vp that must be opened with some key Acts 16.14 This key to the hart lockt vp by custome of sinne is this taking of our selues aside with Faith for our dangerous hardnings And it is the Lords key euen to a hard heart by grace to open it to better wayes For when a man shall consider with some remorse and yeeldingâ— in how dangerous a way he walketh and in how damnable a state he liueth who liueth in sinneâ— and walketh in the dangerous and broad way of Death with the worlds sinners and that the longer he so liueth and further he so walketh the more he increaseth his iust damnation and runneth further from the God of his help it cannot but make him to looke backe in some reasonable time and while there is hope of comming home to the Father by repentance vvith this lost Sonne An vnwise man will not know this nor a foole vnderstand it Psa. 92.6 but he that once comes to himselfe will lay it to his heart and be better by it Secondly the ignorance of a mans bad estate is seldome seperated from a false conceipt of the â—ame mans good estate for hee thinkes hee is happy no man more and that he doth well no man better And who in such an errour so yeelded vnto will desire any change He that thinkes himselfe whole though hee be sicke will seeke no Physitian and he that thinkes himselfe good so good that hee needs no amendment wil spare thoughts and care of amending Thirdly he that considers aright how sharply sinne shall be punished and how righteous he is that will punish it without repentanceâ— must needs repent at least in fained manner to saue himselfe from so great wrath to come Mat. 37. very Nature will worke in him a certaine shewing Repentance as in Ahab 1 King 21.27.29 and nature sanctified true repentance as in Gods children Vses This teacheth that there are few
seeing that neither Iudgement nor mercie can preuaile what can wee looke for but destruction vpon destruction Esai 1.5 The last Winter which was in the yeere 1612 what mercie did GOD shew to make it so milde in so great want of Fâ—dder as was then so great that I thinke greater in our time hath not beene obserued Indeed it beganne sharpely and proued sharper to true Christians and louers of the GOSPELL then that sharpest Winter which about foure yeres since destroyed all our Flowers for it tooke away our most beautifull Rose and Flower our Carnation-Flower the fairest in the Garden of Christendome which the LORD pluckt vp for himselfe to plant in the Garden of his owne presence I meane the beloued of GOD and Men HENRY our late Prince the Flower of our Age whom the Lord tooke from vs by death in the Flower of his Age that was so louely But who is more turned to GOD for it This last Sommer begunne roughly and in stormes which caused weedes to come vp abundantly which weedes GOD sent as Lions vpon the standing Corne to pull it downe The latter ende of it was with great mixture of fauour and in a fruitfull calme and GOD in mercie hath giuen vs but with great abatement those fruits that some despaired off yet haue wee not turned to him that hath smitten vs Esai 9.13 Amos 4.6.8.9.10.11 And now if neither the sweet loue of GOD can stirre vs nor his smart wrath rowse vs what will doe vs good But I will end praying the Almightie God of the spirits of all flesh to inspire Your heart more and more with all grace and gracious parts needfull for soule and body for the wayes of this life and for Your sure way to eternall life hereafter So I commend this poore testimonie and Mite of my thankefull heart to your Worships kinde and fauourable acceptance and You and Your Christian Yoke-fellow to the speciall grace and keeping of your and our most mercifull GOD and louing Father in CHRIST IESV with a minde to be what the same God shall inable me to be for the further helpe and seruice of your Faith and rest Febr. 19. 1613. Your Worships to his power in the Lord Iesus ROBERT HORN AN EXPOSITION on the fifteenth Chapter of Saint LVKE Verses 13.14.15 c. So not long after when the yonger son had gathered all together he tooke his iourney into a far country and there he wasted his goods with riotous liuing 14 Now when he had spent all there arose a great dearth throughout that land and he began to be in necessitie 15 Then he went and claue to a Citizen of that country and he sent him to his Farme to feed Swine 13. So not long after when the yonger Sonne c. IN this Chapter or part of Scripture being a Chapter which bringeth much true and sound comfort to touched and mourning sinners are set downe three parables The first of the lost Sheepe vers 4.5 the second of the lost Groat vers 8.9.10 and the third of the prodigall and lost Sonne vers 11.12.13 c. to the end of the Chapter The occasion is to be seen in the first and second verses which was the comming of many Publicans and sinners to Christ and for it the murmuring of the Scribes and Pharisies against Christ. In this parable of the Prodigall and lost sonne two things are spoken of principally as the Father and his two sonnes in the literall sence and God the father and his children of different inclination and wayes in the mysticall For by the elder or bragging sonne are meant the Scribes and Pharisies and by the yonger and prodigall Publicans and sinners The first sort seemed to liue in the bosome of God the second professed to liue in the botom of the wrath of God The one kinde were seemingly righteous the other apparantly prophane The one in the Church and vnder the Law the other not in the Church nor vnder a law but out of it and without law in their farre country of sinne And so by the lost Sonne wee may vnderstand such sinners as are not called out of the broad way of their sinnes to the path of life and yet are secretly marked to saluation and shall be mercifully called to repentance in the Lords good time as the lost sonne here Of him my purpose is to speake now and but of some of the Parable concerning him as of his sinne and entry-dore to Repentance His sinne is that that which was before hee receaued his portion or after he had receaued it His sinne before he receaued his portion was his greedinesse to haue it and impudencie in calling for it His sinne after he receaued it was his leauing of his Father and Fathers house and after hee had depriued him of the comfort of a Sonne and vniustly of that portion that belonged not to such a Sonne a wasting of his goods with a riotous life And this is spoken of in this 13. verse where we haue that that was the occasion of his sinne and the sin it selfe The occasion was his gathering together of his goods and that substance which his Father had giuen him And heere our Sauiour by the Euangelist sheweth how dangerous a thing fulnesse is euen to Gods owne children by abuse For it is said when hee had gathered all together c. the meaning is when hee was left to himselfe and to his owne caruing in these outward things hauing Mony in his purse and the raines of himselfe in his owne hand he would endure his Fathers house and seruice no longer but hasted out of it as out of some close Prison desiring the open Aire of Liberty and to depart farre enough from his Fathers discipline and feare that nothing might stop his way to the dissolute life hee entended to passe with sinners out of Gods Church in a strange land So long as hee was at his fathers finding stinted by him it doth not appeare that hee poured out himselfe to any such riot but after his portion came to his owne hands hee went into a farre Countrie with it and wasted it with riotous liuing The point here taught is Men had more need to watch sinne in a full estate then in a poore life In the 69. Psalme verse 22. the Prophet speaking of the full table of those desperate sinners that had dealt wickedly with God and ill with him wisheth and that with a Prophets spirit that their table might bee a snare vnto them that isâ— that they might be snared to destruction in it and their prosperitie their ruine that is that that wall of a prosperous and wealthy estate to which they so leaned in their contempt of God and rage against his people might fall vpon them and in that great fall send them from a peaceable life to perdition And this he prayeth for with a knowledge by the spirit of prophesie that was in him of their reprobate estate and that they
were the enemies whom the Lord would destroy But what furthered their sinne and hastened their end more or sooner then vnsanctified fulnesse and that hill which they supposed to be so strong in their vnmoueable prosperitie Saul being of a low degree and spirit in his Fathers house liued commendably and well 1 Sam. 9.2.21 But hauing a kingdome and being King he left the Lord and did much wickednesse Sathan would haue set vp Christ in prosperitie as vpon an hill thinking that if any estate could a full estate would make him fall from God and fall downe to him But Satan could finde nothing in Christ Iohn 14.30 that is nothing for his purpose in any temptation though hee found corruption enough in others euen the best after they were tempted in such manner for when Dauid had rest and ease by such rest and ease he fastened the point of this naile in him and droue it to the head in his adulterie and bloody sinne 2 Sam. 11.4 Peter feeling the fire of a warme estate denied his Master by feare Iohn 18.18.25.27 And therefore as the milde and gentle beames of the Sunne haue more force vpon a wayfaring man then the strongest gale of winde that bloweth in the skie for the Sunne by his warme beames maketh him to cast off his Cloake and to put off his Coate as a burthen too heauie to be borne where the vvinde with his loude and colde blasts maketh him both faster to holde and more closely to wrap about him both Cloake and Coate so the vvarme Sunne of prosperitie can make vs more naked to God by sinne then the colde winde of times blustering with troubles Therefore hath a Christian more neede in prosperitie to watch sinne then in dayes of aduersitie and trouble which may further be proued by these reasons following The reasons First Satan hath more cords to binde vs in those temptations which are on our right hand fet from profits pleasures and honour then in those which are on our left drawne from aduersitie want and basenesse Which made him to reserue his temptation taken from prosperitie to the last place in which he reposed all as in his best weapon or vveapon of proofe Secondly prosperitie is a slipperie path a man may soone fall in such a vvay but aduersitie is a more rugged and sure way not so apt to faile vs. Thirdly in a full life we haue more meanes of sinning then in a bare estate For what will not wealth doe to the help of riot that pouertie cannot A poore man cannot offend by drunkennesse by whoredome by oppression by fulnesse of bread by garish apparell as a rich man may Vses Therefore no cause to be secure when vvee haue fairest weather vvith the vvorld in these outward things For then commonly the foulest is vvithin In Luke Chap 12. ver 19. He that ouernight had his vvarme Sunne in much goods laid vp for many yeeres that is vvhich hee supposed should continue long and were presently gone was in the colde shaddow before the next morning or rather in the armes and shadow of colde and sencelesse death O foole this night they will fetch away thy soule from thee vers 20. Belshazzar was presently driuen from his Banquets of Wine to a banquet of Feare where hee saw in his deepest rests the fingers that wrote and wrought his greatest vn-rest and trouble For they pointed to his present vnhappy change from a glorious Monarchie to an inglorious Sacrifice by the sword of Darius of the Medes Dan. 5.4.5.6 And the Text sayth that the same night was Belshazzar the King of the Caldeans slaine verse 30. Also when did the enuious Man sowe his tares but vvhile hee slept that had sowed good seede in his field Matth. 13.24.25 So vvhen wee promise to our selues or the flattering vvorld doth offer to vs the sleeps of a quiet and easie life then doth Satan sow in our mindes the tares and impediments of true Peace and Righteousnesse The yong man vvho reioyced in his youth must for that abuse of his youth come vnto iudgement Eccles. 11 9. And if so then vvhat securitie or sound peace is to be found in the best worldly estate so threatned vvith iudgement and tormented vvith feare What better to haue our fill of Quailes and they to come out againe at our nosthrils Numbers 11.20 When vvee are filled with the Quailes of vvhat wee vvould haue vvee may thinke our selues vvell but how vvell and how long well vvhen at that very instant and vvhile that sweet meat is betweene our teeth the vvrath of God by such lusting against God is ready to fall vpon vs when Satan is pleased and the strong man hath possession all things are in peace Luke 11.21 but what peace more cruell then any warre is that which hath peace with Satan and warre with God Secondly heere vvee see that goods are not good but by their good vse They cannot make vs better this power belongeth to the Lord Psal. 62.10 prouder they may make vs and more to trust to our selues and lesse in God or they can doe vs no good vvithout grace and the desire of them cannot but purchase vs great harme for 1 Timoth. 6.10 the roote of all euill is in such couetousnesse Many say Who will shew vs any good that is vvorldly good Psalme 4.6 but there is no good in that and this is true good to haue Gods countenance vvhich is more then all riches and God with vs which is better then all worlds For it is the blessing of GOD that maketh rich Prouerb 10.22 that is riches make not a rich man but Gods grace with riches and hee shall rise to wealth not that riseth earely Psal. 127.2 but 5.18 To bee rich heere is to haue a good and comfortable estate heere Not to haue much goods but to haue much good of that vvhich wee haue bee it much or little The wicked may be rich but not in such manner rich hauing the plague but not the blessed contentment of riches which is the gift of GOD Ecclâ—s 2.26 This young man had riches but was he rich We shall after heare how poore hee was vvhen hee would faine haue filled his belly with the huskes that the Swine did eate because no man gaue vnto him verse 16. And so rich are they vvho hauing vvealth vvithout grace are so commonly as it vvere driuen from their full tables vvith this young man and lost Sonne to great hunger and the diet of huskes So much for the occasion of this lost Sonnes sinne the sinne it selfe followeth He tooke his iourney into a farre Countrie Heere the Euangelist or rather our Sauiour by him speaketh of this young mans sinne in two things First telling vs vvhither he vvent and secondly vvhat hee did in all that time of his stray-life Hee went into a farre Countrie that is as farre as hee could go from his Fathers presence and feare For the nature of such sinners is to remoue as