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 wa [...] [...]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 [Page 2] 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 [Page 3] 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 scope of the Parable.

His scope and drift in it is to conuince them of sinne, [Page 4] for this their so doing, and to bring them to a sight of it, and Repentance for it: for which end and purpose hee doth vse two Arguments, both taken from Gods dea­ling The first may be thus framed;

Piscator in loc.If God be willing & readie, to receiue such as become Argu. 1 penitent, then you sinne in enuying and murmuring to see them brought to Repentance. But God is ready and willing. Ergo. The Proposition or first sentence is omitted, and taken as graunted.

The Assumption is prooued, and illustrated in the for­mer part of this parable: where, by the readinesse of the Father to receiue his sonne, he sheweth the readinesse of the Lord to receiue penitents.

The second Argument he vseth, is this, If God dislik­eth Argu. 2 and condemneth such as are offended with those, who are readie to receiue penitents; then you sinne, who are offended with me for this cause: But God disliketh and condemneth such: Ergo: The Proposition is omitted. The Assumption he cleareth and illustrateth in the latter part of the para­ble; by shewing how the Father reprehendeth his sonne, for that his murmuring. And thus wee haue seene the scope and intent.

The vse of this Parable.This Parable is of excellent vse to the Church & chil­dren of God: it setteth forth vnto vs our decayed, and re­stored estate; our decayed estate through our wilful diso­bedience and manifold transgressions; through our ori­ginall corruption and actuall aberration; Our restored estate, in our conuersion to God, by true and vnfained Repentance, in a holy life and godly obedience.

It is full of mysteries and matter of great moment, and is by some termed (and that worthily) the Epitome of the Gospell. In a word, there is no one bed in the Lords Eden; no place of holy Scripture in the whole Bible, which yeeldeth more sauourie or comfortable doctrine,Parables con­sist of 2. parts, a bodie and a soule. Aug. Ser. 70. de temp. then this parable doth afford.

Now as man so Scripture, and as all Scripture, so parables in speciall consist of two parts, a bodie and a soule. [Page 5] The external sound of the letter is the body, but the true sence and meaning is the soule of it: wee will therefore, seeke out the sence and meaning, and leaue the letter.

The Fathers, and other Interpreters make this the my­sticall exposition of this parable. The Father is God, the two Sonnes are the Scribes and Pharisies (who are meant by the elder) and Publicanes and Sinners, signified by the younger: the farre country wherein this prodigall wal­ked, is the region of sinne, wherein they liued: the goods which he wasted, were those common gifts and graces which were bestowed on them: the Famine be sustained was the want of that bread of eternall life, whereof they were depriued; the Citizen he cleaued to, was the Prince of darknesse, who rules in the hearts of the children of disobedience: the Swine he kept, were reprobate and wic­ked ones, with whom they accompanied: the huskes which rather burdened then relieued his stomacke, were the vanities of this world (or rather the traditions and frothy doctrines of the Scribes and Pharisies) which ra­ther cloyed then satisfied their hungry soules: his returne home, was their returne from sinne by repentance: by robe, ring, shoes, and calfe, are signified the riches of Gods graces, whereby he supplyed all their wants: the seruants who are willed to fetch these, are the Ministers of Gods word, who bring his graces to vs: the banquet, mirth, and musicke, doth represent that ioy and happinesse which neither eye hath seene, eare hath heard, neither can the heart of man conceiue of. Each of these we shall further proue in their seuerall places.

In this parable, we may consider first an Introduction. ver. 11. Secondly, a Narration; from the twelfth verse vnto the end.

In the Introduction wee haue first the partie propoun­ding: He said. Secondly, the parties propounded. A cer­taine man had two sonnes.

In the Narration, we are to consider; first, the prodi­gall his Egresse, which is laid downe from the 12. verse [Page 6] to the seauenteenth: secondly, his Regresse, or returne: from the 17. verse vnto the end.

In the first, we haue his sinne, in the 12. and 13. ver­ses. And then the punishment of his sinne, in the 14 15. 16. verses. His sinne, and what it was, first, before hee had receiued his portion verse 12. and secondly, after he had receiued i [...], verse 13. Before he had receiued it, and that was double, first, his greedinesse of it. Secondly, his impudencie in calling for it: both contained in those words; Giue me the portion of goods that belongs vnto mee. The punishment of this his sinne, which was common vpon the whole countrey with him, verse 14. And Per­sonall on himselfe; wherein, wee may obserue, first, his distresse, and that is laid down briefly verse 14. and more largely, verse 16. And secondly, his shift in this his di­stresse; he went and ioyned himselfe to a Citizen of that coun­trey, ver. 15.

In the prodigall, his Regresse; there, we haue his re­pentance, ver. 17-22. And the successe therof, from the 22. verse vnto the end: in his repentance, consider these three specials; first, the motiues, or occasion thereof; which was, first in generall, a communing with himselfe, and calling his wayes to account; or secondly, a more speciall & particular consideration, and that of his owne misery. I perish with hunger: and of his Fathers mercie; How many hired seruants of my Fathers haue bread enough verse 15. Secondly, we haue his resolution, wherein we see what he resolued to doe, I will arise, and goe, and say, Father I haue sinned verse 18.19. And thirdly, his Practise verse 20.21. wherein consider his worke, hee arose: and his words, which are a confession of his sinne; wherein we haue the matter of his confession, I haue sinned, and secondly, the circumstances. First; to whom, viz. to his Father. Secondly, how, and that is first with exaggerati­on; against heauen, and in thy sight. Secondly, with humi­liation: and am no more worthy to be called thy sonne. Thus for his Repentance. Now, for the successe thereof, which [Page 7] is diuers viz. his Fathers good will, and his brothers an­ger and ill will: his Fathers good will, verse 20.22.23.24. And therein we see, first his readines to receiue him, verse 20. Secondly, the entertainement hee gaue him, verse 22.23. And thirdly, the reason of it, verse 24. His brothers ill will, that is laid downe in the 25.26.27. verses, with the rest vnto the end; where we see, first from what it ariseth, viz. from the vnderstanding of his fathers loue, verse 25-29. Secondly, how he doth expresse it, viz. by reasoning with, and accusing of his Father, verse 29.30. And thirdly, how it is qualified, viz. by his Fa­thers entreatie of kindnesse, verse 28. Secondly, by his Fathers reproofe of vnkindnesse, verse 31. Thus we see the tree and braunches, now to the fruit.

We might gather many good instructions out of this parable, if we should consider it according to the letter,Instructions might be brought from the letter of the parable. Parabola enim de nullo non con­uenit. which I cannot see but we haue liberty to doe; for Christ borrowes no similitude from that which is not, and the things from whence the similitude is fetched, is the same in it selfe, for which it is brought to illustrate another. So then it might be handled without regarding the simile, as if it were a plaine narration, as Galat. 4.1.2.Bernards faith­full Shepheard. Page 55. The scope is, to shew by that similitude that the law of God makes not free, but keepes in bondage; for it doth with vs as Tutors and Gouernors doe with an heire (being a Childe) euen keepe them vnder as a seruant. Now be­sides the lesson from the scope, may not this lesson bee drawne from the letter, That a wise Father will bring vp his Sonne well, (though he be his heire) vnder Tutors and Gouernours, and so Rom. 7.2.Rom. 7.2. may not this doctrine be gathered, That the condition of a wife is subiection to her husband. And againe, That they be bound each to other so long as they liue. Thus may we doe in parables,Yet not from euery thing therein. yet with this caution, that we gather not lessons from euery thing therein, for so many absurdisies might and would fol­low, being neither intended in the spirituall sence, nor yet true in the literall; for many things in parables may [Page 8] bee supposed, as if they were so, to teach the truth by things feined, as Iudges 9.8.9.10. So in the parable of Diues, who is said to speake in hell, and haue a tongue, which is not true; wee are therefore to be warie in vsing our liberty, though we may: Sobriety had need to guide our course, when our nauigation lieth through the depth of a parable: for mine owne part I will omit all collecti­on, which might be gathered from the letter, and confine my selfe to the scope and drift of it, desiring rather to be short then looke beyond. Before I come to handle the particulars, giue me leaue to propound a doctrine or two in generall.

And first, from the scope and drift of Christ in pro­pounding of it, which was (as yee haue heard) to con­uince them, and bring them to a sight of their sinne, and so to repentance.Doctr. Conuiction is the ready way to conuersion. Hence learne, that Conuiction is the ready way to conuersion: the readiest way to bring any to repentance, is first, to conuict and conuince them of their sinnes; and therefore was it the Lord did charge his Prophet Ezechiel to cause Ierusalem to know her abhomina­tions. Ezech. 16.2. Isay 58.1. The like charge doth he giue to his Prophet Isay, To shew Israel her transgressions, and the house of Iacob their sinnes. 1 Kings 18.18. Acts 2.23.37. Iohn 4.18.19. This was the course Elias did take with Ahab, Pe­ter with his hearers, Christ with the woman of Samaria; which examples are remarkeable for the prouing of this poynt.

Ʋse 1 Let this serue first for direction to vs of the Ministrie; thou that art set in this high place and calling, wouldest thou haue comfort in thy ministery, wouldst thou see some comfortable fruites of thy labours? be then first a Boanerges before a Bar-Ionah; and bring thy people first to a sight of their sinnes, and secret filthinesse, hold be­fore their eyes the glasse of the law, that they may see their misery, and what need they haue of a Sauiour; set their sins distinctly before them, deale plainely without flattery; this is the way to bring them to sound repen­tance, that so they may obtaine remission & forgiuenes.

[Page 9]Secondly, It may serue as an apologie for such Mini­sters as, conscionably and faithfully, labour to conuince the consciences of their people of their sinnes, and endea­uour by preaching of the law, to bring them to a true sight thereof; these are they who are vsually thought to haue a spirit of gall and bitternesse within them, and to be the onely men which driue many to despaire. I con­fesse there may be, and often is, a great fault on the right hand in harping too much on this sad string of iudge­ment. Some there are indeede who are neuer well, but when damnation doth end their sentence; this is too bloudy and butcherly a kinde of teaching. But yet let me tell you: We now liue in such times wherein a sermon of mercy is like a dead letter; there are thousands who are not worthy to heare of mercy, not to heare the sound of the word, much lesse to heare the doctrine of remissi­on of sinnes taught. Now what course must bee taken with these? Is not the sharpe razour of the law to be ta­ken, and incision to be made therwith into their soules? vntill the wound be launced, and the core thrust out, a wise Surgeon will neuer powre in oyle. And as for thee, who thus condemnest the Ministers of the Lord, for de­liuering of the terrours of the law, & art euer calling for gospell, gospell; I tell thee, it is to be feared, of all others thou art most vnfit to heare it, for it is vsually seen, none call more for it to be taught, then such as most despise it and condemne it, those that are loath to know them­selues, are euer loath to heare the law deliuered. O how farre art thou from holy Dauids minde,Psal. 141.5. Let the righteous smite me for it is a pretious oyle, a foule signe of a guilty soule.

Thirdly, We may heare see the reason, why so many Ʋse 3 goe so boldly on in sinne, and repent not; alas they are not yet throughly conuicted, they liue still in blindnes, and are not brought to a sight of them. This is excel­lently set forth by this comparison. A man going ouer some narrow bridge, vnder which runneth some deepe [Page 10] gulfe or violent streame, if it be at midnight, feareth not because be seeth not any danger:Per [...]ins exhor­tation to re­pentance. but bring the same man the next morning, and let him see the narrownesse of the bridge he went ouer the night before, the fearefull down­fall and furious violence of the streame that runnes vn­der the same, and then will he wonder at his owne bold­nesse, and shrinke for feare to thinke of it, and will not by any meanes venture to do that which carelesly he did the night before, because hee seeth the extreame danger which before he saw not. So is it with a sinner, while he is in the estate of nature, he seeth nothing, no wrath, no iudgement, no hell, for the God of this world hath blin­ded his eyes, and therefore walketh on boldly and se­curely in sin, he seeth not the narrownesse of the bridge of this life, nor the fearefull gulfe of hell vnder it, which he falls immediately into if he flies off: but when God shall open his eyes, and touch his heart to consider of his estate, and see himselfe; then hee seeth how narrow the bridge of this life is, then hee seeth hell the gaping gulfe vnder it, and how little a steppe there is betweene him and damnation; then he woonders at his desperate boldnesse, which so securely plodded on to destruction; and blesseth God for keeping him from falling into hell, then hee leaueth his former wayes, and turnes his heart vnto the Lord who hath thus preserued him, and will not by any meanes goe the way hee went before. And thus, vntill mens eyes are opened, there will bee no a­mendment, before their conuiction there is no hope of conuersion.

In the second place, In that our Sauiour hath tripled this parable, in euery one of them labouring to bring them to a sight of their sinne; this doth teach vs this lesson.Doctr. It is a hard matter to bring a sinner to a true sight of sinne.

It is no easie matter to bring a sinner to a true sight & acknowledgement of his sin; yea, it is a very hard and difficill thing. Hence it is that our Sauiour doth triple this parable, and propoundeth their sinne in the person [Page 11] of another, that seeing their sinne in the person of ano­ther, they might be brought without partiality to con­demne it in themselues. So this prooued in the first sin­ner vpon earth, Gen. 3.Gen. 3. Gen. 4. how much adoe had God to bring Adam to a sight of his sinne; so also with Caine, how many questions did God propound, yet all would not doe, hee could not bring him to it. But amongst many other examples remarkeable is that of the woman of Samaria, Ioh. 4.Iohn 4.11.12. what a stirre had Christ with her before he could doe any good vpon her; how vnhappi­ly doth shee reason against Christs arguments; how scornefully doth she reiect the water he offers her? how doth she scoffe and frumpe, and breake iests vpon him, before shee is conuicted, and throughly touched for her sinne.

1. Reason. Because sinne hath so insinuated it selfe,Reason. 1 that it hath gotten mans heart, he loueth it, and doteth on it, and will not heare any thing spoke against it. There is a league made betwixt him and sinne, as was betwixt Ruth and Naomi, Ruth. 1.17. Math. [...] 29 Colos. 3 5. nothing except death shall part them sinne is as deare vnto him as are the members of his bo­dy, as his right eye, or his right hand. Hence it is that his speech is harsh barbarisme, it speakes against the Di­uels Diana, this Idoll of vice, with so many worshippers.Act. 19. [...]8. Hence, did the Iewes hate Christ, because hee testified their deeds were euill. Now then, considering this, that the minde of man is forestalled with a lo [...]e and liking of it, no wonder if he be hardly brought to leaue it.

2. Reason. The Deuill is a great enemie to mans sal­uation,Reason. 2 and therefore doth most violently assault the beginnings thereof; he labours to lull him asleepe in the cradle of securitie; if any doe beginne to shake vs, and awake vs, hee beginneth to bustle, and rocke the more eagerly: Gods children can testifie this, who haue euer found temptations most frequent and vehe­ment in their first retyring from the world, and turning to the Lord.

[Page 12] Ʋse 1 Ʋse. This sheweth the follie of such as thinke to re­pent when they list: but do thou know, that the first step is hard to tread, and especially when a man hath gotten a habit in sinning:Consu [...]tudo pec­canda tollit sen­sum peccati. Serò medicina paratur; Cū ma­la perlongas in­valucre m [...]ras. for custome of sinne taketh away sense of sinne, thoe at first, the conscience is as it were raw and bleeding, yet after it becommeth feared. 1. Tim. 4.2. Custome will inveterate the vlcer, and as now thou sin­nest and carest not, so hereafter thou wilt sinne and know not.

Ʋse 2 2. Ʋse. Exhortation to all such as haue their eyes o­pened to see their sinnes, and Consciences touched to grieue for their sinnes, to be truly thankfull, for this great blessing which setteth them in a good forwardnes, towards Gods kingdome; blesse God therefore for it; for far better is it for thee to haue a working, then to haue a sleepie Conscience. What though thy corrupti­ons are now troublesome? it is no otherwise with thee then with the poole of Bethesda, thou maist shortly looke for helpe and deliuerance.

Ʋse 3 3. Ʋse. Instruction to euery one in our places and callings, whether Ministers, or gouernors of families, parents, and the like, not to be negligent in vsing all good meanes, for the conuiction and conuersion of sin­ners: giue not ouer at the first, but vse meanes againe and againe: our Sauiour propounds three parables one after another, one may preuaile, if not the first, yet the second, if not the second yet the third, one may doe good. Thus much in generall. Now we come to the Introduction, & therein first for the propounder which was Christ.

Doctr. It is lawfull for Gods ministers to vse parables and similitudes for the further illustrating and pressing of their doctrines. He said] Now in that Christ himselfe doth teach them hereby parables, we learne: That it is lawfull for Gods Ministers, not only nakedly and barely to deliuer the truth, but with the helps of invention, and Art to vse similitudes, comparisons, prouerbes, parables, for the further illustrating and vrging of the same.

We see that Christ himselfe, who taught with autho­ritie, [Page 13] who was a Prophet, mighty in word and deed, Luk. 24 19. before God and all the people, whose speech prouoked reuerence and amozednes in his hearers, it was so gracious and so powerfull:Math. 13.1.24.31 33.41.45. Mark 4 33, 34. spent not the least part of his doctrine in pa­rables and similitudes; he knew what easie apprehen­sion worldly things would finde in vs, what hard im­pression heauenly things would make on vs, therefore so often by plaine comparisons did he teach secret doctrines, and by histories mysteries.

The Vse may be first for instruction vnto vs, who are Ʋse 1 Ministers of the Gospell, and teachers of the people, to apply our selues to the capacitie of the meanest, and and thinke it no disgrace to borrow comparisons from the plow, or plow share, so that the simplest may be in­structed: let vs become all vnto all, 1. Cor. 9.22. as S. Paul professeth of himselfe, that we may winne some:Caueats in v­sing Parables, Allegories, Si­milies, &c. 1. Caueat. let vs frame our selues to all mens knowledge and natures, as Christ him­selfe did by Allegories, stories, parables, and the like; yet in vsing this method, these caueats are giuen.

First, they may not be far fetcht, but fitting for the matter in hand, seruing more for edification and profi­ting of the hearer, then for ostentation or setting forth the vanitie of mans wit.

Secondly, that they be borrowed and drawne from 2 such things as be well knowne, easie to be conceiued,1. Cor. 9.24. and apt. For the end of all speech, is to conuey the sense to the vnderstanding of those to whom we speake; they may not therefore be darke▪ then the thing it selfe is, which we should illustrate; as when they are drawne from poeticall fables, from diuers things in Philosophy; vnlesse they be made easie to the peoples vnderstanding: Christ did euer take them from common things, where­in the people were well beaten, appearing in the garden to Mary as a Gardner, and vnto the Disciples trauelling he appeares like a traueller: what better patterne can be followed by vs?

Thirdly, that we turne not all into Allegories, to the 3 [Page 14] destroying of the letter, and making of plaine things ob­scure, as Origen sometimes did, whose wit serued him to allegorize almost the whole Bible.

4 Fourthly, that we still haue a care of the maiestie of Scripture, auoyding all ridiculous and base stuffe, for feare lest we giue occasion to any of thinking vnfitly or vnreuerently of so high a mysterie.

5 Fiftly, that we vse them for the instruction of the life, rather then for prouing any point of faith: as painting is (saith Luther) to set forth and garnish a house already builded,Luther. Com. in Galat. 4. so is an Allegorie to set out the light of a matter already proued, and otherwise sufficiently con­firmed.

6 Sixtly and lastly, that they be quickly dispatcht, and not too much insisted vpon. These rules being well ob­serued,Galath. 4. 1. Cor. 15. we may well vse our libertie in this kinde, we ha­uing the example, both of Christ and his Disciples, for the warranting hereof.

Ʋse. 2 In the second place, let this serue to admonish hea­rers, to be content with this manner and method of teaching, which hath Christ himselfe for the author of it: beware of that same itching eare, whereof the Apo­stle speaketh, and wherewith most in these daies are troubled; our dutie is to profit your soules, rather then to please your eares; be content therefore with our plaine method and manner of preaching: what if we borrow comparisons from the meale-tub,Math. 13.33. Quid prodest clavis aurea si nō aperiat? quid ob­stat ligura si a­perit? or other do­mesticall busines, do we any other then Christ himselfe did? remember yron will doe that, which oftentimes gold cannot doe; and so this plaine and (as the world esteemes it) blunt kinde of teaching will doe, that which the more glorious, glistering and gaudie course can neuer effect. And this from the Propounder: now to the propounded.

Hominem allo­quens, humano more loquitur. A certaine man] By man (as I take it) we may with­out danger, vnderstand God the Father, as other Expo­sitors doe, who (albeit he be a Spirit, and hath not any [Page 15] visible shape) is content to descend, to our capacities, and in our owne familiar termes, speakes to our shallow vnderstandings; and because we cannot conceiue of his maiestie as he is, he speakes to vs of himselfe as we are; insinuating thereby his loue to vs, the sonnes of men.

The point we may learne is this:Doctr. God is content (in Scripture) to make himselfe knowne to man as man, not because he is man, but because man may know him in some measure.

Amongst all creatures, none more familiar to a man then a man, and amongst all men none more kinde and louing then a Father; therefore the Lord to expresse his loue, and make knowne his goodnes towards vs, sha­dowes out himselfe vnto vs, like a man, and such a man as is our Father, and that not onely here, but in many other places of Scripture. Hence it is also, that he is often in Scripture set out by the parts and members of mans bodie; as also the senses, affections, and actions of man for this end are giuen vnto him.

As for the members of mans bodie, many are attri­buted vnto him, as the Head, Dan. 7.9. Exod. 33.20, 23. Psal. 27.8, 9. & 31.16. & 34.16. Eyes, Ps. 34.15. & 17. Eye lids, Psal. 11.4. apple of the eye, Ps. 17.8. & Zach. 2.8. Mouth, Ioh. 9.14. Ier. 9.12. Eares, Ps. 31.2. & 34.15. Nose, Ier 25.37. Hand, Ps. 8.6. Arme, Exod. 6.6. Fin­gers, Math. 12.28. Feet, Ps. 110.1. So are mans Senses attributed to God, as Seeing, Gen. 1.4. Psal. 11.4. Hea­ring, Ps. 11.4. Ps. 6.8, 9. Smelling, Gen. 8.21. and the like: so are mans affections: as Ioy, Iudg. 9.13. Sorrow, Gen. 6.6. Anger, Pro. 1.18. Zeale 9.7. Hatred. Rom. 9.13. So, humane actions, as to breath, Gen. 1.7. to come to. Ioh. 14.13. to returne, Zach. 1.3. Psal. 6.4 to descend, Gen. 11.7. & 18.21.

Now, by all these, and many more, he signifies (not what he is indeed) but what is needfull for vs to knowe of him. For being well acquainted with the vse, office, [Page 16] and effects of naturall things in our selues. We may bet­ter guesse at the knowledge of that God to whom they are ascribed by translation.

The vses.

Ʋse 1 A caueat and caution to euery one of vs, to take heed, that we ascribe not vnto God, any visible shape, and that we diminish not the maiestie of God in our thoughts, to thinke him to be like vs; though he thus stoope to our capacities, and appeares in Scriptures, as it were trans­figured into the likenesse of our nature [...],Per figuram non naturam. for these are a­scribed to him, non secundum affectum, sed secundum ef­fectum, he hath them by resemblance, not by nature. Let vs vse them onely as helpes, the better to conceiue of him, and his goodnesse.

Ʋse 2 In the second place, this doth serue to set forth the loue of God towards vs, who is content, so to abase and hum­ble himselfe; to stoope so low to vs, that, we may rise vp, and come to the knowledge of him, in the knowledge of whom consisted eternall life; seeing therefore hee is content, thus to lisp to vs: oh let vs at length learne to speake, and set forth his goodnesse, before the sonnes of men.

Ʋse 3 Is this Gods end, to make himselfe knowne by man ro man, oh let not God then loose his end, but let euerie good and excellent thing in man, cause vs to consider the goodnesse and excellencie of that God, that made him:Mat. 7.11. is man kinde, is not God kinder? are parents pro­uident for their children, and shall God be wanting vnto his, hath man an eye, wherewith he seeth, and shall God he blind? hath man an eare to heare, and shall God bee deafe?Psal. 115.4.5.6 oh beware of making him like those Idoles spo­ken of, by the Psalmist, Who haue mouthes but speake not, eyes but see not, Ps. 94.9.10.11. eares but heare not, hands but worke not, and the like, he that planted the eare, shall not he heare, sayth Dauid, he that framed the eye, shall not he see, hee that cha­stiseth the heathen, Ps 49.9.10.11. shall not he correct, he that teacheth man knowledge, shall not he know, shall we abuse his maiestie so [Page 17] farre as to thinke him not so perfect as our selues, take heed of this, againe I say take heed of it; lest our wicked­nesse reproue vs, and we finde the contrarie in the end, by woefull and miserable experience.

Exhortation; let vs not dishonour that nature that God hath so highly honoured; once (sayth one) hee made man to his owne similitude, but often describes himselfe according to mans similitude; what a shame is it then to defile those members by sinne, wherby God expresseth his owne goodnesse and glory? Doth God expresse his dietie by thy head, his fauour and presence by thy face, his prouidence and good will by thy eyes, his strength by thy armes, his blessed spirit by thy fingers? Oh then beware how thou abasest thy bodie,Rom. 6.13.19. or any member of thy bodie to sinnes seruice; Giue not thy members as wea­pons of vnrighteousnesse to sinne, but yeeld your members as instruments of righteousnesse vnto God.

Had two sonnes] By these two sonnes,Text. some vnderstand the elect Angels and men, but this cannot be, for they murmure not, at any compassion that is shewed vnto vs; others by them vnderstand Iewes and Gentiles, true it is, that the Iewes are elder brethren, but surely they are not figured hereby this eldest sonne; for they haue for­saken their fathers house, and are now strangers from the tents of Sem: Others, by these two sonnes, vnderstand the Pharisies and Publicanes: of this minde are the most and the best, from whom I will nor dissent; for the Pha­risies grudging at Christ, for his familiarity with the Pub­licanes, gaue him occasion to vtter this parable (as for­merly we haue seene) and by it he doth conuince them.

But these Pharisies were sinners,Obiect. and such as before whom, Christ preferres Publicanes and Harlots; but this eldest sonne here spoken of, sayth he neuer brake any of his Fathers commaundements:Answere. Sol. The Pharisies were righteous in their owne eyes, as Christ else where doth plainely declare;Luke 18. no wonder then they did thus bragge they were obedient sonnes, when as in truth it was no­thing [Page 18] so; for, had this sonne beene as he did professe, he would neuer haue murmured, nor repined at his fathers iust and equall proceedings.

Obiect. 2 But the Father doth seeme to approue of this his el­dest sonnes sayings, as appeares, verse 31.

Answ.Christ would not now exasperate the Pharisies, but from hence draweth an argument. q. graunt you bee dutifull and obedient, yet you doe not well to be offen­ded with this my dealing, &c.

And thus we see who are the two sonnes here spoken of.

In the estate of this Father in his children (sayth one) the estate and condition of the Church militant is not obscurely shadowed and prefigured: his two sonnes re­present the two sorts of people that are in it: if this be so, we see that the Church visible is a mixt assembly: Doctr. The Church visible is a mixt company. Mat. 13.34. Mat. 13.47. Mat. 3.12. it is a mixt company both of good and bad. The Parables in the 13. of Mathew, so set it forth. It is compared to a field, wherein is darnell and stubble, as well as wheat. It is compared to a net, which gathereth together of all kinds of fish, both good and bad. It is compared to a floore, on which lyeth both corne and chaffe: sundry other comparisons are brought in Scripture by our Sauiour, to confirme this truth.Mat. 25.1. It is compared to tenne virgines, whereof 5. were wise 5. were foolish: to a marriage feast, where some had wedding garments,Mat. 22. 2. Tim. 2.20. other none: to a great house, where­in are vessels of wood, and vessels of gold; and may well be compared to that great sheete,Act. 10.11.12. wherein are all manner of beasts and fowles, cleane and vncleane: thus it euer hath beene; thus it euer will be, vntil the great Iudge with his fanne shall purge his floore;Mat. 3.12. Mat. 13.30. till the Angels shall carry the wheat into the barne of glory: vntill this day comes, some rubbish will be in the net; some tares amongst the wheat, some chaffe vpon the floore; some goates amongst the sheepe; some with the marke of the beast in the Congre­gation of Saints; on Ismaell in the Familie of Abraham; amongst the Disciples there will bee a Demas; amongst [Page 19] the Deacons a Nicholas: and amongst the Apostles them­selues, there will be a Iudas.

The cockle must growe for the cornes exercise;Reason. 1. Cor. 11.19. there must be heresies, sayth the Apostle, that they which are approoued amongst you might be knowne: the faith of Gods children must be tryed, as Peter saith,1. Pet. 1.7. and how can that be, were there no bad to try them?

Vses.

Fouly then are they deceiued, who thinke there is no Ʋse 1 true Church, where there are any open corrupt mem­bers; and, foolish is their dealing, who hereupon, make a separation, because bad and good are mingled together: Is an honest societie of tradesmen a false socie­tie, because some are reteined amongst them, who are vnhonest? was the Church of Corinth, a false Church,1. Cor. 5.1. because they had amongst them wicked men? Why then did the Apostle call it a Church of Christ,1. Cor. 1.2. and a cōpany of Saints? was not the Church of Thyatira, which suffered Iesabel to teach, to seduce, and commit fornication, Reuel. 2.20. a true Church? Is a wife no true wife, because shee hath a blemish; And was not Rebecca, the true wife of Isaac, though she had an elect and reprobate in her wombe? And why then should not that Church bee a true one which hath both Iacob and Esau within her: As for their separation, thus much I confesse, if a brother walke disor­derly, we may withdraw our selues from him: 2. Thes. 3.6. but that we are to withdraw our selues from the church because of him, I vtterly denie: we may not leaue Gods floore, because there is some chaffe; neither may we breake Gods net, because there is some baggage fish; neither depart out of his house, because there be some vessels of wrath; nor yet runne out of his field,Non propter ma­los boni deseren­di, sed propter bonos mali tole­randi: August. Epist. 48. cont. Don: because there grows some coc­kle: for the bad which are in the Church we may not for­sake the good; but rather tollerate the bad for the good their sake. And this we are to know, it is heauen that hath [...]one but good: hell that hath none but bad: Earth that hath both good & bad: to haue all good and none [Page 20] bad is a propertie of the Church triumphant; to haue all bad and none good, a propertie of the Church ma­lignant: but to haue both good and bad mingled, is an inseparable propertie of the visible Church militant, here vpon the earth: I will conclude this vse with that ex­hortation of the Apostle,Heb. 10 25. Ecclesiam tento plenam tritico et palta, em [...]do quos possum, to­lero qu [...] emen­dar [...] non possum; fu [...]io paleam, ne hoc sim; non a­ream, ne ni [...]il s [...]m [...] Aug. Heb. 10.25. Forsake not the as­sembling of your selues together, as the manner of some is: but exhort one another; and so much the more as you see the day approaching. Amend whom thou canst; tollerate whom thou canst not amend: but in any case run not from thy fathers house, because a bad sonne or seruant is in it.

And so I come to a second vse. Which is, for tryall: are there both good and bad mingled in the Church vi­sible? then examine thy selfe, what a one thou art. There Ʋse 2 are many hypocrites in the Church, why maist not thou be one? Many goats are amongst the sheepe, & so maist thou: rest not then in this, that thou liuest in the church, for so false Israelites doe, hypocrites & wicked men doe; but make diligent search and inquirie, whether thou be a sound member of the Church inuisible, or Catholike; whether thou be of the number of those faithfull ones, whom Christ redeemed with his bloud.

Quest. Answere.But, how shall I know, whether I am such a one or no?

There are many signes, whereby it may be knowne, I will giue thee one, which shall be instar omnium, all in all; and it is this;Holinesse a marke of a true member of the Church. Perk: on the Creed. Reuel. 11.2. Ephe. 5.29. a constant practise of holinesse. By this maist thou know, whether thou art a sound member of it; for euery true member of the Church Catholicke, is answerable to the qualitie and condition of it; now that is holy: and so are they: so S. Peter termes them, a holy Nation. And in other places so are they styled: art thou then holy? Dost thou seeke after it, and follow it? Art thou sanctified and clensed from the filth of sinne?1. Pet. 2.9. Dost thou expresse holinesse in thy conuersation, hauing re­spect to euery commaundement of God? Art thou holy at all times, in all places, about all actions? Hast thou it written in thy forehead, as it was in the breast of the high [Page 21] Priests robes? If it be so thy estate is good; be thou assu­red, thou art a true member of the Church Catholike, & shalt neuer perish: but yet againe, let me admonish thee not to deceiue thy selfe, but looke that it be so; see that thy holinesse be true and vnfained: for I tell thee, there are thousands, that deceiue themselues about this matter of holinesse, contenting themselues with a crackt groat, pleasing themselues with a counterfeit, and why mayst not thou doe so? What I said before, I therefore say a­gaine and againe, be well aduised, bring thy holinesse to the touch: try it well, and examine it throughly; thou hast great need, because there are things so like, and so neere of kinne vnto it, which indeed are not it.Two things e­specially like holinesse, but not it. Cognatae sancti­tati. Differences be­twixt true san­ctitie and ciui­litie. 1. Difference. Mat. 23.25. Mat. 5.21.27. 1. Thes. 5.23. Ephe. 4.23. Two things there are especially very like it, which thousands in the world take for it: but are fouly deceiued: And these, they are Ciuill honestie, and Restraning grace, these two are cousens to it, they are nigh a kinne, but not the same: be not then deceiued by these: which, that thou mayst not, I will shew thee some difference betweene them and this.

And first Ciuilitie reacheth onely to the outward man, as for the inward, it is not regarded: thus was it with the Scribes and Pharisies, their greatest care was for the outside of the cup, and to keepe themselues from the out­ward act, and to be free from reproachfull crimes: but now sanctification like leauen, spreades ouer the whole lump, no part or power of soule or body, but is leauened; it clenseth the mind from grosse ignorance and vanitie, it maketh vs to be carefull, about the euils of the heart, and maketh vs to be watchfull ouer the thoughts and af­fections.

Secondly, Ciuilitie respects principally duties of the Difference. 2 second Table, little or no regard is had of the first, but true holinesse respects both,Tit. 2.12. and (if any difference) hath more respect to the first Table then to the second duties of pietie as well as of Iustice, and charitie shalbe conscio­nably obserued.

[Page 22] Third diffe­rence.Thirdly, the workes of Pietie, which Ciuilitie per­formes, are but ceremoniously obserued, to preserue credite, or for fashion sake; it resteth contented with the bare act doing; neuer regarding the inward power of godlinesse: but true sanctitie performeth them euen for conscience sake; and is much offended if he feele not the power of godlinesse in them; it is still complaining of dullnesse and deadnesse, and is grieued at the heart, for seruing God so drowsliy.

Fourth diffe­rence.Fourthly, Ciuilitie for the most part contenteth it selfe in abstaining from euill; it does no man wrong, it pays euery man his owne, none can say it hath stolne eyther oxe or asse:1. Sam. 12.3. this it thinketh to be enough, though it ne­uer doth any worke of mercie, or charitie: and so for the first table, it thinketh it sufficient, to be no Idolater, pro­phane swearer, or the like: albeit they be ignorant of the true God, & in the grounds of his worship, & though they neuer honour him with their tongue; but true ho­linesse teacheth both to eschew euill, and doe good, knowing that abstaining from euill,Esa. 1.16. 1. Pet. 3.11. is but one of the steps to heauen, doing well is the other: both which a man must take, if euer he would come thither. And these are some differences betwixt true sanctitie, and that same mock-grace Ciuilitie, which so couzens many.

Now for that other counterfeit, viz. Restraining grace, it may be discerned from true holinesse, by these ensu­ing signes.

Difference be­twixt true ho­linesse and re­straining grace 1. Difference.First, Restraining grace doth not hate the euill it abstai­neth from: it is the Maiestrates sword, shame of the world, or feare, or sence of Gods wrath that doth curb them in, and make them to abstaine: or else it may be, the want of a mind disposed, or of an occasion propo­sed, doth keepe them within compasse: as for the sinne it selfe, they loue and would commit it, had they abilitie or occasion offered: but true holinesse doth eschew euill, because it is euill, and hateth the euill is escheweth: yea, it hateth it with an vnfained hatred,Psa. 119. so that were there [Page 23] no law or magistrate, yet it would be a law vnto it selfe, it needs not to be bridled by the terrours of the law. No, it is the loue of God that constraines to doe good, and the same loue restraines from euill.

Secondly, Restraining grace doth not willingly obey,2. Difference. but like a stomackfull Horse, doth champ the bitt with­in the teeth, it is inwardly discontented at, Gods com­maunds, yea, it is great paine to be curbed, and crossed of it will; nothing is more painefull then to leaue sinne, nothing is so grieuous as to be in subiection to Gods law, these they count as bands and cord,Psal. 2 3. this yoake is estee­med as the heauiest burthen: but the heart truely sancti­fied, desires to be curbed; it is inwardly grieued when it is not restrained; no yoke is so grieuous to it, as the yoke of sinne, no yoke so easie as the yoke of Gods law: what good it doth, it doth willingly and chearefully, what e­uill it committeth, it doth grudgingly, and with repin­ing. By these, we may discerne true holinesse, from both these counterfeits, Ciuill honestie, and grace restraining: fall now to worke, be not hearers but doers also,Iam. 1.22. deceiue not thy selfe; as it is to be feared, thou hast hitherto.

Answere me directly to these questions I propound, and let God and thy own conscience be witnesses to thy answere: Hast thou as much regard of the inside as of the outside? Doth thy euill imaginations, sinfull cogitati­ons, trouble and disquiet thee, are these heart-euils, and secret sinnes, they that molest thee; if it be thus, it is well with thee, but if otherwise, thou art but a Ciuilian at the best. Againe, I demaund, whether thou hast respect to the first Table, as well as to the second, and to the se­cond as well as to the first? Dost thou as well make con­science of blaspheming Gods name, of prophaning Gods sabboth? as thou doest of murthering a man, or robbing by the high-way? Answere me in truth, is it thus or no? And further, I demand, dost thou performe good duties for conscience sake? Dost thou lament & bewayle thy dullnesse and deadnesse, thy drowsines and heaui­nesse [Page 24] in the performance of them? Art thou grieued and disquieted when thou findest not the efficacie and fruite of those good exercises in thy heart? Is it thus with thee, art thou sure of it? Then let me once againe demaund. Hast thou learned to make conscience of sins of omissi­on, as well as of sins of commission? Dost thou as well o­pen thy mouth to speake to his honour, as keepe it shut from dishonouring of him? Doest thou as well make conscience of doing these good duties on the Sabboth day (hearing, reading, meditating, and the like) which God requireth, as thou doest of abstaining from the workes of thy ordinary calling, which hee forbiddeth? And dost thou not rest in Negatiues, abstaining onely from what is forbidden; but hast thou also regard to Affirmatiues, doing what God hath enioined to be don, esteeming this latter as necessary a branch of Christiani­tie as the former: surely if it be thus, thou mayst haue comfort, that thy holinesse is sound and good, it is of the right breed, and no counterfeit. But yet let me exa­mine thee a little further; thou abstainest from grosse e­uils, such and such sins thou dost not commit, but what is the ground of thy abstaining, is it the law of the Ma­gistrate? Feare of Gods wrath? Or shame of the world? or is it, because thou wantest abilitie, or opportunitie, and the like, if this be the ground, let me tell thee, this is a false holinesse, which will deceiue thee in the end. But do'st thou leaue these, because they are euill and displea­sing to the Lord? Dost thou feare the Lord, and his goodnesse,H [...]s. 3.5. Psal 130.4. and tremble to offend him, because of his mercie? Why then it is excellent, an euident signe of a sanctified soule: and yet once more answere me: doest thou feele it painfull to be restrained from euill, and art thou discontented when God puts his bit into thy mouth? Is his law as bands and cords vnto thee? are his commaundements heauie, so that thou canst not beare them: if it be thus, it is a foule signe, that thy holines is but restraining grace, and such a holinesse as a Reprobate [Page 25] may haue? But if on the other side, thou art desirous to be restrained, and thou countest it a miserie not to haue thy flesh bridled, if thou art willing to drawe in Christs yoke, and takest delight in obeying of his will: thou mayst then conclude, and that without feare, that thy holinesse is sound and vnfained, and so consequently, that thou art (not onely a member of the Church visi­ble) but also a true member of the Church catholike and inuisible: oh my beloued, that wee would deale truely with our selues, that we would now at the last learne to be wise, and not gull our owne soules, as most doe. You see that all are not good, that are in the Church, there are many dissembling hypocrites, as well as sincere profes­sors, there are goats as wel as sheepe in this fold of Christ, Now he that hath not the spirit of Christ, is none of his: Rom. 8.9. What hope then can they haue, who haue not so much as a shew of godlinesse? How desperate is their estate, who euen in outward appearance, shew nothing but pro­phanenesse? Gods name which is holy they blaspheme; his Sabboths which are holy they prophane; Religion which is holy they contemne; and in a word: all the lawes of God, which are holy, they violate and breake. And most feareful must the estate of such be, who mock and scoffe at holinesse and sanctity, and will not sticke to professe, they are none of these holy ones; but knowe thou prophane wretch, whosoeuer thou art, that euery true member of the Church Catholike is holy, and who euer is not a member of that Church here, shall neuer be a member of that other hereafter; and therfore consider what thou sayest, and be thou better aduised. Cast of thy prophanenesse, and follow holinesse, which thou hast so long despised, for without it no man shall euer see God to his comfort. In a word, to conclude, all you that pro­fesse your selues to be true members of this Church, de­clare it by your holinesse,1 Pet. 1.15.16. holinesse becomes the Saints of God, be you therefore holy as God is holy. God is holy in all places, at all times, about all actions, so must thou [Page 26] be, or else thou art not holy as God is holy, hee is holy in the day, so be thou; he is holy in the night, bee thou so also. God is holy in the earth, so see thou be; God is holy in the heauens, so pray thou mayst be; his words are holy, so must thine; his workes are holy, so let thine; oh that we could be thus holy as God is holy! Remem­ber the Heauens are holy whether thou art going, the Angels are holy with-whom thou must dwell, and the Church is holy wherein now thou liuest. And therefore see thou practise holinesse, otherwise though thou liue in the Church, yet thou art not of the Church, but art one of those Goates which shall bee set at Christs left hand, and heare that same fearefull saying of Away from me yee cursed into euerlasting fire. Math 25.

Vse 3 3. Seeing this is so, that the church visible is a mixt com­pany, then let none be cast down to much when they see some to fall away, neither entertaine any thought of dis­like against Religion, or the professours of the same, as the manner of too many is, who when they see any re­uolt and back slide, presently condemne all for grosse dis­semblers and hypocrites. But this may not bee, hypo­crites there are in the Church, and euer will be, and such shall at length be discouered, and will make themselues knowne; but as there are hypocrites, so there are true professors, and Christ hath his good sheepe as well as Goates in his fold, and though some doe forsake the pathes of righteousnesse they formerly walked in, yet be not hardly conceited of all other for their sakes, least in so doing you condemne the generation of the iust. And thus much shall serue to be spoken of this point, and of this Verse; we are now to enter vpon the next.

HEre beginneth the Narration, wherein we haue laid downe the Prodigall his Egresse to the 17. verse, and his Regresse from thence vnto the end. In his Egresse, we are to consider first his sinne, verse 12.13. Secondly, the punishment of his sinne, verse 14.15.16. His sinne, which was either before hee had receiued his portion, verse 12. or after he had receiued it, verse 13. Before he had it, his fault was double, he is greedy of it, and he is as impudent in calling for it: After he had it, he also com­mits a double sinne, first, hee leaues his Fathers house; and secondly, he wasts and consumes his goods with ri­otous liuing.

And the younger. Quest.] But why is the Prodigall figured by the younger, rather then by the elder brother?

I answer, Surely because of his folly and indiscretion,Answ. which is most incident to youth that is headdy, rash,Solent iuniores minus esse pru­dentes. Maldon. in loc. Stella in loc. and soonest seduced. Hence is it vsuall amongst vs to terme such as want foresight, and haue been outreached, youn­ger brothers, oh, you were made a younger brother, &c. Thus this prodigall was the younger, not in yeares, but in manners, not in age, but in want of wisedome. So then, by this tearme and Epithite, the folly and indiscretion of the prodigall seemeth to be set forth, which if it be (as I suppose it is) then this will be the point.

Euery sinner is a younger brother, foolish and indiscreet. Doctr. Sinners are younger bro­thers. Sinners are childish and foolish, they want wisedome and discretion, whatsoeuer reckoning the world makes [Page 28] of them, or they make of themselues, yet indeede they are no other.

The holy Ghost in Scripture doth euery where be­foole them,Ierem 4.22. My people is foolish, they haue not knowne mee: they are sottish children they haue no vnderstanding: Yea, but it seemes the Prophet in that place hath to deale with idiots and naturals: and against such to direct his speech; nay: for marke what he saith further, They are wise to doe euill, Ierem. 5.4. but to doe well they haue no knowledge. So in another place, Surely these are poore, they are foolish. And in ano­ther place,Psal. 5.5. The foolish shall not stand in thy sight. And in another place,Deut. 32.6. Verse 28.29. Doe yee so requite the Lord, oh foolish people and vnwise! And againe, They are a nation voide of coun­cell, neither is there any vnderstanding in them. O that they were wise. Prou. 1.7.22. Mat. 25.1. Math. 7.26. Luke 12.20. Rom. 3.18. Psal. 111.10. Salomon affirmes this in his Prouerbes, almost, alwaies, styling the wicked man the foole. And Christ Iesus (a greater then Salomon) doth plentifully confirme it in his Gospell, comparing them to foolish Virgins, to foolish builders, and the like.

If you would know the reason, this is it: they are stran­gers to the feare of God, that is not before their eyes. Now the feare of God is the beginning of wisedome, Prou. 1.7. Ierem. 8.9. Initium sapien­tiae; the very beginning of it, as if it were the A. B. C. to it, how then can they be wise when that is wanting?

Obiect. Luke 16.8.But Christ himselfe saith, that the Children of this world are wise, yea, wiser then the children of light. How then can this be true?

Answ. They are not in genere, wise; but in genere suo, wise to doe euill. Ier. 4.2.Most true it is, they are wise, and indeede wiser then the children of God, according to Christs speech: but yet marke the restraint, he accounts them not wiser ab­solutely, but onely secundum quid, they bee wiser in their generation, that is, in the things of this world; wiser in their generation then the children of ligh [...] in theirs, for by reason of corruption that cleaueth so fast to; and of sinne that hangeth so fast on;Hebr. 12.2. we reach not to that mea­sure of wisedome which wee ought to doe. This there­fore maketh nothing against our former point: we may [Page 29] then hold it as a sound Maxime in Diuintie, that sinners are fooles. The vses may be these.

First, to reprooue such as iudge contrary iudgement Ʋse 1 and gaine-say, and contradict the testimonie of Gods own mouth; if men are deepe Politicians, haue profound reaches, and haue a deepe insight into the world, though they be prophane swearers, drunkards, Sabboth-brea­kers, or the like, yet these are the onely wise men coun­ted. But were this so, then would Pharaoh haue had been wise, and Achitophel that grand Politician, and so Gebezi, and Achan, and Hammon; yet who plaied the foole more egregiously then these? haue they not their folly writ­ten in their foreheads, so that who so runnes may reade it? haue they not a Nouerint vniuersi set ouer their heads, that all may know them for fooles to the worlds end? I confesse this Affection in worldly mens iudgements is a strange paradoxe, and it is no woonder, for the naturall man perceiueth not the things that are of God, neither can he perceiue them because they are spiritually discerned. Yet that their mouths may be stopped,Six remarkable properties of fooles, naturall to euery wic­ked man. and (if it be possible) that they may in some measure discerne it, let vs consider some of the properties of fooles, and then see whether they are not naturall to euery wicked man.

One propertie of a foole is this, he is ignorant and in­docible,Property. 1 he knoweth not the end why God made him, nor yet whether there be a God, or what this God is; and which is worst, hee will not know; hee is indocible, and will not be taught. And doth not this fitly agree vnto the wicked? are not they as ignorant, can they tell why the Lord made them, or about what businesse they came into this world? doe they not drudge and droile, moile and toyle, and spend their whole time for the getting of a little vanitie? doe not their liues say (though their tongues are silent) that their chiefest errand hither was to get riches, to procure honour, to follow pleasures, to hunt after fashions, and to fill themselues with a few va­nishing contentments of this present life; and can they [Page 30] tell whether there be a God, or what this God is, or how he will be worshipped and serued: alas they cannot, and which is worst of all, they will not learne, they are igno­rant, & will be ignorant, they are carelesly sottish of those things they daily heare and see;Suidas. like that foole Amphisti­des, who would neuer learne to tell aboue fiue, or to know whether his Father or Mother brought him forth.

Property. 2 Secondly, Fooles and idiots are selfe-conceited, no per­swasion can alter or change their mindes, their own waies they like best, and their owne courses they thinke safest. Thus is it with the wicked, their owne waies they will fol­low, their owne courses they will take, though destructi­on be the end, no perswasion that can be vsed, no argu­ment that can be brought, can recall or reclaime them. Like that Noblemans foole,Gilbert lib. 1. N [...]ro. who being sent for wood, would alwaies draw out from vnderneath the pyle, thin­king it the best way to doe the hardest worke first, and the easiest afterwards, when indeed hee spent more time in pulling out a sticke, then bee should haue done in carry­ing in an armefull, if hee had taken off the vppermost which had beene most readie; yet by no meanes could he be diswaded from this course till the pyle fell vpon his head, and slew him. Thus obstinate are the wicked in their euill waies, they driue in sinne as if they were mad, (as it was said of Iehu in another case) and will not be re­claimed till death and damnation seaze vpon them.2 Kings 9.10.

Property. 3 Thirdly, Fooles preferre trifles before treasure, a Coun­ter before a Pearle, they will not leaue their bable for a wedge of gold. This also fitly agreeth vnto the wicked, who with the Gaderens esteeme their Hogs more then Christ,Mark 5.17. the things of this life before those so farre sur­mounting ioyes of a better. Such a prophane foole was Esau, Heb. 12.16. who preferd a messe of a pottage before his birth-right; a large broode of prophane ones hee hath left be­hinde him (though he himselfe be dead and gone) who will not sticke to part with Heauen for a little pelfe, for a messe of meate they will bee content to loose, [Page 31] their soules, their Heauen, their God.

Fourthly, Idiots and fooles are all for the present, ha­uing Property. 4 little or no care for hereafter, preferring a penny in hand before a pound in reuersion. And doe not the wicked thus? all they desire is but for this present life, as for the day of death, and day of iudgement, they think not of: their Quaeres are, What shall I eate, Math. 5. or what shall I drinke, or what shall I put on. But as for Heauen, and eter­nall saluation, they neuer open their lips to make any enquirie.

Fiftly, Fooles are very desperate, they are still a med­ling Property. 5 with edge tooles, and playing with kniues and fire-brands, and neuer rest vntill they haue mischieft them­selues. Euen thus doe the wicked, they play with sinne and sport with their damnation;Ludit cum spin [...]. Pro. 10.23. & 14.9. It is a pastime to a foole to doe mischife, (saith Salomon.) Sinne is as it were his bable wherewith he makes himselfe sport, hee makes a mocke at it; drunkennesse, whoredome, theft, murder, and the like, make him merry at the heart; but know thou foole, in the end these will sting like a Serpent, and bite like a Cockatrice, they owe thee a shame, and assure thy selfe they will pay thee.

Sixtly, Fooles are very mischieuous and harmefull,Property. 6 and so are wicked ones, their sleepe departs from them, ex­cept they cause some to fall. See how the Apostle sets them forth in the third to the Romanes, at the 13. verse,Rom. 3 13. Their throat (saith hee) is an open sepulchre, with their tongues they haue vsed deceit, the poyson of aspes is vnder their lips. Whose mouth is full of cursing and bitternesse. Verse 14. Verse 15.16. Verse 17. Their feet are swift to shed bloud. Destruction and misery are in all their wayes: and the way of peace they haue not knowne. What foole is or can bee more mischeiuous then a wicked man is.

Thus you see how fitly these properties of folly agree to all wicked ones: and now what thinke you? shall these be wise in thy esteeme? canst thou iudge these to be discreete, that behaue themselues as wee haue seene? [Page 32] it cannot bee, no not possible: thou must needs set to thy seale,Wicked men not naturall fooles, but arti­ficiall fooles. and say that they are fooles. True it is they are not naturall fooles, wanting naturall wit (for then they were the lesse to be pittied) but they are artificiall fooles, fooles of the deuils making, and therefore the more to be detested. But carnall men in this life cannot see this, and therefore will not say this; but one day (to wit, at the last day) they shall acknowledge it.

Ʋse. 2 Secondly, This may serue for a terrour to the wicked; for it is so indeed,The best work of a wicked man is but a fooles sacrifice. Eccles. 5.1. that they are fooles, let them esteeme themselues to be neuer so wise? then assuredly their best workes are but folly in Gods esteeme, their hearing, rea­ding, praying, preaching, what are these but the sacrifice of fooles, and so doth Salomon terme them? What a mi­serable thing is this that a man should liue 20. 30. 40. 50. or it may be more (according to the terme of time, he liues in his natural estate) and offer vp in al that space no other sacrifice then a fooles sacrifice vnto the Lord? Oh wofull! Oh lamentable! can God be pleased with this? shall God accept of this? No, hee cannot, nor hee will not consider of it, therefore. (Oh man) spend one houre in serious consideration; the time will not bee lost but redeemed.Math. 5 22. Reuel. 3.14. And further consider, if hee be in danger of hell fire, that saith, thou foole, as Christ Iesus that faithful and true witnesse doth affirme. Then how much more likely is he to go to hell, that is a foole indeed? Is the ve­ry calling of one foole, (who is not) so great a sinne, as that the slanderer is in danger of hell torments? Then how much more greater torment doth abide him? that makes himselfe a very foole by committing of sin, which is termed folly in Scripture language.

Ʋse. 3 A third vse, is for exhortation; let all sinners breake from the bands of their owne folly, and seeke after the true wisedome; euery one would bee counted wise, and desires so to bee esteemed? But why then doe you de­light in folly, why doe you take pleasure in sinne? Oh then breake off thy sinnes by repentance,Dan. 4. and entertaine [Page 33] the true feare of God into thy heart and soule, so shalt thou be aged whilest thou art but young,Num. 11.16. and bee an El­der, when thou art a childe; but if thou continuest to goe on in sinne, thou shalt be still a childe,Esay 65.20. though thy head bee hoary, and though thou liuest the yeares of Methuselah, thou shalt neuer attaine to yeares of dis­cretion.

The fourth vse is for Admonition: Are the wicked Ʋse. 4 fooles? then beware of their company and councels, and passe not for their iudgements. For what wisedome is it for a man to make a child or idiot his guide or coun­cellor? what wisedome is it to follow a wicked mans ad­uice? beware of it, and euermore suspect it: and as their councels so their companies, let them be auoided, it is not safe to be sotiable with them. For howsoeuer i­deotisme and want of capacity is not contagious, yet this kind of wicked folly is very dangerous, and full of infe­ction. Hoc that walketh with the wise shall bee wiser (saith Salomon) but a companion of fooles shal be made worse. And as for their iudgements we neede not passe: alas they are without wit, let them mocke on, bee not thou discoura­ged; should one of the Kings Guarde cast off his liuery because a foole laughs at it, hee might iustly be thought to be a worse foole then the other, a yellow coate would better become him then his red. Doe not thou then cast off thy liuery, forsake not thy profession because the fooles of the world deride thee, they are fooles and so e­steeme them.

Father.] He calls him Father, yet giues him not a son-like respect; his carriage doth not shew what his tongue professeth.

A man may professe God to bee his Father,Doctr. All those that call God Fa­ther are not dutifull chil­dren. Mal. 1.6. yet for all that be a disobedient Childe. All are not obedient that call God Father, some prooue but disobedient Sonnes. A Sonne honoureth his Father, (saith the Lord to the re­bellious Israelites) & a seruant his Master; if I be a Father, where is my honour; and if I be a Master where is my feare.

[Page 34] Ʋse.Trust not then in lying words, which will not profit, it is not the bare naming of Father,Ier. 7.4. Exod. 20.12. that can proue thee a dutifull childe, proue what thou sayest by thy dutifull carriage: a sonne honoureth his Father. Is God thy father, then see thou honour him; hee that gaue that law for honouring of your parent, doth looke to be honoured of all his children:Mat. 26 49. good words cost nothing, who cannot giue them? Iudas himselfe can say, Hayle Master. Words are but Court-holy-water, they will pay no debts: call not God then onely Father (as many doe) but giue him all dutifull and sonne-like respect (as few doe.Verba rebus pro­ba, sayth the Philosopher.) Words are but vocall Interpreters of the minde; actions reall; what a man doth we may be sure he thinkes, not euer­more what he saith; see then that thou carry towardes him the affection of a childe, loue him, reuerence him, feare him, obey him: otherwise so often as thou openest thy mouth, to call him Father, so often out of thy owne mouth shall the Lord condemne thee.1. Pet. 1.17. I shut vp this in a word, with the saying of the Apostle. If you call him Fa­ther, who without respect of persons, iudgeth according to e­uery mans worke; passe the time of your dwelling here in feare.

Giue mee the portion of goods] A very impudent and sawcie suit, so imperiously to claime it, and that as debt due vnto him, was it not safe in his Fathers hands? Or he well vnder his Fathers gouernment? that now hee must haue it in all hast, and be at his owne dispose: sure­ly, this Father might haue pleaded iudicially with his sonne, as sometimes God did with his people of Israell: Oh my people, Mic. 6.3. what haue I done vnto thee, or wherein haue I grieued thee, testifie against mee. Could he alledge against him his vnnaturall clemencie, or vnkinde intreatie, or want of things necessarie? Could he plead for his depar­ture,Gen. 31.4. as Iacob for his, when he went from his vnkle La­ban, his countenance is not towards mee as formerly it hath beene. Rom. 3.4. Psal. 51.4. Surely he could not. Let God be true and euery man a lyer, that he may be iustified in his sayings, and cleare when he doth iudge.

[Page 35]But now to some instructions, and first we infer,Doctr. Nothing is more grieuous to the wicked, then to be vn­der Gods go­uernment. Psal. 2.3. that nothing is more grieuous to the wicked, then to be vnder Gods gouernment, and in subiection to his lawes. Come (say the wicked) let vs breake these bands and cast away these cords from vs. They counted themselues to be in bondage, while they were in subiection to Gods most holy lawes, and therefore they call vpon one another to cast off the yoke. So Psal. 12. Who is Lord ouer vs, Psal. 12 4. Ier. 6.10.16. and 7.23. And 23.35.39. Isay 48.4. Zach. 7.11. our tongues are our owne, Who shall controule vs? It is lawlesse libertie they af­fect. They will haue no hand ouer them to keepe them in, or restraine them. There are many places which I could heape vp, to confirme this point, but I will be spa­ring. Now, some may demaund the reason. What are not his lawes iust and equall? Surely yes.Deut. 4.8. For what nati­on is so great, that hath ordinances and lawes so righteous? What then. Are they not hard and difficult to be kept. No neither; for my yoke is easie, and my burthen is light. Mat. 11.30. What then should be the reason, it may be, there is small profit in keeping of them. Yes, that there is, for in keep­ing of them there is great reward: Psal. 19.11. But if you would know the reasons, then these they are.

First, they are contrary to their natures, and therfore Reason 1 they cannot away with them,Rom. 8.7. the wisedome of the flesh is enmitie against God; for it is not subiect to the law of God, neither in deed can be.

Secondly, they are as a light that discouereth their Reason 2 faults, and as a straight rule that manifesteth their wic­kednesse; now a crooked life, like crooked legs, desires to be hid, thus they hate them,Iohn 3.20. because their deeds are e­uill.

Thirdly, Gods lawes doth crosse them in their sinnes,Reason 3 which they cannot endure, they would goe to hell with out any disquiet or disturbance; hence is it also,1. King 21. that Gods lawes to them are as Eliah to Ahab, alwaies trou­blesome, let them heare them or read them, they neuer prophecie good vnto them, how then can they loue them? these are the reasons.

[Page 36] Now for the vses.

Vse. 1 And first behold a difference (whereby you may try your selues) betweene the wicked, and the godly, the one desires to drawe in Gods yoke, and the other de­sires nothing more then to cast it off. As the one coun­teth it a bondage to be restrained, so the other, counteth it a miserie, not that the flesh is bridled, but that it hath so much libertie, to rebell against the law of the minde: examine then how thy heart is affected:Rom. 7.23. dost thou find this inward discontentment in obeying? Are Gods lawes as bands and cords in thy esteeme? And as a stomack­full Horse, dost thou foame at the bit, which is put into thy mouth? An euident signe of a rebellious heart; but on the other side, art thou content to submit thy necke to Gods yoke? Art thou desirous, that thy nature would be more conformable to Gods law? Art thou content to be restrained, and if it were possible to haue the wicked inclinations of thy heart vtterly abolished? Surely, then thou needest not to want comfort, thy estate will afford it: Goe on therefore, and the Lord be with thee.

But in the second place. This serueth for the discoue­rie of many to be sonnes of Beliall; lawlesse, lewd, and dissolute persons, to whom nothing is more grieuous, then Gods gouernment; and nothing more distastfull then the commaundement of the Lord! Gods word is like hard meate, lying heauie vpon the stomacke, that cannot easily be digested. Those precepts giuen, for the ordering of our wayes; sweare not at all: sanctifie my Sab­both: Mat. 5. they are hard sayings, who can endure them? Nay, they could wish, they were razed out of the booke, and there were no such iniunctions: debar them from swea­ring, you were as good sow vp their lips; keepe them from their sports on the Sabboth day, why then take a­way their liues; nay, they cannot, nor will not bee so straight laced. Their sports they must follow; their plea­sures they must take, and no day fitter then that. Thus Sampson like, they breake Gods lawes, like twind threds, [Page 37] and say, depart from vs, we will none of thy wayes: Iob 21.14. oh but these speeches are blasphemous, they come not out of our mouths, such speeches as these we abhor and de­test.

Answ. Yet, your workes speake as much,Tace linqua, le­quere vita. though your tongues are silent. Sinnes whereof you are guiltie, and of which you haue beene often conuinced, are not yet left, nor forsaken, but held; and your tongues like so ma­ny peices of sugar, though your sinfull wayes are con­demned, yet you obstinately persist in them; and what is this, but with those seruants to send word after the King, they will not haue him to raigne ouer them. Luk. 19.14. Is not this to renounce the Lords gouernment? To cast away his yoke, and breake his bands? See what hee himselfe doth testifie of such courses. Psal. 81.11.Psal. 81.11. My people would not hearken to my voice, and Israell would none of me: in not hearkening to his word, they refuse and reiect the Lord himselfe: let all such then know, that, (pretend what they will) they are but lawlesse persons, children of Beliall, who desire nothing more then to be from vnder Gods gouernment, and to cast his yoke from off their neckes.

In the third place. Let it teach vs to submit our selues Vse. 3 to be gouerned by the Lord, and not seeke to be at our owne dispose: there are none would be counted for chil­dren of Beliall, wicked, lawlesse, and dissolute persons. Oh then beware of wilfull breach of Gods lawes:1 Sam 1.16. for by them he gouernes and rules his people; in casting them behind our backes, what doe we else but cast off GOD himselfe, as Samuell telleth Saul. 1. Sam. 15.23. Rebellion (sayth hee) is as the sinne of witchcraft, and stubbornnesse is as iniquitie, and idolatrie: because thou hast reiected the word of the Lord, he hath also reiected thee from being King: thinke well of the speech, and make good vse of it.

Giue me the portion, &c. Text.] Here see how boldly he cal­leth for it, and that not as a gift, but as a debt, giue me that which belongs vnto me.

This teacheth vs thus much:Doctr. That Gods blessings are [Page 38] counted but as due debts, Go [...]s blessings are esteemed but as due debts by sinfull men. by naturall, sinfull, and vnregenera­ted men. They lay claime to them as to a debt owing. Thus was it with those dissembling Israelites. Esay. 58.3. So with those Mat. 7.22. And me thinkes the Apostle doth intimate so much. Rom. 10.3.

Reason.And surely, it is no wonder: for ignorance breeds pride & contempt; now this is the issue of pride, not to thinke it selfe to be beholding to God, for any thing receiued.

Ʋse 1 This then first may serue for information of our iudge­ments, concerning the doctrine of merit; a doctrine taught in the Schoole of nature. And therefore no won­der it is so soone learned; hence it is, that Romes religion seemeth to be so sweete, and so many drinke of the cup of her fornications: while doctrine of merits is agreeable to the flesh, no wonder so many runne mad with conceit, what vnregenerated man cannot make an excellent Pa­pist, with a little helpe. Surely, there is no man in his meere naturals, but is a fit peice of timber for the Popes building:Rom. 7.8. this doctrine being so pleasing to the flesh, we may well feare it is cursed of the Lord.

Ʋse 2 In the next place. It serueth to reproue such as iumpe with the Prodigall, in this his practise, challenging God as a debter vnto them. And of this sort are 1. Papists. 2. ignorant Protestants. For the Papist, according to their doctrine is their practise, challenging God as a debter, claiming heauen as a penniworth for a penny: their do­ctrine and practise is well knowne to all the world, and therfore I will be sparing: so much hauing bin both said & written by so many learned men against it, onely this I will tell you, there is none of them but vpon their death beds call for mercy, though in their life they plead their merit. Faine would I see any of the learned of them, when they are a going the way of all flesh, thus to exalt and lift vp themselues, as to say, Lord I am worthy of thy mercie, I haue deserued thy kingdome, pay mee what thou owest me, I desire no hing gratis, but to haue ac­cord [...]ng to my desert: surely howsoeuer in their doctrine [Page 39] they in effect teach this, yet I am perswaded at such time as the snares of death shall compasse them about, none of them will be then so presumptuous: but will (as ma­ny of them haue) at that time conferre our doctrine, which in their life time, they doe so much oppose.

A second sort to be reproued, are many ignorant, and proud Protestants (and in this point very Papists) who, esteeme of, and lay claime to Gods gifts, whether tem­porall or eternall, as to a debt owing to them: alas, how common is this with the sonnes of men? As for Gods good gifts, which are of a temporall nature, how few, do otherwise esteeme of them? Health of bodie, peace and libertie, food▪ and rayment, seasonable weather, how lightly are these blessings esteemed of? Surely, if God were bound vnto vs, we could not possibly bee lesse thankfull: let these things be for a time withheld, our murmuring, repining, doe euidently declare, we thinke God doth vs great iniurie, in not paying what (as wee thinke) is owing.

And as these stand thus affected concerning things temporall, so is it also with them concerning things of a better nature. They doubt not of their saluation, as for forgiuenes of their sinnes, and eternall life, they are out of feare: but vpon what ground doe they build this their assurance? Why, they loue God aboue al, iniury no man, pay well their tithes, tend their Church, and liue peace­ablie with their neighbours, and speake well of all: and thus they hope to haue heauen for their wel deseruings: but such build their hopes vpon a weake foundation; their building will at length fall vpon their heads, for should God giue to man according to his best desert, he should raigne fire and brimstome vpon his head, thi [...] would be the portion of their cup.

A third vse of this doctrine, may be to admonish euery Ʋse 3 of vs, to beware of this corruption, which is by na­ture in the very best, for weare all (in this point) borne Papists, and there is no man that hath not, as one said,Luther. a [Page 40] Pope in his belly, a high conceit & opinion of his owne workes, (whereby we thinke we tye God vnto vs) albe­it there be in vs no reall vertue, no true substance. We can of right challenge nothing at his hands, be our workes neuer so good nor excellent: before thy conuer­sion what canst thou deserue, when euery worke and ac­tion,Tit. 1.15. Heb. 11.6. are as so many sins: for to the impure are all things impure; and without faith it is impossible to please him. Se­condly, after thy conuersion, all thy workes are tainted with sinne, whereas if they could meri [...] or deserue, they must be absolutely righteous. Challen [...] then nothing for thy workes sake, thou knowest thei [...] [...] perfections: or in begging any blessing, vse no othe [...] plea, but the freedome of his grace, let Papists lay claime to them, as they are seruants, we will lay claime to them as wee are sonnes.

As this poynt ought well to be considered of vs all: so in a speciall manner, of such as are mourners of Sion, who are much cast downe, because they cannot mourne sufficiently for their sinnes, perswading themselues, if they could so doe, that then God would bee gracious: let such know, that this is a spice of that corruptiō which cleaueth so fast vnto vs, as flesh vnto our bones; for how euer we may thinke it proceedeth from humilitie, yet in deed it is otherwise: it commeth from naturall pride, for shall God bee gracious, because of thy teares? Can this procure pardon at his hands? Learne thou, to renounce thy selfe, and thy best workes, and flie to his mercie: and because thou canst not mourne, nor grieue as thou shouldst, or wouldst; let Gods mercie be thy onely me­rit, and make it so.

Text. And he diuided vnto them, &c.] Here is the Fathers condiscending to his sonnes request: hee gaue him his portion according to his desire. He lets him haue what he sought, and suffers him to goe.

Doctr.From hence in generall, in the first place, wee may learne; God is kind and gracious, euen to the wicked and re­bellious; [Page 41] he giues gifts vnto them, as well as to the godly. God is kinde and gracious, euen to the wicked and rebellious. Mat. 5.45. Psal. 17.11. Psal. 37. Psal 73.2. Reason. He suffereth his raine to fall, and his Sunne to shine vpon the iust and vniust: he filles their bellies with his hid treasure. Yea, so plenteously, that the Prophet Dauid complaineth of their prosperitie; my feete (saith he) were almost gone, &c. because the wicked prosper in the land, hauing riches in posses­sion, and doing what they lift.

The reasons of Gods liberalitie towards the wicked, may be these;

1. That his bountifulnesse might lead them to Re­pentance, if they belong vnto him, as the Apostle shew­eth. Rom. 2.4.Rom. 2.4.

2. That they might be the more inexcusable, at that great day, when they must appeare, to giue account of their wayes; if they belong not vnto him.

3. That God might reward that little seeming good,1. King. 21.29. 2. King. 10.30. which is in any of them: So Ahabs temporary humilia­tion obtained the remoouing of a temporall iudgement; and Iehu his obedience, in destroying Ahab [...] house, was recompenced with Gods blessing vpon his house, to the fourth generation. These may be some reasons amongst many, why the Lord dealeth so liberally with the wic­ked, in bestowing vpon them many good blessings, as well as vpon the godly; Now wee will come to make some vse of the poynt.

Seing this is so that God is so good to such as are very Ʋse 1 bad, let this be for our imitation,Luk. 6.36. learne to be mercifull as your Father is mercifull. And though wee cannot equall God in mercie, (for alas all our mercy is faint and finite) yet let vs imitate his example so far as we may;Ephe. 5.1. and be fol­lowers of God as deare children. True it is, a little childe cannot treade in the steps of his Father, yet he may walke in the path after his father: So let vs follow God, though we cannot ouertake him in goodnesse. God is kinde to the good, bee thou so too; God is kinde to the bad, bee thou so too; God is bountifull both to good and bad, see thou be so also.

[Page 42] Ʋse 2 The second vse may be to admonish vs all not to trust in lying vanities, or to perswade our selues of Gods spe­cial loue, because of any temporall blessing, for asmuch as these things are common both to good and bad; nay, the raine and sunne of worldly prosperity more often fal­leth vpon the habitation of the vniust, then of the iust; it is not Esaues riches, nor Iesabels birth, nor Goliahs strength, nor Achitophels wit, nor Absolons beauty, nor Sauls stature, nor Diues cloathes, nor the Fooles great Barnes that can certifie the soule, of the fauour of God; all these a man may haue yet be of olde ordained to con­demnation.

Ʋse 3 In the third place, let this teach the wicked to make good vse of Gods mercy towards them. Now mercie is shewed, a day will come that none of these mercies shall be obtained, no not a drop of water to coole their tongs. If now they set light by these fauours and blessings, take heede then of turning Gods grace into wantonnesse; let these many mercies leade thee to repentance; Ioseph made a good vse of his Masters bounty,Gene. 39.8.9. oh that we could make the like. God hath dealt more kindly with thee in bestowing many fauours vpon thee, health, strength, wit, wealth, foode, raiment, and the like. How then canst thou commit such great wickednesse and sinne against God, let his kindnesse ouercome thee, and make thy heart to melt for thy former disobedience.

Ʋse 4 Lastly, This may affoord comfort to the Children of God: for is God so kinde to slaues? then surely hee will not be wanting to his sonnes, but whatsoeuer is good for vs shall be bestowed vpon vs: and if hee spared not his owne sonne,R m. 8.32. but deliuered him vp for vs all; How shall he not with him also freely giue vs all things?

Now in the second place, in that the Father yeeldeth to his sonnes desire,Doctr. God often­times suffereth man to take his owne course. and giueth him what hee seeketh: Hence we may note,

God of [...]entimes suffereth man to take his owne course, and leaueth him to the satisfying of his owne desire, see for proofe [Page 43] Psalme 81.12. Rom. 1.26. pregnant places to confirme this.

Now for the more profitable handling of this point▪ Two kindes of Desertion et [...] n [...]ll, or tempo­rary. let vs know that Gods desertion and forsaking of man, is of two sorts. It is either Eternall, or Temporary: The one in part onely, and for a time: The other wholly. And for the temporary desertion, which doth befall Gods dearest children, it is also of two sorts. First,Temporary desertion of two sorts; in sinne, of in punishment. desertion in sinne. Secondly, desertion in punishment.

Desertion in sinne is, when God withdraweth the assi­stance of his spirit, and leaues a man to the committing of some grieuous crime; thus was Noah left to fall into drunkennesse, Dauid left to fall into adultery, and Peter left to the deniall of his Master.

Desertion in punishment is, when God delayes to re­mooue his hand which hee hath layd vpon his Children, or to mittigate their sorrow; an example of this see in Iudges 6.13.

Now, these desertions are but temporary for a time, and neuer beyond the compasse of this present life,Esay 54.10. Gods children may be left for a time: and the reas [...]ns of it. For a moment in mine anger I hid my face from thee, for a little season; but with euerlasting mercie haue I had compassion on thee, faith the Lord thy Redeemer.

The reason of Gods thus leauing his children, may be Reason. 1 diuers. First, that by the experience of the bitter fruit of sinne, they may grow out of loue with the same, and so be brought to repentance.

Secondly, That, that hidden and spirituall pride, which Reason. 2 the best of Gods Children are possessed with, may bee mortified and subdued, thus saith the Apostle,2 Cor. 12.7.8. There was giuen to mee a thorne in the flesh, the messenger of Satan to buf­fet me, lest I should be exalted aboue measure.

Thirdly, That God may make triall of the estate of Reason. 3 his seruants, not that hee is ignorant of what is in vs, but because we are ignorant of our selues. And by this meanes he would haue vs come to the knowledge of our selues, both of our corruption, that we may be humbled; as also [Page 44] of our graces, that we may be thankefull.

Thus doe wee see how the Lord leaueth his children, yet but for a time, for his kindnesse towards them for euer shall remaine.

How the Lord leaueth the re­probate.The other kinde of desertion which is eternall, where­by God (vpon lust causes best knowne to himselfe) lea­ueth man to himselfe wholly, and for euer, befalleth re­probates, and onely them; as Caine, Esau, Iudas, and o­thers, who are of olde ordained to condemnation. The beginning of which desertion is in this life, when God bestowing vpon them benefits either spirituall or tempo­rall, as he doth vpon his owne seruants, withdraweth that part of his benefit which hath the promise of eternall life annexed to it: the accomplishment whereof shall bee in another world, when as they shall bee totally seperated from the presence of the Lord, and be left vnto the diuels, eternally to be tormented.

Ʋse. 1 Thus much for the explication of this point; now for the application. And in the first place it may serue for a caueat to euery of vs, that we take heede, wee make not God the authour of sinne,Est causa defici­ens, non efficiens. though hee permit and suffer the same to be done, yet hee is not the authour nor wor­ker of it.

Rhem. Annot. in Mat. 6. vers. 13. & Iam. 1.13. & alibi.See then the wicked dealing of the Church of Rome, who amongst many slanders cast out against vs, are not a­shamed to lay this to our charge, that we maintaine God to be authour of sinne, which is vtterly vntrue; for wee teach priuately, and publikely, by word, and by writing, in Schooles and Churches, that God is not the authour of sinne, but the diuell, and mans corrupt will. This is our doctrine, this we maintaine; the other wee abhorre and renounce as open blasphemy. Most true it is, that we doe teach,Actor in male, but not author mali. August. lib. que. 83. qu. 3. that God is an actor in that which is euill, and that sundry wayes; which may well be, and yet hee free from sinne, and no way the authour of euill. The acti­ons of God concerning sinne may bee referred to these three heads.

[Page 44]First, He is the vniuersall cause of all things,How God is actor in euill. Acts 27.28. he sustai­neth mankinde, that in him hee liueth, mooueth, and hath his being; yea, he vpholdeth the being and moouing of all his actions, so that no man could mooue hand or foote to any action, were hee not sustained and suppor­ted by God. The act then is of God, and God is a wor­ker in euery sinne, so farre forth as it is an action; for e­uery action as it is an action is good. One man kills an­other, the very moouing of the body in the doing of this villany is of God; but the wickednesse of the action is from man, and the diuell.Perkins on the Lords prayer. A man rides vpon a lame horse, the rider is the cause of the motion, but the horse himselfe of the halting in the motion. Thus is God the authour of euery action, but not of the euill in any action.

Secondly, God is a worker in sinne, by withdrawing his graces, as he did from Saul; neither can this be a sin in him, because he is not bound to any; hee is free to be­stowe where he will, & to restraine where he seeth good. And here is a difference betweene the action of God, and the action of Sathan; God holds backe grace, whereup­on they fall into sinne; the deuill suggests euill motions,Deus deficit gra­tiam detrahen­do, diabolus af­ficit malitiam apponendi; homo seipsum inficit duritiam contra­hendo. Licèt Deus non sit author tamē, ordinator est peccatorum ne v­niuersitatis na­turam turb [...]re, vel turpare per­mittantur. Aug. contra [...]austam. lib. 22. cap. 78. which causeth them to runne into all euill.

Thirdly and lastly, God worketh in sinne, in ordering and directing of it as it pleaseth him; sometimes hee re­straineth it that it shall not passe, nor proceed further then he appointeth. Sometimes he turneth it to another end then the person intended that practised it; both these we see euidently in Iobs temptations. Sometimes he ma­keth way for sinne to passe, that thereby hee may punish one sinne with another. All this may God doe and bee free from sinne.

Thus wee see the truth of this doctrine; and may it not be confirmed out of their owne popish writers? Who doe affirme as much in this as we doe. For the first, that God is immediately the first cause of all things, produ­ced by the two causes: but of things euill he is the me­diate [Page 46] cause,O [...]ha [...] qu: 5. [...] in that he produceth and preserueth the crea­ture. These are the words of one of their owne side.

The same writer also doth confirme the third, in say­ing that God is a debter to no man,O [...]hani 3. qui 12 in [...]. and therefore hee is bound neither to cause that act, nor the contrary; nor yet not to cause it; but the will of the creature by Gods law is bound not to cause the act, and so consequently sinneth by doing of it.

Bellar. de amissi. grat. lib. 2. ca. 13.The third way of Gods working in sinne, Bellarmine (their graund-champion) doth maintaine. Who saith; that God not onely permitteth the wicked to doe many euills; but he also ouerseeth their euill wills, and ruleth and gouerneth them, he boweth and bendeth them by working inuisibly in them. Thus we see that our aduer­saries doe in plaine termes maintaine that which they ex­claime and cry out against vs for. But I woonder with what faces they dare challenge vs, for that, whereof they themselues are so guilty, haue they forgotten what is written in their Canon law, viz. that the Iewes had sin­ned deadly if they had not crucified our Sauiour Christ: (oh horible blasphemy) whereby they doe affirme that that immaculate Lambe in whom was no sinne, and in whose mouth was no guile, was iustly and worthily con­demned. Can they shew any thing of vs touching the prouidence of God, which commeth neere to this impie­ty? Let these things stop the graue of their slanderous throats, if they haue not a whores forehead, being past shame. But I may leaue them as a people that haue cast off all shame,2. Thes. 2.9.10. spurned against the truth, and trodden vnder feet the blood of the new couenant, and therefore damned (if they conuert not) through the iust iudgment of God, of themselues.

Ʋse. 2 Now for our selues. Seeing this is so that God often­times leaueth men to themselues, and giueth them ouer to their owne hearts lust: Let it admonish vs all to be­ware of this heauy iudgement, and pray to the Lord of all iudgements to keepe thee from this, that thou mayst [Page 47] not bee giuen ouer to thy owne hearts lusts. It is the saying of a worthie man, if God should giue him the op­tion to choose the torments of hell, with hope to reco­uer his gracious fauour; or thus, vtterly to forsake him, of his grace, and leaue him to his owne wayes: he would wish rather hell torments, with expectation of deliue­rance, then this giuing vp to the lusts of his owne heart: and surely except God should presently send vs down to that place of torment, where is paine endlesse, easelesse, and remedilesse, I cannot see, what greater iudgement can befall.

But shall a childe of God, alwayes be thus left?Obiect. Hath not God promised to returne againe: how then can this be so heauie a iudgement?

As I haue formerly said: so againe I say,Answ. the desertion that doth befall Gods children, it is but temporary for a time, and not for euer: were it for euer, it were hell it selfe. But albeit, it bee but for a time, yet for that time, their case is grieuous. These temporall desertions are more grieuous vnto them, then temporall death, and if they might haue their choise, they would rather choose to die a thousand deaths, then to be thus forsa­ken: and no wonder, for put case many so be, that they can discerne small difference, if any, betwixt themselues and a Reprobate: nay, they may hereby be so tormen­ted, that they, euen Gods owne deare children, (they I say) may blaspheme God, and cry out, they are damned; read these places. Iob 13.24.16.12.22.3.4. And see whether Iob was in any better estate. Read also Psalme 6.1.-4. And iudge how miserable was Dauids conditi­on. It is the iudgement of a worthie Diuine, that the pangs which Dauid felt, after his fall, before he could re­couer againe Gods former fauour, were more sharpe & vexing, then those that did accompany his first conuer­sion vnto grace. Oh beware! beware! ye that now stand, beware lest you fall;1. Cor. 10.12. be more prouident for your owne good, then to giue God occasion by reason of your sins, [Page 48] to depriue you of his fauour, & leaue you to your selues. If euer you doe recouer your losse, many a sigh and groane must be sent from the heart, before it can be ob­tained. Many a salt teare, and longing looke vp towards God,Rom. 11.20. before the sence and feeling of Gods spirit can bee regained: be not then high minded but feare, be fearful of this heauie iudgement; and in a speciall manner take heede of the causes thereof: for as all sinne in generall doth cause the Lord to leaue vs to our selues: so there are some sinnes,Special sins that doe cause the Lord to leaue vs for a time. Rom. 1.21.24. Ingratum si di­xeris, omnia dixeris. Psal. 116.12.13 which in a speciall manner will lay vs o­pen to this danger. I will name them, that you may the better auoid them, they are these.

The first is, vnthankfulnesse for graces receiued, as our Apostle Paul doth make manifest, thus speaking: be­cause when they knew God, they glorified him not as God, ney­ther were thankefull &c. God gaue them vp to vncleannesse, through the lusts of their owne hearts, &c. O beware of this same sinne, it is an excuselesse sinne: this is the onely tribute God doth expect from vs, for all his mercies that he hath done vnto vs. And surely, I am perswaded, this is one cause, why Gods children are often thus left and forsaken of the Lord; and why his blessed spirit departs away, because they take no more notice of those graces which are wrought in their hearts; neither are they so thankful as they should be: they are euer complaining, they haue nothing in them; no grace in their hearts, &c. This grieues Gods blessed spirit, that thou art no more thankefull for his good worke that is begun: and causeth him to leaue thee for a time, that thou maist at last bee more thankefu [...]l; take therefore such notice of thy infir­mities, for thy humiliation, as that thou forgettest not, Gods good gifts and graces, for thy consolation.

The second sin that causeth desertion. Luk. 19.12.A second speciall sin which causeth the Lord to leaue and forsake vs, is, the ill vse, or no vse of good gifts be­stowed. The slothfull seruant, that employed not his tallent, shall haue his tallent taken from him: such gifts as are not employed, shall be blowed on, & soone come [Page 49] to nothing: let this be considered of euery of vs: art thou a publike person, whether Maiestrate, or minister? hath God giuen thee gifts fit for thy function? employ them, and employ them well, for the aduancement of Gods glory: art thou a priuate Christian;Mat. 25.25. and hast thou a tal­lent giuen thee, oh take heede lappe it not vp in a Nap­kin, but imploy it to the behoofe of thy master. In a word; let all that haue receiued, spend their gifts, so as that their stocke may be encreased: Breasts not often drawne, will soone dry vp: gifts not well vsed, will soone abate, and cause the Lord, and his blessed sonne to depart.

A third sinne to be taken heede of, is spirituall pride: A third sinne. a high conceit of our selues, in respect of those gifts wher­with God hath furnished vs; this sinne is a daungerous sinne, and such a sinne, as the best of Gods children, are proane vnto: a disease that the very elect are sicke of: yet God is said to resist the proud,1. Pet. 5.5. and to giue grace to the humble: let euery one therefore whom God hath gifted in any speciall measure, take out that lesson of the Apostle, be not high minded, but feare: feare thy heart, Rom. 11.20. Pro. 28.14. it is deceitfull; feare all thy wayes: Oh blessed is he that feareth alway.

Fourthly, the Lord doth leaue and forsake vs, and giues vs ouer to our owne lusts, when we doe not pro­fit by the meanes which he doth vouchsafe, to giue vs for our good. As doth euidently appeare. Esay. 1.5. Heb. 6.8. and Ezech. 24.13. Oh beware how you neg­lect those meanes of your good, which God doth offer and afford, if you will not be giuen ouer to his fearefull iudgement.

These are the sins,A fourth sinne which must be auoided. especially to be auoided of all such as would not bee left vnto themselues, and forsaken of God, in whose presence is fullnesse of ioy, and at whose right hand, there are pleasures for euermore: auoid them then, yea, carefully auoid them, least thou giue the Lord occasion to withdraw his spirit: it is quickly lost, but not so soone regained. Thou maist loose it in a minute, not [Page 50] recouer it in a yeare: remember that and bee watchfull.

Ʋse. 3 A third vse which we may make of this, is not to de­spaire of the conuersion of any, seeing it is vsuall with the Lord to leaue man for a time, to follow the wayes that seeme good in his owne eyes: the Lord at length may turne this to good, as he did this Prodigals running in riot: he went out of his Fathers dores with a purpose ne­uer to haue returned; little thought he of being conuer­ted, yet God orders this his sinne, that at length it makes for his glory, and the Prodigals good; so wonderfull wise and good is our God, that euen by sinne he will de­stroy sinne in his owne.

THus we haue seene what was the prodigals sinne be­fore he had receiued his portion: now let vs see what was his sinne after hee had receiued it. It is here laid downe to be twofold. 1. the leauing of his fathers house in the former part of the verse. 2. his spending his goods riotously, in the latter part of the verse. In the first we are to consider these two circumstances. 1. the circum­stance of time, when he went, which is here said to be af­ter he had receiued his portion. 2. Not long after. 2. the circumstance of place, whether he went, into a far coun­trey.

In the second branch, we are to consider. 1. What he spent, it was his substance. 2. The manner how: which was with riotous liuing. And of each of these in their order: And first of the first, which was his leauing and forsaking his fathers house: and therein first of the time, It was after; and not many dayes after.

In that this Prodigall doth leaue his Father, after his Father had beene, thus beneficiall vnto him. Wee may [Page 51] hence learne; That the wicked are most vndutifull to God, Doctr. Wicked men are worst to God, when God is best to them. when God is most beneficiall vnto them: When God is best to them, then they are worst to him, they are neuer more readie to rebell, then when God multiplieth his mercies vpon them. See this further confirmed in Moses his song. Deut. 32.15.Deut. 32.8.15. Where he reckoneth vp many great fauours, that God had shewed, and many blessings that he had bestowed vpon that people of Israell: Hee chose them for his owne inheritance: he kept them in the wildernes, as the apple of his eye: he bore them on his wings, as the Ea­gle her young ones: he fed them with the best, and gaue them plentie of all things: hony out of the rocke, and oyle out of the flintie rocke: butter of kine, milke of sheepe, fat of lambes, and rammes of the breed of Basan, and goates, with the fat of kid­neies, of wheat: yea, they did drinke the pure bloud of the grape. These, and many more blessings did the Lord bestow on them. But now behold Iesurun waxed fatte, and kicked: hee waxed fat and was growne thicke, yea, hee was couered with fatnesse: then hee forsooke God, which made him, and lightly esteemed the rocke of his saluation. This caused Moses, with admiration,Ver. 6. to crie out, Doe you thus requite the Lord? Oh foolish people, and vnkind! Thus, it is with sinne and disobedience, in stead of Gods leading you with his fauours, leading & pres­sing him downe with your sins;Hos. 4.7. another proofe of this point, we haue in the fourth of Hosea, the 7. verse, where the Lord speaketh thus by his Prophet; As they were in­creased, so they sinned against me. The more I multiplied my blessings vpon them, the more they multiplied their sinnes against me: So then we see, that whereas Gods li­berall bountie towards them should haue made them thankefull vnto God: contrariwise his benefits made them wanton, proud, and forgetfull of God: and not only negligent of all good duties, but made them prone to all manner of impieties. Againe,Hos. 13.6. this is further con­firmed in the 13. Chapter of the same Prophesie, verse 6. the words are these, According to their pasture, so were [Page 52] they filled: they were filled, and their heart was exalted, therefore haue they forgotten me. Where we see their great abundance, which should haue made them thankefull and dutifull to the Lord,Esay 5.12. made them vnthankefull and forgetfull of him. The like place haue we in Esay. 5.12. But I need not be prodigall, in bringing Scripture for proouing this, which daily experience doth make mani­fest: compare the Court, with the countrie, the Pallace, with the prison, and it will plainely appeare, that where there is greatest plentie of Gods blessings, there is grea­tess penury of grace; amongst such as feare not God.

The reason of this is, the corruption of mans nature, which being poysoned with sinne, spider-like turneth all into poyson: a corrupt stomacke, maketh all meates haue an ill rellish; and a naughtie temperature, the more it is fed with good nourishments, the worse it becomes: so is it with an ill tempered soule, the more it is fed with God, good blessings, the worse it is. Thus wee see the truth of this point, with the reason thereof: let vs now see what vse it will afford.

Ʋse. 1 And first, seeing this is the cursed disposition of the wicked, let it admonish vs all, to take heed of it, returne not euill to the Lord for good, but let euery blessing tye thee faster in obedience: be not so earnest in begging for any blessings, as earnest in praying for a sanctified vse of them; for if the more we abound in them, the more wee abound in sinne, they cease to be blessings, and become curses: and surely so much the more need haue we to be watchfull ouer our selues, by how much the more apt we are, to be forgetfull and vnthankfull: hence it is that Israel was so often warned, before they came into the land of Canaan, Deut. 6.10.11.12 to take heede to themselues, least when they had it in possession, they forget the Lord, and rebell against him; and why then rather then at another time? Surely, because riches, and pleasures, abundance, and ease, would be such baites, that then they should bee in greatest danger, to bee drawne by them to forget Gods [Page 53] mercies: this is the corruption of our nature, and the poyson of sinne: oh then bee you carefull, whom the Lord hath annointed with this oyle of gladnesse aboue your fellowes: and vpon whose habitation this Sunne of outward prosperitie shineth bright: the path wherein you walke is slippery, like the fat, fertill soyle, whereon a man may sooner catch a fall, then on the rugged grauelly way: stand therefore on your watch, let your blessings proportion out your obedience, and with euery blessing, desire a greater measure of grace, that you may not for­get the Lord that gaue them.

In the second place, I must fall from admonishing, to Ʋse. 2 reprehending of too too manie, and that of the better sort, who, forget the Lord, and are not thankfull for his fauours: in stead of being better, they become much worse then they were before, they had such abundance; in former times when they had not such plentie, they were more humble, more pittiful, more forward in good things, in duties publike, in duties priuate, then now they are: their prosperitie hath now made them (through their owne corruption) to be more backward in the per­formance of good exercises: this is too apparent (I speake it to your shame) good exercises are forgotten. As for prayer, reading, catechising in thy familie, thou hast now no time; why? thou hadst time before thou hadst such plentie. Take heede lest penury which the Lord may send, may make thee finde time for the per­formance of these duties, which now thou carelesly o­mittest.

Neither is this the sinne of one, or two, but it is Epide­micall, the sinne of many; many are the fauours which God hath shewed to this land, he hath laden vs with his blessings, both spirituall, and temporall, and wherein hath he beene wanting vnto vs? But alas: the more Gods blessings doe abound, the more pride, forgetfulnesse of God, contempt of Religion, and the vtter neglect of all holy duties, abound also: our peace and plentie hath [Page 54] bred pride, and securitie, cursed daughters of so good mothers: had Moses cause to cry out against Israell: and haue not wee much more cause to cry out against Eng­land? Doe you so requite the Lord, oh foolish people and vn­kind: For his many fauours heaped vpon thee, dost thou thus multiplie and heape vp sinnes against him? To re­turne euill for euill, is a damnable sinne: but to returne euill for good, how shall wee answere it? But thus it is, let fauour be shewed to the wicked, yet will he not learne righ­teousnesse, Esay 26.10. in the land of vprightnesse, will he deale vniustly, and will not behold the maiestie of the Lord.

Ʋse. 3 Thirdly, seeing this is the cursed disposition of man, by nature, to be most vnthankefull when God is most bountifull: and the more Gods mercies doe abound to­wardes vs, the more pride, forgetfulnesse of God, and vnthankfulnesse, doe abound in vs. Then this may be a notable ground for patience. When wee doe not a­bound with temporall benefits. For the Lord herein re­specteth thy good, he withholdeth these worldly bles­sings from thee, that thy heart may not be with-drawne from him, couldest thou vse them as thou oughtest, they should not be wanting. Seeing then, this is the cursed dis­position of thy nature, learne to be content, and count it none of the lest of Gods fauours, that thou wantest what happily thou couldst desire, and seest others to enioy. Oh how much better, to want the world, and enioy the Lord, then to gaine the world, and loose the Lord.

Ʋse. 4 In the last place, this may teach vs not to be vexed out of measure, when as such as of whom wee haue best de­serued, doe shew themselues, most vnthankfull towards vs: considering that thus, we deale with our God, to whom we are so many wayes bounden & indebted. Hast thou children, with whom thou hast taken great paines? of whom thou hast taken great care? for whom thou hast beene at great cost and charges? and are they stubborne, vndutifull & disobedient? Hast thou any such acquain­tance, who, for many great fauours by thee to them shew­ed, [Page 55] returne great vnkindnesse? Well, be not too too im­patient, considering thou shewest thy selfe much more vnthankefull against God, to whom thou art infinitely more indebted; in their glasse see thy owne face; in them behold thy owne fault.

Not long after.] As this prodigall forsooke his Father,Text. after he had receiued his portion: so it was soone after: for he being left to himselfe, incontinently manifesteth his owne weakenesse; hence then we may note

That man being left vnto himselfe, cannot long stand: Doctr. Man being left to himselfe cannot long stand. the many falls and infirmities of Gods owne children doe euidently confirme this truth, Noah, Lot, Dauid, Peter, how fouly did these worthies fall, when God a little did withdrawe his hand? Nay, Adam himselfe in the estate of innocencie, how long stood he? being at his owne dispose: some are of the minde he fell the sixt houre.August. Theoph. Tho [...] Aquin. O­thers are of the opinion, be fell the ninth houre. Others, that he fell the twelfth houre after his creation. Most a­gree, that he fell the same day wherein he was made.

And is it any wonder,Reason. if we consider how weake wee are become by that hereditary disease, which we had from our first Parents. Man at the first was made of a mutable nature, in power of standing, and possibilitie of falling. The power to perseuere in goodnesse he had, yet the act of perseuerance was left to the 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 [Page 56] 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.

Ʋse. 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.

Ʋse. 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 Sampso [...], 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 [Page 57] 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. Es [...]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 wi [...]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 Ʋse. 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 [Page 58] 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. [...] 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 withdrawed his hart from the Lord, and set it vpon vanitie,Non interuallo locorum deu [...] re­linquiter, sed pra­nitate morum. Amb. in psa. 119. he departed far from him, in regard of the opposit and differing disposition. God his volo, being his nolo, and his nolo being Gods volo. Secondly he went far, in regard of the great and many sinnes he did commit, for multiplication of sins is like multiplication of steps, which at length carry a man farre away from the place where he was: Both these wayes may this prodigall be [Page 59] sayd to take his iourney into this faire country.

Thus hauing seene the meaning of the words, let vs now come to the instructions; the first shall be this.

It is the nature of sinners, to fly from Gods presence, Doctr. Sinners cannot endure Gods presence. Iob, 21.14. Gen, 3.8. and get farre away out of his sight. This is there desire and in­deuoure.

See this prooued in the 21. of Iob. 14. so Ionah. 1.3. also confirmed by examples. Adam who hid himselfe in the bushes. These fled from God in their affections and by their sinnes; & manifested it by a foolish desire, to conuey their bodily presence out of his sight.

Reasons. First the remembrance of his presence doth Reason. 1 crosse them in there sinns; and that they would not be. Therefore they (purposing to sinne) get out of his sight (as they foolishly imagine) that so they may haue the more libertie.

Secondly, there is as great contrariety betwixt God & Reason. 2 sinners, as there is betweene light and darknesse: how then is it possible for them to agree; therefore doth the sinner fly from his face: and by no meanes can abide his presence.

Thirdly, sinne maketh a man Gods debter, for the law Reason. 3 tyes him to obedience, if he faile in it, it binds him ouer to the curse, and the more a man sinneth, the further he runneth into arerages with God: Now experience teach­eth, debtors care not for the sight of their creditors, espe­cially if the bonds be forfet, and debt due: but so is it with euery sinner, and therefore no maruell if they fly from him.

Let vs therefore examine our selues, whether we be Ʋse 1 still in our sinnes, for hereby may we know it: dost thou loue Gods presence, and delight in it? dost thou set the Lord alwaies before thee, walking as in his sight with that kingly Prophet? dost thou loue his house, and the place where his honour dwelleth?Psal. 16.8. Psa, 26.8. Ca [...]t. 3.1. dost thou bewaile his absence as the bitterest crosse: and neuer restest seeking with the spouse vntill thou hast found him? and canst [Page 60] thou long and looke for his appearing in glory,2 Cor. 5.8. destring to be absent from the body, that thou maist be present with the Lord? are these things in thee in truth? dost thou find thy heart and soule thus affected? is it thus with thee? art thou sure of it? why then without question, thy sinns are pardoned debts discharged and thou at peace with God: But if it be otherwise, and if the contrary be in thee, if thou puttest God out of thy remembrance, and canst not endure to haue him in all thy thoughts;Psal. 10.4. if thou re­spectest not his house, but esteemest it as a iayle, being ne­uer well while thou art vnder his roofe, and neuer better then when he is lost: and if thou desirest that he might neuer appeare, or thou neuer by death or iudgement might be brought vnto him: Let me then tell thee to thy face thou art still in thy sinnes, thou art infinitely indeb­ted to the eternall God, thou mayst euery day expect a capias corpus to be fetcht from hence and throwne into the iayle,Math, 5. from whence thou shalt not depart till the vttermost Ʋse 2 farthing be paied, which will neuer be.

In the next place; let this serue to admonish such, as would be able to endure Gods powerfull presence, espe­cially at that great and terrible day: to breake of their sinnes by vnfeined repentance, and labor to haue their debts discharged by Christ, for otherwise thou shalt call to the mountaines and hilles,Reuel. 6, to hide thee from his pre­sence that sitteth on the throne.

Doct. 2. The following of sinne is a forsaking of the Lord.In the Second place, wee may obserue this doctrine, The following of sinne is a forsaking of God, and the further in sinne the further from God.

The Scripture is plentifull in proofes, as Deut. 32.15. Iud. 2.11.12. 1. King. 11.33. Isa. 1.4. Ier. 2.5. & 5.7.

Obiect. Psal. 1 39.2.3.4 5. &c. Answere.But doth not the Prophet affirme that it is impossible to fly from the presence of God? Psal. 139. wonderfull are the testimonies, the prophet there bringeth to ampli­fie Gods illimited presence, how then can this be true?

In a word for answere, know that out of Gods reach [Page 61] no man can fly, but out of his fauour he may, and from his awe by his rebellious will. Thus doe sinners fly from God and forsake him, as I formerly shewed euen now in the opening of these words. And therefore it is now needlesse to stay your eares with a commemoration, of what I so lately said, now for the vses.

First this setteth forth the miserable estate of all impe­nitents:Ʋse. 1 there whole life is nothing else, but a wandring from the eternall God, in whose presence there is fullnes of ioy, and at whose right hand there is pleasures for e­uermore, like lost sheepe they stray out of Gods pastures into Satans inclosures, destruction and calamity must needes be in their waies,Rom, 3. horror and shame will ceaze on them in the end. For loe they that are farr from thee shall perish, they shalbe destroied that goe a whoring from thee. He that leaues the light must needes walke in darknesse,Psal. 73.27. and he that forsakes the God of life, whether is he posting but to eternall death? when Cain went away from God, there was no more account made of him, then of a vagrant,Gen. 4.14. and vagabond, is their estate any better; who by commit­ing of sinne depart from the Lord, what are they but Cains, Outlawes, Rebels, Runnagates? trauelling as it were without a passe, whose fairest end, will be to be sent to the house of correction: but greatly to be feared of most, to the place of execution.

Vse. 2. Admonition to such as are yet in their sinnes,Ʋse. 2 and keepe a constant course in commiting of them, spee­dily to turne backe vnto the Lord and looke vpon him,Isay. 45.22. (as Esay exhorteth) as you haue gone from him by sin­ning, turne to him againe by daily repenting, that it may be spoken of thee, as Paul speaketh of the Ephesians. You who were once farre off are now made neere. Ephes. 2. Psal. 119.28. Conclude with Dauid Psal. 119.28. It is good for me to draw neere vnto the Lord.

Oh consider, aduisedly consider, the estate thou now liuest in, make a stop, and call to mind whether thou art going, thou hast kept a course of sinne from the first day [Page 62] of thy birth to this present houre, euery thought that came from thy heart hath beene a step; so euery word, and much more euery deed. Thus hast thou multiplied steps, and beene walking on for this twenty or thirty yeare, and whither hath thy course tended, surely to per­dition and destruction,Prou. 5.5. Thy feet goe downe to death, and thy steps take hold on hell. Pro. 4.15.26.27. Be wise now at the last, walke on no further in this way, Auoyde it, passe not by it, turne from it, and passe away; the further thou goest, the more sighes, sobs,Heb. 13.3. and teares it will cost, if euer thou returnest. Take heede then that thou depart not further from the liuing God; if thou wilt persist and wilt not be reclaimed, why then, what remedy; if thou wilt needs perish, perish; but know that in the end it will prooue an euill thing,Ierem. 2.19. and a bitter, that thou hast forsaken the Lord thy God.

Ʋse. 3 Here wee see the reason why the wicked cry and are not heard, the reason is, they are too farre off; much complaining there is of Gods deafnesse; hee will not heare when they cry;Prou. 15.29. he is farre off when they call. True it is, Salomon doth affirme it, but where lyeth the fault? in God, or in thee? surely in thy selfe, and none else, for God goeth not from man, but man from him. But wee play like some foolish Marriner, who sailing nigh some rocke, thinkes the rocke runnes from the ship, when in­deed the ship sailes and the rocke stands still: so we leaue the waies of God, and run our own courses, & then com­plaine the Lord hath forsaken vs,Iames 4.8. and is farre away. Draw neere to God by grace, he will be neere to thee in mercy.

And there wasted his substance with riotous liuing.] As it was not long after he had his substance that hee depar­ted from his Father, so was it not long after hee had left his Father that he departed from his substance. This is the fruit of forsaking God. A man that will forsake the Lord and cast away his gouernment, can neither keepe himselfe, nor the good gifts which God hath giuen him. But I will not pro­secute this point.

Obser.Obserue we here how this prodigall being ouer shoes, [Page 63] neuer rests till hee haue plunged himselfe ouer head and eares, he goeth on in sinne & maketh no stay till he come vnto the top; being once impudent to call for his porti­on, he groweth past grace, and cares not how lewdly he spends it. This may teach vs this generall truth.

That it is the nature of the wicked not onely to sinne, Doctr. Wicked men proceed from euill to worse, they make no stay but wilful­ly runne on. but to proceede and make a progresse therein, going on from euill to worse, not ceasing till they come to the extreamity of pro­phanenesse.

This truth may be further prooued, Ier. 9.3. 2 Tim. 3.13. Isay 1.5.

The Scriptures are full of examples (for the further confirmation of this point) both of the wicked and god­ly. Thus was it with Eue, Gen. 3.6. first she listened to the diuels temptation; secondly, she made a light resistance; third­ly, shee began to doubt of what God had affirmed; fourthly, she grew in concupiscence, the eye like the hart lusted, and both of them desired the forbidden fruite; lastly, she fell to flat apostasie and rebellion. Thus was it with Cain, first,Gen. 43.8. he was an hypocrite offering sacrifice on­ly for fashion; secondly, when he perceiued God respe­cted his brother better then himselfe, hee waxed angry and wrath; thirdly, hee grew to haue a deadly hatred; lastly, he became a most vnnaturall murtherer.

Thus also Iudas was first an hypocrite, then a thiefe, then a lyar, lastly a traitour. What neede I speake of Dauid, Noah, Peter, and many others, who like a cloude of witnesses will prooue what hath beene deli­uered.

The reasons are many, one taken from the nature of Reason 1 sin, which will fret like a canker, and like a gangrene, eate further and further:2. Tim. 2.16. 1 Cor. 5.6. Mat. 13.33. Paul compareth it to leauen which is of a spreading nature, as Christ sheweth in the parable of the leauen, it ceaseth not vntill the whole be leauened. So sinne getting once the heart, diffuseth it selfe ouer all the body, and neuer ceaseth vntill all be infected, it lea­ueneth the hand, the eye, the eare, and closely creepeth [Page 64] from part to part, till the whole man be leauened.

Iam. 1.15. Ezek. 47.1.4.Many other comparisons there are in Scripture, that doth set out the nature of it.

Reason 2 A second reason is, because wilfulnesse in sinning si­lenceth conscience, and by degrees extinguisheth it; so it is no woonder they commit sinne with greedines, when this same Monitor is dead, or speechlesse.

Reason 3 Thirdly, Because God often giueth vp such to the hardnesse of their owne hearts, as make no conscience of lesser sinnes, he forsaketh them who forsake him. This secret iudgement the Prophet declareth,Psal. 81.11.12. which fell on the olde Israelites for not hearing the voice of the Lord. They would not be admonished nor reclaimed,Rom. 1.28.29. There­fore he gaue them vp to the hardnesse of their hearts, and suf­fered them to walke in their owne counsels. Thus God doth punish sinne with sinne: the sinne that followeth is as a punishment of that which went before; he punisheth the first sinne with a second, and the second with a third; and for their not obeying in smaller matters, hee giueth them vp to the swindge of their affections.

Reason 4 A last reason may be, because the diuell driueth them by his temptations and prouocations. Now then it is no woonder they runne so fast, for they whom the diuell driues feele no Leade on their heeles.

Vse 1 Seeing this is so, that it is the nature of the wicked to waxe worse and worse, adding sinne to sinne, not staying till they come to the extreamity of prophanenesse, as hath beene prooued by Scripture, example, and reasons. Then let wicked men take notice of their cursed conditi­on and fearefull estate, for what sinne so foule that a wic­ked man may not, nay is not likely to commit. There is none so chast but may proue an vncleane adulterer, none so loyall but may prooue a perfidious traitour, for what should hinder? Surely, if any thing doth, it must bee Gods restraining grace. But what hope or promise hast thou, that thou shalt bee kept from comming to this height of sinne? Gods promise is onely to such as feare [Page 65] him, and not to thee. Blesse not then thy selfe from these grosse euils, for thou mayest prooue as vile a Nero, a Iu­lian, a Iudas, as euer the Sunne sawe, or earth bare, there wants but a temptation to driue thee to the grossest euill; there is that leauen, that poyson in thee which (without Gods woonderfull power in restreining) will at last dis­couer it selfe in the practising and following of the most flagitious courses. Oh how happy were it for thee if by this that hath beene said, the eyes of thy vnderstanding might bee opened, that thou mightst see thy selfe what thou art, and what thou art like to be.

A second vse may be for further terrour to the wic­ked:Vse 2 for doth sinne grow? so doth the wrath and ven­geance of God grow; thou that committest sinne, with euery sinne thou committest (and alas what word, acti­on, thought, is not a sinne vnto thee) thou hordest vp a proportionable measure of wrath against the day of wrath, Rom. 2.4.6. as Paul doth witnesse. Thus is euery wicked man a woe­full hoarder vp of treasure. Thou that hearest this, or readest this, who art in thy naturall estate, consider ad­uisedly what is said, couldst thou number exactly the multitude of thy actions, both spirituall, naturall, and ciuill, couldst thou reckon vp the millions of words, and put in the best words into the number, thou hast euer spoken, that euer passed betweene thy lips, &c. couldest thou summe vp the infinite number of thoughts that e­uer hath been in thy heart; if thou couldst doe this, thou mightest put downe in thy Catalogue so many sinnes; and with euery of these make account for a measure of indignation and wrath proportionable to thy sinne. Oh consider this, the Lord Iesus giue you hearts seriously to consider it, and thinke of it; happy had it been for thee, thy mothers wombe had beene thy graue, or that thou hadst perished many yeares agoe, except thou repentest of thy sinnes, for long life in sinne is no blessing but a curse.Esay 65.20. Accursed shalt thou be though thou liuest an hundred yeares.

[Page 66] Vse 3 Thirdly, This may serue to informe our iudgements concerning the wicked man, and who he is: seest thou one to persist in euill, adding drunkennesse to thirst, go­ing on from euill to worse? thou maiest then giue sen­tence that he is a wicked wretch: True it is, thou canst not say he is a Reprobate, for God may call him in his good time, but for the present, thou maiest auouch (without crauing pardon) he is wicked.Psal. 50, 16, 18, 19, &c. One Swallow maketh not a Summer, nor one Sinne a Sinner; but, as we may iudge a man to be of such a Trade, if he follow it carely and late, earnestly and constantly, and (in a manner) busie himselfe in nothing else, so if a man trade in wickednesse, and make it his occupation, wee may be perswaded he is prophane.

Vse 4 Fourthly, Is this so, that when a man hath once giuen himselfe to sinne, he makes no stay, but runneth on to further degrees; then let it admonish euery one to take heed of the first beginnings of sin; sinne is deceitfull; nay,Heb. 3.13. it is deceitfulnesse it selfe: Haue therefore no dea­ling with it. It playeth with vs, as the Leuites father in Law, perswading vs to stay this dinner, this night, and so at last makes vs stay two dayes longer then we would, or should:Pro. 24.33. Sinne is a shamelesse Begger. It saith as the sluggard, Yet a little sleepe, Yet a little slumber, A little folding of hands to sleepe, Yet a little more sinne, Yet a little more good fellowship, Yet a little more deceit; and so many of these littles make a great deale.Pro. 17.4. But what Solomon saith of the be­ginning of strife, is true, also of any other sinne; it is as the opening of the waters, those that haue giuen the on­set to Sin, haue as it were opened the floud-gates of im­pietie, which are not againe so easily shut, for the vio­lence of the streame beareth all things before it: open not therefore those floud-gates, though it be but a little, the waters wil gush out, there is no easie stopping them: Haue nothing to doe therefore with sinne, no not with the least sinne (for they doe but vsher great ones; and like little Rogues, being crept in at the window, open [Page 67] the doores for the biggar to come in) but keepe it off, euen as thou wouldest an enemie at the swords poynt, for if once it enter, it is like the vnwelcome guest, it will not away: Wickednesse is much easier to keepe out, then to cast out: While thou art on the the top of the hill, it is at thy choyce whether thou wilt thence throw thy selfe downe or not, but, if once thou throwest thy selfe down head-long, it is not at thy choyce to stay, be­fore thou commest to the bottome. They vtterly there­fore delude themselues, and pittifully gull their owne soules, that running head-long into a course of sinning, conceiue an opinion to leaue sinne at their pleasure, what need they Saint it in their youths, they haue time enough to repent in their age? Oh that this Doctrine were well considered, surely it would take away this con­ceit, and euidently shew them their madnesse and fol­ly, for doth not custome proue another nature? doth it not bring such a hardnesse on the heart,Rom. 2.5. as that man cannot repent; it is no easie matter for a man to forget that hee hath beene long a learning: bee admonished therefore to stay from entring into any vngodly cour­ses. Wouldest thou keepe thy selfe from Murder, then represse rash anger; from Sodomie, flye adultery; from Periury, beware of common swearing; for as no man on the sodaine becommeth most excellent in virtue, so no man on the sodaine becommeth desperate in euill, but commeth to the height of sinne as it were by degrees: and therefore none can be too warie or watchfull ouer himselfe in the preuenting of the first beginnings, yea in killing and slaying of sinne, while it is in the thought, as men doe Serpents in the shell, and Rauens in their nest. This is a high poynt of heauenly wisdome, and therefore let vs all be learners of it.

A last vse, is for our imitation, though not for the Vse 5 matter that is abominable, but for the manner of growing, let vs imitate them, for that is commendable: they grow worse and worse, and from one degree of sin [Page 68] to another, why then, see that thou grow better and better,2. Pet. 1.5, 6. proceed from one degree of grace to another, to faith adde vertue, to vertue adde knowledge, &c. God in his Arithmetique loues addition in good, and sub­straction in euill; but the Deuil, contrarie: as then, hee that is vniust becommeth more vniust,Reuel. 22.11. so let him that is righteous become more righteous; constancie and growth, if in goodnesse is a vertue, but if in vice, a sinne, be good, and the Lord increase thy growth.

Text.Now wee will come nigher vnto the words [And there, &c.] Wherein obserue, first, what he did in this farre Countrey: The Text saith, he wasted his substance, that portion which his father gaue him, hee spent and consumed: Secondly, how he spent it; it was with rio­tous liuing, he did not onely spend but mispend it, hee wasted it vpon Harlots, and in other flagitious courses. The instructions that I doe gather from these words, are these two,Doct. 1. Sinners are great wasters. first, that euery sinner is a great waster, second­ly, that Sinners spend and wast Gods good gifts in sins seruice: for the first of these, and the proofe of it, viz. that Sinners are wasters and spend-thrifts: See it pro­ued, by two or three instances, Take notice of the wast that Adam made, by sin at the very beginning, What a wast made he of his knowledge, wisdome, libertie, glorie, peace, and other good gifts and graces, by forsa­king of his God? Did he not loose that in sixe houres, which God was prouiding for him in sixe dayes? Con­sider Esau, what a wast made he? how many priuiledges lost he at once:Gen. 17.7. for first, he was by Nature, heire to the Couenant that God had made with his grandfather A­braham, which was, That God would be his God, and the God of his seed after him. Secondly, he was heire to all his grandfathers and fathers lands. Thirdly, all his bre­thren and sisters must doe reuerence vnto him: Now, all these he wasted and sold away: but what had he? sure­ly but one dish of meat,Gen. 25.34. and that a meane one, A [...]esse of Pottage.

[Page 69]The reasons may be these:

First, they want wit, id est, spirituall wisdome, and Reason. 1 vnderstanding to husband Gods blessings well, viz. to his glorie, and their owne profit, and the good of others: what is not thus imployed, is but wastfully spent.

Secondly, they are so greatly in league and loue with their owne lusts,Iam. 4.3. (as so many Harlots which they main­tained, and keepe) that they thinke nothing too good, or too deare for them: What is layed out on them is leudly wasted: They will at length wast all in maintay­ning these.

This in the first place may reproue such as iudge con­trary iudgements, esteeming wicked worldlings, coue­tous misers, and others of the like stampe to be excellent husbands: True it is, they are still in trading, buying and selling, and seeme to thriue, but if the matter bee well weighed, they make but a sorrie gaine, they get earth, loose heauen, get a little vanitie, and vexation, and loose an eternall right of glorie, now is this any bet­ter then Esay his pennyworth? What gaine is this? What profit brings this? Is it profit to winne the whole world, and loose the soule, which a thousand worlds cannot redeeme? this is but penny wise and pound foo­lish: these courses are no thriuing courses, let vs there­fore reforme our iudgements, and esteeme of them as they are indeed, great wasters and spend-thrifts.

Secondly, let it admonish euery one of vs, and such as are Masters, in a speciall manner to take heed of dea­ling with the wicked, for they are stroy-goods and spend-thrifts, they wast their owne goods, and what hope is there they will husband thine better, nay doe they not bring Gods curse at their heeles, which will consume, and, like a Moth, fret what they goe about?Deut. 28. hath not God threatned to curse whatsoeuer they put their hand vnto? Take heed then how any of you open your doores to a gracelesse person, without you want a waster and a spend-thrift; if so, then set open your [Page 70] doo es, and entertaine the wicked, and bid them wel­come. It may also admonish Parents, and put them in mind in matching of their children, to beware of such: Euery one desires to haue good Husbands for their daughters, and prouident Wiues for their sonnes; if so, then match with them that feare the Lord, for they will as well being in as lay out; their eare and eye gathers, as well as heart and hand spends. But, as for the wicked, they lay out of the whole stocke, and haue no care of in­creasing of [...]heir goods, and what good husbandrie is in this? In a word, let all be warned, and of all let my councell be regarded, lest thou mourne at the last, when thy flesh and body are consumed: and say, How haue I hated instruction, Pro. 5.11, 12. and my heart despised reproofe.

Now we come to the second poynt which I obserued, and that is this,Doctr. The wicked spend Gods gifts in sinnes seruice. Hos. 2.8, 9. The wicked spend Gods gifts in sins seruice. read Hos. 2.8, 9. Where we may see how liberall and bountifull the Lord was vnto them; hee gaue them Corne, Wine, and Oyle multiplyed their Siluer and their Gold, but these they imployed in the seruice of Baal, which they should haue imployed to the glorie of God.Amos. 6.4. Rom. 3.13. So Amos 6.4. they abuse these outward bles­sings, to gluttonie and drunkennesse. So see Rom. 3.13. as they thus abuse gifts of body, so also gifts of mind; their Knowledge, they abuse to Gods dishonor, imploy­ing it in curious prying and searching into hidden My­steries; their Wit and Learning also, they thus imploy, as doth euidently appeare in the Stories of Ieroboam, Saul, Achitophel, Hammon, Herod, and others. I shall not need to stand further vpon the proofe, it beeing so euident, and therefore I will come to some vse.

Ʋse.And first, this serueth sharpely to reprooue thou­sands in the World, who thus abuse those gifts which they haue receyued from the Lord. How many are there to whom God hath giuen the fat of the earth? whose bellies he hath filled with his hid treasure? whose barnes are full? whose cup doth ouerflow? whose corne [Page 71] and oyle he hath wonderfully increased? that truely seeke to glorifie God by these their riches? Is it not a rare matter to find one amongst a thousand? Let expe­rience speake, who more griping, more couetous, more proud, more forgetfull, more vnthankfull, then they who haue greatest aboundance of these outward things? Againe, doe not many spend their riches on gorgious attyre, vnbeseeming their places? vpon gorgeous buil­dings, for the Screetch-owle and Batt to dwell in? vp­on excessiue cheere, and vaine pleasure, spending more at one banquet, then would keepe twentie poore mem­bers of Christ Iesus, in good sort all their dayes? Are there not as many, nay more, that doe offend in abu­sing the gifts of the body, imploying euery mēber ther­of to the seruice of sinne? their eyes making windowes of vanities, hauing their eares open to filthie talke, songs, and ribald speeech; their tongues are not they vsed to cursing, and swearing, and blasmeming of the most sacred name of God, which they should feare and reuerence? their hands, are they not cursed instru­ments of sinne? wholly imployed in deceit, filching, or fighting, or the like: Their feet, are not they imploy­ed in walking in the waies of sinnes, to places of vnclean­nesse, Stage-playes, Bull-batings, Bawdy-houses, and other such like cages of vncleannesse? Doe not most of you thus vse those members, to his dishonour who hath bestowed them vpon you. Alas, alas, it is too too appa­rant. And as for these inward gifts, the gifts of mind, which God hath bestowed on men, as Wit, Know­ledge, Learning, how are they abused? for the nouri­shing of contention, and the maintenance of iniurie, op­pression, and iniustice.

Thus then you see how many in the world come vn­der this reproofe, let euery one of vs looke well vnto it, for he is one of a thousand that deserues not to be taxed: See therefore, and confesse your faylings, and imploy Gods gifts to his owne glorie. Oh! consider [Page 72] how you will answer it; should a louing Husband giue vnto his Wife rich iewels and fayre bracelets, and shee bestow them on a Stranger, could this be well taken? or should a King giue many Lordships, and much Re­uenewes vnto a Subiect, and he imploy them in the enemies seruice, would not all count him for a ranke Traytor? And what art thou better? God hath giuen thee many Iewels, and bestowed on thee many Lord­ships, as thy tongue, thine eye, thy hands, thy bodie, thy soule; these thou wholly dost imploy in the seruice of Gods enemie: thou giuest them to the Deuill, by thy blasphemie, drunkennesse, by thy pride, by thy vn­cleanenesse. Oh wretch! to receiue thus with the one hand from the Lord, and to giue with the other vnto the Deuil. But in a word, to conclude, remember all you that any way thus mispend these gifts of God: I say,Matth. 25.30. remember the seruant that was vnprofitable in not imploying his Masters Talent to his aduantage, but returned to him his owne, wrapped vp in a napkin: he (I say) had his portion in that Lake which burneth with Fire and Brimstone. Now, if he were thus punished in not vsing of it, how shall you be plauged, who doe a­buse them wickedly and malitiously to his dishonour: surely, if you perseuere herein, the hottest fire in Hell shall be your reward. You that are in authoritie, (I speake to you and warne yee) abuse not your authori­tie, peruert it not to iniustice, or oppression: Rich men, I speake to you, let not your wealth make you swell with pride, let it not cause you to be contentious: I speake vnto you all, and from the eternall God I warne you, not to abuse any good blessing that God hath gi­uen you, for be you assured there will come a day of reckoning.

IN these three verses, we haue laid downe to be consi­dered the punishment of his sinne, which is common vpon the whole countrey with him, ver. 14. or personall on him in speciall, ver. 15.16. To come to some instruc­tions briefly, which this 14. verse will afford, and so to hasten to the next verses,Doctr. which are principally to bee weighed of vs. In generall we might obserue, That where sinne goeth before, punishment will follow after: as we haue heard of his sinne, now here followes the wages: but I will onely name this.

And when he had spent all. i. e.Text. All that portion the Fa­ther had bestowed, those common gifts which his father had giuen vnto him, these were they, that were spent and wasted. This may teach vs thus much.

Common gifts are of a wasting nature: Doctr. Common gifts are of a wasting nature. 1. Sam. 16.14. they may be vtter­ly spent and consumed, and finally be lost. Thus did Saul loose that portion of common gifts God had giuen him, for the text sayth, the spirit of God departed from him: not the spirit of regeneration, which worketh in the e­lect; for that dwelleth where it once entreth. But by spi­rit, we are there to vnderstand the common gifts of the spirit, as wisedome, fortitude, and other morrall, ciuill, and ordinary gifts, wherewith Saul was endued, & which God had vouchsafed vnto him, for the enabling him to the duties of his gouernment; as for the spirit of regene­ration, and the sanctifying and sauing graces of that spi­rit, [Page 74] he neuer had.Heb: 6.4. So also Heb. 6.4. the Apostle doth confirme this truth, where he sheweth, that some that are partakers of the holy Ghost, they may fall away: Any common gift or grace, as knowledge, learning, or the like, may be lost: and so for the things of this world, which God giues in a plentifull measure, to the men of this world, they are but of a wasting nature; For the world passeth away, 1 Ioh. 2.17. and the lusts thereof, as Iohn affirmeth.

Ʋse 1 Vse. Let this teach vs to learne, to put a difference be­twixt that portion, which God giueth to his children, and to the wicked, betweene the earthly and heauenly inhe­ritance: the one may be wasted by the vsing; the other shall be increased; the one may vtterly be spent: the o­ther neuer: most true it is, the sanctifying graces of Gods children are subiect to a kinde of abatement, and de­crease; for want of vsing, and renewing, but finally bee spent they cannot;Rom. 11.29. for these gifts and graces are without repentance.

Ʋse 2 In the second place, let this serue for direction, what portion especially to chuse & seeke after, not that which is so readie to decay,Caduca spern [...]e, coelestia spirare: but labour for a portion of a better nature, namely, for that inheritance which is reserued in the heaners: what folly is it for thee to spend thy time, and bestow thy paines, in getting that which is of no continuance, which will consume and wast like waxe be­fore the Sunne: oh be more wise and chuse the better part,Luke 10.42. that shall neuer be taken from thee. Weane thy hart more and more from these perishing pleasures, and make choyce of that portion that endures for euer: get true faith, and other sauing graces, and be assured Hell gates shall neuer preuaile against thee.

Ʋse 3 Last vse, may be an vse of comfort, to all such as haue the sauing graces of Gods blessed spirit bestowed on them, for the best portion God hath giuen thee, the goods of the permanent inheritance is thine, bee thou content that God shal distribute his moueables to whom he pleaseth. Take thou thy part which is the better, goe [Page 75] thy way, and be thankfull, for thy free-hold is farre bet­ter then their coppie-hold: thou hast no cause to com­plaine.

There arose a mightie famine in the land. Text.] By this famine is prefigured the want of al heauenly comfort, which how euer it was before, in this land of sinne, yet he felt it not before, and therefore it is said, he began to be a hungrie. i. e. to feele it. The point that I will note is this;

The region of sinne is a land of famine. Doctr. The region of sinne is a land of famine. There is no food for the soule to be found in it: As no corne to be had but in Egypt, so no succour but in the Church of GOD, in all the world else there is a great dearth. This Salomon doth confirme in his Ecclesiastes. Eccles. 1. All the world can af­ford, is but vanitie and wind vnto the soule; nay, so farre is it from satisfying and refreshing of the soule, that the best things it can afford, doth but oppresse and vexe it.

Sinne is meerly contrary to the soule of man, as poy­son Reason 1 to mans bodie; this then cannot saue but destroy.

It is a way of darkenesse, therefore comfortlesse. Pro. Reason 2 Pro. 4.19. 4.19. How vncomfortable was the darknesse of Egypt, to Pharaoh and his subiects.

Let vs apply this to our selues. And first behold the Ʋse. 1 miserable, wretched, and deplored estate of all such as remaine within the borders of their sinnes; these are like for euer to perish, and be affamished: to perish, and to perish by famine, what more grieuous?Lamen. 4.9. Better is hee that perisheth by the sword, then he that perisheth by this: they that be slaine by the sword are better then they that are slaine with hunger. For those pine away. No other punishment is so tedious; they are dispatched in an instant; onely famine is like hell, where euery part is pained, a man being al­readie dying, yet neuer dead.Amos 8.11. And yet this is but the fa­mine of the bodie, behold a greater famine then this, a famine of the word: a famine of the soule, which most su­staine, yet feele not, know not: the one is felt and be­wayled, the other not respected nor regarded. What God sayd to the Church of Laodicea, may truly be sayd [Page 76] to many thousands in these dayes, thou sayest thou art rich and increased with goods, Reuel. 3.17. and hast need of nothing, and know­est not that thou art poore, blind, miserable, wretched, naked. May not this be spoken to many in this Cittie, who haue their corne and wine increase, their cups run ouer, their bodies fat, and in good liking, thou thinkest thou art rich, increased with goods, and art in good case, and hast need of nothing, when alas, thou knowest not thou art poore, miserable, and readie to be starued. Oh that you did know it, you prophane ones, whose bones are well couered with flat and flesh,Ezek. 34.18. I would that you could feele it, then should not Gods pastures be contemned & trod­den vnder foot,Esay 55.1. nor Gods waters fouled; then should not Gods seruants need to spend their strength, & wast their spirits, in calling vpon you to come and drinke, nay you would cry with Sisera, giue me drinke, or else I perish. But this famine is not felt nor discerned. Where shal one find that man that complaineth for want of meanes, these birds are rare ones; but to finde one, nay, many that say, they haue enough, is no hard matter, they heare once a weeke, once a moneth, once a quarter, and their soules are in as good a case to God-ward, as the best. But is this like, thy soule can be in so good plight, with so lit­tle food? Can that thriue well when it is, bereaued of her daily meales, and weekly feasts, which she should haue? be more wise, and well consider of the matter: what mans heart doth not ake, that hath in him any sparke of re­morse, to passe by your Prison grates in this your Citie, and there to see such gastly countenances, & heare such rufull complaints, for want of food. But had euery soule a grate to looke through, and liberty to cry for her selfe, a thousand times more lamentable would the cry be in all places and companies where you come.

Ʋse. 2 This may serue for exhortation, to leaue this barren land, which affords nothing but famine and scarcity, and returne to thy Fathers house, for there is plentie: haue some pittie on those poore soules of yours, which are [Page 77] committed to your trust, for a small time, and for which thou must assuredly stand, before Gods tribunall, and render an account: let vs consider how by it we liue and breath, should that leaue vs but a little, for a moment, we should returne vnto the dust, and be but a dead corps; and shall we not feed it? oh be more wise, giue it the bread of life, as well as thy bodie the bread of wheat; let thy soule haue her meales daily and duely, as well as thy bo­die hers: suffer her not to be starued with these inferiour things: they are pauca, parua, praua, few in number, small in measure, bad in abuse; there is bread enough in your Fathers house, why doe you then sicken your spirits in a voluntary want, and fast from it, which is able to feast a world of faithfull guests?

And he began to be in necessitie.] Text. The countrey being punished with a great famine, the Prodigall is here sayd to haue his share in it, as these words & the words follow­ing do make manifest. Wherin obserue, first, his distresse, which is laid downe briefly in these words, but more largely, ver. 16. Secondly, his shift in this his distresse, with the effects of it. ver. 15.

For the first, he began to be in necessitie; he had made great wast, and now he sustaines great want: how iustly is he payd home in his owne kind: here in generall wee may learne this lesson;

God doth often punish sinne in it owne kinde: Doctr. God doth of­ten punish sin in it owne kinde. 2. Sam. 24.10.15. of what kinde is the sinne, of the same kinde shall the punishment bee, proper and proportionable to their offences. This may plentifully be prooued out of Gods booke: this was Gods dealing with Dauid, he sinned in numbering of the people, and God doth punish him in diminishing of the number: so, for his sinne of adulterie, as he defiled the bed of another, so should others defile his;2. Sam. 12.11. 1. King. 21 29. 1. Sam. 15.33. thus did God deale with Abab, who shed the bloud of innocent Na­both, in the place where dogs licked vp the bloud of Naboth, should dogs licke vp his bloud also. Thus was Pharaoh pay­ed also; he drowned the males of Israell, and he himselfe [Page 78] shall be drowned in the red sea.R [...]uel. 16.5.6. Dan. 6.24. [...]st [...]r 7.10. Iudg. 1.6. Not to heape vp more places (which were a thing easie, if as needfull) take no­tice of that one in the first of Iudges, verse 7. and so an end; threescore and tenne Kings had their thumbs and great toes cut off by Adoni bez [...]h, and were made to ga­ther their meat vnder his Table: at last he himselfe is ta­ken, and his thumbs and toes are cut off also: now heare what he himselfe professeth,Ver. 7. As I haue done, so hath the Lord requited me. The Lord payd him home in his kind, his punishment was in the like, proper and proportiona­ble to his offence.Mat. 7.1.2. This is that same retaliation of sinne, which God returnes into their owne bosomes that har­bour it.

Reason 1 The reasons of the Lords so dealing may be these;

First, hereby his Iustice is cleared, and the mouth of iniquitie stopped,He hath the law, which is called Lex ta­lionis. for what hath man to say for himselfe, how can he complaine of iniustice, so long as he recei­ueth his owne, and is repayd with his owne coyne.

Reason 2 A second reason may be in respect of others; hereby the sinner is better put in remembrance of that sinne for which they suffered: for this kind of punishment pre­senteth the sin, as it were visible before our eyes; know the punishment, know the sinne; remember the punish­ment, remember the offence.

Ʋse. 1 Now let vs apply this to our selues (for herein lyes the life of doctrine) first then seeing this is so, let euery one looke to haue his sinne brought vpon his owne head: thou that art a swearer, looke that as thy tongue spettes abroad the flames of hell, so shall the flames of hell bee poured vpon thy tongue: thou drunkard be thou assu­red, that as now thou wilt not keepe the cup of satierie from thy mouth;Psal. 7.5.8. so God will one day hold vnto it the cup of vengeance; a cup of wine, of mixed wine shalt thou drinke, to the very bottome: thou adulterer looke to haue fire added to thy fire, the fire of hell to the fire of lust:Iam. 2.13. art thou mercilesse, hauing no regard of the afflic­tions of Ioseph; iudgement merciles shall be shewed vn­to [Page 79] thee, thou Diues looke to it, who now wastest so ma­ny tunnes of wine,Defiderauit gut­tum qui non de­dit micam. Aug. Hom. 7. Psal. 109.11. the time wil come thou shalt not pro­cure a pot of water, nay, not one droppe to coole thy tongue: art thou a couetous extortioner, or a griping vsurer, expect that thy posteritie shall be deuoured by it, and thy house eaten vp by the extortioner.

Let me further apply this to you that are inferiours, art thou a disobedient child vnto thy parents? dost thou contemne thy fathers and mothers wholesome admoni­tion,1. Sam. 2 25. Gen. 9.22; as Hophny and Phineas did the counsell of their fa­ther Ely? or dost thou mock and scoffe at them for their infirmities, as cursed Ham did?Iudg. 17.1.2. or dost thou beguile them, or closely conuay any of their goods from them, as Micah from his mother?Gen. 27.41. or art thou sicke of the mo­ther, or longest thou after the death of thy father as Esau did? Be thou assured, who euer thou art, that there is a iust God in heauen, who (if euer he bestow posterity on thee) may withhold his grace from them, & suffer them to be as disobedient, scornefull, theeuish, vndutifull to thee as now thou art to thine, and see thou expect it without repentance: so thou that art a seruant, dost thou giue stubborne, or moyling answeres to thy master or mistresse, as Hagar to Sara; or sleeuelesse answeres, as Gehezi to Elisha? or dost thou belye thy master,2 Sam. 16.3. or false­ly accuse him, as Ziba did Mephibosheth? or runnest thou from thy master, and wilt not abide with him, like the seruant of Shimei; or pickest and pilferest from him,1. King. 2.39. Phile. as Onesimus from Philemon? Looke then to reape, euen as thou sowest; and to be payed home in thy owne kinde; for God is iust, and what hath beene may be, as God hath dealt with others, he may deale with thee.

A second vse we may make of this is, to teach vs in Ʋse. 2 time of any iudgement or affliction that lyeth on vs, to labour for spirituall wisedome, that by the punishment we may come to see what the sinne is, that is the cause thereof; for by the kinde of the punishment we may ve­ry often come to find out the kinde of the offence. Art [Page 80] thou slandered and backe-bitten, are there reports raised of thee that are not true? why, it may be thy heart can tell thee that thou hast slandered others.Eccles. 7.21.22. Hast thou dis­obedient children, seruants, &c. call to mind thy former wayes, it is to be feared such disobedience was then in thee. And so in all other kinds of punishments, or man­ner of iudgements whatsoeuer, take them, and lay them on thy sinne, as salue vpon a sore, so shall we make them profitable; yea, this benefit will come of it, we shall iu­stifie God, iudge our selues, and preuent further iudge­ments, that otherwise wee may looke to fall vpon our heads.

Ʋse. 3 In the third and last place, this doctrine will affoorde much comfort to the children of God, for as God doth thus punish according to the manner of our sinning, so will he reward according to the manner and measure of our walking. Many notable examples are recorded in Scriptures, of Gods gracious dealing in this kinde also towards those that haue beene obedient, for our comfort and encouragement. The widdow of Sarepta shee re­lieued the Prophet of the Lord, wherefore God relieued her and her whole family,1 Kings 17.16. Ierem. 39.18. for the meale wasted not, neither did the oyle faile. So Ebed-melech saued the life of Ieremi­ah, and therefore had his owne life giuen him as a prey. Many other examples might bee brought. Oh how should this incourage vs to all good workes! What a spurre would this be if it were well considered to well do­ing? Let it be considered of vs, and let it stirre vs vp to do good to gods Church, and people: Doe good to them, thou dost good to thy selfe,Math. 7.1.2. Eccl. 11.1. for thou shalt receiue mea­sure for measure, good for good, blessing for blessing.

This is generall. Now we might here further take no­tice of the cursed disposition of the wicked, who though they be miserable in regard they are strangers from the life of God, yet doe they not know their misery, vntill by want of earthly comforts they be brought to necessi­ty. This prodigall was miserable before, yet hee felt not [Page 81] his misery vntill now: and now hauing lost all, and consumed his portion, it is said, he began to be in necessity; that is, he began to feele himselfe to be in misery.

Thus then it often falleth out,Obser. that so long as Gods creatures are enioyed, the great want of God himselfe is not felt. But of this I shall haue occasion to speake more, when I come to speake of the occasion or motiues of his conuersion. Now then to the next verse.

Then he went and claue, &c.] Though this prodigall beginnes to feele his misery, yet he returneth not home vnto his Father; but trieth further, and seeketh other meanes to supply his neede.

In him behold the corrupt disposition of man by na­ture,Doctr. The wicked in misery vse other helpes before they flie to God. Hosea 2.7. Who being in misery assaieth all other meanes for deliue­rance, before hee flyeth vnto God for helpe. To his Father this prodigall will not goe, till a failing in other courses doth enforce him: to God man will not seeke, vntill a kinde of absolute necessity doth compell him. See this prooued in the example of the Israelites; who being afflicted for their sinnes, and hedged in with troubles and grieuous afflictions, runne vnto their Idols, and fol­low after their louers, hoping and expecting deliuerance from them. They betake not themselues vnto the Lord, vntill they see themselues crossed in their wicked cour­ses, and are out of hope by any other meanes to haue helpe or deliuerance out of their present misery; and then shall she say I will goe and returne vnto my first husband; that is, they shall then resolue and determine to forsake their Idols, and returne vnto the Lord, and of him seeke helpe. Thus was it also with Ephraim and with Iudah. For when Ephraim saw his sicknesse, and Iudah his wound: Hosea 5.13. then went Ephraim to the Assyrian, and sent to King Iareb. God was not sought to, nor enquired after vntill hee was to Ephraim as a Lyon, Verse 14. and as a young Lyon to the house of Ia­cob, vntill he did hide himselfe and returne vnto his place, Verse 15. then did they acknowledge their offence, and seeke his face; yea, in their affliction they did seeke him early, saying, Come, Chap. 6.1.2. and let [Page 82] vs returne vnto the Lord, 1 Sam. 28.3. for he hath torne, and he will heale vs, hee hath smitten, and hee will binde vs vp. What shall I need to speake of Saul, of Asa, and others, of whom Scripture maketh mention, who haue sought to others, before they sought vnto the Lord.

Reason. 2 The reasons may bee these. First, Faith is wanting, they doubt either of Gods power, that he can; or of his mercy, that hee will helpe them; and therefore it is no woonder they seeke to other helpes, and flye not to the Lord.

Reason 2 Secondly, There is a quarrell betwixt God and them by reason of sinne; now we know how hardly that man is brought to seeke helpe of his neighbour that is at ods with him, he will rather seeke farre then be beholding to him; and so is it with the sinner towards God.

Ʋse. 1 This may serue first for reproofe of such as herein imi­tate this prodigall;Reproofe of 3. sorts. First sort re­prooued. if they beginne to bee an hungry to haue a sight of their sinnes, or if they be in any other di­stresse flye to vaine helpes. Thus doth the Papist, who hath his seuerall Saint for each seuerall sicknesse, to S. Anne they flye in pouerty, to S. Roch they flye in sick­nesse, to S. Vrbane in time of hunger, to S. Margaret in the time of trauell. What shall I stand reckoning vp their rabble of vnknown Saints, to whom they seeke for them­selues and others, allotting to one the head Anastatius., to another the eyes Otilia., to another the teeth Apallonia., to another the necke Blaz [...]., to another the belly Erasmus. Iob. 5.1., and to each of them they flye accor­ding to their needs. Should now that question be pro­pounded to them which Eliphay did once to Iob, To which of the Saints wilt thou turne? They would quickly make answere, I to this, I to that, they want not for Saints to turne vnto; for the number of their hee-Saints and shee-Saints is so great, as that they haue no more roome left in the Kalender to put others in.

2. Sort to be taxed.But to come to our selues: Many amongst vs come vnder this reproofe, who in time of their distresse with­draw their hearts from the Almighty, vsing sorrie shifts, [Page 83] yea, sinnefull courses, for the relieuing and easing of themselues: are they inwardly troubled with a sight of their sinnes, terrour of conscience, or the like? then they seeke and haue a foolish hope to deceiue this their in­ward anguish by some by-imployments; thus, going to a stage-play, reading of some merry bookes; a game at Cards, or Tables are held to be excellent helpes against these spirituall qualmes and melancholy fits, as they please to terme them; or are they outwardly crossed, themselues or their Children strangely visited, or their Cattle lost, or languishing with any extraordinary dis­ease? then by and by they seeke to this cunning man or that cunning woman; then they run either to Baalzebub the God of Ekron, or to Beelzebub the Prince of diuells for helpe; they expect succour either of the witch of Endor, as Saul did; or flye to the wizard of Pether, as Baalak did; or to the sorcerer of Babel, as Nebuchadne­zar did, one wizard or other must be found out. And thus they forsake the Lord that made them, flying to the diuell himselfe for succour and reliefe. This sinne is rife and common, yea, so common as it is counted but a ci­pher. When Saul sought vnto the witch, we reade,1 Sam. 28. Hee changed his garment that he might not be knowne; but in these daies men are growne more bold, they change nei­ther coate nor countenance.

Obser. But oftentimes we haue helpe by seeking,Obser. and were it not lawfull thus to seeke for helpe, why doth God giue them such power of curing?

First, the diuell (being indeed very skilfull in things Answere. 1 naturall) doth often, yea, for the most part,Vulnerat animā sanando corpus. recompence this homage and seruice done vnto him, with a cure of the disease or sicknesse; yet know, that it is but a pittifull cure where the diuell is physition; and better were it for thee to die of thy disease, then to be thus cured.

Secondly, I answere, God permitteth this to bee, not Answere. 2 that we should trust them, but to try vs whether we will depart from him, yea, or no. What Moses saith of the [Page 84] false Prophet,Deut. 13.1.2.3. may bee spoke of them in this case, If there arise among you a Prophet, or a dreamer of dreames, and giueth thee a signe or wonder; and the signe or wonder come to passe whereof hee spake vnto thee: You shall not hear­ken to his words. For the Lord your Good prooueth you, to know whether you loue the Lord your God with all your heart, and with all your soule. So then, we see though the things doe come to passe that they foretell, yet are they not to be belieued. Let all such consider this as either haue or doe seeke to these helpes for succour; and remember Saul neuer went to the witch of Endor till God had left him,1 Sam. 28.15. as he himselfe confesseth.

3. Sort to be taxed.Others there are that make Gods vnto themselues, for their deliuerance of riches, freinds, pollicie, and power, seeking not to God for helpe,2 Kings 18.21. but wholly rest vpon these vaine things, which will at length prooue as the Reed of Aegypt, which will not onely breake when it is leaned on, but (flying into splinters) doth pierce the hand of him that trusted on it.

Ʋse. 2 But for a second vse: Let euery of vs be exhorted to relye onely vpon the Lord, and in time of distresse to runne to him who will relieue vs both freely, and speedi­ly. Take heede, take heed of vsing any in direct course, be so much the more watchfull ouer your selues, by how much you are most proane vnto it. The seede of this sin is in the very best, and often sprouteth forth to our great shame;Psal. 73.28. say thou with Dauid in euery distresse, It is good for mee to draw neere vnto the Lord. For assuredly, this is the onely way that will bring a man peace at the latter end.

Ambrose. Ʋnto a Citizen.] The farre Countrey (as wee haue heard) is the region of sinne. Now this Citizen may seeme to represent the prince of darkenesse, with his cur­sed confederates, the reprobate Angels, called Citizens in the kingdome of sinne, because they haue not onely sinned, but they abide and continue in sinne, they dwell in it, and cannot leaue it. But let him be whom hee will, [Page 85] he was but a hard master towards this his seruant, he put him to base worke, and gaue him but small wages, not foode for his belly.

Learne then, Those that refuse to giue seruice vnto God, Doctr. Those that wil not serue God shall serue a harder Master. Deut. 28.41.48. shall be enforced to serue a worse master, Deut. 28.47.48. And what doth the scripture speake of such as are not conuerted nor returned to the Lord, doth it not say such are ruled by the God of this world, id est. the Deuil: who works in the hearts of the children of disobedience doth it not testifie,2 Tim. 2. vlt. that such are in the snare of the Di­uell being taken captiue of him at his will.

Reason there are but 2.Reason. Lords and commanders of the whole world. God and the Diuell: forsaking the ser­uice of the one, we must needs goe into the vineyard of the other, there is no remedy.

The vse of this is, for admonition to vs that we know Ʋse. 1 how we leaue Gods house and seruice, that we cast not of the yoke of the Lord our God, for if we refuse to se [...]ue him let vs be assured, we shall serue others whose seruice we shall find more hard, and wages most wofull at the last: there is no fishing like vnto the sea, no seruice like vnto God, and to the Kings: keepe still then in the house of God; neuer comes a better. Oh remember that you are Gods sworne seruants, and haue taken the blessed sacrament vpon it, that you will be obedient vnto him, and fight against the world, flesh and deuill, and that va­liantly and constantly vnto your liues end: beware lest you be found guilty of periurie and apostacie from the liuing God: make good what you haue promised and vowed to the Lord before his Saints and blessed Angels, who are witnesses of thy couenant:Math. 7.22. Call him not only Lord Lord as many do: but let him indeed be thy Lord as few doe. Did seruice consist in wearing of a liuery or taking of wages or giuing good words, then God should haue seruants enough: but there must be more, obedi­ence is required, in a cheerefull doing all that is enioy­ned: be not then stubborne, withdraw not the shoulder [Page 86] from yeilding obedience vnto the Almighty; carry thy selfe in all things like a dutifull seruant, deserue not to be cast out, lest thou sing the song of this prodigall. How many hired seruants in my fathers house haue bread enough, 1 Iohn. 5.3. and I perish for hunger. This master is liberal, he giues the best wages and for the easiest worke: euery one of his ser­uants are aduanced to be sonns: euery sonne is an heire, euery heire a king: euery king hath an eternal kingdome: thus God rewards with honour, but Satan with shame: do not then by swearing, by drunkennesse and such like sinnes, thrust thy selfe out of Gods doores, and enter in­to the seruice of that beggerly master the Diuell, who hath nothing to giue his followers, but hell and euer last­ing torments, keepe then in Gods seruice and thou art made for euer.

Text. And he sent him to his feilds to feede swine] By farme or feilds wee may vnderstand this world, by swine, sinners, wicked, and vngodly men of the world; his feeding of them, is his keeping company & conuersing with them. This seemes to be the morrall exposition of these words. Now for some instruction, and first in that the wicked are compared to swine, wee may obserue thu [...] much.

Doctr. Wicked men are no better then bruit beasts. Men without grace are no better then beasts without rea­son, they are swinish, brutish.

Hence it is that the holy Ghost (who can giue most congruous names to natures) doth so frequently in scripture, compare the wicked to bruit and sauage creatures; sometimes to Lyons, Psal. 58 6. Psal. 59.6. Psal 80.13. Psal 22.12. Psal. 32.9. Math. 10 16. Luke. 13.32. Isay. 1.3. Math. 7.6. 1 Pet. 2.22. somtimes to Doggs, sometimes to Bores, sometimes to Bulls, sometimes to Horses, and Mules, sometimes to Woulfes, sometimes to Foxes: sometimes to the Oxe and Asse, otherwhiles to Swine: doe not all these names serue to set forth their brutish disposition.

Reasons of this point may be these, first because man by sinne degenerateth into the nature of the beast, by it Reason 1 he loseth the right vse of his vnderstanding, which is the very thing that maketh them men, and doth distinguish [Page 87] them from bruites. This the Prophet sheweth plainely in the 49. Psal. the 20. verse. Where he saith that man be­ing in honor and vnderstandeth not, is like to the beasts that perish. Here the Prophet sheweth that mans honour a­boue the beasts, is his vnderstanding, which he loosing by sinne, doth degenerate into the dishonourable ranke of bruit creatures.

Secondly, because wicked men giue vp themselues to Reason. 2 be led by sence and appetite, like the bruit beast who followeth his owne lust and no other perswasion: they will not liue by rules of renewed reason; perswasions to leaue sin, and take better courses can no more preuaile with them then with a beast:2. Pet. 2.12. this reason Peter giues in his second epistle the second chapter and the 12. verse, so the Prophet Ieremiah, Ier. 5.8. expresseth this property in the wicked Iewes, where he saith, that like full fed horses, euerie one neigheth after his Neighbours wife.

The vse we are to make of this poynt is manifold; first, it may serue to shew vs the cursed and malignant qualitie of sinnes: which Circes like doth transforme men into beasts, and maketh those who at the beginning were made after Gods owne Image most glorious and beautifull, to be more vgly in the sight of God then the most brutish creature that he hath made.

Secondly, it may teach vs how to esteeme of the wicked, surely as God himselfe esteemes of them, no better then of beasts; nay, well were it for them, if they were no worse, for when the beast dies, his misery ends, but when these die, their vnhappinesse begins: These are the heard of vncleane Swine, whereinto to the De­uil is entred, and will at length fling them into that bot­tomlesse Lake.

Thirdly, let wicked men take notice of their owne Ʋse. 3 base estate and condition, who though they be neuer so great, rumbling it in Caroches, riding on their Pal­freyes; yet if sinfull and gracelesse, they are no better then the beasts that draw them, then the horse that car­ries [Page 88] them; nay, worser in Gods account. What man would indure to be called a beast, to be termed an Asse, an Owle, a Dogge, or the like? yet the brutish practi­ses of many, shew they are no better. How many liue like Swine, rooting in the earth, trampling vnder their feet the holy things of God? contemning the Word and Sacraments, and wallow in the myre of vncleane­nesse and drunkennesse? How many resemble the Horse and Mule, who will not indure bit or bridle, no­thing can curbe them or keepe them in compasse? mer­cies, iudgements, promises, threatnings, all are too little, their Rider they will cast, and giue him a farewell with their heeles, such iadish trickes too many vse. What a number of two-leg'd Dogges are abroad in the world of all sorts and kinds? some resemble the Ma­stiffe, worrying Christs Lambes, by grinding the faces of the poore; some haue the qualitie of the Spaniell, fawning and flattering, good for nothing but to fetch and carrie; tale-bearers, busie-bodies: Others, of the Greyhound, out-running all moderation, running in all excesse of riot, spending on backe and belly their whole patrimonie: There are many also resemble your bawling Curres, Raylers, Reuilers of God and good­nesse: And as many the Bloud-hound, persecuters of the Saints and seruants of God, who are neuer well till they haue their bloud to drinke. Thus wee see how ma­nie resemble these bruites in their practises, who (not­withstanding) would thinke foule scorne so to be estee­med: but thou wicked gracelesse person, whosoeuer thou be, esteeme as highly of thy selfe as thou wilt, yet thou art a very bruit, and no better, God doth so ac­count thee, and who dares otherwise esteeme of thee.

Ʋse. 4 Fourthly and lastly, let this teach vs not to satisfie nor content our selues in this; that hauing speech and rea­son, we goe beyond birds, beasts, and other creeping things, vnlesse by grace and goodnesse wee excell, and goe beyond vnregenerated persons; for else, though [Page 89] thou dost retaine both the place and shape of a man, yet being in thy qualities and properties like a beast, thou art no better in the eyes of God.

To feed Swine] Here is the worke this new Master did imploy this Prodigall in; to keepe his Pigges:Text. Here was a sorrie preferment, to forsake his sonne-ship, and become a Swine-heard. The poynt we may from hence learne, is this:

The seruice of Satan is a most base seruice. Doctr. The seruice of Satan is a most base seruice. What more base then this, to keepe at the Hogges-trough, and serue sinne? yet this is the worke whereabout he was imploy­ed: so then, his seruice is but base drudgerie; neuer did the Taske-masters of Aegypt impose on the Israelites so base a worke, as Satan on his slaues; for their making Bricke was not vnlawfull, but these must doe that onely for the Deuill that is vnlawfull; euerie brutish lust must be yeelded to; euerie lewd and sinnefull compa­nion conuersed with; the bodie must be defiled; the soule and conscience corrupted; yea,2. Sam. 13. 2. Sam. 17. Math. 27.3. 2. Pet. 22. all their workes and waies polluted: What was the seruice whereabout Ammon, Iudas, Achitophel, were imployed? was it not most base, and vile? and why is it that the Holy Ghost compares sinne to the myre, nay, to the dogges vomit, if it were not to set for the basenesse of it.

Such as the Master is,Reason. such must needes his seruice be: now Satan, is become the verie basest of all Gods creatures, therefore his seruice must needes be base: he can imploy his, in no better seruice then he hath for them, viz. to rake continually in the stinking kennels of sinne, whereby to staine and poyson themselues, yea the whole World.

The Vse that we are to make of this, may be first for reproofe of such as glorie in their shame, bragging and boasting of their base seruitude, of their wicked sinnefull and flagitious courses which they daily follow, and thinke it to be a credit, to sweare, swagger, drinke, ca­rouse, and the like: surely, if it be a credit to be a drudge [Page 90] and slaue vnto the Deuil, to be at the command of eue­rie base lust, and to be imployed about the basest sculle­rie, then they haue whereof to boast. Deceiue thy selfe no longer, thou prophane liuer, but see thy condition; bragge and boast of thy freedome, and priuiledges, wealth, and worship neuer so much, yet know thou art but a drudge, and a base drudge, being at the command of euerie lust be it neuer so vile, and canst thou be free? no, no, thou art not free till Christ doth make the free, and then,Ioh. 8.36. thou shalt be free indeed: So long as thou ser­uest sinne, thou art not freed by him, but art still a bond slaue vnto the Deuil,2. Tim. 2.26. being taken captiue by him at his will.

Ʋse 2 In the second place, this may serue to estrange our affections from Satans seruice: Who would serue such a Master, as doth set him about nothing but the basest drudgerie? Shall man, who was created after the glori­ous Image of God, suffer himselfe to be so abased, as to become a Hog heard? If thou hast any sparke of true courage in thy bosome, returne to thy fathers house, and be no longer held in this base seruitude. Shall such a man as I flye, said Nehemiah? so say thou, Shall such a one as I, who was made but a little inferiour to the An­gels themselues, created after the Image of God, nobly discended, borne to a Kingdome, suffer my selfe to be the Deuils Scullion? nay, I will not, I will hereafter car­rie my selfe more loftie, and thinke scorne to inthrall my selfe to so base a bondage.

Text. Ver. 16. And he would faine haue filled his belly with the Huskes.] By Huskes, is generally vnderstood the vanities of this present euill world, which can giue no true content to the soule of man, hauing nothing in them but empti­nesse, vanitie, vacuitie, and no sollid nor substantiall nu­triment. Yet there are some, who by them vnderstand the Doctrine of the Scribes and Pharises,August. which was frothie, and without substannce, being stuffed with tales and fables, and many traditions receyued from their [Page 91] elders; which Doctrine of theirs, (being thus of their owne deuising) could not satisfie nor nourish the hun­grie soules of poore sinners, but they went away still as hungrie as they came: and this they take to be meant by the words following, And no man gaue vnto him. If this exposition be taken (which in my iudgement may well be) I cannot see any inconuenience wil follow. But forasmuch as the whole current of expositors doe giue the other, it will not be amisse to speake somewhat of both, though the briefer: Taking the former, this is the poynt, No earthly thing can satisfie the soule, Doctr. No earthly thing can con­tent the Soule. nor conferre any true content vnto the minde: They are but huskes, a frothy substance, they may puffe vp, but not nourish. All things are full of labour, saith Solomon, man cannot vtter it, the eye is not satisfied with seeing,Eccles. 1.8. nor the eare filled with hearing: heare a wiser then Salomon speake, Christ Iesus who is wisedome it selfe,Iohn. 4.13. Who soeuer drinketh of this water shall thirst againe. There is a defect in the wa­ter of Iacobs well, and so in euery other earthly thing whatsoeuer, it cannot quench this inward thirst, but cau­seth a greater thirst then was before.

The reasons of this point may be many.Reason. The First is this, because God is the proper obiect and center of the hart, now wee know if a man had all the musicke and melody in the world before him, he could not heare it with his eyes, because it is the proper obiect of the eare, if neuer so gorgious shewes he could not see them with his eares, because it is the proper obiect of the eye: and againe take a stone and fling it out of a sling, it neuer rests vntill it comes vnto his center, no more will our hearts vntill it rest vpon the Lord,Fecisli nos Domi­ne propter te & semper inquietū est cor nostrum donee requiescat in te. August. 1. who is the proper obiect & center of the soule: excellently therefore sayd a father. Thou madest vs ô Lord for thy selfe and our hart is euer vnquiet till it rest in thy selfe.

A Second Reason may be this, because euery thing in this world is transitory; now where there is no assu­rance Reason 2 of perpetuity there is no content;Prou. 23.5. therefore not in [Page 92] riches, honours, nor the like: these fly away like an Ea­gle as Sol: speaketh, not like a tame bird that may againe be caught by running after, nor like a Hawke that may be called to the lure: but like an Eagle strong of wing, swift in flight, whose wings thou canst not clip nor pinion.

Reason. 3 Thirdly, this is vnnaturall food for the soule: which will not satisfie but increase the hunger of it, these things to the soule are as flesh to the horsse, grasse to the Lyon, preposterous food: the food that it must haue must be of like substance vnto it selfe, spirituall not earthly and cor­porall, it is as impossible to replenish a spirituall empti­nesse with a corporall substance, the mind of man with earthly treasures, as it is to fil a corporall emptinesse with a spirituall substance as a house with virtues or, the sto­mach with wisedome.

Reason 4 Fourthly and lastly our appetites are vnsatiable by reason of corruption, left in mans heart since his fall; so that now his carnall thirst cannot be satisfied. All ho­nours, riches, pleasures, preferments, they are but as oyle cast into the fire, which serueth but to encrease the flame: were it possible that one man should haue in his owne possession,Eccles. 5.9. all the treasures, riches, pleasures, delights, that are in the world; yet he would still be seekeing and thirsting after more.

Thus we see the reasons of this truth now we will come to apply this doctrine to our selues.

Vse 1 And first I must beginne to reprooue the folly of ma­ny with the words of Isay. Wherefore do you lay out money and not for bread? why spend you your labour for that which satisfieth not? Why do you so earnestly, so eagerly, pur­sue the vanityes of this world,Isay. 55.2. foolishly imagining to fill and satisfie your harts with them: which cannot be; for what though by your eager pursuing of these earthly things; you get as much as possibly can be had, yet shall you be as farre from content; nay farther then euer you were before:Esay. 29.8. much like vnto the hungry man (of whom the Prophet speaketh) who dreameth that he eateth, [Page 93] but when he awakes he hath still an empty stomach. Or like those vncleane spirits who seeke for rest but finde none,Mat. 12. you will in the end be deceiued of your hope and not only so, but finde that you sought not, namely vani­ty and vexation of soule.

Secondly let this admonish vs, not to seeke for con­tent,Vse 2 in these outward things which affoord it not, but seeke for it wher it may be had; the doue that Noah sent forth of the Arke went flying vp and downe, finding no rest for the sole of her foot,Gen. 8.9. till she returned againe to Noah, so is it with thy soule no place of rest will it or can it finde, nor any creature to content it, till it returne vn­to the Lord from whence it came. He only must con­tent thy soule; all other things may vex the soule of man,Caeteris rebus oc­cupari potest, re­pleri non potest. Bernard. but cannot fill it, but he will fully fill it and throughly satisfie it, and though it should inlarge the desires of it selfe beyond the heauens, yet shall no part thereof be empty or vnreplenished. Set therefore thy hart vpon the Lord and not on things below. Remember how in the creation God rested not his worke vntill he had made man; he wrought the 1. 2. 3. 4. 5.Gen. 2.2. dayes and saw his workes in their seuerall kinds, that they were all good, yet no sight of these creatures could content the Lord till man was made, all the thoughts of that diuine mind aymed at him: and when he was made then is it sayd that God rested and not before. Wherewith wilt thou oh man requite this kindnesse of the Lord, surely in this do thou labor to shew this thankfulnesse, that as the Lord would not rest till he had made thee, so do not thou rest till thou hast found him, but chuse him for thy portion, with the Prophet Dauid: Psal. 73.25. haue none in heauen but him, desire none vpon the earth besides him.

Thus much for the former exposition of these words, now for the latter; i. e. by huskes we vnderstand the do­ctrine of the Scribes and Pharisies, which was stuffed and mingled with their own traditions, deliuering for doctrine (as Mathew sheweth) mens precepts. Mat. 15. Then this may be the point.

[Page 94] Doctr. Mans doctrine is but a frothie doctrine. Mans doctrine is but a frothie doctrine; such doctrines as are of mans inuention, eyther contrary or besides the written word of God, are but frothie, no better then huskes without kernels; that will not, cannot, nourish the soule to saluation.Ieremie 23. Verse 16. This doctrine is notablie confirmed in the 23. of Ieremiah, in many places of that Chapter, in the 16. verse he sayth thus, Hearken not vnto the words of the Prophets, that prophecie vnto you; they make you vaine; they speake a vision of their owne heart, and not out of the mouth of the Lord. Where we see, that their doctrines are farre from feeding of the soule: they oppresse the soule, and make the people vaine, and not better. A­gaine,Verse 21.22. verse 21.22. the Lord sayth thus. I haue not sent these Prophets, yet they run; I haue not spoken vnto them, yet they prophecied. But if they had stood in my counsell, and caused my people to heare my words, then they should haue turned them from their euill way, and from their euill doings. In which words, the Lord doth imply thus much; that the reason why the people were not turned from their sinnes,Verse 28. was, they taught their owne councels, and spake their owne words. So againe, in the 28. verse, it is thus sayd. The Prophet that hath a dreame, let him tell a dreame; and he that hath my word, let him speake my word faithfully. What is the chaffe to the wheat, sayth the Lord? Where you see in plaine termes their doctrine is termed chaffe. A light thing, without any solid substance, or good nutri­ment:Verse. 32. And in the 32. verse, you may finde these words. Behold I am against them that prophecie false dreames, saith the Lord, and doe tell them, and cause my people to erre by their lies, and by their lightnesse: yet I sent them not, therfore they shall not profit this people at all. So that you see by these many places, this truth strongly confirmed, that mans doctrine is but light, huskes, chaffe: vnprofitable for the soules nourishment.

Reason 1 The reasons may be these. First, because this doctrine cannot bring to a true sight of sinne, before which no true comfort can arise: mans doctrine cannot wound [Page 95] the soule, let them strike at sinne, the blow is giuen, but with a leaden dagger; the sword is not sharpe enough to cut it downe.

Secondly, it wanteth Gods blessing; now man liueth Reason 2 not by bread onely, but by Gods blessing on the bread:Mat. 4. is it so with the bodie, then much more is it so with the soule: it is Gods blessing that must make this food com­fortable; but God hath promised to blesse onely his own ordinance, and not mans inuentions.

These may be the reasons. Now let vs see what good vses it will afford vnto vs.

First, this serueth to set forth vnto vs the miserable e­state Ʋse. 1 of poore deluded Papists, who are fed altogether with the huskes of Popish doctrine, hauing for doctrine eyther Apocryphall additions, or their owne humane inuentions and traditions: their masses, trentals, dirges, halfe communions, inuocation of Saints, adoration of images, and the rest, haue no footing in the word of God, no warrant from thence, but are of their owne de­uising: now alas, how can the poore people sucke any good nourishment from such trash, for their soules health? this food may load the stomacke, but neuer fill it, such light, sleight stuffe can neuer make them of a rud­die complexion with Dauid, nor of a fresh hue with Da­niell: I meane the constitution of their soules can neuer thriue thereby: true it is, they haue seuerall dishes for the feeding of their sences; braue obiects for the eyes; me­lodious tunes for the eare; and the like: but by these they are not brought a step neerer heauen. Let a man that begins to be in want, and begins to haue a sight and sence of his sins, be brought to the seeing or hearing of this their melodie and musick, shall his mind be euer the more satisfied? Surely he may as well feed his stomacke with painted plumes, as his soule with such foolish gue­gays: let vs therefore pittie them, and pray for them, that so many of them as belong vnto the Lord, may haue their eyes opened, to see their misery, and that they [Page 96] may haue better food, and more solid nourishment for their soules.

Ʋse. 2 Secondly, seeing this is so that mans doctrine is but huskes: this may stirre vs vp to thankfulnes, seeing God hath beene so good and gracious vnto vs as to giue vs olid and substantiall nutriment: neuer was Gods word since the time of the Apostles more plentifully, or powerfully taught then now it is amongst vs; Oh what cause haue we to be thankfull; especially we in this same cittie, who haue this Manna in such a rich measure, fal­ling about our camps: there are thousands in the world, nay, in this land, that would be heart glad of those Ser­mons that you regard not, but sleepe out and despise, oh how happie were we if we knew our happinesse I but we like pampered children, play with our meat; and like the carnall Israelites, stumble at the plentie of our Manna: the onions of Egypt haue a better relish in our mouths: well framd words, quirks and trickes are more affected then profitable matter; but should the Lord once show vs the terrors of hell, and visite our consciences with the apprehension of his wrath: then the very crummes of the Gospell would be wellcome, when now we loath the full dishes of consolation. Then to heare but one sen­tence of the Gospell plainely expounded, and to haue but one of the promises powerfully applyed, would be more acceptable, then all the fine deuices of the wit, de­liuered in the perswaseable words of mans wisdome: let not therefore these things be hid from your eyes, take notice of your priuiledge, your glory, your aduantage, wherin God hath blessed you aboue other citties, coun­tries, and nations. Italy, Spaine, and other rich coun­tries in Asia and Africa, abound with wealth, but in stead of their rich mines of gold and siluer, we haue this inestimable treasure of the word, the value wherof is far aboue all precious pearles: the outward blessings that God gaue vnto his people are compared to the orna­ments of the body,Ezech. 9.10.11. as Bracelets, Abilements, Rings, [Page 97] Chaines, and the like; but his giuing of his word and statutes vnto them, is compared to his marriage with them, let vs then take notice of this our happinesse, and rouze vp our hearts to daily thankefulnesse.

The third vse, is that which the Apostle maketh; Beware Ʋse. 3 least any spoyle you through Philosophie, and vaine deceit, Colos. 2.8. af­ter the tradition of men, after the rudiments of the world, and not after Christ. Let vs not be beguiled by false teachers, neither let vs lend our eares to their frothie doctrine: please the care they may with the enticing words of mans wisedome; saue the soule they cannot without preach­ing the words of Christ, that onely is the word of life, and the power of God to saluation; all other food is but dust and drauery, no better then huskes, fitter to feed swine, then to nourish the sonnes and daughters of God, to e­ternall life.

In the last place, here is a lesson for vs ministers, that Ʋse. 4 we teach not the people, our owne fond deuises, nor feed them with our owne fancies, but build vpon the foundation of the Prophets and Apostles, Christ Iesus being the chiefe corner stone.Mat. 28.20. Ezek. 3.17. Let vs teach therfore what he hath commaunded vs to obserue, and heare the word from the mouth of God, giuing warning from him: oh let me exhort and be exhorted to remember whereto we are called, and wherefore we are sent: is it to please the eare, or saue the soule? Preach I mans doctrine or Gods (sayth the Apostle) or goe I about to please men?Gal. 1.10. for if I should yet please men, I were not the seruant of Christ: More I might say, but I will not; a word to the wise may be sufficient.

Now, further in that it is here said, No man gaue vnto him, we might obserue this point of doctrine;

The Lord doth vsually take from those whom he meanes to saue, those sinnefull meanes and helpes whereon they rest, Doctr. and maketh them vnsufficient for the satisfying their desires.

Thus dealt he by his people Israell, as doth appeare in the second of Hosea. 7.

[Page 98]But I will not stand on this generall poynt, I will shew what vse might be made of it,Ʋse. and so I will leaue it. Art thou disappointed of thy vaine hopes, and depriued or forsaken of these meanes wherein thou trustedst, whe­ther goods, or friends, or strength, and the like? Know and be perswaded, the Lord hereby doth chastice thee for thy vaine confidence, and withall, doth beat thee from these worldly stayes, that thou maiest flie to him for succour, and for helpe: consider of it, and make this vse profitable as occasion serues. And so I passe from his Egresse to his Regresse.

Hitherto of his Egresse. Now of his Regresse, and re­turne: wherein we haue his repentance, and the successe of it: his repentance is laid downe from the 17. verse, to the 22: the successe in 20, 22, 23, and so to the end.

In his repentance are obseruable these Specialls; first, the occasion thereof, or motiues, inducing him thereto, laid downe in this 17. verse: secondly, his re­solution, grounded vpon the former motiues, vers. 18, 19: thirdly, his practice, and reuolution, verse 20, 21. To begin with motiues, or occasion of his turning, laid downe first generally to be a serious consideration of his waies and his courses: then more particularly, first a sence of his owne miserie, I perish, &c. Secondly, a hope of his Fathers mercie, which is nourished in him by the consideration of his Fathers liberall dealing, euen towards his hyred seruants, which maketh him confi­dent to looke for goodnesse towards himselfe, being his sonne. How many hyred seruants, &c?

Text. And when he came to himselfe.] Something of the phrase, before I speake of the particulars; the Prodi­gals regentance is termed a comming to himselfe, as if he had beene out of his wits, or besides himselfe before his amendment: and indeed so much the very phrase doth import. So then we conclude.

Doctr. A wicked man is a mad man. A man in his sinnes is out of his sences, he is a mad man, and out of his wits, Sinners are Bedlems and Lunatickes, [Page 99] voyd of sence or reason. Esay [...]6.8. Caluin in loc. hertatur vt cer redeant hoc est resipiscant: Menizerus, Redite praeuari­catores ad cor. Dissesserant er­go, à corde. Muscul. Me thinkes these words of the Prophet Esay, may sufficiently proue this in the 46. Chapter ver. 8. where he saith, Remember this, and shew your selues men, bring it againe to mind, O yee transgressors! the words may be thus read, Returne to your minds, O yee transgressors! or, Returne into your heart, as Caluin reades them: obseruing this very poynt from thence, that they were not well in their wits before. So Misculus, Ment­zerus, with many other.

And indeed the words vsually vsed for repentance, both Greeke and Latine, doth shew as much; [...]. the Greeke word is deriued of another, which signifieth Folly and Madnesse, and is as much as after-wit:Resipiscentia quasi receptio mentis ad Se. Tertullian. Vol vt alij Resipisce­re quasi resa­pere. Luk. 23.34. Acts 7.60. and for the La­tine word, the Prophet in the former place cited, see­meth to giue the signification of it. And it is no won­der, for their reason and iudgement are now corrupted through sinne, so that, as our Sauiour Christ and bles­sed S^t Steuen saith, they know not what they doe. And is it not the verie definition of a mad-man to be with­out iudgement? to follow his fancie, and to be led by appearances without triall?

Let the vses of the poynt be these,Ʋse. first it may informe our iudgements concerning sinne and sinners: Sinne is madnesse; Sinners are Lunatikes, being possessed with a spirituall frenzie and madnesse: looke vpon them but with a spirituaall eye, and their actions will declare it. Some runne to and fro starke naked, and blush not,Wicked men shew that they are mad men diuers waies. Exod. 32.26. tea­ring off, and casting away the garments of holinesse and innocencie. Were they ashamed (saith Ieremiah?) nay, nay, they were not ashamed? Are men ashamed of their flagitious courses, which layeth them naked both to shame and iudgement? Alas no, they glorie in them, neuer blushing for the committing of them. Others, (though sometimes they keepe within compasse [...], and seeme to be well gouerned, as if they were no such men) being a little displeased, or any thing crossed, streight fall a playing of their mad prankes, raging and rauing [Page 100] against heauen and earth, cursing and banning all that speake to them, infecting the verie ayre with their vile speeches and horrible oaths, as if they would pluck God out of his throne, and againe crucifie the Sonne of God afresh.

Others, foame at the mouth, their talke is idle and beastly, sauouring neither of wit nor honestie; sparkles of hell come forth from their lips, whereat the Deuil kindles fire of dissention.

And againe, how deepely are others possessed with this spirit of madnesse? who are neuer well but when they are wounding, beating, and destroying of them­selues and others: wasting their estates, consuming their bodies, and pittifully gashing of their consciences and soules, yea killing and destroying whoeuer they companie with, drawing them into the same excesse of riot, that so they may all perish together.

And in a word, what mad propertie is to be seene in any Bedlem, that is not to be found in a wicked man: Oh! happie were it, if the rodde of discipline were bet­ter vsed, then there would be hope of more sobrietie.

Ʋse 2 Secondly, is this so, that sinners are Lunatiques? let it then admonish all such as are well in their wits to keepe out of their companies: Men bodily mad, are kept bound and chayned, and narrowly watched ouer, that they cannot hurt; and yet we are loath to come within their reach. But we neuer feare these spirituall Bedlems, of whom we ought to be most warie, beeing they are at libertie in euerie place and house, in most companies, and many times haue power to hurt; many being in place of authoritie, and yet (the more is the pittie) how carelesse are we? Oh bee more watchfulll you that loue your selues, be more carefull, come not in their companies, receiue them not into your houses, vn­lesse necessitie compell: What though they keepe with­in compasse for a time, yet first or last they wil haue their fits, and much indanger your soules and bodies.

[Page 101]The last Vse, shall be an exhortation to such as are yet Ʋse 3 in the estate of Nature, to pittie themselues, and pray for themselues, that they may haue their sences resto­red to them: when thou seest a Lunatique to rage and raue, to rend and teare his haire and flesh, thou canst not but pittie and send forth a prayer for him, that God would helpe him. Behold, oh man I thine owne estate, such a one art thou, void of all sence and spirituall vn­derstanding, who doest daily wound thine owne soule by sinne; be as mercifull to thy selfe as thou art to o­thers, bewaile thine owne fearefull estate, crie to God for helpe and redresse, neuer giue ouer till thou art brought to thy selfe, and being once cured, commiserate the estate of others that are not: Turne not their madde pranke into a iest, (as most doe) but turne to God by prayer for their recouerie, as few doe.

And thus much shall serue for this point, which the phrase hath afforded: now to the motiues or induce­ments causing his turning: He first takes himselfe aside, and begins to consider of the estate wherein he stood: [He said,] whence learne,Doctr. Examination of our hearts the first step to Repentance. Ier. 8.6. That a taking our selues a­side, and diligent examination of our hearts and waies, is the first step to Repentance. Thus much is implied in these words of Ieremiah. cap. 8. ver. 6. I hearkened, and heard, but they spake not aright, no man repented him of his wick­ednesse, saying, What ha [...]e I done? They repented not: why? surely, because they examined not themselues, they communed not with their owne hearts, saying, What haue I done? Thus much also is expressed by him in the 3. Chap. of his Lamentations, and the 40.Lament. 3.40. verse. Let vs search and try our wayes, and turne againe vnto the Lord: there must be a searching and trying, be­fore there can be any turning.

The reason is plaine,Reason. because we can neuer know our wayes, what they are, nor whither they lead, without a serious consideration and strict examination of them; a Physitian cannot know the estate of a mans bodie, [Page 102] without some good search and inquisition; how then can a man know the condition of his soule. Now the ig­norance of a mans owne bad estate is neuer seuered from a false perswasion of a mans owne good estate;Reuel. 3. as wee haue example in the Church of Laodicea; hee that is ig­norant of his owne waies, euer thinkes his waies to bee the best waies, and who in such an errour will desire any change or turning.

Ʋse. 1 The vses are, first, to conuince and condemne such as walke on securely in ignorance, and neuer take notice of their waies, neither call their courses to account, yet thinke their estate to be very good, and no mans better, that they haue repented, and their sinnes shall be pardo­ned. But how is this possible, can thy sinnes be pardo­ned before they be repented of? and is it possible to re­pent of them before thou doest know them, and canst thou euer know them without faithfull searching and a­curate sifting into them? deceiue thy selfe no longer with thy vaine dreames, (for alas thou dreamest) thou art so farre from repentance, that as yet thou art not ca­pable of it, seeing thou hast not called thy selfe to a rec­koning.

Ʋse. 2 Secondly, Let this stirre vs vp to a diligent search and examination of our estates. Wouldst thou repent of thy sinnes, turne from them, and haue them pardoned? then labour to know them, striue to find them out, con­sider of thy wayes, make a stand for a while, and examine thy courses; put the question to thy soule, What haue I done; and againe propound it, wherein am I failing. Take the light of Gods law, that will shew thee thy filthinesse, that will discouer vnto thee thy great corruptions, and many failings: Be not backeward in this dutie, the more backeward thou art, the greater cause hast thou to feare thy estate. It is a secret guiltinesse of sinne that causeth a backewardnesse in our examination. Bankcrupts that are not worth a groat doe not, dare not looke into their estate, because they know they be worse then nought. Be [Page 103] then perswaded to call thy courses to account, consider the estate wherein now thou art, thy case is fearefull be­cause thou art ignorant of it, but it is desperate; if thou wilt not be perswaded to looke into it; but on the other side, if thou wilt take thy selfe aside, and commune with thy owne heart (as Dauid speakes) surely then thou wilt be in a faire forwardnesse to a sound conuersion.Psalme 4.

Lastly, Let mee adde a word of exhortation vnto all Ʋse. 3 (in as much as all haue sinned, and all doe sinne, and therefore had need daily to repent) often to consider of your waies and courses, let no day passe ouer without examination. Call to minde what euils haue been com­mitted, what good duties omitted, which God hath re­quired, suffer not thy eyes to slumber, nor the temples of thy head to take any rest, tell this taske bee performed; Would Christians daily keepe this course, and well con­sider of their carriages the day past, they would soone finde the excellent commodities of it, to their vnspeake­able comfort. Oh how watchfull would it make them ouer their courses, and how many a sinne would be pre­uented, which now for want hereof they fall into;Psal. 119.59. this was Dauids practise, I haue considered my wayes (and what followes) I haue turned my feet vnto thy testimonies. As oft as hee considered his waies hee euer found some defect that needed redresse; so will it bee with thee, thou shalt neuer strictly examine thy estate, but thou shalt euer finde somewhat that needeth amendment. Make con­science then of the practise of this dutie, wee see how needefull consideration is in the things of this life, for without it no estate of life can be well ordered. The Mar­riner must consider his course by his Compasse, or else he is in danger to runne on rockes or sands. The Mer­chant, if he consider not his affaires by his Count booke, will quickely prooue bankcrupt. The Traueller, if hee considers not his way, will soone goe wrong; if hee seeth many waies before him, hee considereth with himselfe which of them to choose, neither will hee goe on till hee [Page 104] be well aduised which is the best. How much more then should we consider of our actions, whose course is to the kingdome of Heauen, for euery way leadeth not to it. Doth euery one vse consideration in euery estate of life? And shall a Christian onely bee carelesse, farre bee this from vs. There is no passing from earth to Heauen with­out consideration.

How many hired seruants.] See here the two motiues of his turning. First, he saw his owne miserie, and that draue him from himselfe, I perish with hunger.

Secondly, Hee remembreth his Fathers mercy, and that brought him vnto him. How many hired seruants of my Fathers haue bread enough.

Math. 6.By hyred seruants, are meant principally the Scribes & Pharisces, and vnder them all others, who serue God mercenarily, onely for the reward sake, and not of loue.

Pani [...] est doctri­nalis, Sacramen­talis, victualis, Ludolph. Iohn 6.51. Panem à [...] multitudinem salutum, magni­tudinem sol [...]mi­num plenitudinē omnium bonorū.These had Bread enough. Bread hath a large extent in Scripture, for vnder it is contained a sufficiēcy of food and nourishment, both for soule and body; and there­fore some would deriue the Latine word from a Greeke, which reacheth farre and wide, and so make it a com­prehensiue word, signifying all things needfull whether to corporall or animall sustenance. It implies then (saith one) much health, great comforts, fulnesse of all neces­sary good things: but (as I take it) in this place that ex­position is too large; for by bread, is especially meant that bread which Christ brake amongst them, I meane, his doctrine & miracles, of this bread they had enough, for they often heard the one, and saw the other. Now to the instructions.

The Prodigall was miserable, and in great distresse, hunger had already consumed his flesh, and almost brought him to rottennesse and wormes. I perish with hun­ger, this he had a sence of, which driue him home to his Father.

Here then obserue, what excellent meanes crosses and af­flictions [Page 105] are to chase men to the Lord, and make them looke home.

The Scriptures are full of proofes for the confirming of this truth: in the 26. of Isay and the 16. verse,Doctr. Crosses and afflictions are excellent meanes to make men looke home. Esay 26.16. Psa. 107.10.13. Hosea 5.15. the Prophet saith thus, Lord in trouble haue they visited thee, they poured forth a prayer when thy chastening was vpon them. So in the 107. Psalme, verse 10-14. They being bound in affliction and yron, &c. cried vnto the Lord in their trouble and distresse. This the Lord himselfe doth further wit­nesse in the 5. of Hosea 14.15. I will bee to Ephraim as a Lyon, and as a young Lyon to the house of Iudah, I, euen I, will teare and goe away, I will take away, and none shall rescue. I will goe and returne to my place, till they acknowledge their of­fence, and seeke my face; Chap. 6.1. for in their affliction they will seeke me earely. And so indeed they did, as doth appeare in words following, Come, and let vs returne vnto the Lord, Esay 17.6.7. for he hath torne, and he will heale vs, he hath smitten, and he will binde vs vp. So also in the 17. of Esay 6.7. the Lord telling the people of the common destruction that hee would bring vpon thē for their sins, saith, that then they should looke vp to their Maker, and their eyes should haue re­spect to the holy one of Israel. And hence it was (as it may seeme) that the Prophet Dauid (preferring the saluation of his enemies (out of a holy loue and spirituall charity) before their outward estate) prayeth thus,Psal. 83.16. Fill their faces with shame, that they may seeke thy name O Lord. Many examples I could bring for the proofe of this poynt, if it were as needfull as easie so to doe, as of Manasses, 2 Cron. 33.11.12.13. Ier. 31.18. Acts 16. Reason. Ephra­im, the Iaylor, the danger of whose outward man, was a meanes to saue both the outward and inward man, be­sides many others, but these are sufficient. And it is no maruaile they should be so auaileable, for hereby we are fitted and prepared for the hearing of Gods voyce; true it is, the spirit of God is the principall cause of our sauing hearing, for he openeth the heart, and beareth the eare, that wee may attend to it, and receiue it, as hee did the heart of Lidia, Acts 16.14. but yet affliction and tribulation is a speci­all [Page 106] meanes,Iob 33.16. & 36.15. which he vseth for the fitting and preparing of vs hereunto, as Elihu declareth in the 33. of Iob, verse 16.17. and also in the 36.15. he deliuereth the poore in affliction, and openeth their eares in oppression: when therfore with Eliah we haue had our share in this stormie tempest,1 K [...]n. 19.11.12. and haue beene well shaken with these earth­quakes, then are wee well prepared to heare the still and soft voyce of the Lord, speaking vnto vs in the ministry of the Gospell. Thus then you see they further our con­uersion, as they fit vs and prepare vs for the hearing of the word, which is the ordinary meanes of our sal­uation.

Reason 2 A second reason may be this, because afflictions are excellent meanes to worke in vs contrition and humilia­tion, which are other meanes of true conuersion, our hearts are melted and mollified in this fiery furnace; these humble vs and cast vs lowe, and plucke downe our lofty hearts, which in our prosperity we did so exalt, these like a hammer breake our rockie hearts, and brings vs to a sence of our owne miserie.

Obiect.But if this be so (may some say) how commeth it then to passe that so many haue beene afflicted, yet are not bettered,2 Cor. 28.22.23. as the Lord himselfe hath shewed, Esay 1.5. Amos 4. and as we see in the example of Ahaz, who in the time of his distresse did trespasse yet more against the Lord. And also by the example of Pharaoh, Saul, Ie­roboam, with others.

Answ. Esay 45.7. Amos 3 6. Sim: Poyson of it selfe is hurtfull, but by the skil­full tempering of the Physiti­an becomes profitable [...]We must know that it is not affliction in it owne na­ture, that worketh this repentance (for in their owne na­ture they are euill, and teach rather auersion from, then conuersion vnto the Lord) but by the secret operation of Gods spirit these fruits are brought forth. Now this working of the spirit is wanting in the wicked, neither are afflictions sanctified vnto them, but are still curses (bee they neuer so many) and not crosses, and make for their further hardening, not mollifying. This therefore is to be vnderstood onely of the elect, and no other. True [Page 107] it is, they may make the reprobate for a time to be hum­bled; as was Pharoah and Ahab, with others. But this is worldly sorrow, which bringeth death.

Now for the vses.

And first, it may serue for the reprehension of such, as Ʋse. 1 iudge of Gods fauour and loue towardes themselues, or others, by outward afflictions, this is a false measure, and will soone deceiue vs; and yet how are Gods children counted as cursed and plagued, because they are afflic­ted and corrected, and the proud esteemed blessed, be­cause they are not in trouble as others; but could such a conclusion be drawne from these premises,Psal. 73.15. Mat. 3. Esay 53.3.4. then must we needs condemne the generation of Gods children, yea, Christ himselfe (that well-beloued of his Father) who was a man full of sorrowes and acquainted with griefe, smitten of God and afflicted; such a conclusion then can­not be drawne from hence, for whom God doth loue them doth he correct, yea,Heb. 12.6. he chastiseth euery son that he receiueth. Be not then too rash in iudging any whom the Lord exerciseth with afflictions: the choysest flower in the garden, lyeth open to a storme, as well as the net­tle in the wildernesse. Neither thinke the better of thy selfe, because the rod is not on thy backe, for the whole­some meanes of thy amendment is withheld from thee, & thou mayst iustly feare, the reines is laid on thy neck, and thou art giuen vp to thy owne wayes. A tree that is fruitfull will be well cudgelled and beaten, when a tree that is good for nothing but the fire shall neuer bee di­sturbed: the wheat endureth more then the chaffe: and yet the wheat is for the boord,Nihil insaelicius faelicitate pec­cantium. August. & the chaffe for the dung­hill. Blesse not then thy selfe in this estate: count not thy selfe blessed, because thou art neuer afflicted, for thou art sore plagued when thou art spared; neither is any thing more vnhappie, then this felicitie.

But for a second vse: is this so, that crosses and afflic­tions Ʋse. 2 are such excellent meanes, to driue men home and bring them to repentance. Let this then serue for terror [Page 108] to such as haue often beene afflicted, and yet are not bet­tered. The Lords hand hath beene often vpon them and yet for all that they haue not turned to him: sinne is not left; their wicked waies are not forsaken, surely such may feare, their case is desperate; seeing these are such excel­lent meanes, and ordinarily the last meanes to bring a sinner home, and yet with them can doe no good: what cause haue such to feare, that they shall be giuen ouer of the Lord, as a hopelesse cure. Heare and tremble at that which the Lord speaketh by his Prophet Ezechiel. EZech. 22.18.19.20. Thus saith the Lord God, because you are become drosse, beholde therefore I will gather you into the midst of Ierusalem, as they gather siluer, and brasse, and yron, and lead, and tinn, into the midst of the furnace, to blow the fire vpon it, to melt it: so will I gather you in mine anger, and in my fury, and I will leaue you there, and melt you. Yea I will gather you and blow vpon you in the fire of my wrath, Verse 18. and you shalbe melted in the midst thereof, &c. The Lord had in the verse before these words, complained of the house of Israell, that it was be­come drosse, they were all brasse, and tinn, and yron, and lead in the midst of the furnace; that is, in the furnace of affliction, they would not be bettered, nor purified, as they ought to haue bin, therefore doth the Lord threat, that fearefull iudgement, to fall vpon them. Oh consi­der of this, thou that hast often beene afflicted, by sick­nesse, losses either of goods, friends, or any such like crosse: I say ponder on it, consider how fearefull a thing it is to be afflicted, and not purged by affliction, to bee stricken with the rods of God, and no conuersion to fol­low: What is this but a signe of a fearefull induration. Consider another place in the Prophecie of Ieremiah, and weigh it well. The words be these; The bellowes are burnt, Iere. 6.29.30. the lead is consumed of the fire: the founder melteth in vaine: for the wicked are not plucked away. Reprobate siluer shall men call them, because the Lord hath reiected them. Loe here, if those afflictions that the Lord hath laid vp­on thee doth not better thee, nor plucke thee away from [Page 109] thy wickednesse, swearing, whoring, prophaning Gods Sabboth, and the like: Reprobate siluer shall men call thee, and thou maist feare the Lord hath reiected thee.

Let a third vse of this doctrine therefore be admoniti­on Ʋse. 3 to euery one of vs, to make a good vse of these means, when the Lord affordeth them; let it be our wisedome to feare the rod, and who hath appointed it: Gods rods are speaking rods, and haue a voice with them,Mic. 6.9. and com­monly call for repentance, and turning, looke to it ther­fore, that thou beest not a non-proficieus in this Schoole; let euery crosse purge away some drosse and filth, where­fore doth the Lord send them, but for this end; let not God loose his end, but let thy crosses become correcti­ons: now how are they corrections, when they worke no amendment. Be not thou more fearefull of being af­flicted, then thou art carefull of not being reformed, by that thy affliction, and so maist thou haue great comfort that thy affliction is sanctified vnto thee; that it is a part of Christs crosse, and not of Adams curse. Be carefull to come out better then thou wentest in, for if thou beest hardned, not melted, thou art clay, not gold.

The last vse, may be comfort for Gods elect, for see­ing Ʋse. 4 that afflictions are so good and profitable, as the ef­fectes thereof doe declare, prouing as wholesome medi­cines, and fatherly chastisements, to amend and reforme vs, what cause haue Gods children to groane so much vnder the burthen: many are readie through the Deuils suggestions, to make hard conclusions against them­selues in time of trouble, as if God had forsaken them, or that they were cast out of his fauour; but consider why doth the Lord send them? what effectes doth he worke by them? surely, no other then to bring thee to himselfe, these are but like the dogge of our good shepheard, to fetch vs into his fold: he setteth them but as thornes and bryars, to keepe vs from running on in that same smooth and pleasant passage, which leadeth to destruction. Doth he take from vs health, wealth, ease, peace, or the like; [Page 110] yet he dealeth no otherwise with vs, then Dauid did with Saul, 1 Sam. 26. who finding him sleeping in his campe, would nei­ther slay him himselfe, nor suffer Abn [...] to slay him, one­ly he tooke away his speare, and his water-pot, which al­so after he had wakned him, he restored againe: no way intending his destruction. Thus dealeth God with vs, who many times findeth vs sleeping in our sinnes, when we should be waking, yet he slayeth vs not, neither inten­deth our destruction, but happily taketh from vs those things wherein we place our strength and trust; which also after we are awaked, he restoreth againe vnto vs in a most gracious manner. What cause then hast thou to murmure or complaine, when thou art afflicted? nay, how great cause hast thou of thankesgiuing, and reioy­cing? Be not then deceiued, it is needfull and profitable for thee, to drinke of this cup, it was good for Dauid that he was afflicted, and as good for thee and me, and the rest of Gods children. Be not then cast downe vnder the hand of God. Of al hearbs in the garden, esteeme of Rue and patience.

And thus much be spoken of this motiue the sence of his misery: now for the next, which is the perswasion of his Fathers mercy. The point hence will be;

Doctr. Sence of Gods mercy causeth repentance. Zach. 12.10. That the sence and knowledge of Gods mercy and goodnesse is, that which causeth vs to turne vnto him.

This is notably confirmed in the 12. of Zachary, ver. 12. The house of Dauid and inhabitants of Ierusalem, are brought to Repentance, and godly sorrow, vpon a consideration of Gods infinite loue towards them in Christ Iesus.Psal. 130.4. So sayth the Prophet Dauid Psal. 130.4. There is mercy with thee, that thou mayst be feared. So saith S. Iohn. 1 Iohn. 4 19. Heb. 11.6. We loue him, because he loued vs first: and what doth the Author to the Hebrews else meane, in saying He that commeth to God, must beleeue that God is, and that he is a re­warder of them that seeke him.

Reason 1 The reasons may be these, our hearts are of a sturdie and flintie nature, and neuer will kindly relent, till loue [Page 111] worke on them. True it is, the heart may be pricked by the Preaching of the Law, and humbled with sence of a mans owne misery, but it neuer commeth to breake forth into hartie confession, and true griefe for sinne, as it is sinne, and a breach of Gods law, vntill the sence of Gods mercie is in some measure tasted of. Could mise­ry alone turne one to God, then might the Deuils haue beene long agoe conuerted: and Iudas also might haue repented, for he felt anguish enough, and horror of con­science, but that did rather driue him from God, because he could not apprehend the kindnes and mercy of God towardes him.

The workes of Gods fauour and mercie toward vs Reason. 2 imprint a stamp and image, of the like in vs, therefore his choosing of vs, imprints this in our hearts, to choose him for our chiefe treasure; his loue of vs, causeth vs to loue him; his turning to vs, to turne to him.

Is this so, that the perswasion of mercie should cause Vse 1 vs to turne: this then reprooueth such as turne Gods grace into wantonnesse, and make this mercy of God a bawde for sin. Nothing is more called for, and nothing more abused:Rom. 2.4. Knowest thou not (saith the Apostle) that the mercie of God should lead thee to Repentance: But thou despisest the riches of his goodnesse, and forbearance, and long suffering, and after thy hardnesse, and impenitent heart, treasurest vp vnto thy selfe wrath against the day of wrath: how often heare wee this apollogie retur­ned, when all other defences fayle, oh God is mercifull: it is true, but to whom, it is to such as turne from their sin, not to such as continue in sinne:Esay. 27.11. as for such Esay reads their doome; He that made them will not haue mercie on them, and he that formed them will shew them no fauour. And Moses fearefully in the 29.Deut. 29.19. of Deut. He that heareth the words of this curse, and blesseth himselfe in his heart, saying, I shall haue peace, though I walke in the imaginations of my heart, to adde drunkennesse to thirst. The Lord will not spare him, but then the anger of the Lord and his iealousie shall [Page 112] smoake against him, and all the curses that are written in this booke shall lye vpon him, and the Lord shall blot out his name from vnder heauen. A fearefull thunder-bolt throwne on the head of all such impious beasts, as make Gods mer­cie a cloake for sinne, take notice of it thou filthie pro­phane liuer, who being reproued for thy drunkennesse, and such like vncleannesse, hast this for thy defence, and holdst vp this for a buckler; no, no, he hath no mercie for thee, so long as thou walkest on in thy impenitency, but wrath and seueritie, which he will one day mani­fest.

Vse 2 Secondly, let this exhort you to take true notice of his mercy, thou that wouldst repent; get a tast of his loue, were his mercies seriously thought vpon, whom would they not moue? whom would not these coards of his loue draw? call them to thy mind, muster them together, they are indeede innumerable, but for your better medi­tation consider of these foure rankes, first of his preuent­ing mercies, consider from how many sinnes he hath kept and preserued thee, many sinnes indeed thou hast commited, but farre more wouldst thou haue had com­mitted, had not his mercy preuented thee, what hath kept the from murder, was it not his mercy? what from robbery was it not this mercy? and what from whoring, but this his mercy? the seedes of all these are in thy heart, yea and of worse, the seedes of the sinne against the holy Ghost not excepted, which thou mightest, nay wouldest haue committed had not God with held thee, had not God bine thus mercifull vnto thee, thou wouldst haue proued the vilest Iulian; Nero, Iudas that euer the earth bare: this then is Gods mercy, Gods great mercy towards thee: oh let it leade thee to repentance. If mercies of this kind cannot moue, then in the Second place call to mind his sparing mercies, for albeit thou hast not committed such grosse sinns as some others haue, yet thou hast done enough, yea a thousand times more then enough, to cause God, and that iustly to haue destroyed [Page 113] thee long before this houreLamen. 3. and to haue throwne thee into hell, and giuen thee thy portion amongst the repro­bate. Consider Gods iustice on Zimry and Cosby you Adul­terers, on Iezabell you proud ones, on Senacherib you blasphe­mers, on Achan you worldlings, on Ananias and Saphira, you lyers. And then tell me if Gods mercy be not great tow­ards thee; thou liuest in the like sins, thou knowest it, yea and happily thy conscience condems thee for it; these were stricken suddenly in the very act of their sins, thou hast commited them ouer and ouer againe, & yet art spared. Oh the mercy of God towards thee! consi­der of his goodnesse. There are many thousands in hell for those sinnes thou liuest in, and yet haue not commit­ted them so often as thou hast done: and others that haue not committed so great grosse sinnes as thou, be­hold then Gods seuerity towards them, but his mercy towards thee. Let this leade thee to Repentance: If mer­cies of this kind preuaile not, then in the third place consider, his Renewing mercies, whereby he doth renew his fauours to thee daily, and lodeth thee with his bles­sings, though thou ladest him with thy sinnes, doth he not daily renew his fauours with the light, giuing thee life, health, food, rayment, and many other blessings which others more dutiful then thy selfe do want? There is neuer an howre in the day nor night, but thou forfetest all health, wealth, peace, liberty, yea heauen, and thy saluation. Yet for all that is God thus gratious? and open­eth his hands liberally to bestow good things vpon thee; shall he be thus gratious in renewing his mercies, and wilt thou be so gracelesse as not renew thy obedience? be not so wretchlesse, let these cause thee to repent.

If yet these wil not do, then in the last place consider, his pardoning mercies; he is ready to pardon all thy sins, & willing to passe by all thy offences, vpon thy repentance, be they neuer so many,Esay. 1.18. Were they as red as scarlet yet they shalbe made as white as snow: how euer thou haue liued & thy sinnes be many and great, and they all double dip­ped [Page 114] and died, wilt thou repent? the strength of his mer­cy shall vndoe them, shall change them, and make them as if they had neuer bine done, thy sinnes shallbe forgi­uen in Christ, and neuer imputed nor laid to thy charge; if yet these will not preuaile, then put all together consi­der his Preuenting, his Sparing his renewing, his pardoning mercies, & if there be any hope of thee, they wil moue thee to looke home, and with this Prodigall to returne to thy fathers house. Oh how inexcusable art thou whom these mercies cannot allure? art thou not worthy of double condemnation? the sinnes committed against the law, may be cured by the grace of the Gospell, but when this grace is despised, and men who may receiue mercy for repenting, will not repent, wherewith shall this impiety be healed, doth there remaine any more sacrifice for sinne; shall any new Sauiour be sent to saue such men? Surely no, there remaines nothing for such, but a feare­full looking for,Heb. 10.27. and expectation of iudgement, and fie­ry indignation, which shall deuoure them.

Vse 3 In the last place, here we see, that sence of misery with­out sence of mercy will not bring vs to repentance, no nor yet sence of mercie, without sence of miserie: the sence of mercy without a feeling of our misery, maketh vs to presume, and the sence of misery without hope of mercie, driueth vs to despaire; so that misery and mercy must be both seene, els it is impossible to be brought to repentance. So looke on thy misery, as withall thou hast an eye on Gods mercie, and so haue an eye on his mer­cie, as that first thou hast an eye on thy owne miserie: these are the two eyes of euery penitent; of neyther of them must he be blind, that would find the way to Gods kingdome.

I cannot yet dismisse this verse, before I speake some­thing of a point or two, which I cannot well baulke, they lying in the way, and offering themselues to our consi­deration. First, in that these are termed hyred seruants, which were in his fathers house; let vs note;

[Page 115] All in Gods house are not dutifull sonnes, Doctr. In Gods house are hyrelings. Math. 6.2. for some are hyrelings: Such were the Scribes and Pharises, here they serued God onely for reward, and did other duties mer­cinarily; as doth appeare by the words of our Sauiour Christ, Matt. 6. and so in the Parable of the Grounds,Math. 13.20. one of those kinds receiue the Word with ioy, but it is onely for by-respects, and temporary causes, and there­fore fall away in time of persecution.Ioh. 6. Such also were manie of Christs followers, who sought onely after the bread that perisheth, as appeares by Christs words. Iohn 6.

And therefore, seeing this is so,Vse. it standeth euery one in hand, truely and throughly to examine himselfe, whether he be a sonne or hyreling; thou maiest know it by the end thou aimest at in the seruice of God: Aymest thou at his glorie principally, or thy owne good? Is his glory the White thou leuelest at? Or, art thou corrupted with some other consideration? If Gods glorie bee the marke, then art thou a sonne, but if thou professest the Gospell for other ends, and by-respect, thou art a mer­cinarie, and a hyreling.

But Moses is said to haue an eye to the recompence of reward: yea Christ himselfe, (the Sonne of God,Ob. Heb. 11.26. Heb. 12.2. in whom was no sinne) for the ioy that was set before him, endured the Crosse, despising the shame, and is set downe at the right hand of the Throne of God.

I answer, in performing of good duties,Sol. How we may haue respect to the recom­pence of re­ward in doing good workes. Annet. Fest. Math. 3.10. an eye may be had to the recompence of reward, and the considerati­on of it may be vsed as a helpe to our dulnesse. But let vs know, that we are not principally to respect it, for were there no reward, neither heauen for the good, nor hell for the bad: yet a child of God is bound, yea and would obey the Lord for conscience sake: Take notice then here by the way, of a shamefull vntruth, where­with the Rhemists doe charge vs, namely, that we con­demne all doing of good, in hope of heauen; or leauing of euill, for feare of hell; and that such kind of preach­ing, [Page 116] we vtterly dislike. How true this is, our Congrega­tions can testifie; we exhort men to doe good, in respect of the reward, and we vse (as motiues) both heauens ioy, and hels horror: howsoeuer (indeed) wee exhort not men to doe good onely and principally for the re­wards sake, but rather in duetie and thankfulnesse to God, that he may thereby be glorified.

Now further see: these hyred seruants, haue bread e­nough, yea, and more then enough, for they haue to spare:Doctr. God proui­deth a large dyet for his Houshold. Pro. 9.1.2. Hence wee gather, God prouideth a large and libe­rall diet for those of his houshold. The verie hyrelings haue such plentie, that there is to spare, and then surely his sonnes shall not be pinched. For the confirming of this poynt, see Prouerbes 9.1, 2. Wisdome hath built her house: Shee hath hewne out her seuen Pillars: She hath kil­led her Beasts: Shee hath mingled her Wine: Shee hath al­so furnished her Table. In which words, the bountie and magnificence of the Lord towards his Church,Psal. 36.8. is repre­presented by the plentifull prouision of a liberall Feast­maker: so also, in the 36. Psal. ver. 8. They shall be all a­boundantly satisfied with the fatnesse of thy house: and thou shalt make them drinke of the riuer of thy pleasures. And in the 25.Esay 25.6. of Esay most excellently: In this mountaine shall the Lord of Hoasts make vnto all people a feast of fat things, a feast of Wines on the Lees, of fat things full of marrow, of Wines on the Lees well refined: The meaning is, that God will prouide for his Church and people (both Iewes and Gentiles) a sumptuous and royall feast for the refresh­ing of their soules: which bountifull prouision, our Sa­uiour Christ also setteth forth in the Gospell by a pa­rable; comparing the kingdome of Heauen (that is, the Doctrine of the Gospel) to a marriage Feast,Math. 2 [...].4. which a King prepared for his Sonne: Now marke, first it is compared to a Feast, therefore costly: secondly, made by a King, therefore not common, but plenty: thirdly, to a Wedding feast, therefore not sparing, but liberall and large: fourthly, to a feast made at the mariage of his [Page 117] owne Sonne, and therefore so much the more sumptu­ous, and magnificent. So then we see this truth strong­ly confirmed by these Scriptures which haue beene brought. Now heare the Reasons.

First, God is of sufficient abilitie that he can doe it:Reason 1 many indeed would prouide for their Family in a more liberall manner then they doe, if they were able, but meanes is wanting: It is not so with God, hee hath meanes sufficient, to him is nothing wanting.

Secondly, as he is able, so he is willing, his loue is Reason 2 great vnto his houshold, and therefore he will doe it. Some there are, that though they haue abilitie, yet they haue no will, and therefore doe it not: but in our God, is both, and therefore we may conclude with Dauid, Psal. 23. Nothing shall be wanting that is good.

The first Vse, is for reprehension, and that two-fold; first, of such as being in the place and roome of Stew­ards, doe scant the houshold of that liberall prouision which the Master alloweth: thus doe the Papists, who bragge and boast that they are the faithfull Stewards in the house of God, yet (by their leaue) sacriligiously rob the Family of Gods allowance, prouiding for the people such a poore thinne dyet, as is not able to keepe life and soule together, for whereas God hath appoyn­ted for his Church large fare, and a feast of fat things, both the Word and Sacraments, to be taught and admi­nistred; and charged, that as faithfull stewards, euerie one should haue their portion: They depriue them of some, and corrupt the rest; giuing them Gall for meat, and Vinegar to drinke, as the Psalmist speaketh.Psal. 69.21. For the Word, (behold their dealing) they keepe it from the people, and locke it vp in an vnknowne Tongue,Harding. condemning it as, hereticall, for them to haue it in the vulgar Language charging, vpon paine of damnation,Quest. Why the Pa­pists keepe the Scriptures from the people. that none read it without speciall licence.

But what may be the reason of this, may some de­mand? Why do the Papists thus coffer vp the Scriptures, [Page 118] and keepe the people from reading of them?

The true cause.Surely, the true cause is this, that their workes of darkenesse may not be discouered: Should this light be set into his Candlesticke, their rotten wares would lye rotting vpon their hands, they would want vent for for their filthie Merchandize of Pardons, Masses, In­dulgences, and the like; therefore to haue the better sale, like deceitfull Tradesmen, they care not for the light; or, like vnto theeues, they put out the candle, that they may rifle more safely in the darke.

Their preten­ded Reasons. Psal. 19 7.119.130. 2. Tim. 3.16.I confesse, they alledge other causes of this their dea­ling, they say it is darke and obscure, hard, and kno [...]ie, yea, a breeder of heresies, and maker of strifes, and ma­nie peruert it to their owne dectruction. But I am sure, the Holy Ghost saith, it giueth wisdome to the simple, and will guide them in the way, as also, that it is profi­table to improue, and not to impayre the truth; it is as a hammer, to bruise errours, and not to breed them: and what if some doe peruert it, shall therefore all be depri­ued of it? then away with preaching, for to some it is the sauor of death.2. Cor. 2.16. 2. Cor. 11. Luke 2.34. Rom. 9.33. 1. Pet. 2.7. Away with the Sacrament, for to ma­nie it is a seale of damnation: yea, and with Christ him­selfe, for to many he is a Rocke of offence. Now then, because some abuse it, shall wee take away the right vse of it? Is it a good reason to proue that no Vines must grow in Lacedemon, because some drunkards did abuse them to excesse? or, because some abuse a Sword, there­fore let none weare any? Were it not crueltie in a Nurse to refuse to giue children milke, for feare of dropping vpon their Clothes? and crueltie in a Mother, to take bread from her children, for feare the dogge may snatch it? Is it lesse crueltie in these to keepe the Word from the people vnder these pretences?

Obiect.But (may some say) this seemeth to be a slander, for they permit the people to read the Word, and haue tran­slated the Testament into their vulgar Tongue, so that any may vnderstand.

[Page 119]True it is (the curses of the people haue beene so manie,Answ. for their ingrossing vp this graine into the mustie garners of their Bishops houses) that now within these few yeares, to stop the peoples mouthes, they haue vented some of their corne; but it is such mu­stie, mildewed and blasted graine, so corrupted with A­pocriphall additions, and humane traditions, that their sinne is no lesse now in poysoning, then it was before in staruing.

But yet may some say, they take paines in preaching,Obiect. Answ. D^r. Boys on the Festin. Ps. 3. D^r. Bassinet. and what is wanting one way, they supply another. Let the words of a learned man, be an answer to this. In former times, it was as great a wonder to heare a Bishop preach, as to see an Asse to flye (as one of their owne side in a publique Oration before the Bishops assem­bled in Aninion did testifie:What doctrine Papists teach.) Now indeed they preach more then heretofore, but their Doctrine sauours of po­licie more then of pietie, tending rather to King kil­ling, then soule sauing. Their Diuinitie tracts are worse then their humane learning; and their Sermons are the worst of all Diuinity; being stuffed with lying legends, and not according to the wisdome of Gods Law.

The Iesuites (saith my former Author) (alluding to the words of Seneca) in their preaching are male A­gentes, as making merchandize of Gods holy Word.Magna vitae pars, elabitur malè agentibus, maxima nihil agentibus, rota aliud agentibus. Senec. Epist. lib. 1. Epist. 1. Legant, qui vo­lunt, & inueni­unt, aut falli imprudenter, aut fallere im­pudenter. August. The Friers in their preaching, are nihil Agences, vnder­standing neyther what they speake, neither whereof they affirme: for the most part, all Papists in their preaching, are aliud Agences, either beyond the Text, or behind the Text, or besides the Text. Thus the Iesu­ites with their too much learning; and the Friers with their too little, wrest and wreath the Scripture to serue their owne turne.

As this is their dealing with the Word, so the like is their dealing with them about the Sacraments: for whereas Christ bequeathed both the Bread and the Wine, to his Church, and prepared a full meale for his [Page 120] people; they barre them of their allowance, giuing on­ly the bread,Math. 26 27. Mark. 14.23. keeping backe the cup from them: where­as Christ saith, Drinke you all of this; they say, no, onely you Priests, drinke you of it. But let vs heare their reasons.Reasons which the Papists bring for with­holding the Wine from Layitie. Answered 1606. Answ. Wee receiue not Christs bodie and bloud in the Sacrament as he lay in the manger, but as he was nayled on the Crosse. Christs bloud (say they) is in his veines; now, (say they) receiuing the bread, which is the reall bodie, we must haue the bloud also which is in the bodie.

Answer. We receiue not Christs body in the Sacra­ment as he lay in the manger, or as he is in heauen, but as he was nayled on the Crosse: and his bloud, not as it is in the veines, but dropping from his heart: and there­fore in the Institution it is said, This is my bodie broken for you, and this is my bloud shed for you: And further, if this reason be good, why doe they then drinke? for what reason can they bring, why they may not receiue the bloud in the veines as well as the people?

Secondly, they say, the Wine is in danger of spilling, but there is lesse danger of the bread.

If this be not a silly reason, what is or can be? for shall Reason. 2 we breake the Institution of Christ, because such an in­conuenience may follow?Answere. Christs insti­tution may not be broken for some inconue­nience that may follow. Ob. The Wine that is spilt is no part of the Sa­crament. Sol. 1. Cor. 10.4. And admit that some were spilt, it were no such heynous crime: True it is, that it is a fault against that holy, comelinesse which ought to be regarded, but no such fearefull sinne as they make it.

But is not the Wine that is spilt, a part of the Sacra­ment? how then can this be so small a sinne as you make it?

I answer, Onely so much is consecrated as we receiue; and no more is the Sacramentall signe: for to proue this: That water that the people of Irael drunke, was sacramentall water: And that only, and no more, I hope none will say, that that which the cattle drunke, was such also.

Reason. 3 A third reason they bring, is this: Christ gaue it only to his Disciples, and so doe they vnto the Ministers after his example.

[Page 121] Answ. By this reason they may depriue the people of both, for the bread was giuen to them,Answ. The people may aswell be denied the bread, as the wine. Marke 14.24. and onely vnto them; but I would they would consider better of Christs words, then would the controuersie soone bee ended. This is my bloud, &c. which is shed for you, and many. Now, who were those many? Were they not such as should euer after belieue in him? From whence wee reason, To those, for whom the bloud of Christ was shed, the Cup must be administred. But the bloud of Christ was shed for the people, aswell as for the Minister; and therefore it ought to be administred to the one, as well as to the other.

In the fourth place, they say, there ought to be a dif­ference Reason. 4 betwixt the Cleargie, and the Laity, therefore the Ministers receiue both signes, and the people but one (as is fitting) that difference might be made.

I graunt, the Ministers calling is aboue the peoples,Answ. The Laity haue as great a part in Christs Passion as the Clergie. Gal. 3.28. and so there is difference. But if we regard their persons, the people haue as great a part in Christ, and his Passion, as any of the Clergie. Outward differences there are, but in Christ there are none, as our Apostle teacheth vs, There is neither Iew, nor Greeke; there is neither bond, nor free; there is neither male, nor female: for you are all one in Christ Iesus.

And thus haue we seene their wicked and sacriledgi­ous dealing with the Church of God, in keeping from Gods houshold that large portion which God hath af­forded; for which they must one day giue a fearefull ac­count, vnlesse the Lord please to open their eyes, and giue them repentance. But now to our selues.

For are there not many amongst vs also, who being set in the place of Stewards, allowe to Gods houshold a thinner dyet then God himselfe doth affoord? Oh that there were not such amongst vs! who feede their sheepe in short pastures, and lead their flockes by the still wa­ters (I speake it in another sence then Dauid did) fee­ding them quarterly or monthly,Psal. 25. but scarce weekely can [Page 122] their voyce be heard, cleane forgetting the rule of the Apostle,2 Tim. 3.2. preach in season and out of season. Hence it com­meth to passe that the sheepe belonging to their charge are like Pharaohs Kine, so leane and euill fauoured, and so weake as euery bush is able to entangle, & euery ditch ready to drowne, euery blast of vaine doctrine able to blow away. Oh that wee did consider that charge the A­postle giueth to him,2 Tim. 3. & in him to vs, that we would re­member that woe that belongeth vnto vs for not preach­ing the Gospell. Art thou a Steward? art thou an Am­bassadour? why then doest thou not deliuer thy mes­sage? why doest thou not distribute Gods food vnto his people? how wilt thou be able to looke him in the face, at whose barre one day all flesh must stand.

There be good iniunctions for the comely ceremo­nies of the Church (saith one) so likewise many good orders for the reuerent administring of the Sacraments,Doct. [...]oys. and diligent preaching of the word; let not the one bee true Canons, while the other are made onely pot-guns. And thus much for the first sort that come vnder the re­prehension of this vse.

2. Sort reproo­ued.Now for the second, and they are such as will not feed on Gods delicates. It is Gods good pleasure to haue them well fed, but they can be content with a sparer dy­et, they are affraid of growing too fat at the heart; quar­terly preaching is well, and monthly preaching very sufficient, but if it be once a day it is more then needes; they can heare more in an houre then they can practise all their liues; and I belieue them. And as for the Sa­crament to receiue that at Easter, or at euery good time, is enough in conscience. But consider you vnwise a­mongst the people, and you fooles when will you bee wise; doth the Lord deale thus gratiously with thee, and art thou so vnthankefull? Doth the Lord prouide such plentie, and darest thou call it wast? Oh times! Oh manners! how heart-sicke are wee growne of peace and plentie. What a surfet haue we taken of Gods good bles­sings, [Page 123] a happie and a blessed cure were it to restore vs to our former daies of health; but alas, our disease is grown so desperate, that Gods physitians know not which way to turne their hands, or heads, to helpe vs. It i [...] therefore to be feared that God himselfe will take the cure into his hand; and as physitians prescribe abstinence, when a sur­fet's taken, so the Lord will dyet vs, and bring vs againe to our former appetite, by with-holding of the meanes as he long since threatned to his people.Amo. 8 11 12.13 Be you therefore warned, esteeme more highly of the Lords fauours, lest you be depriued of them, and those dayes come wherein you say, (for loe they will come without repentance) surely there hath beene a Prophet amongst vs. EZ [...]k 33.33.

And now for a second vse, is this: so, that God proui­deth Vse. 2 so liberally for his houshold? thē let vs get good sto­macks, come to his house with hungry & thirsty soules; resort to the word & Sacraments, & to the holy ordinan­ces of God as a hungry man doth to a good feast. Purge a way whatsoeuer may annoye your stomacks, and kill your appetites, let no sinne bee loued nor allowed, this will cloy your soules, that you can haue no appetite to Gods dainties and delicates, as the Apostle Peters words doth import, all maliciousnesse, and guile, and dissimu­lation, and enuie, and euill speaking must be layd aside, before we can desire the sincere milke of the Word, 1 Pet. 1.2. to grow thereby. All these must be purged away by godly sor­row,Esay 55.1. Iohn 7.37. before we can get that hungring & thirsting where­to we are so often exhorted in Scripture.

A last vse may be for comfort to euery true member Vse. 3 of the Church of God, be he neuer so meane; happily at home there is hard fare, and small prouision; yet in Gods house there is Gods-plenty a feast of fat things, prouided and prepared, which thou shalt haue as large a share in as the wealthiest, for the priuiledges of Gods house belong vnto thee, as well as to the greatest, if thou be faithfull: let then the fruition of the greater counter­uaile the want of the lesse; though thy fare be hard, yet [Page 124] the fruition of the Word and Sacraments may make a­mends. The very remembrance of these dainties did so comfort the heart of Dauid, that though hee were bani­shed (for the present) from the assemblies of the Saints, and was in a barren and dry wildernesse pinched with hunger, and pressed with thirst; yet (I say) the very re­membrance of those things that were passed long be­fore, and the meditation thereof, did satisfie his soule as with marrow and fatnesse, and made him most cheere­fully to vndergoe all his penurie and want. If the re­membrance of this afforded him such comfort in the time of his absence,Psal. 63.5. how much more should they comfort vs being present at the same? And thus much for this poynt, and for this Verse. Now wee are to come to the next, which containeth in it his purpose and resolution which he had in his heart, vpon the consideration of the premisses.

THere are some who say and doe not, and some that doe and say not, but he doth both: whence learne this in generall;

Doctr. True repen­tance will ma­nifest it selfe. Rom. 10.10. 2. Cor. 4.13. Where, there is true grace, there will be a manifestation of it, both by deed and word. With the heart man beleeueth vn­to righteousnesse, and with the mouth confession is made vnto saluation, sayth the Apostle. And againe in another place he thus sayth, I beleeued and therefore haue I spoken. We also beleeue, and therefore speake. See one example a­mongst many that might be brought,Act [...]9.18. to proue this; In the beleeuers of Ephesus, it is sayd of them, that they con­fessed, and shewed their deedes; As they had true grace, so they made it manifest both by speaking and doing.

The reason is, because the grace of Christ is euery whit as large as the sinne of Adam: Reason. And as there is no part,2. Thes. 5. or power of soule or bodie, but is corrupted, so there is no part or power of soule or bodie, but is in part sanctified: and howeuer this power of Gods sanctifying spirit appeares not alike, euidently in euery part, yet hath euery part and particle his seasoning with grace. Looke then as corruption doth shew it selfe in euery member (as hand, tongue, eye, eare, feet, &c.) so will Vse 1 grace also, where it is truely wrought.

Reproofe of two sorts. 1. Hypocrites.This then serueth, first, for reprehension of two sorts of people: first, Hypocrites, who say but doe not, and se­condly, [Page 193] Nicodemites, who doe, but say not: For the first, they fry in words, but freze in deeds; talke by ells, but worke by inches; they confesse faire, but practise foule: their workes and words differ, as it is to be seene in some tap houses, where the walls shall haue sober sentences on them; as feare God, honour the King, watch and pray, be so­ber, &c. When there is nothing but drunkennesse in the roomes. What was said of Iulian the Apostata, may be said of these; they haue a busie tongue, but a lazie hand. With these kinde of painted Sepulchers, is our Church pestered, it were well, if they would once learne eyther to be as they professe, or professe to be as indeede they are: But I haue small hope to preuaile with these, and therefore I will spare my breath,Second sort, Nichodemites. and come to the o­ther sort, and they are our Peter like professors, Nicode­mites, who thinke it sufficient, if they beleeue wel, though they confesse nothing at all. We haue many that liue in the bosome of our Church, who carry themselues so closely, that a man may be acquainted with them many yeares, yet not know of what Religion they are of, they may be Atheists, or Papists, or Brownists; a man cannot tell by their profession. If they be Christians, a man had need be told so, for it doth not appeare by their workes and actions. Looke what course the foolish Painter doth take with his ill-fauoured pictures, writing vnderneath their names, as, this is a Beare, or this is a Lyon, that so all may know them; the same course had we need to take with these, that they may be knowne to be beleeuers and professors. But let such know, that had they true grace, it would breake forth like fire,Iere. 20.9. after it hath beene long kept in, and discouer it selfe both by deedes and words. Grace will find vent first or last, where euer it be, and manifestly declare, and make it selfe knowne both by hand and tongue.

Secondly, let this teach vs, to make manifest the gra­ces Vse 2 God hath bestowed on vs, and openly to professe it. Trees of Gods planting haue both leaues & fruit, leaues [Page 194] are for a medicinable vse, and therfore may not be wan­ting. Remember the words of Christ, and consider of them,Matth. 10.32. Whosoeuer shall confesse me before men, him will I con­fesse also before my Father which is in heauen. But whosoeuer shall denie me before my [...]ther, him will I also denie before my Father in heauen. Be not then ashamed of the profes­sion of godlinesse, vnlesse thou wouldst haue Christ to be ashamed of thee at the last day.

Now wee come more particularly vnto the words, which are a Confession of sinnes made by this Prodigall vnto his father.Diuision of the Text. Wherein obserue; First, the matter of his Confession, I haue sinned. Secondly, the circum­stances; as first, to whom, viz. to his father: secondly, the manner how:

And that was with

• Exaggeration, Against heauen, &c.
• Humiliation, And am no more wor­thy, &c.

Quest.But why doth this Prodigall leaue out that same lat­ter clause, which hee did purpose to vse, verse 19. make me as one of thy hired seruants: heere he confesseth his sin, but craues no pardon.

Answ. 1 Some are of iudgement, that it was not omitted, though they be not heere recited by the Euangelist;Maldon. in loc. for it is vsuall in Scripture, when any thing is repeated, which formerly hath beene said, to omit something of what formerly was spoken.

Answ. 2 Or secondly, his heart might bee so surcharged with greife, as that his words might faile, his passions (hap­pily) drunke vp his speech, and made that imperfect. So sweet a harmony might bee betweene his heart and tongue, a broken heart, and a broken prayer.

Answ. 3 Or lastly, his father might interrupt him, and cut off his speech, with his hasty calling vpon his seruants. And so much may the word but, in the next verse seeme to imply.

These may bee the reasons. Now to come to some Instructions.

[Page 195]And first, in that the Prodigall maketh a confession of his sinne: we may hence learne:

Without confession there is no remission. Doctr. Confession necessary be­fore remission. Whosoeuer would haue pardon and forgiuenesse of sinnes from God; must bring them in an acknowledgement and hearty confession, before him.

Now (for the further explanation of this point) wee are to know that there is a two-fold confession:There is a two-fold con­fession. Ciuill; and that is of two sorts.

• Ciuill, and
• Religious.

Ciuil confession is either

• Publique, or,
• Priuate.

Publique,1. Publike. Ios. 7.19, 20. is that which is made before a Iudge or Magistrate by malefactors, such a kinde of confession was that which Achan made, when he was examined be­fore Iosua.

Priuate,2. Priuate. Gen. 20.7. is that which is made by one man to ano­ther, for some trespasse done, or wrong offered. Thus Abimelech was willed to confesse to Abraham, the wrong that he had (though vnwittingly) offered. With this kinde of confession we haue not now to doe.

Religious confession is that which is made to God,Religious con­fession; which is either pub­like, or priuate. as a part of his worship; and with this wee haue now to deale.

And it is either

• Publique, or,
• Priuate.

That is publique,Publike con­fession is either generall or par­ticular. which is made in the publique assem­blies. And that either Generally, by the Minister with the whole Congregation: or else Particularly, by some one man before the Congregation.

This generall confession,Generall con­fession is, Ordinary. which is thus made by the whole Congregation together, both Minister & people,

Is

• Ordinary, or,
• Extraordinary.

Ordinary, as at vsuall times and common assemblies, as that of Aaron, Leuit. 16.21. who was commanded to lay his hands vpon the liue Goat, and confesse ouer him all the [Page 196] iniquities of the children of Israel.

Extraordinary.Extraordinary; As in time of some great and gene­rall calamity:Ioel 2, 15.16, 17 Ezra 9 5. N [...]h [...]m. 9.2. Such was that Ioel 2.15, 16, 17. which the Preists & Ministers of the Lord are willed to make, and that which Ezra and Nehemiah did make vnto the Lord.

Particular con­fession: what it is.The Particular confession is that, which is made by one man particularly before the whole congregation, for some publique and hainous sinne, or sinnes, by him committed,2 Cor. 2.6. that so the Church might bee satisfied, which is by him offended; and such a confession was that of the incestuous person, 2 Cor. 2.6.

Priuate con­fession; what it is, and when to be vsed.And thus we see what this publike Confession is, now for the priuate; which is, when the fault is confessed pri­uately; and this must then be vsed, when the sinne is pri­uate:

This also may be made to

• God, or,
• Man.

To God; and that either in

• Generall, or,
• Particular,

Generall: and how. Ezra 9.6, 7, 8. Isa. 59.12. Isa. 59.12. Particular: and how. Isa. 59.13.In Generall, as when a sinner doth onely in generall manner confesse that he is a sinner, that hee hath offen­ded God, and done wickedly: so did the Iewes con­fesse; Our transgressions are multiplyed, &c.

In Particular, when there is an acknowledgement of particular sinne [...], which we are guilty of. Thus did the Iewes also in the place before quoted, where they con­fesse and say; In transgressing and lying against the Lord, and departing away from our God: speaking oppression and reuolt, conceiuing and vttering from the heart words of fals­hood. Ezra 9.2. So did Ezra, who acknowledged in the behalfe of the people, their speciall sinne of marrying strange wiues.

Priuate conf [...]s­sio [...] vnto man, a [...]d in what ca [...]e.To Man also, may priuate confession be made, as in trouble of conscience to finde peace: when sinne lieth hea­uy vpon the soule, and clogs the conscience, notwith­standing confession hath beene made vnto the Lord, [Page 197] then may a man make knowen his griefe to another in priuate, and voluntarily confesse (either to his Pastor, or to some other discreet and faithfull Christian, who is able to counsell and to comfort him, to pray with him, and for him, vnto God, that such or such a sinne doth trouble him, according to S. Iames his councell,Iames 5.16. Confesse one to another, and pray one for another.

Thus we haue seene the seuerall kindes of confession, now hee that is truely penitent, will not sticke, neither may he sticke to make confession, according to the na­ture of his sinne: if it bee publique, his confession must be publique; if priuate, his confession may bee priuate. Thus must he confesse, if hee would haue forgiuenesse, as may be prooued by many examples in Scripture.

Publike examples wee haue in Nehemias making a large confession of his and the peoples sinnes.Neh. 9.5, 6, 7. Ezra 9.6, 7. Dan. 9.5, 6, 7. So in Ez­ra and Daniel, who in the behalfe of the people confesse that Iustice belongeth vnto God, but shame and confu­sion to themselues: Hereunto may bee annexed the ex­ample of the Niniuites, Ionas 3.8, 9. Matth. 3.6. who openly confessed their sins to God. And of the people who came to Iohn the Baptist to be baptized of him.

Presidents also for this priuate practise wee haue ma­ny:2 Sam. 24.10. Dauid confesseth & bewaileth his folly in numbring of the people; his adultery with Vrias wife; his murder in causing her innocent husband to be slaine, & for these hee is content (if I may so speake) to doe penance euery Sabbath day in our Congregations,Psal. 32. Psal. 51. where his Psalmos are preached, read, heard, spoken of, and sung; for in how many Psalmes hath hee recorded his offences with his owne hand, that all Gods people might take notice of his fals, and be warned that they commit not the like offences. The like confession is made by Paul of his misled life in the time of his vnregeneracy,1 Tim. 1.13, 15. I was a blas­phemer, and a persecutor, and an oppressor, &c. and confes­seth himselfe to be the greatest amongst sinners.

The reasons of this point are these; first, God cannot Reason 1 [Page 198] in iustice forgiue, except wee make our confession vnto him.1 Ioh. 19. If we confesse our sinnes, he is faithfull and iust to for­giue vs our sinnes (saith Saint Iohn). But if there be no cō ­fession, then there is no promise: How can God then without violating his truth shew mercy vnto such? and therefore saith Salomon, Pro. 28 13. Hee that hideth his sinnes shall not prosper: but who so confesseth and forsaketh them shall haue mercy. Such a one then as doth thus confesse, may looke for mercy and none els.

Reason. 2 A Second reason is, Because there is no sound repen­tance for sinne, where there is no true confession of sinne. For the inward sight of sinne would open our mouthes, and cause vs to confesse it. When the heart is pricked, words will breake forth, the tongue cannot forbeare: As we see in Dauid, who so soone as his heart smote him for numbring of the people cryed out.1 Sam. 24.10. I haue sinned exceed­ingly in that which I haue done. Thus, out of the abundance of the heart will the tongue speake as Christ saith.

These may be the reasons.

The vses follow.

Ʋse. To reproue such as doe not confesse.And First (seeing this is so, That whosoeuer would haue pardon of sinne must confesse the same.) This serueth to re­prooue such as looke for pardon on Gods part, but will bring no confession for their part. And there are diuers sorts of these.

First ignorants.As first all ignorant ones: For how can these confesse sinne truly who know not what sinne is: They haue ne­uer had a sence nor feeling of it, and can such bewaile it? True it is they will confesse in generall they are sinners as others are, and God forgiue them; but yet there sinnes neuer trouble them, nether haue they any feeling of what they say. Let such know as are yet in [...]gnorance, that there estate is fearefull; for there is no hope of par­don, till we make confession and that we cannot doe vn­till the Lord open our eyes to see our selues.

Secondly con­cealers.A Second sort to be reproued; Are such as doe con­ceale their sinnes. These haue knowledge of them, and [Page 199] do feele the burden, yet are loath to vtter them, and asha­med to confesse them. But here is shame misplaced: Where it should not be there it is, and where it ought to be there it's wanting; God gaue shame for sinne, & bold­nesse for confession; But (here is that saying true) The Diuells in't For the matter is so inuerted, that when sinne is committed shame is absent; but when sinne should be confessed then shame is present. It's strange me thinkes, that men should be bold and audatious in committing euill, in the view of the whole world, and yet will haue none to know them to be penitent for their faults: This is a bashfull diuell; cast it forth, And if shame will moue you, then be mooued with the greatest shame; for whe­ther is it a greater shame, to confesse sinn before the An­gells and the whole world, God sitting in his iudgement seate to condemn it, or before man God sitting in his mercy seate to pardon it? For confessed it must be either here or here after. In the meanetime know, thou hidest mercy from thy selfe, but not thy sinnes from God, who knoweth them (and except thou dost confesse) will one day Set them in order before thy eyes, Psal. 50.21. to the horror of thy soule.

A Third sort are such as doe excuse them.The third sort are excusers. They will not altogether conceale and hide, but they will shift it off; and lay the fault on others. This corruption is (with­in a day) as old as Adam, who posted of the matter from himselfe vnto his wife.Gen. 3.12. The woman that thou gauest me shee gaue me of the tree. And so the woman after his example, laies the blame vpon the serpent; The Serpent beguiled me and I did eat.

This milke wee haue sucked from our great Graund-mothers breast, and are growne as skilfull in it as they themselues were; we can excuse and poast off sinne, and lay the blame on others; wee are growne expert at it; Sometimes the Starres shall be in fault, I haue done badly, but it was my destinie, surely I was borne in an ill houre: Otherwiles the Times shall beare the blame, this [Page 200] is not well I must indeed confesse, but the times are bad wherein we liue, we can doe no other, God helpe vs, O [...] vpon this wicked world; They are well that are with God, and thus we daube vp the matter: When the Apo­stle vseth this as an argument to make vs more watch­full,Ephes. 5.16. In redeming the time because the dayes are euill. Some­times we blame ill companie, and lay the fault on them: But for such a company I had not done thus or thus. This is Tyburne language common in the mouths of theiues, Oh that I had neuer seene his eyes, I would I had neuer known him, & thus we shift the matter from our selues. And many there are that doe not sticke to lay the blame on God; It was Gods will that I should doe thus or thus. But let all these know, that so long as they thus seeke to excuse their sinnes, and lay the fault on others, they are farre from that ingenuous confession, which must be made before remission and forgiuenesse can bee obtained.

A fourth sort are deniers of sinne. 2 Kin. 5.25. Acts 5.3.A fourth sort are such, as doe denie their sinnes, and will not at all acknowledge them; if they be told of them yet they will out-face it. Such a one was Gehezi; Thy seruant went no whether. And of the same brood were Ananias and Saphyra, who made no bones of lying to the holy Ghost: many such we haue amongst vs, who haue great skill in this art of deniall, reproue them and they will out-face it: take them in the manner, yet they will denie it: or if they be brought to confesse any thing, it shall be this; That, the first time of their taking, was the first time of their sinning.

A fift sort are defenders of sinne.A fift sort to be reprooued, are those that with a brazen face, and whorish forehead, will defend their sins. Drun­kennesse, that is good fellowship, and theyle maintaine it. Pride, is but handsomenesse; and how would you haue them goe? Fornication, a tricke of youth, and the best are enclined to it. And as for Swearing, they hope they may sweare, so they sweare truly: Thus is worldli­nesse, vsury, oppression, maintained and defended: These [Page 201] are farre from confessing sinne,Culpa cum defen­ditur, gemina­tur. when they thus defend it, and so double it: and as they are farre from confession so are they also farre from remission. These doe but feed themselues with wind, while they hope for heauen.

And a last sort, are such, as bragge and boast of their lewd courses, yet will not sticke to say, they looke for heauen as well as any. These can make themselues mer­ry with their drunkennesse, and whoredomes, thefts, and murthers. They will confesse, they did such, and such a vilany, at such a time, and in such a place. But this confession is rather a profession, and committing them afresh; and shall these finde mercy? Certainly a man need no great skill to read these mens doomes; for, except the Lord giue them a great measure of repen­tance, the very blacknesse of darknesse is reserued for them.

Thus then we see the error of all these, who make them­selues sure of remission, though they neuer bring their sinnes into a confession, but eyther conceale, or excuse, or hide, or defend, or boast of their euill actions. Let these in time looke well about them; For though they make themselues neuer so sure of heauen, yet let me tell them, that this certaintie, is but a sencelesse presumpti­on, which wil at length destroy their soules, if they bring not themselues to this confession, which God requires: And now for a second vse.

Is this so, that there is no remission, where there is no Ʋse. 2 confession? Then let this admonish euery one, that de­sires to haue their sinnes remitted, to see, that they bee truly and vnfainedly confessed. Conceale them not, hide them not, excuse them not, defend them not, and aboue all, take heed of glorying in them. Seeke not with A­chan to hide that cursed thing, it wil proue thy ouerthrow; Be not Secretary to the Deuill, it is no good office; con­ceale not that which God commaundes thee to make knowne. Sinnes that are smothered, will in the end fes­ter vnto death: Remember remission is promised, but [Page 202] vpon condition of confession; suffer, then, no sinne to goe vnconfessed, which thou wouldst not haue to goe vnpardoned. The onely way to haue thy sinnes couered is to vncouer them:Dum agnoscit reus, ignoscit Deus. the onely way to haue them hid, is to reueale them. For, when man vncouers, God doth couer; when man condemnes, God will iustifie; when man accuseth, God will pardon; But God will neuer cancell, what man doth conceale. Is thy offence pub­like? let thy confession be so. Be not ashamed of a need­full confession, when God may be glorified by it. A sin­cere heart will not stand vpon termes of priuate reputa­tion, much lesse will dare to giue the price of a Harlot, for a sacrifice for his sinne; seeke not by money to buy out thy confession, thou canst haue small peace in it: If thy offence hath beene priuate, goe to God in priuate, and humble thy selfe; giue not ouer confessing, vntill God hath spoken peace to thy soule, and giuen thee some assurance, that thy sinnes are forgiuen thee.

Motiues.And to stirre you vp to the performance of this duty, consider of these three motiues, (besides what hath beene already sayd.)

First, it brings glory to God. Iosh. 7.19 Bis Deum landa­mus, vbi pie nos accusamus.First, by thy confession, thou bringest glory to God; his Name is honoured, when thy sinnes are confessed: Thus saith Iosua to Achan, My sonne, giue, I pray thee, glory to the Lord God of Israel, and make confession to him, and tell mee now what thou hast done, hide it not from mee. Where we see he ioyneth giuing glory to God, and con­fession of sinne together.

Quest. Answ. How God is glorified by our confession.But how is God glorified, when sinne is confessed?

Many wayes; for in our confessions wee giue him; First, the glory and praise of his truth, in acknowledging that to be true, which his word chargeth on vs.

2 Secondly, the glory of his Iustice; by acknowledging, that if he should punish vs,Psal. 51.4. and throw vs into hell, wee had but our desert; he should doe vs no wrong.

Thirdly, the glory of his Wisedome; in that we acknow­ledge, no secret thing can be hid from him, but that our [Page 203] secret'st sinnes are naked, and open before him.Heb. 4.

Fourthly, the glory of his Patience; in acknowledging 4 his long-suffering, & forbearing of vs,Lament 3.22. whereas he might haue executed Martiall Law upon vs, and speedily haue consumed vs.

Fiftly, the glory of his Power; in that we acknowledge 5 there is no way to flie from him,Psal. 139.7. but that the onely way for pardon, is by flying vnto him.

And lastly, the glory of his Mercie, in that we haue 6 hope, that he will pardon and forgiue vs,Psal. 32.2. and not im­pute our sinnes vnto vs.

And thus we see, how the true and sincere confession of sinne, doth serue notably to the setting forth of the glo [...]y of Gods name. How should this, yea, how would this preuaile with vs, if there were any sparke of grace in our hearts? Thou that hast a long time dishonoured God by sinne, make some part of amends this way, by thy humble and heartie confession of it: Doest thou looke for glory from God? then see, that this way thou doest giue glory to God, honour him by heartie confession, whom thou hast hitherto dishonoured by thy presump­tion.

Secondly, consider;Second motiue it bringeth confusion to Sathan. Reuel. Confession of sinne brings confusion to Sathan. Sathan is confounded, when sin is confessed. His labour is to accuse vs night and day, and therefore is he called, The accuser of the brethren: Now when we pre­uent him, and be the first accusers of our selues, oh the foyle that we giue him then do we stop his mouth, that he hath nothing to say against vs, nor wherewith to charge vs.

And lastly, consider, it [...]gs peace to thy own soule,Third motiue, it brings peace to the soule. Psal. 3 [...].3. Verse. 4. and quietnesse to thy heart: See this in Dauid, so long as he kept close his sinne, and held his tongue, his bones con­sumed, and his moysture was turned into the drought of sum­mer. He was night and day, as it were in Little-ease; he could haue no rest nor quietnesse,Verse. 5. till he did acknowledge his sinne, and confesse against himselfe, his wickednesse to the [Page 204] Lord, and so he had the punishment of his sin forgiuen. Looke then as a sicke stomach is eased by vomiting,Quicquid consci­entiae stomachum grauat, totum, vemitu purae con­fessionis [...]uomere ne differas. Bern. so is a guil­tie conscience eased by confession, and not before; de­ferre not therefore to take this vomit, if thou wouldst haue ease.

Ʋse 3 And so I passe from this to a third vse, which is, for our direction: for, must confession goe before remission, then let euery one looke that as they confesse, so they make an vpright confession. Many haue confessed, yet found small comfort: as, Pharoah, Saul, and Iudas, with many more; if therefore we would speed better then they did, we must looke that our confession be better then theirs was; See then that you obserue diligently the true properties of it, and they are these;

Properties of true confession first, it must be in particular, not by whole sale. Ezra. 9. Neh. 9. Psal. 51.4. 1. Tim. 1.13.First, it must be Particular, and of speciall sinnes, and not by lump, or whole sale: There must be a particulari­zing of thy faults, and a culling out of thy chiefe trans­gressions, and not content thy selfe with termes of gene­rall acknowledgment. This hath beene the practise of Gods children continually. Ezra and Nehemiah when they make confession, what specialties doe they rip vp? into what particulars doe they descend? So did Dauid: this euill haue I done. Thus did Paul reckon vp his speciall sinnes, I was a blasphemer, &c. It is not then sufficient to say, I am a sinner, God forgiue me; but there must be an acknowledgment of particulars, if we would haue God forgiue. To the Physitian thou wilt tell thy parti­cular paines; in what part, in what manner, thou wert taken; and nothing shalbe concealed: but see thy folly here; Thou wilt confesse, that thou art sicke, that thou art a sinner, but there is all; as for thy speciall sins, God must find them out,Dan. 2. thou wilt confesse none; dealing with him as Nabucadnezer, with his inchaunters about his dreame; he had dreamed, but they must find what; so we are sinners, but God must find wherein.

But who knoweth the errors of his life, who can re­member all his former faults?Obiect.

[Page 205]Remember what thou canst,Answ. reckon vp thy speciall e­uills thou knowest that thou hast committed; and the Lord will be pleased to accept of a generall repentance, for the rest as he did of Dauid. Psal 19.12. A Second pro­perty, it must bee with the heart.

A Second property of true confession is, that it be made with the Whole heart; Such a confession as is fetch­ed no furrher then from the mouth will neuer be respec­ted: This lip-labour God hateth as a lame offering and maimed sacrifice.

Thus did Ephraim confesse, and the poore Publican, [...]r. 31.18. Luke. 18.13. who smote vpon his breast, and said, Lord be mercifull to me a sinner. Far from the heart are those drowsie con­fessions which many make; but let such know, that their cold confession, will bring but a cold effect and fruit of consolation in the end.

Thirdly, it must be freely and willingly, The Third property, It must be free. Confessio vt per­fecta sit, tria de­bet habere, scil. vt sit voluntaria, nuda, et munda. Bern. Psal. 32.5. and not extor­ted or inforced: Many doe confesse their sins, but they are drawne to it (as we say) by head and eares; The an­guish of their Soules, and horror of their Consciences; the violence of some sicknesse, or some other iudgment, doth force them to it. But this is no free-will offering, and therefore not regarded: Perfit confession must be voluntarie, and so was Dauids; I will confesse my sinne, and so thou forgauest &c.

Fourthly, we must so confesse,The Fourth property with purpose to for­sake. Vera confessio & vera penitentia est, quādo sic pae­uit [...]t hominem p [...]ccass [...], vt crimē non rep [...]tat. Ber. as that we also purpose to leaue and forsake: for otherwise Pharaohs confession would be as good as ours; then doth a man truly con­fesse, when he leaueth those sinnes, which he hath made confession of. We may not then confesse, as the Papists doe, who presume to sinne because of confession; nor as the Atheist doth, who confesseth sinne in a brauery, purposing to liue in it; but with good Shecaniah, so con­fesse, as that we make a couenant to leaue and forsake those sins, which we make confession of.Ezra. 10.23. The Fift pro­perty. It must be with hope of mercy.

Fiftly, it must be in Faith: As with the one eye we must behold our sinnes, and the heynousnes of them, so with the other eye we must looke vpon the mercy of [Page 206] God in Christ: So are we to dwell on the meditation of our sinnes, as that we forget not the riches of Gods grace. Wee may not then confesse, as the convicted theefe before the Iudge, who expects nothing but hang­ing: but as the sicke man to his Physition, in hope of being cured. There is a confession, which is the daugh­ter of desperation,Math. 27.5. as we see in Iudas, who confessed, I haue sinned, and hanged himselfe when he had done. Beware of that.

The Sixt pro­perty with prai­er for mercy. 2 Sam. 24.10.And lastly, with confession, Prayer must be added, and with the acknowledgment of our sinnes, remission must be craued. I haue sinned exceedingly in that I haue done, (saith Dauid) therefore now Lord I beseech thee take away the ttespasse of thy seruant. He doth as well begg mercy & forgiuenesse, as acknowledge his offence. But this did did not Cain nor Iudas: Though they made confession of there faults,Gen. 4. they cryed not for mercy, and therefore receiued no comfort nor grace in time of neede.

Other properties there are necessarily required, as that it must be made with Exageration, we must aggrauate our sinnes and not extenuate them; As also that it bee made, with humiliation, and only vnto God, not to Saint or Angell. But these I am in the next place to handle, and therefore I passe them by here. See then that thy confes­sion be made in this right manner, that it may be accep­table and pleasing vnto God: Confesse not only in Ge­nerall that thou art a sinner, but reckon vp thy speciall sinnes; say. Lord this and this haue I done; such a word did I speake, such a fault did I commit; at such a time, in such a place to the prouoking of thy wrath, and that most iustly against me. And see that thou confessest with the heart as wel as with the tounge, that thou maist call God himselfe for a wit­nesse: Thou Lord who art the searcher of the heart and reynes, knowest that I confesse it with my soule, yea and that freely and willingly, without any extorting or enforcing, and with a full resolution to forsake it hereafter. Pardon therefore oh Lord! pardon and forgiue. Psal. 51.2. And according to the multitude of thy [Page 209] mercies blot out this my offence. Thus (or after the like manner) must thou come before the Lord and make thy confession: which if thou dost, assure thy selfe (for God hath engaged his truth vpon it) that thou shalt obteine pardon and forgiuenesse.

And in the last place, seeing this is so. That the ready Ʋse 4 way to obteine pardon for sinne is to confesse it; Then this affordeth great comfort to such as are truely grie­ued and heartily sorry for them, who are euer confes­sing and bewailing their sinnes to the most high God; yea, such sinnes as none but their owne consciences can checke them for, and are much grieued because they can reueale no more. Let not such bee too much discoura­ged, for assuredly, that sinne that is truely confessed shall neuer be imputed: For God is faithfull and iust,1 Iohn 1.9. who hath promised, the word is gone out of his mouth, which he will neuer recall; he can no more denie it then denie himselfe. Comfort therefore thy selfe, for the more thou confessest the better it is for thee; and how euer, in the Courts of men, confession brings shame and punish­ment: yet in Gods court it brings a couer and reward.

Father.] Here we see to whom he makes confession. It is not to the seruants, nor to his brother, but to his Father. Hence learne;

Confession of sinne must be made vnto the Lord. Doctr. Confession of sinne is to be made to God. Psal. 32.5. Dan. 9.4. Hos. 14.2. I acknow­ledged (saith Dauid) my sinne vnto the Lord. And so did Daniel, I prayed vnto the Lord my God, and made my confes­sion, and said, O Lord, we haue sinned, &c. This is giuen the Israelites in charge, That they should take vpon them words, and turne vnto the Lord. It is to God then, to whom we must turne, it is to him that we must confesse.

The reasons are these.

First, All sinne is committed against God. True it is,Reason. 1 we may hurt and wrong men by our sinnes,Because all sin is properly committed a­gainst God. and bring much damage both to the body and goods of others by the committing of them, as Dauid to Ʋriah; but the chiefest dishonour is against God, whose law is broken [Page 208] and transgressed. And hence it was that Dauid did crye out,Psal. 51.4. Against thee, against thee onely haue I sinned, and done euill in thy sight. Now, if this be so, then am I to make confession vnto him him alone, hee being the party wronged, and against whom the chiefest dishonour is.

Reason. 2 Secondly, God onely can forgiue sinnes, and none but he.God onely can forgiue. Iob 34.31. It pertaineth onely vnto God to say, I haue pardoned, I will not destroy (saith Elihu in the Booke of Iob.) The Iewes though they were blinde in many things, yet this they knew, that none could forgiue sinnes but God onely. And the Lord himselfe doth testifie as much,Marke 2.7. Isa. 43.25. I, euen I, am hee that putteth away thy iniquities for my owne sake.

Reason. 3 Thirdly, It is very requisite that he to whom we make confession should know the heart (for sinners will dis­semble.He onely knowes the heart.) Now, this God onely doth, and none but hee: To him therefore are wee to come and make acknow­ledgement.

Reason. 4 And lastly, Confession of sinne is a speciall part of diuine worship.It is a part of his worship. Isa. 41.8. 1 Sam. 7.3. Math. 4.10. Obiect. Answ. Now, God will not giue his glory to another, he will not haue any part-stakes with him, Thou shalt wor­ship the Lord thy God and him onely shalt thou serue.

But then it may seeme vnlawfull to make confession vnto men, and to acknowledge our sinnes vnto them.

Not so: We allow confession of sinnes to men, both in publique and priuate (as we haue heard in the begin­ning of the former doctrine) to testifie the truth of our Repentance, and for the setting vp of Gods glory, and sa­tisfaction of the parties wronged.

Ʋse. 1 And first, This may serue to ouerthrowe the popish Auricular confession (held and maintained by that man of sinne) which vpon paine of damnation must be made in the eare of a Priest by euery one, immediately before the receiuing of the Sacrament of the Lords Supper. A cunning inuention for the discouering of all states, and for the vpholding and enritching of that couetous and ambitious Sea: Hereby they come to know the hearts and affections of men, and knowing them, they can [Page 209] quickely tell what course to take for themselues, either for bringing good or preuenting mischiefe,Scripture brought to maintaine au­ricular confes­sion answered. Iam 5.16. Matth. 3.5.6. for the en­riching themselues and impouerishing of others. As for the Scriptures they alledge, they make nothing for them, if they be throughly scanned, Confesse your sinnes one to an­other (saith S. Iames) an expresse place say they to proue Confession of sinnes to a ghostly Father. There went out Ierusalem, and all Iudea, and all the regions round about Ior­dan, and were baptized of him in Iordan, confessing their sins (saith S. Mathew:) Loe, say they, how those conuerts did also practise it.The confessi­on S. Iames re­quires, was to be, 1. In time of sicknesse. These are two of the maine pillers which they haue to vphold their building, when indeed neither of them is for their turne. As for the first, Let them know (if they will not wilfully bee ignorant, which is much to be feared) that the confession of faults which the Apostle there speakes of, is to bee made in time of sicknesse.

Secondly, In the priuate houses of the diseased;2. In the pri­uate house. And not in the Church; in the time of health, and in the eare of a Priest, and in their holy time of Lent a little before Easter.

Thirdly,3. It must be one to ano­ther. Caictan. Scotus. The Confession hee there requires is to bee made one to another. So then by this the Priest is as well bound to confesse to Lay-men, as they vnto the Priest; it bindes as well the one as the other, as two of their own side haue confessed.

As for the example of those conuerts which they al­leage; this briefly. First,The confessi­on of the Con­uerts, was, 1. Voluntary. 2. In generall, not of euery particular sin. their confession was volunta­ry, not constrained.

And secondly, It was generall, and not particular of all and euery sinne; for had they confessed euery one and that particularly, Iohn must haue stood from mor­ning to euening, many yeares together, because Ierusa­lem and all Iewry, and all the Countries round about came vnto him, as the Text saith; had it therefore been as the Papists teach, Iohn must of necessity haue had shri­uing worke enough for all the dayes of his life.Fulke in loc. Such a [Page 210] confession therefore,Quod fine nu­mero est, quome­do numerale? Bern. See Caluin In­stitut. l. 3. c. 4. And Whites Way to the Church. pag. 157. 226. 227. with many others. as they teach and vse, is neither necessary nor possible, and such a doctrine as was not heard of before Innocent the third, which was twelue hundred yeeres after Christ, hee was the first that made an act and decree touching it. But I will bee sparing in this poynt (for I intend not controuersie) so much ha­uing been written for the confutation of it. I now leaue them, and come to a second vse.

Is this so, that confession of sinne is to bee made vnto the Lord: then see thou fly vnto him when thou hast of­fended, Ʋse. 2 and make knowen thy faults to him, whom thou hast much dishonoured.

Obiect.But God already knowes them, what neede we then confesse them?

Answ. 1 Wee must confesse them, not to make God know them, as if he knew them not before; But first, to testifie our obedience, and performe that homage which wee owe vnto him.

Answ. 2 Secondly, because God hath promised pardon and forgiuenesse vpon this condition, that wee confesse and acknowledge.

Quest.But cannot God forgiue sinne, without this conditi­on, that we confesse it?

Answ.The Question is not what God can doe, but what God will doe: He can doe farre more then he will; and will doe what he pleaseth. It is his will, that the end and meanes should go together: he hath decreed it, and ther­fore will not alter it. Plead therefore no longer against thine owne saluation, but acknowledge thy faults vnto him: remember he is one that knoweth before, what & wherin thou hast offended, and therfore seek not to hide any thing from his all-seeing eye. Set thy selfe euer as in his presence, in making thy confession, whether it bee in publike or priuate, and bring with thee a holy blu­shing, a godly sorrow, and a full purpose to leaue and forsake those sins which thou makest confession of: e­uermore remember thou hast to deale with God, & not [Page 211] with man, in this penitentiall exercise. Were men thus perswaded, they durst not come with that impudency and hollownesse, to make acknowledgement, which now they doe; but be thou perswaded of it, and in con­fessing of sinne, adde not sinne to sinne.

Against Heauen, Text. and in thy sight] Hee doth not mince and extenuate the matter; hee saith not, Father, I haue sinned, but I had no bad meaning, I knew not what I did. Neither doth he plead the instability of his youth, to extenuate his fault, but he aggrauateth and enlargeth the greeuousnesse of his sinne, and sets it out to the vt­termost. 1. I haue sinned. 2. Against Heauen. 3. In thy sight. All tend to the aggrauation of his fault. To break a lawfull command enioyned by the Magistrate (though of ignorance) is a fault; wilfully to breake, it is a greater: but to doe it in his sight and presence, argueth great rebellion. From the Prodigall his practice, let vs learne,

That it is the property of a true penitent, not to mince, Doctr. A true Peni­tent doth not mince his sin, but aggrauate the same. or coctennate his sinne, but to aggrauate and set it out, in the worst and vilest manner that hee can. True repentance makes a man large and plentifull in the accusation of himselfe, it causeth a man to amplifie and exaggerate his offence, and make the most and worst of sinne that possible can be. See this prooued by sundry examples. Ezra confessing his owne sinnes, and the sinnes of the people, saith thus;Ezra 9.6. Our iniquities are increased ouer our heads, and our trespasses growne vp to the heauens. And Daniel, he confesseth thus, We haue sinned, Dan. 9.5. and haue com­mitted iniquity, and haue done wickedly, and haue rebelled, euen by departing from thy precepts, and from thy iudgements. See what termes of aggrauation hee heapeth vp, as if all were too little that he could say against himselfe, and the rest of the people. So Dauid in his confession,2 Sam. 24.10. for that sinne of numbring the people, I haue sinned greatly, in that I haue done; and now I beseech thee, O Lord, take away the iniquity of thy seruant, for I haue done very foolishly. Such [Page 212] was his indignation against himselfe, for offending God, as that he had neuer enough in blaming of himselfe, 1. I haue sinned. 2. I sinned exceedingly. 3. I haue done foolishly. 4. Ʋery foolishly. Thus is hee large and plentifull in his owne accusation. And so the Apostle Paul, speaking of his persecuting of the Church, doth set it out to the full. I was (saith he) a persecutor, 1 Tim. 1.13, 15. a blasphemer, & an oppressor, yea, the cheefe of all sinners. See how hee doth load him­selfe with termes of reproch.Neque hoc dice­bat mentiendi praecipitatione, sed existimandi affectione. Bern. De vita solitaria. Who could haue sayd more against him, then hee did against himselfe? Nei­ther doth he, in vttering this speech, make a lye, or speak for modesties sake, but, as he thought, in his very heart, esteeming no mans sinne like his owne, nor feeling an­other mans, as his owne.

Reason.The Reason may be this; Because the eyes of a Peni­tent are in some measure opened, so that hee now seeth sinne in its owne colors, and apprehendeth it as a dead­ly, enemy to Gods glory, and his owne soules health. Now we know how ready we are to speake the worst we can, of those who are enemies vnto vs, and to set forth their vile practices to the vttermost. Thus the hatred he beareth vnto sinne, causeth him to thinke, that hee can neuer sufficiently display it, and maketh him so dispo­sed, as that no malicious wicked man can so set forth the faults of his enemy, whom he deadly hates, as he desires to set forth the loathsomnesse of his owne sinne. Thus we haue seene the reason. The vses follow.

Vse 1 And is a penitent, thus qualified? is there such a dis­position in him, as that he will lay to his owne charge, as much as possibly he can? Then what shall we say of such as studie this art of mincing and extenuating sinne? The sinnes of others they can enlarge, they haue both will and skill in setting open to the view of the whole world, in euery branch and circumstance the faults of o­thers, so that many times they appeare to be greater, then indeed they are. But in confessing of their owne sinnes, they haue no such gift, nor facultie; then they [Page 213] doe so mince the matter, that mountaines seeme mole-hils, and mole-hils motes. Sinners they are, but yet not the greatest sinners: they are not alone, but others are as bad as they. Iustifie themselues they will with that proud boasting Pharisie; God I thanke thee, Luke 18.11.12. I am not as other men are, extortioners, vniust, adulterers, or euen as this Publican: so they thank God, they are neither whores nor theeues, murtherers, nor drunkards; and if they doe no worse, they trust they shall doe well enough. This in stead of ingenuous confession, is to be seene and heard amongst men, which euidently proclaimeth, that true repentance is much wanting.

Secondly, Wouldst thou haue pardon at the hands Vse 2 of God? then enlarge thy sinnes, and lessen them not, stretch them out to the vtmost pinne, and set them forth at full, with their parts and circumstances: At what time, in what place, after what manner, with what companie they were committed; let no circumstance of aggraua­tion be wanting, by which they may appeare the more foule and filthie: but as God seeth sinne in the vilenesse of it, so doe thou lay it before him, in the acknowledge­ment of it. Say after this manner; Ah Lord God, how haue I displeased thee? how grieuously haue I offended thee? Sinning not of ignorance, but of knowledge, yea, wilfully and presumptuously, with a high hand: against the light of my conscience, and those blessed meanes thou hast affoorded mee for my restraint: I haue grieued thy blessed spirit, and the hearts of thy children, and I haue opened the mouthes of the wicked, causing them to blaspheme, by reason of my sinful crime. Thus am I not onely a sinner, but a rebellious sinner; not an ordinary offender, but an obstinate one: a filthy, loathsome, vncleane Leper, whose soule and bodie is wholy polluted and defiled; from head to foote there is nothing appearing, but wounds, bruses, and sores, full of corruption; all my thoughts, words, and deeds, are euill, onely euill, and that continually. Thus must thou aggrauate thy sinnes, and article against thy selfe. Vrge God againe and againe, to heare this, and [Page 214] this too, Lord, this sinne haue I committed, and this also, at such a time, in such a place, amongst such and such companie, there did I doe it, &c. And thus must thou exaggerate thy faults, and confesse them largely, and ingenuously. Thou didst enlarge thy sinnes in the committing, cut them not short in the confessing: Tell the worst tale thou canst against thy selfe, and thou shalt speed the bet­ter: And be ashamed that any should say worser of thee, then thou doest of thy selfe vnto the Lord.

Quest.But doth not a man preiudice the truth, in amplifying of his owne weaknesse and vnworthinesse, and in confes­sing more of himselfe then indeed is true, as the Apostle Paul, who sayth, he was the first or chiefe of sinners, when there were many greater sinners then he?

Answ. Doctor Willet on the second of Sam. cap. 9. Quest. 6.This question is thus answered; First, we must make a difference between the generall confession of the weak­nesse and sinfulnesse of our nature, which the most per­fect in this world may and must acknowledge; and a particular acknowledgment of some actuall sinne which a man is not guiltie of: Now, to confesse such or such a sinne, which a man hath not committed, is a preiudi­cing of the truth, and may not be done. And thus Saint Paul, though he say, he was the chiefest sinner, yet hee doth not say, he was an Adulterer, or an Idolater, or the like, which sins he was free from.

Secondly, we are to know, the practise of Repentance (being an act of the affections) causeth a man to iudge, and speake of himselfe, according to the truth of that he doth conceiue and feele to be in himselfe, and so accor­ding to his sence, to make his faults with the most, rather then with the least. And this a man may doe, and yet be within the compasse of the truth of his own conceiuing, though beyond the extent of the truth of his sinnes, in themselues exactly considered. And thus did the Apostle speake, according to his sence, and thought himselfe to be inferiour vnto all. And thus much for this Question, as also for this doctrine. Now, let vs proceed and come [Page 215] to the next, which is his Humiliation.

And am no more worthie to be called thy sonne. Text. See how he humbleth, and abaseth himselfe vnto his Father, I am vnworthie to be thy sonne, yea, I am vnworthie the very name of sonne, so many haue beene my sinnes, so lewd hath bin my course. The instruction hence may be this;

The onely way to obtaine pardon for sinne, Doctr. The onely way to obtaine Gods fauour is with an hum­ble heart to seeke it. 1. Pet. 5.6. and procure Gods fauour, is with an humble heart, and lowly soule to come be­fore him. The onely way to be exalted by him is to come vnto him in humilitie of soule, and lowlinesse of spirit. The practise of this Prodigall is a president for vs. For the farther proofe of this truth, remember what S. Peter sayth. Humble your selues therefore vnder the mightie hand of God, that he may exalt you. And what S. Iames sayth,Iam. 4.10. Humble your selues in the sight of God, and he shall lift you vp. It is no hard matter to bring a cloud of witnesses to iustifie this, but I will be sparing, and remember you onely of that Parable of the proud Pharisie, and the Publican, and so away. These two goe vp into the Temple to pray.Luk. 18.10. The Pharisie begins and prayes thus, God I thanke thee, Verse 11. I am not as other men, &c. He shewes not vulnera, but munera, not his wounds, but his worth; not his miserie, but his brauery: reputing himselfe so iust, that he neither sayth, thy kingdome come, nor yet forgiue vs our trespasses: August. Hom. 36. de verb. Dom. secund Luc. But (as hauing no sinne, and abounding alreadie with all grace) both these he leaues out; thanking God more for that other were bad, then for that himselfe was good. Now the Publican, he stands a farre off, Verse 13. and would not lift vp so much as his eyes to heauen, but smote vpon his breast, saying, God be mercifull to me a sinner. As the one exalts himselfe, in respect of his vertue: so the other humbles himselfe, in regard of his sinne: As the one shews his robes, so the other (like a poore beggar) shewes his rags, and (as an humble petitioner) his grieuances. Now marke how Christ applyes this,Verse 14. I tell you this man departed home vnto his house, more iustified then the other: for euery one that ex­alteth himselfe, shalbe abased, and he that humbleth himselfe shalbe exalted.

[Page 216] The Reasons may be these:

Reason. Isay 66.2. Isay 57.15.First, Such onely hath God promised to looke vpon, and shew mercie too; To this man will I looke, euen to him that is poore, and of a contrite spirit: and againe; Thus saith the high and loftie one, that inhabiteth eternitie, whose name is Holy, I dwell in the high and holy place: with him also that is of a contrite and humbled spirit, to reuiue the spirit of the humble, and to reuiue the heart of the contrite ones: as for other, they haue no promise of fauour or of mercie.

Reason 2 And secondly; Such onely are capable of grace and mercie. Full vessells can receiue no liquor, and haugh­tie hearts, no fauour; for they despise it. As therefore the vessell must be emptied, and the ayre and wind re­moued before any solid liquor can be receiued; so must thou first cast out haughtinesse and pride out of thy heart, before mercie can be obtayned.

Ʋse.Let the Vse of this, be for Exhortation. Come be­fore the Lord with humbled soules and contrite spirits, for this is of him much set by. And to stirre vs vp to the putting on of this grace (as the Apostle doth exhort vs) consider of these motiues;Colos. 3. Motiues to labour for humilitie, and auoid pride. Tract. de Passio­ne Dom. cap. 19. First, Pride is the Deuils first borne. A second motiue, God exalts the humble, but casts downe the proud one. Luke 1.46. Ps. 113.56. first, Pride, it is the Deuils first borne, and the Deuils first poyson which Satan powred into our nature; and this (as Bernard speakes) is the Deuils character: for as the seruants of Christ and children of God, are knowne by charitie and humilitie; so the seruants of sinne, and sonnes of Satan, are knowne by pride and crueltie; and therefore let this moue vs to imbrace the one and abhorre the other. Secondly, God exalts such as are humble, but such as are proud doth his soule hate. His deeds hath manifested this: hee called humble Dauid, from the Shepheards crooke to the Kings Crowne. He did so regard the meekenesse of the Virgine, that all generations count her blessed. Thus he ta­keth vp the simple out of the dust, and lifteth the poore out of the myre. But he deales otherwise with the proud, and euer hath done. The proud Angels he thrust out of heauen, and our proud parents out of Paradise: For it [Page 217] he draue Nebuchadnezzar from the company of men,Dan. 4.30. and made him to haue his habitation with the beasts of the field, and to eat grasse as Oxen. What shall I neede to speake of Haman, Herod, and others,Pro. 16.8. whose pride did cause their fall and ruine? by this that hath beene said we see the Psalmists saying verified,Psal. 138.6. Though the Lord be high, yet hath he respect vnto the lowly; but the proud hee knoweth a farr off. The most high hath especiall respect to such as are most low.Marlo rat. in Luc. cap. 1. vers. 48. God cannot looke aboue him (saith one) because hee hath no superiour: nor about him, for that he hath no equall: hee regards onely such as are below him. The lower then a man is, the neerer vnto God, and the more exposed to his sight, who looks from aboue: but the higher he is, the farther is he off; and the more proud he is, the lesse is he respected. See­ing then this is so, how should this worke vpon vs, and make vs to decke our selues with this excellent grace; which like the Violet (though it growes lowe by the ground, and hangs the head vnder some obscure leafe, as willing to liue vnseene,) yet is the sweetest of flowers, and beloued of all.

Thirdly Humility, is the keeper of all graces,A third mo­tiue, Humili­tie preserues grace, but pride destroyes it. It is, conserua­trix virtutum. Bernard, 2 Kings 4.39. Eccles. 10.1. but Pride the spoyler of them. No boxe better to keepe those iewels in, then a heart well lined with humilitie. Looke as ashes doe preserue fire, so doth our humilitie the sparkles of Gods blessed spirit. But now on the o­ther side, pride spoyles all. This, like Colloquintida, im­bitters the whole pot of Pottage. And, like a dead Flye, spoyles a whole boxe of oyntment, causing it to send forth a stinking sauour: This causeth our knowledge to stinke, our zeale to stinke, as it did Iehue's: In a word, any good thing that is in thee, is spoyled by this weed. Oh how should this cause vs to be in loue with that grace, and de­test this vice!

Fourthly, Humility makes vs like Christ himselfe,Fourthly, By it, we become like Christ himselfe. and therefore must needes be an excellent vertue: this grace he willeth vs to learne of him, for he was meeke and [Page 218] lowly in heart. He disdayned not to wash his Disciples feet,Phil. 2.5.6. to teach them humility. He made himselfe of no re­putation, and tooke vpon him the forme of a seruant, that we might learne of him to be humble. Let the same minde therefore be in you (saith the Apostle) that was in Christ Iesus. He was humble, be thou then ashamed to bee proud.

Let these things be well thought of, and that by vs all, be we neuer so extraordinarily graced by God, Pride is such a sinne as it steales vpon the very best; and Gods most sanctified children are most buffeted with it. Ther­fore these motiues are to bee remembred by vs all, and the Remedies to be vsed,Meanes for subduing pride and seeking humilitie. which are these: First, carefull and conscionable attendance vpon the Word. This is the hammer that must breake the heart, for vntill it be humbled, there is no good to be done. Is not my Word like a hammer, that breaketh the stone? This hammer will bruise this stony heart, and grind it to powder, and with­out this hammer, there is no hope of euer hauing the heart truely humbled. Submit thy selfe therefore to the stroke of this hammer, if thou truely desirest the attain­ment of this grace.

I [...]r. 28, 29. A second meanes is Meditation. First of Gods Attributes and workes of his iustice in spe­ciall. Heb. 3.16.A second meanes is Meditation, and that of a three­fold obiect.

First, of God, and his Attributes, with the workes of his Power and Iustice, which are excellent helpes to make vs quake; and breake the stonie rocke of our soules to peeces: As wee see in Habakuk, When I heard (viz. of these iudgements threatned) my belly trembled, my lips shooke at the voyce, rottennesse entred into my bones, and I trembled in my selfe, that I might rest in the day of trouble.

Secondly, of thy estate past. Ephes. 2.3. Psal. 51.5.Secondly, of our owne estate either Past, Present, or to Come. For the Time past, what thou wert viz. A child of wrath and firebrand of hell. Shapen in iniquity and concei­ued in sinne. The serious meditation of this would be e­nough to humble vs and make vs strike saile.

[Page 219]For the time present. Secondly of thy estate pre­sent, being first frayle. Iob. 4.19. And 10.9. Remember how thou art fraile and sinnefull: thou art fraile and brittle, being but dust and ashes, and ready to be broken with euery little fillop, and knocke, Thy foundation is laid in the dust, and thy wals are made of clay. Thy whole bodie is but a Tabernacle of earth. This is thy estate oh man! and this is the estate of all men. Some indeed are more painted then other some, but all are earthen pitchers: Some are more cleare then others, but all glasses frayle, brittle. Is here any cause of pride?

Thou art also sinneful, Secondly sin­full. Rom. 7.24. hauing much corruption with­in thee, and carrying a whole bodie of sinne about with thee, so that the good thou wouldst doe, thou doest not, and the euill thou shouldst not doe, that doest thou daily. Verse 19. Thou mayest well cry out with the Apostle Paul, O wretched man that I am.

For the time to come, Thirdly of thy [...] Gen. [...] remember what thou [...] dust thou art, so to dust thou shalt returne, yea, and beco [...] the basest dust. As we see the whitest Snow, when it is resolued vnto water, whereof it was congealed, becomes fouler water then any water else: so thou Oh man of earth, when thou shalt returne againe vnto earth, shalt become viler, and baser earth, then any other whatsoeuer.

Thus the consideration of thy owne naturall estate, whether Past, Present, or to come, will be an excellent meanes, to take downe this Peacocke pride, and make thee humble.

Thirdly, consider of the estate of others, and without en­uie cast an eye vpon their gifts:Thirdly, of the estate of others consider how many thou commest farre behind in knowledge, faith, zeale, &c. and other graces. This is the receipt which the Apostle prescribeth to the Phillippians, against this sin of pride, Looke not euery man on his owne things, 2. Phil. 4. but euery man also on the things of others. This would be an excellent meanes, to diminish a selfe liking, and that ouerweening conceit of our owne excellencie.

The last meanes to be vsed,The third meanes is Prayer. is earnest and feruent Pray­er, that the Lord would be pleased to giue thee this grace [Page 221] of humilitie; and blesse the meanes thou vsest for this end and purpose: Euery good gift (sayth S. Iames) com­meth from the Father of lights: and so must this also, els we shall neuer haue it. Thus we haue seene the meanes, now let vs vse them, and that conscionably, for let me tel you the cure of pride is no easie cure, and the obtaining of humilitie no easie purchase.

All vices are against it; and which is more strange, all virtues are against it; and which is yet more strange, hu­mility hath an opposition against humility, as if she were false to her owne person.Sape homo de vanae gloriae con­temptu vanus gloriatur. Humility oftentimes by a pro­digious and preposterous birth bringeth forth pride. How often is a man proude because he is not proude. A secret pride is oftentimes occasioned by ouercomming (as wee thinke) pride, when alas now pride hath giuen vs the soile, as a cunning wrastler seemeth many times to take the fall, for no other end but to get the other vpon the hippe. How wonderful carefull then had we all neede to be, what neede haue wee to studie and pray for humility yea, in the midst of grace to pray for an humble heart. See thou remember the former meanes deliuered; and if at any time (as who at sometime shall not feele) thy heart beginne to swell, remember these and the like say­ings, Be not high minded, but feare. God resists the proude, he lookes vpon such a farre of. Oh they are excellent helpes! hearest thou any commend thee, and set forth thy prai­ses, then remember the former sentences, and let them stand Sentinell, to keepe thee from pride. Remember al­so to meditate (as of Gods glory and greatnesse) so of thy owne vilenesse and basenesse; remember what thou wert, what thou art, and what thou must be; hold thy selfe to this taske,Plin. Nat. hist. lib. 11. cap. 10. and it will keepe thee from it. It is recorded of the Bee, that in stormy weather it will get vp a little stone, that by the weight it may flye more sted­dily, and get home in safety. Art thou in danger to bee blowne away with pride? get thy selfe to Prayer, and Meditation, it will be to thee as the little stone to the Bee, [Page 221] or as Ballast to the ship, to keepe thee from being turned about with the waues of selfe-conceit. Thus get this grace, and when euer thou comest to the Lord bring it with thee, and feare not of speeding, for they that fall downe lowest at Gods almes-dealing, speed euer best. And thus much for this poynt, as also for this part of the Prodigalls Regresse.

HAuing spoken of the Prodigals Repentance, wee are now to speake of the successe of it; which is laid downe in the 20, 22, and 23 verses, and so to the end. Wherein we may obserue, His fathers good-will; and his Brothers ill-will; his fathers good-will is to be seen in the 20, 22, 23, and 24 verses: his brothers ill-will in the rest. In the former these three things are obseruable. First, his Fathers readinesse to receiue him, verse 20. Se­condly, the entertainment hee gaue him, vers. 22, 23. Thirdly, the reason of both, verse 24.

The readinesse of the father to receiue his sonne, is noted; First, by his looking on him a farre off, For when he was yet a great way off, his father saw him, Secondly, by his running to him, while he was a farre off, Hee had compassion, and ran. Thirdly, by his kinde embracing of him, He fell on his necke and kissed him.

To beginne with the first.

But when he was yet a great way off, Text. he saw him] Albeit this bee put heere in the last place, yet it is referred by most of our Expositors to the first time of his conuersi­on; for it was this looke that brought home this Prodi­gall. He saw him, and looked on him with the eyes of pity, and by looking vpon him, infused into him the secret efficacy of his spirit, and pierced his heart with the beames of his grace, which so preuailed with him, [Page 222] that it brought him to repentance, as it did with Peter, which made him to goe out and weepe bitterly for his sins, after he had thrice denied his Master. Thus they make it, as a cause of his conuersion. And taking it thus, this poynt will follow.

Doctr. Our conuersiō is from Gods free grace. Iohn 6.44. Rom. 9.6. The conuersion of a sinner is from Gods free grace, Gods grace is the cause of it. Hence is it, that Christ saith, No man commeth vnto me, except the Father draw him. Here­unto also commeth the saying of the Apostle, It is not in him that willeth, nor in him that runneth, but in God that sheweth mercy. Hence is it also, that the Church thus prayeth,Cant. 1.4. Draw me, and we will runne after thee. But most fully and cleerely doth the Prophet Ezechiel set out the truth of this point, speaking (in the person of God) these words,Ezech. 36.26, 27. A new heart will I giue you, and a new spirit will I put within you, and I will take away the stony heart out of your body, and I will giue you a heart of flesh, and I will put my spirit within you, and cause you to walke in my statutes. See how the Prophet wholly disableth man from the worke of his conuersion, ascribing both the beginning and progresse thereof vnto the Lord.

Many pregnant examples might be brought, both of the Vnregenerate before their conuersion, as also of the Regenerate in their fals, after their conuersion, for the further confirming this poynt in hand. What dispositi­on was the [...]e in the Apostle Paul, Acts 9.1. to further his conuer­sion? was he not breathing out threatnings and slaugh­ters against the Disciples of Christ Iesus? and had hee not procured a commission from the High Priests, to binde all that were of that way? Did not God behold him a farre off? Did hee not looke vpon him from the habitation of his dwelling? And did hee not thus be­hold Matthew the Customer, Zacheus the Vsurer, Ma­ry the sinner,Ephes. 2.12. and vs Gentiles, When we were (as the Apo­stle saith) without hope and God in the world, being stran­gers from the couenant of promise, and aliens from the Com­mon-wealth of Israel? I could bring variety of examples, [Page 223] that would serue to strengthen the poynt, but I will re­member you but of one more, and so hasten to the vses, and that is of Peter; was not God faine to looke on him a farre off before he repenred?Luk. 22. Hee had denied his Ma­ster once and wept not: yea twice, yet shed not a teare (though the Cocke had crowed.) And the third time he denies him, yet weepes not vntill Christ beholds him, and then (as the text sayth) he wept bitterly. Verse 61. Assu­redly, if Christ had not cast an eye on him, and beheld him with a gracious aspect; had a thousand seuerall per­sons questioned with him about his maister, he would haue denied him a thousand times. Thus a sinner is like an Eccho, he cannot speake first to God, but must an­swere a voyce from God.

WE haue heard before of the Fathers readinesse to receiue him, now here we see the entertainment [Page 250] he gaue him, being come into his presence. He calls for a robe, yea the best robe, and so cloths him; for a ring to adorne and beautifie him; for shoes for his feere, that stones might not annoy nor hurt them; for the fat calfe, to feede and refresh him; and whatsoeuer is wanting he bestowes vpon him. Now had the Father fit time, and his sonnes sinnes deserued it, that he should rip vp vnto him his former faults, and call to remembrance the of­fences of his youth, and welcome him home after this manner; Ah si [...]ra, are you now come, is all spent a­mongst your whores and harlots? returne vnto them, let them prouide for you; you come no more within my dores. But behold the loue of this his Father; he vseth no such thundering speeches, he threatneth not to cast him of: Nor yet doth he cast him in the teeth with his former courses, he remembreth not any old recknings; the offences of his youth are not spoken of. But he (seeing this his riotous & vnthrifty sonne returne home with an humble heart) presently offers himselfe to his childe, and before he had made an end of his confession or could begg a supply of things needfull, his father in­tercepts him by his hastie calling to his seruants; Bring hither the best to be, the shoes, the ring, let the fat calfe be killed, make a feast, send for musicke. Now all is for­gotten.

Doctr. God will ne­uer vpbraid any with their for­mer courses that repent. Ier. 31.34.So then we see, The Lord will neuer vpbraid such as turne vnto him, with their former courses; but vpon their true repentance will forgiue them and forget them. This the Lord doth faithfully promise in the 31. of Ie­remie 34 vers. in these words, They shall all know me from the least of them to the greatest, saith the Lord, for I will for­giue their iniquitie, Heb. 8.12. and remember their sinnes no more: which very words the author of the Epistle to the He­brewes doth cite, and so further confirme the point. See it further proued in the 7.Micah 7.18. of Micah, vers. 10. where the Church speaketh thus: Who is a God like vnto thee, that pardoneth iniquitie, and passeth by the transgression of [Page 251] the remnant of his heritage, who reteineth not his anger for euer, because he delighteth in mercy He will turne againe, vers. 19. he will haue compassion vpon vs, he will subdue our iniquities, and cast all our sinnes into the depth of the Sea: so in the 103. Psalme this is further cleared from the 8. to the 13.Psal. 103.8. to 13. verse. the words are these; The Lord is mercifull and gratious: flow to anger, and plenteous in mercy. and in the 12. verse hee saith thus; As farre as the East is from the West: so farre hath he remoued our transgressions from vs.

But some may obiect,Ob [...]ect. that the Scripture maketh men­tion of the vncleane life of sinners after their conuersi­on, as of Rahab, who albeit she turned to the Lord,Heb. 11.31. Iam. 2.25. and forsooke her former filthinesse, yet she is branded with the name of a harlot.

First I answer,Answ. some of our Diuines are of this iudgement, that shee was not an harlot in act or openly pro­fessed filthinesse (for the word which is vsed in Iosua 6.22. signifieth a tauerner or hostesse, as well as a harlot, for so shee was by profession. Now indeed those persons and trades,Dr. Halls Con­templ: by reason of the commonnesse of entertain­ment, were amongst the Iewes infamous for name and note, so that we may well thinke, that her publike trade, through the corruption of those times, did cast on her this name of reproch.

Secondly, I answer, this is not mentioned to her re­proch, but spoken to her praise; shee is not vpbraided with it, but commended, in that she had forsaken it. We see hereby what shee was before her calling, but shee is not reproched with it now after her calling; she is now no longer a harlot, but a true beleeuer with the people of God: so then it tends not to her defaming, but to shew the greatnes of Gods compassion, and the sound­nes of her conuersion.

Now for the Vse which we may make of this truth:Ʋse. 1 First it should serue as an excellent and notable motiue to repentance: This should be as a spurr in out sides, to [Page 252] make vs speedily turne vnto the Lord. Art thou a drunkard, an vncleane person, a filthy liuer? take no­tice of Gods mercifull dealing with this prodigall, who is set out for a patterne to all them that are desirous to come home; see how (vpon his repentance) he is ad­uanced; how liberall his father is towards him; as if from his very cradle he had crept on his hands & knees to please him: here are no old items, no back recknings brought in, but all is forgiuen and forgotten, as if there were no fault done; he is as royally entertained, as if he had bin the dutifullest sonne that euer the earth bare. Well; thus will God deale with thee, he will neuer vp­braid thee with thy drunkennes, with thy swearing, with thy whoring, with thy theeuing, nor with any other of thy lewd courses. These thou shalt neuer heare of, if thou become a penitent: But if not, be thou assured thy sinnes shall be set in order before thee; and what now thou doest in secret, God will manifest on the house top before Men and Angels.

Secondly, seeing God doth deale thus with true pe­nitents, to couer their sinnes and cast them behinde his backe; let vs take heede how we vncouer the sinnes of any that hath repented of them, and how we vpbraid any with their former courses: God hath blotted them out of the skore, shall we dare to set them on againe? Let vs learne to put a difference betwixt time past and time present: the Apostle reckoning vp many horrible sinnes committed by the Corinthians in the time of their vnregeneracie, maketh a flat opposition betweene their estate before their calling, and that after, Such were some of you, 1. Cor. 6.11. (saith he) but now yee are washed, but now yee are clensed, but now yee are sanctified. So that he that hath bin a swearer and repented, is now none: he that hath bin an adulterer, and hath repented, is now none; and the like: for the High-Commission Court hath cleared him. Shall we say he that is come to mans estate is a babe, because he was so? or he that is now a freeman is [Page 253] still a prentize, because he was so? Oh then beware how you esteeme of any by the time past, or cast the filth of their former sinnes into their faces, when God hath wi­ped them away. When Dauid, Noah, Lot, Peter, and o­ther of Gods Saints, had truly repented of their sinnes, did euer God or Angels cast them in their teeth? who art thou then, that thou shouldst be so sawcie, to vnco­uer what God hath couered?

But is there not a woe against those that call good euill, and euill good?Obiect. Esay 5.20. how then dare any speak of sinne fauourably?

It is one thing to speake of the nature of the sinne,Answ. and another thing to speake of the conuerted sinner: In speaking of sinne, as a breach of Gods law, an offence against God spare it not: but in speaking of the peni­tent, the shame and reproch of the sinne must be done away. Thus much in generall from the Fathers procee­ding: Now in particular to the words.

But he said to his seruants &c. Text.] There are diuers mysti­call & morall expositions giuen by expositors of each of these: by the robe, some vnderstand the royaltie which A­dam lost. By the ring, the seale of Gods holy Spirit: by shoes, the preparation of the Gospell of peace: by the fat Calfe, Christ, who was slaine from the beginning. These and many other expositions are giuen, which were end­lesse and (in my iudgement) needlesse to reckon vp.Hec simplex sed c [...]rtum est, cate­ra ingeniosa qui­dem, sed incerta. Maldon, in loc. For, as I take it, by all these is nothing else ment nor in­tended, but to set forth the riches of Gods manifold mercies, whereby he supplies all our wants, fulfills all our necessities, and bestoweth whatsoeuer is needfull for vs, vpon our true repentance, and turning vnto him.

In the words we may consider: First, the Fathers li­beralitie towards the Prodigall, vers. 22.23. Secondly, the ioy and reioycing that was on both sides vpon the returne of the Prodigall, vers. 23. and reiterated vers. 24.

[Page 254]In the former againe consider,

First, the gifts the Father doth bestow, which were of two sorts: some seruing for necessitie, as a garment, shoes, meat: others for delight and ornament, as a Ring, the best Robe, the fat Calfe: he shall haue the best and fattest.

Secondly, consider, the meanes whereby he bestow­eth them on this his childe: he doth it not immediately from his owne hands, but by the hands of his seruants: He said to his seruants. And of these as they lye in order in my Text.

Doctr. God bestow­eth his gifts vpon his chil­dren not im­diatly but me­diatly. But he said to his seruants] The point hence is this: God conveyeth his gifts and graces to his children not imme­diatly from himselfe, but mediately by the hands of his ser­uants. Thus Paul must goe to Ananias and receiue his sight: so the Eunuch to Philip; Cornelius to Peter; Lydia to Paul. Thus must men receiue gifts from God, not immediately from God himselfe, but by the meanes of Gods seruants. Hence are those names so frequently gi­uen vnto Gods Ministers in the Scriptures, of Messen­gers, Ambassadors, Interpreters, and the like. See Ephes. 4.8, 11, 12.

Reason 1 Reason because we are not able to endure the presence of the Lord: He knoweth our weakenesse, and whereof we are made, how that we are not able to looke his Ma­iesty in the face and liue.Exod. 20.18. When the Israelites heard the voice of God in deliuering of his law, they were afraid they should die, & therefore, desire to haue Moses bring Gods message vnto them.

Ʋse.This may serue to reprooue the folly of such as refuse to come to the seruants of the Lord for the gifts he doth send vnto them by their ministry, Nay they despise these roabs, these gifts and graces, because they are brought by fraile and weake men; Let God send by whom he should send; let him speake by whom he should speake. But who art thov that thou shouldest teach the most high? or what art thou that darest be so bold, to prescribe vnto the Lord a way for the conueighing of his gifts? But oh [Page 255] the vnconstancy of vaine man; when God did speake immediatly by himselfe then Israel runnes to Moses, & desires him to speake to God for them. Now we haue our requests and he hath sent vs a Moses, Exod. 20.19. I meane faith­full and painefull ministers, by whom he giues his gifts and conueies his graces, & now we call for God againe, whose voice notwithstanding shakes the heauens, and cleaueth the rockes a sunder, and moueth the foundati­ons of the earth out of his place.

Let this therefore in the second place admonish vs to Ʋse. 2 take heede how wee reiect Gods good gifts when they are brought vnto vs in these earthen vessells; Let Eliah receiue his meat though a Rauen brings it. We are beg­gers let vs not be chusers. Would it not argue intollera­ble nicenesse and dayntinesse, to refuse meat because it is brought in earthen dishes? Would not this argue a queasie stomach? Beware then of this and learne to e­steeme of the gifts of God neuer the lesse; but esteeme more of the messengers and seruants, because by them God doth bestow on you so many blessings. And surely this exhortation would be needlesse, if you did as much care to know, (and knowing would wisely apply it to your hearts) how many high blessings in spirituall things are conueighed and brought vnto you by them, as you are ready to informe and vrge what inferior bles­sings are conueighed vnto them by you. Read, Rom. 10.13.14.15.Rom. 10.13.14.15. verses. And when you haue read them goe backward and begin where the golden cheyne ends. First God giueth his word; then some are sent; wherevp­on they preach, therevpon men beleeue, and then call vpon God, and consequently they are saued: So that if saluation be the obiect of your desires, & the thing lon­ged for, then esteeme of these golden pipes whereby the water of this longed for saluation, is conueighed vnto you. And thus much shall suffice to haue spoken of the meanes whereby these gifts were conueighed vnto this sonne, now to speake of the gifts themselues that were [Page 256] bestowed vpon him, which were of two sorts, some for necessity, others for ornament and delight.

Text. Bring forth the best Roabes.] The sonne sought but the roome of a seruant, but the father restoreth him to the dignity of a sonne; and gratiously doth preuent him with his liberall blessings; giuing vnto him farre more then he did desire or deserue, Let vs then note this for our comfort.

Doctr. God is larger in his gifts then wee in our re­quests. Gen. 28.20. God is larger in his gifts, then a sinner is in his request, he vsually giueth more vnto his children then they aske or desire. This we may see by sundry examples in scripture as in a chrystall glasse, Iacob prayeth and the whole of all his petitions is bounded in this narrow compasse. If the Lord will giue me meate to eat, Gen. 32.9.10. and raiment to put on, his desires are not extended farre; only he seekes for food & rayment. But God was more gracious vnto him then so, as he himselfe confesseth, for God gaue him two bands; abundance of goods and chattels.

Thus Salomon repuireth but an vnderstanding heart for gouernement; God giueth it to him with an ouerplus of riches and of honour; such as none should be like vn­to him,1 Kings. 3.9.13. Ezekias requested but life at Gods hand, God did not onely giue him life, but a long life, and certaine, gratiously adding fifteene yeeres vnto his daies.Isay. 38.15.6. 2 Kings. 41. The Widdow woman that was greatly indebted, hauing no­thing to satisfie her cruell creditor, (who was so impor­tunate that her two sonnes must become his bondmen according to the law, there being nothing els to discharge the summe) required the prophets helpe vnto the Lord in her behalfe;So Psal 21.4. who gaue her oyle sufficient to pay her debt, and also to supply future wants; which was more then she desired. It is no hard matter to produce many more examples for the further enlarging of this comfor­table poynt. It is no wonder then the Apostle termeth God,2 Cor. 1. to be the Father of mercy; And not content heere­with, addeth to his stile this iust title, The God of all conso­lation. A kind of absolute and ouer-flowing mercy he [Page 257] giueth vnto him and that deseruedly,

If any demand a reason of Gods so doing,Reason. then this may be giuen, That we may be made the more readie and willing to obey him: as also, That none might thinke it tedious or troublesome to come vnto him, ma­king knowne their requests by prayer and supplica­tion.

The vses of this poynt may be these.Ʋse.

First, Let vs learne to put a difference betwixt God and man. My waies are not your waies, neither are my thoughts as your thoughts, saith the Lord; and is it not so indeed? Man is liberall in promising, but sparing in performing; hardly the one halfe is performed of what is promised, if that: but it is otherwise with God. True it is, he promiseth much, and as true it is that he perfor­meth more: Neuer was promise by him made, but it was performed to the very vttermost.

Secondly, let this serue for the confirmation of our faith Ʋse. 2 in those promises which God hath made; for doth God giue more? then assuredly he will giue that he hath pro­mised. Is God better? then must thou assure thy selfe he will be as good as his word. How canst thou doubt it? What promise soeuer God hath made doe thou be­leeue; neuer feare excesse, in faith, his fauour doth and will goe beyond it.Psal. 33.4. Hath God made thee any promise that he will be with thee in sixe troubles, and in seuen? Hath he promised that hee will turne all things to the best to thee that louest him? Hath he promised that no good thing shall bee wanting to thee that fearest him? why, beleeue thou these things, God will not falsifie the word that is gone out of his mouth, but faithfully fulfill it.

Thirdly, Is God thus mercifull aboue our hope? let this incourage vs to call vpon him in the day of trouble,Heb. 4.16. Psal. 145.18, 19. and to come with boldnesse to the Throne of Grace, not doubting to obtayne fauour in time of neede: For hee will fulfill the desires of them that feare [Page 258] him; hee will heare their crye and saue them.

Men in suing to their betters, commonly, aske more then they doe expect: but in suing to the Lord, we may looke for more then we doe aske. Should a Prince be knowne to be thus gracious, to giue more (out of his princely bountie) then his peticioners desired of him, surely he should want no suters, but men would resort vnto him in flockes and troupes. There is no Prince to be compared with the Lord, none so liberall, none so bountifull: Why then are wee so backward in our suits and requests? Are wee in want? would we haue supply? flie then vnto him, he is more readie to heare then thou to speake; his eare is often open, when thy mouth is shut. Desire mercie at his hands, he is readie to grant it; nay,Phil. 4.6. two for one. Follow then the aduice of the A­postle Paul: Bee carefull for nothing, but in euerie thing (by prayer and supplication) let your requests be made knowne vnto the Lord.

Text. Best Robes.] Whatsoeuer is needfull, the father here bestowes; hee clothes him with rayment, he puts on shooes vpon his feet, and refresheth him with pleasant and comfortable meat. Hence wee gather this instru­ction.

Doctr. Nothing that is needfull shall be wanting, when Gods fauour is not. Psal. 23.1.6. Nothing that is needfull shall be wanting to those that are in the fauour of the Lord. Such as haue his fauour, shall haue all good blessings flowing to them, & following of them. Dauid doth notably confirme this, in many of his Psalmes: As in the 23. Psalme, where professing God to be his Shepheard, maketh this inference thereupon, therefore I shall not want, but doubtlesse, kindnesse, and mercie shall follow mee all the dayes of my life. Psal. 34.9, 10. So Psal. 34.9, 10. verses, The Lyons doe lacke and suffer hunger, but they which seeke the Lord shall want nothing that is good. Psal. 84.11. Also in the 84. Psal. 11. notably: The Lord God is a Sunne and Shield vnto vs: the Lord will giue grace and glorie, and no good thing will hee withhold from them that walke vprightly. And is not this the blessing that is promised to such as [Page 259] feare the Lord, that all good things should flow vnto them from heauen and earth: that they should be bles­sed In the house, in the field, in their basket, in their store, Deut. 28.3, 4. in the fruit of their bodies, in the increase of their cattle, and in the aboundance of all things.

The reasons that may be giuen will serue for the fur­ther clearing of this truth. For first,Reason. they are his adop­ted children, and how then can hee suffer them to be in need? euen wicked men will be tender ouer their chil­dren,Lament. 4.3. and Beares and Dragons will be carefull of their young ones; And shall the God of all goodnesse with­draw his hand from helping his sonnes and daughters? It cannot be.

Secondly consider, God is Omnipotent, and able to Reason 2 doe whatsoeuer he will: True it is, earthly parents are often willing to helpe their children, yet cannot; but God is both willing and able: And therefore those that are his, cannot be in want.

Thirdly, Gods eyes are euer open to see their needs:Reason 3 his eares, euer open to here their prayers: he is euer pre­sent and nigh at hand to relieue their necessitie. It may and oftentimes doth so fall out,Psal. 145.18. that mortall man (though he be willing to helpe, and able to helpe) yet he may be a sleepe, or out of hearing, and farre off; so that he cannot doe as otherwise he would: but it is not so with God, night and day, at home and abroad, by sea and land, is he at hand to send supply.

Fourthly, Whereas many haue both will and power,Reason 4 and are at hand readie to helpe, yet they may want wis­dome, whereby their helpe is oftentimes vnseasonable: With our God is wisdome, (saith Iob) and strength; I [...]b 12.13. he hath counell and vnderstanding: Hee knoweth best when, where, and how to helpe.

Thus wee see this poynt proued both by Scripture and reasons, viz. Where Gods fauour is, there is want of nothing that is needfull.

But, doth not Paul complaine of hunger and thirst, Obiect. of [Page 260] cold and nakednesse? 2. Cor. 11.27. And haue not many of Gods ser­uants beene tryed, by mockings and scourgings, by bonds and imprisonments? Heb. 11.36. Haue they not beene stoned, hewen asun­der, tempted, slaine with the sword, wandered vp and downe in Sheepes skinnes, and Goats skins, being destitute, afflicted, and tormented? Matth. 8.20. Nay, was not Christ himselfe in want, when he had not what the Foxes and the Fowles of the ayre had; for they had holes and nests, but he had not wher­on to rest his head? How then can this be true that hath beene now deliuered?

Sol. A two-fold want.First, I answer, there is a two-fold want; one, in re­gard of outward condition; the other, in regard of in­ward affection. There is many a rich man, that is in miserable want and pouertie, wanting both what other haue, (and therefore is still coueting and desiring) and also what he himselfe doth inioy; not hauing the com­fortable vse of what he hath, but like Tantalus, whom Poets faigne to dye for thirst, standing in the waters to the chinne.

Againe, There is many a poore man, who doth su­staine some want in regard of outward condition; yet God doth inlarge his affection, and giue him true con­tentation, which is sufficiencie. Thus was the Apostle content with his hard estate, as appeares Phil. 4.11. So then we see the Lord doth supply the wants of his chil­dren, giuing them eyther abundance, or cheerefull con­tentation, or supportation when meanes fayle.

Answ. 2 In the second place, I answer: This promise is made with a condition, as doth euidently appeare Psal. 84.11. no [good thing] doth he withhold: And also, Psal. 34.10. they shall want nothing [that is good.] So then, no further can they expect a supply of these things, then makes for their good and welfare. Now, doe wee not know that oftentimes Thunder and Raine is more seaso­nable for Corne and Grasse then faire Sunn-shine? Af­fliction and aduersitie,Corporis aduersa, animae remedia. better for Gods children, then peace and prosperitie? Doth a childe of God want [Page 261] health, wealth, peace, and the like? Then may hee boldly say, they are not for my good: and God doth supply my wants, in withholding from me these things. Hence is it,The children of God stand in as great want of the rodde, as of meate and drinke, this want God supplies. Quest. Psal. 37.25. that many of Gods children are brought to their ends, through penury and want, because it is for their good so to come vnto their end: The Lord doth call them home to heauen by such a messenger.

But from hence may another question arise: For if this be so, that Gods children may be in want, and may bee brought to their ends through penurie and want, how then can Dauids words be true? and how can this stand with that saying of his, I neuer saw the righteous forsaken, nor their seed begging their bread?

Dauids speech is well to be obserued,Answ. How to vn­derstand Da­uids words. Psal. 37.25. for he doth not say, The righteous is neuer forsaken, but, I neuer saw it, speaking there of his owne experience and obserua­tion.

Secondly, He saith, hee neuer saw the righteous for­saken, and his seed too. For if God lay any temporall affliction on his children, and suffereth them (for their good) to be in want, yet hee remembreth his promise made vnto his seed, and reneweth his mercie towards them, if they walke in his waies, and obey his comman­dements.

Thirdly, He saith, hee neuer saw the righteous and his seed forsaken begging bread, that is, when they came to the strait that they were faine to begge their bread, yet not then forsaken, q. d. No not forsaken when they were begging their bread.

Thus hauing answered this obiection, we come now to vse and application.

First, this serues to reproue many,Vse. who breake their heads till they become hoarie with cares for the pur­chasing and obtaining of things here below; but they neuer goe to the fountaine, neyther take the right course for supplying of their wants.

It is an vniuersall quaere, Who will shew vs any good? id [Page 262] est, the way to become great, to waxe wealthie, and the like:Psal. 4. But how few cry with the Prophet, Lord life thou vpon vs the light of thy countenance? No maruell then, if so many runne vp and downe like hungrie dogges, and are neuer satisfied. Peter may fish all night and catch nothing,Psal. 127.2. vntill Iesus speakes the word. What though wee rise earely, and lye downe late, and eat the bread of sorrow, yet shall wee labour in vaine, vnlesse the Lord giue a blessing.

Vse 2 Secondly, this sheweth vs a difference betwixt the fa­uour of God and the fauour of man. True it is, the fa­uors of Princes, and of great men, brings with it many priuiledges and preferments; but they cannot assure vs of euerie good thing, neyther are they able to doe all things that they would: yea many times they are pro­uented by sudden death, before opportunitie be offered to manifest their loue; and when they doe shew fauour vnto any, how vnstable is it, and how vncertaine? This Hamman found; to day he is honoured, to morrow, hanged. But it is otherwise with God; his fauor brings with it a supply of all things needfull, and they that rely vpon it, shall neuer be deceyued, nor disappoynted. We may be bold to build vpon it.

Vse 3 Thirdly, seeing Gods fauour doth make supply of all things that are needefull. Seeke then and labour for his fauour before all things: for if this be not wanting, no blessing shall be, nor can be wanting, for soule or bodie, this life, or a better. This is the maine and mother bles­sing, so that, desire it, desire all; obtaine it, obtaine all other blessings whatsoeuer. We see how farre men will goe,Psal. 146. what labour and paines they will indure, and all for the fauour of a prince, whose breath is in his nosthrills, and whose thoughts perish. And yet no King can be so bountifull to his Fauourites, as is the God of heauen. Excellent things shall be done to the man whom the King doth honour, but farre more excellent to him whom the Lord doth fauour. Why then doe wee no [Page 263] more respect his loue? Why doe we not vse the meanes to become gracious in his eyes? Oh seeke his fauor be­for the fauour of Princes; Seeke his face euermore.

The fourth Vse is an Admonition to Gods children,Vse 4 to haue their conuersation without couetousnes, which is as insatiable as the graue: In euery estate and condi­tion, learne to depend vpon the Lords prouidence; Commit thy way vnto the Lord, and trust in him, Psal. 37. and he shall bring it to passe. Vse no vnlawfull meanes; take not any indirect course for obteyning wealth, or supplying of thy wants; for God hath engaged his promise and his truth to see thy needs supplied.

And lastly, let it comfort the children of God in the Vse 5 midst of all the miseries of this mortall life: for what can make vs miserable, seeing we enioy the fauour of God, and the light of his countenance, which is the fountaine of all good, and the ground of all other mer­cies whatsoeuer? What Elkanah said to Hannah, 1. Sam. 1. com­plaining for want of children, may Gods fauour speake to all that haue their parts in it, in euery distresse: Am not I vnto thee in steed of riches, wealth, glory, and greatnesse in the world? Surely yes; it is in steed of these and better then all these vnto vs. Let therefore the enioyment of this serue as a through supply for all our wants, of what kind soeuer: make Gods fauour to be that vnto thee which thou wantest: Art thou sick? let Gods fauour be thy health: Art thou weake? let Gods fauour be thy strength. Art thou base? let Gods fauour be thy glory &c. He that hath this hath a sufficient salue for any sore.

Now further we are to obserue, how this Father be­stoweth vpon this his childe, not only such gifts as were needfull, but such also as were for ornament & delight. The best Robe shall be bestowed on him, the fattest Calfe shall be killed for him, and a Ring shall be put vpon his hand, to adorne and beautifie him. Learne then

That God doth often giue vnto his children for delight Doctr. [Page 264] and ornament, God doth giue vnto his chil­dren both for delight and or­nament. Psal. 104.15. as well as for necessitie. He doth not onely bestow on them, things absolutely needfull, but such things also as may adorne them and delight them. There is an excellent place to proue this in the 104. Psalme, the 15. vers. where the Prophet sheweth, that God giueth Wine to make glad the heart of man, and Oyle to make his face to shine, as well as bread to strengthen mans heart. He giueth as well for lawfull and honest delight, as for necessitie to preserue life and health.

Reason 1 The reasons of this point are breifly these. 1. Because his children may serue him with greater ioy and alacri­tie; for God loueth cheerefulnes in his seruice.

Reason 2 Secondly, to stop the mouths of men, that there might be no grumblers among his seruants, nor any to haue the least shew of complaining of being pinched and straitned.

Vse. 1 Doth God deale thus liberally with his children, gi­uing them as well for lawfull and honest delight, as for necessitie to preserue life and health? Then this may serue first to informe our iudgments concerning our li­bertie in the vsing of the creatures. For if God giueth them for this end, then is it lawfull to vse them, for the end he giues them; not sparingly alone and for meere necessitie, but freely and liberally for Christian delight and ornament. The children of God haue vsed their libertie both in meate and apparell, which God hath granted vnto them.Ge [...]. 43.32. Gen. 21.8. Luk 5.29. Acts 2 46. Nehem. 8.10. Ioseph and his brethren with him, did eat and drinke togither of the best. Levi the Pub­lican made our Sauiour a great feast in his owne house. The Primatiue Churches had their Loue-feasts, as Scrip­ture doth record. This liberty that worthy man Nehe­miah willeth the people to take, Goe eat of the fat, and drinke of the sweet, q. d. feast togither, eat of the best, make you good cheere.

As they haue vsed their libertie in this kinde; so also in the other of apparell; vsing it not onely for necessities sake, (as to defend the body from parching heat, pinch­ing [Page 265] cold, and the like) but for delight and ornament, for the decking and adorning of the body; and as the Apostle saith, vpon their vncomely parts they haue put more comelinesse on.Gen. 41.42. Thus was Ioseph arrayed with garments of fine linnen, and had a golden chaine put vpon his neck, and a ring vpon his hand.Gen. 24 22. So Rebekkah hath golden eare-rings and bracelets for her hands. And thus did the Israelitish women adorne themselues with eare-rings and bracelets, which was not their sinne.Deut. 32. Iulg. 5.30. Garments also of diuers colors, and of Needle-worke,Psal. 45.10. was no rare thing to be seene amongst them. Thus we see that it is lawfull for Gods children to vse their liberty in the vsing of the creatures both for delight and or­nament.

Now forasmuch as the name of lawfull, doth Vse. 2 carry many into grosse euils, and giue them occasion many times to runne into all excesse; it is very need­full in the next place to make an vse of direction, and shew what cautions and rules are to be obserued in the vsing of this our libertie, that it be not made an occasion to the flesh. This I am the rather desirous to doe, be­cause there is hardly grosser sinnes committed by Gods children, then in the abuse of these and such like things, as may lawfully be vsed. Sure I am, they take more fall in the abuse of things that lawfully may be done, then in such things as are directly contrary to Gods word.

First, then for meates.Rules to be ob­serued concer­ning God; and sustenance. That we haue a libertie in the vsing of them not sparingly onely, and for meere neces­sitie, to the satisfying of our hunger; but also freely and liberally for Christian delight & pleasure, we haue seene alreadie prooued. Yet in vsing of them certaine rules and cautions are to be obserued, both concerning the Time, when we are to vse them, as also concerning the manner how. As for the Time, we must know, that vpon some oc­casions, we may be restrained, and are to abstaine from our libertie in this kind; as namely, when the bond of [Page 266] Religion, Ieiunium religio­sum & politicum First, that we abstaine at somtimes from the vsing them. As first, when the bond of Religion doth restraine vs. Ioel. 2.14.15. Ester. 4.16. or Christian pollicie doth require it. Religion som­times requires an entire abstinence from the vse of the creature: As in time of some great affliction, whether it be Publique, or Priuate; on the whole Land in generall, or on our selues and families in speciall. Many examples we haue recorded in Scriptures, of Gods seruants, who haue abstained from the vse of the creatures in such ca­ses. To this fasting and abstinence were the Iewes called in the dayes of Ioell, that so the famine then which was amongst them might bee remooued. This abstinence Hester, Dan. 10.3. and her company vsed, when she heard of the de­struction intended against her people. Thus Daniel gaue himselfe to fasting, when he prayed for deliuerance of Israell out of Babylon: Acts 14.23. Nehe. 1.4. 2. Sam. 12.16. 2. Sam. 3.34. Act. 10.30. Thus Paul and Silas when they went to plant the Church, vsed fasting and prayer. Thus did Nehemiah, Dauid, Cornelius, and many others, vpon the like occasions, both in priuate, and publike; abstain­ing from the vse of the creatures, and abridging them­selues of those delights and pleasures, which at other times they haue enioyed.

Quest. Whether a to­tall abstinence in time of fa­sting be abso­lutely needfull. Answ. It is most fit­ting, yet not absolutely ne­cessary, if na­ture cannot beare it. Or secondly, when the bond of Christian pollicie doth require an ab­stinence from it.But in times of fasting, may nothing be eaten, must all meates of necessitie be abstained from?

It is most fitting, that there should be a totall absti­nence, if nature can endure it, so that it be not destroy­ed, nor vnfitted for spirituall duties: But if nature bee weake, then may some creature be receiued, and that so often as the weaknesse of the bodie requires it, but euer prouided, that it be very sparingly, seruing onely to pre­serue nature: And without daintinesse, or delicacie to nourish pleasure.

The second bond that doth restraine vs, is that of Christian pollicie; when vpon some particular and polli­ticke considerations, sundrie kinds of meats are prohi­bited and forbidden, for certaine times and seasons of the yeare. Thus doe our Magistrates and Gouernours appoynt fasting dayes, not for Religious, but Ciuill re­spects, and ends: As to supply want, preserue the breed [Page 267] of cattell; and for the maintaining the calling of Fisher­men: All tending to the common good of the Land and Countrey: And herein are we to obey them, and that for conscience sake, Rom. 13.5. It is one thing to obey in con­science and an­other for con­science. Quest. Whether flesh may be eaten when it is pro­hibited. Answ. Perkins treat: of conscience. Lawes are of two sorts, mixt or penall. Mixt lawes are of weightie matters, and deliuered in commaund­ing termes: and bind both to o­bedience, and punishment. Penall lawes are of lesse matters, and haue especially respect vnto the punishment. though not of the Law of the Maie­strate, yet of the Law of God, which binds vs to obey the Magistrates law (it not being contrary to Gods) and to be obedient to those that are set ouer vs.

Here it may be demaunded, whether a man may eat flesh at such times, as the Magistrate hath forbidden it?

To this Question, this answere hath beene made. Lawes made by the Magistrate, are of two sorts, eyther mixt, or else meerely poenall. Mixt lawes are those which are of weightie matters, and are propounded in com­maunding termes: Now lawes of this kinde bind men, first, to obedience: secondly to the punishment, if they obey not. If a man breake these kind of Lawes, though he be willing to suffer the punishment, yet is not his consci­ence discharged of the sinne before God, for his Law binds not onely to subiection in bearing punishment, but to obedience of the bare commaundement, it being (as I sayd before) lawfull and agreeable to Gods will.

For the other sort, viz. such as are meerely poenall, they are those, which (being made of matters of lesse moment and importance, and not vttered nor deliuered in such commanding termes) doe onely declare and shew what is to be done, or conditionally require this or that, with respect vnto the punishment; as if the Magistrate should say, if you doe this, then you shall forfeit thus much, now chuse you whether: so that this kind of law doth especially bind vnto the punishment, and therefore hee that is readie (omitting this law) to beare the punish­ment, freeth himselfe from sinne before the Lord, be­cause he goeth not contrary to the intent of the Law-gi­uer. So then the intent of the Magistrate is to be regar­ded, and accordingly are we to eat, or not to eat, and as it is deliuered in more or lesse commaunding termes, so to vse our libertie, or not to vse it.

[Page 268]For mine owne part, I could wish that Christians would haue greater care, and make more conscience of the Magistrates Iniunction, obseruing and keeping, e­specially the time of Lent, (not as any religious fast or obseruation) but as a ciuill and politike ordinance: For if it be lawfull for a Physician to prescribe a diet to his Patient, forbidding some meats, and prescribing others for the health of his body, then surely it is lawfull for a King to forbid his subiects (for some time) from some sort of meats, and appoint others, as hee seeth most fit for his Common-wealth: and if a King may doe this lawfully,Rom. 13.2. Quest. Whether one that is weake, may eat flesh in time of Lent. Answ. It is not con­trary to the in­tent of the Ma­gistrate, &c. Hee may. Rules which concerne the manner of re­ceiuing the creatures. First, that they be sanctified by prayer. 1 Tim. 4.4. Acts 27.35. then we sinne in disobeying his command.

But what if one be weake and sicke, may not flesh be eaten at that time; as well as at any other?

The intent of the Magistrate is not to impaire the health of any subiect, but the preseruation of it; to such therefore they giue liberty, and they may eat, if necessi­ty require. Let this then serue briefly for an answer to this question; as also for the time when wee are to vse our liberty in this kinde. Now for the manner, How wee are to vse it, and it must be thus.

First, Sanctifie the creatures thou doest receiue, desire God to giue a blessing with them: Euery creature of God is good, and nothing to bee refused, if it bee receiued with thankesgiuing: For it is sanctified by the Word of God and prayer. Thus did Paul, when hee was in the ship, Hee tooke bread, and gaue thankes to God in presence of them all, and then beganne to eat. And thus did Christ himselfe, who would not eat of the fiue loaues and two fishes, be­fore hee had looked vp to Heauen, and called for a blessing.

Secondly, that our food ex­ceed not our ability. 1 Sam. 25.36.Secondly, see that thy food and fare exceede not thy ability, place, and maintenance; but looke thou keepe thy selfe within thy limits. It was taxed in Nabal, that (being but a Country-Farmer) he feasted it like a King. Be frugall in thy feasting, remembring alwayes, honest delight consists not so much in hauing many dishes, as in [Page 269] hauing of the sweetest, and of the fattest.

Thirdly, Beware of eating to excesse or riot:Thirdly, that we feede with sobriety, and not to excesse. For God alloweth vs a liberall vse of the creatures, not to hurt, but helpe our selues; to refresh and not oppresse our na­ture, to make vs fit, and not vnfit for holy duties. That feeding then, that makes vs heauy and vnweildy, for the performance of any worke, either of our generall or speciall calling, is no way commendable, but sinfull.

Fourthly, so eat and drinke,Fourthly, that we redeeme the time in our eating. Ephes. 5.16. as that you remember to Redeeme the time, sit not too long by it; and while you are at it, vse good and sauoury speech, season the crea­tures with profitable (yet cheerefull) talke and holy me­ditations. Take occasion to speake of Gods bounty and goodnesse, and set forth his praise before the sonnes of men. If vnprofitable talke be set on foot,Iude 14. Luke 14.7. propound some hea­uenly riddle or parable, that that idle prattle may be iust­led out. Let thy hart be takē vp with holy thoughts, con­sider how many snares are set before, for in euery dish the Deuill hath his hooke to catch thee. Remember how prone thou art to dishonor God in feasting.Iob 1.5. Iob was suspitious of his sons, be thou so of thy selfe, thou mayst blaspheme God before the feast bee ended. Forget not the wants of such as be in misery, how many want of thy superfluity, who are redeemed with the bloud of Christ, as well as thou thy selfe, and yet would be heart glad of what thou blowest on? Remember how farre thou art indebted vnto God, and shew thy selfe thankfull. In a word, remember that thou art in Gods presence, he be­holds thee as well eating and drinking, as he doth when thou art about any other action. See then that thy whole carriage be such, as may be seeme the presence of so great a God.

And these are the speciall rules to be obserued,Rules for the wearing of our ornaments. for the right vsage of our liberty, in respect of food and suste­nance. Wee are now to come to such rules as concerne apparrell, which is allowed, as for health and honesty, so for ornament, as we haue heard before prooued. And they are these.

[Page 270] First, that wee vse them not euery day, but obserue times and seasons. Ester 4.First, for the time, they may not bee vsed euery day alike: times and seasons are to be obserued. There is a time of fasting and mourning, when they must bee layd aside, according to the practice of Gods seruants, who haue clothed themselues with sack-cloth vpon such oc­casions; to signifie that they were vnworthy of the worst attire. And this did God giue in charge to his people Israel, Exod. 33.5. that they should put off their ornaments from them, that hee might know what to doe vnto them. In times of mourning then, they are not fitting, courser attire is then best beseeming. Neither may they be for euery ordina­ry dayes wearing; in the dayes of reioycing and publike solemnity, are these fittest to be worne: For this was the rich man in the Gospell taxed,Luke 16.19. hee was clothed in pur­ple, and fine linnen euery day. Hee is not simply condem­ned for wearing these, but for a daily vsing of those cost­ly ornaments, making them, as it were, his working-daies attire.

Secondly, it must expresse godlinesse mo­destly and so­briety. 1 Tim. 2.9.10. Therefore it may not be strange nor ga­rish.Secondly, for the Manner, we haue the Apostles rule, Adorne your selues in modest apparrell, with shamefastnesse and sobriety, &c. which becommeth women professing godli­nesse. So then in ornament, as in euery thing else, our Godlinesse, Modesty, and Sobriety must appeare. It may not then bee strange or garish (which argues neither modesty nor honesty, but leuity and inconstancy) but according to the sober custome of our Country, from which we should not vary: for how monstrous and vgly is that part which agreeth not with the whole body?

Nor differing from our sex. Deut. 22.5.Neither may it be differing from our sex, but accor­ding thereunto; The woman shall not weare that which per­taineth to the man, neither shall a man put on a womans gar­ment; for all that doe so, are abomination to the Lord: The law of nature and common honesty condemnes, to haue women mannish, and men womanish in their attire. Oh then our sinne!

Nor aboue our places, callings, or degrees.Nor may it be aboue our places, callings, and degrees. As God hath placed some men aboue others, so ought [Page 271] men to fit their attire, and habit according to the quali­tie of the places wherein they are. So Iosephs ornaments were to put a difference betweene him, and the inferior Princes of Pharaohs court.

Neither may it be beyond our meanes or maintenance,Nor beyond our meanes. but according to our abilitie, in our places wherein wee are: For to goe as fine and costly as the formost in our ranke, is not sobrietie: Our charge and estates must be respected, and accordingly must we cut our coat, and haue our ornament.

Nor may they be the ornaments of light hus-wines,Nor of known dissolute per­sons. or of knowne dissolute persons; It is not modestie for women, professing the Gospell, to goe like whores, or to imitate them in their Strumpet-like behauiour. Christi­ans ought not to seeme to be such as indeed they would be loath to be:Nor such as may any way prouoke to lust Tit. 2.3. Neither may it any way tend to prouoke inordinate desires in our selues, or others, but such as may expresse the vertues of our minds, being correspon­dent to decencie and holinesse. Thus we see the manner.

Thirdly, for the Measure. Thirdly we may not ex­ceed in orna­ment. Iam. 5.1. Excesse of ornament is to be auoyded, we may not haue too many on our backes, nor in our wardropes. Goe to now you rich men, weepe and howle for your miseries that shall come vpon you: your riches are corrupted, and your garments are moth-eaten, and shall not these witnesse against you?

In auncient times such were counted infamous, as did exceed this way: so Graccus noted Nauius, for a licenti­ous fellow, for hauing on his hands more rings then one.Sinnes which vsually accom­pany excesse in ornament. First, abuse of our wealth. Beware then of excesse in this kinde, seeing both Hea­then, and Heauen doth condemne it. It is a sinne that go­eth not alone, but drawes many after it: For, first, excesse in ornament doth cause thee to abuse thy wealth, and makes thee spend it on needlesse and superfluous vses, when thou oughtest to spend it better, as in relieuing of the poore, and such as are in want.

Secondly,Secondly, co­uetousnesse and iniustice. It is commonly maintained with couetous­nesse and iniustice: when was more pride and brauerie? [Page 272] and when more oppression and crueltie? What greater cause of bribing, and extortion, of fraud, and cousenage, of increasing fines, and inhauncing rents; then this ex­cessiue brauery? Pride must be maintained, though it be with sale of faith, conscience, honestie, religion, and all.

Thirdly, a mis­pending of time.Thirdly; It is a theefe of time. Many a golden houre is spent in casting how to be most braue; and what fashi­on doth best become them: and many an houre is spent in pranking and trimming of the bodie; in the too accu­rate and curious culture of it. Had Plautus liued in these our times, he would neuer haue wondered why daintie dames are so long in trimming of themselues, if he did but see what a shop of vanities and fooleries they beare a­bout them. See here a cause, why such as are most braue, are vsually most ignorant & impenitent; Alas, they haue no time to adorne their soules, with Gods sauing graces, they dresse themselues by the houre, and therefore can pray but by the minuit; they want leisure for the one, so much is taken vp about the other.

Fourthly, beg­gery on the whole land.And in a word, what more impouerisheth the Com­mon-wealth, then our excessiue brauery? our moneys and chiefe commodities are daily transported into other countries, and what comes in lieu thereof, but Apes and Peacocks? Costly stuffes, silkes and veluets, gold & siluer laces, feathers, & such like to yes, for giddie pated fooles, which within a few dayes wearing, must be cast off, and giuen to some seruing man, or maid, and soone after be­come good for nothing, but to adorne a dung-hill. See then what a fruitfull mother of much wickednesse, Ex­cessiue brauery is. Let it therefore be auoyded of all such as beare any loue to themselues, or their Country.

Fourth rule. That we ayme at a holy end. viz. Gods gloryThe last rule to be obserued, doth respect the End, and that must be; not the priding vp thy selfe, or to cause the eyes of others to be set vpon thee, but Gods glory, while thou doest adorne his temple: see then that, that be thy chiefest ayme. And moreouer looke thou make a spirituall vse of the ornaments thou wearest. Remem­ber [Page 273] the body is more worth then raiment, and the soule more worth then thy bodie: Affect not therefore the a­dorning of thy bodie, more then the adorning of thy minde; The Iewell is farre more worth then the cabinet wherein its kept: And the thing couered is more to bee respected, then the case that couers it. Againe, let the a­dorning of thy bodie put thee in minde, of thy shame & nakednesse, in respect of sinne. There is a wound, else what need a plaster? And these plasters though they be of silke or veluet, argue that vnder them are some loath­some sores, which being seene, would shame vs. Before man sinned, these ornaments would haue adorned him no more, then a silken case, a sweete rose;Dow: Christ. Wars: second part 1. Cor. 12.23. but when his beautie became blemished by sinne, then was he driuen to seeke for ornaments, and on his vncomely parts to put on more comelinesse, supplying naturall defects, with the helpes of art. Were this well considered, the best orna­ments would bring rather cause of blushing then of boa­sting. Hath a Cripple, who hath lost his legge any cause to bragge of his woodden stump? Or a theefe any cause to boast of his bolts, or glory in his brand and marke of fellony? What more cause haue we to bragge of orna­ment? This is that which indeed should humble vs as be­ing a continuall testimonie of our sinne and shame. Let vs then vse them as a daily Monitor, to put vs in minde of our deformitie by sinne, for our further humbling. And thus haue we seene some speciall rules to be obser­ued in this particular of ornament, which being kept, we may safely and comfortably vse our libertie in this kind also.

But it may seeme, that ornament is vnlawfull,Obiect. 1. Tim. 2.9. 1. Pet. 3.3. and may at no hand be vsed: For the Apostles, both Paul and Peter condemne all broydered hayre, gold, pearles, and other such like costly ornaments, as vnbeseeming Christians.

I answere; neither Paul nor Peter doe simply con­demne Answ. 1 the things themselues, but the abuse of them: [Page 274] they being vsed by persons of low estate,The meaning of the Apostle in forbidding ornament. 1. Cor. 1.25.26. and very mean condition: for of such in those dayes did the Church of God especially consist: and therefore howsoeuer it were lawfull in it selfe, yet it was altogether vnbeseeming their estate, being in them little better then riot and excesse.

Answ. 2 And secondly, the Church was then vnder grieuous persecution: Now at such times our ornament must be layd aside (as formerly we haue heard) that being a time of humiliation and mourning.

Answ. 3 And thirdly, I answere: the words are rather an Admo­nition, then a Prohibition; he forbiddeth not the vsing of them, but admonisheth them that they would rather a­dorne the inside then the outside, and be more carefull of the mind, then of the bodie; And this euidently ap­peareth by the Antithesis, that is vsed in both places. Not with broydered hayre (saith Paul) [But] with good workes. 1. Tim. 2.9. Not that outward adorning (saith Peter) [But] let it be the hidden man of the heart: 1 Pet. 3 3. According to that saying of our Sauiour Christ; Labour not for the meate that perisheth, [But] for that which endureth to eternall life: Iohn 6. the meaning is, not so much for one, as for the other, desire more the adorning of the mind, then of the bodie.

Quest. Whether a de­formitie in the bodie may be hid, or the face painted? Answ. Perk: Cas. cons. A deformitie may be hid, but a new forme may not be set vpon the face, nor a new ha­bit on the bo­dy: for, first our forme and fa­uour is Gods worke, therfore may none dare goe about to mend it. Secondly, such as doe so do in a real language speak falshood and deceit.Againe, some may demaund, whether it be lawfull to couer a deformitie in the bodie, or to mend the com­plexion, it being lesse beautifull then others is? for, see­ing the bodie may be adorned with ornament, it may seeme that this also is tollerable.

But thus is this Question answered; A deformity may be couered, but a new forme may not be set vpon the face; neither a new habit on the bodie. The outward forme and fauour that man hath, is the worke of God himselfe, fitted and proportioned vnto man in his con­ception, by his speciall prouidence: Now to take in hand to mend this fauor, or proportion, that God hath giuen: what is it; but first highly to dishonour God, by presum­ing to adulterate his worke, taking vpon them to amend that which as they suppose he hath made amisse? yea, [Page 275] secretly they taxe him for want of wisdome, when they thus goe about to correct, and make that better, which God before had made: and can the eternall God endure this?

Secondly, this is to lie to others, for they make them­selues to be others then God hath made them: they speake in a reall language falsehood and deceit: a man may read a lie in their very foreheads. Their fauour is a lie, their beautie is a lie, &c. Is it like there is truth in the inward parts, when they shew dissimulation in their fa­ces?

Thirdly, what is this but to be ashamed of themselues,Thirdly, this is to be ashamed of the worke of Gods hands, which if we be, God will be a­shamed of vs, and not ac­knowledge vs for his crea­tures. An excuse of vaine women answered, and therefore being displeased with their owne colour and countenance, they come like players, masked, and disguised? But art thou ashamed of that face that God hath made thee? then be thou assured, God will be a­shamed of that face thou hast made thy selfe: thy shame­lesse disguising will bring it so to passe, that the Lord when he comes to Iudgement, will not acknowledge thee to be his creature.

As for the defence that some doe make for this their sinne, viz. it is to please their husbands. It is fond and foolish.

For first thou oughtest not to please man by displeasing God.

Secondly, it is but a delusion of the Diuell, in making thee beleeue, thy husband will loue thee the better for thy painted vizard: for indeed it is otherwise. These artificiall supplies puts thy husband in minde of thy na­turall defects; and this at length doth breed a greater loathing. I would such as vse these sinfull courses would be more wise, and now at length renounce them: for assuredly it will turne to bitternesse in the end. And let these remember, who was the first that vsed this plai­stering, or painting: was it not Iezabel? and was not she an arrant whore. Let such as would be so accoun­ted vse it, but no other.

[Page 276]And thus much shall serue for this second vse, where­in we haue seene how to carry our selues in the vsing of this our liberty which God affords.

Vse. 3 We now come to a third, which is for Reprehension of many,Rom 2. Galat. 5.13. who turne Gods grace into wantonnesse, and vse their liberty for an occasion to the flesh, as the Apo­stle speaketh. How are the creatures abused to wanton­nesse and vncleannesse, to excesse and ryot, and all vnder pretence of Christian liberty? How grosly doe we faile in the former rules; both in our eating and drinking, and also in our dressing and adorning of our selues? and yet we thinke we doe but vse our liberty. When God calleth to mourning and fasting, then are we feasting and reioycing, drinking and carowsing wine in bowles; and all vnder pretence of Christian liberty. What excesse in feasting and banquetting, euery ordinarie Citizen excelling Cleopatra; spending as much at one sitting as would keepe twenty poore a whole yeare, (yea it may be, all their daies) with conuenient sustenance? What intemperancie in eating and drinking; ouerthrowing and not preseruing nature, loading the stomack, oppres­sing the heart, and altogither disabling the whole man, for any dutie, either of our Generall or Speciall Calling? Let me tell you (and I tell it you with greife) wee are slaues to Epicurisme; and all Nations iustifie it. For whereas the Africans thinke the Spaniards gluttons, and the Spaniards thinke so of the French, and the French thinke so of the German; yet herein they all agree, Africans, Spaniards, Frenchmen, Germans, and all other Nations, thinke so, and say so, of vs English. What litle respect is had, and how litle care is taken, in our feasting to redeeme our time by good and profitable talke, and holy meditations? The passage of three or foure houres is neuer felt at a feast; when one howre at a Sermon is very tedious. What vnsauoury speech, vngodly mirth, filthy songs, idle prattle, is to be heard at your tables? Zenophon and Plato thought it fit that mens speeches at [Page 277] meales should be written; so profitable was their talke in those times: but if this should be in vse amongst vs, what strange volumes should we haue? The time is spent either in trifling talke, or in inviting others to eat, (when indeede we haue more neede of a bridle then of a spur, such is our corruption) let me tell you, these are spots in your feasts, and to your shame be it told you. God hath indeed giuen vs leaue to be merry, but marke the restriction, it must be In the Lord, and not against him.Philip. 4.4. And thus we see our grosse failings in this particular, to the dishonour of God, and destruction of our owne soules, (except God be more mercifull) by abusing that liberty which God alloweth vs.

And as in this, so in that other particular of ornament, doe we fault as fowly. The Lord willeth his people of Israel, Exod. 33.5. (as we formerly heard) to put off their ornaments from them, that he might know what to do vnto them; that is, that he might spare them and not consume them in a moment, as he had before threatned: but our orna­ments are neuer more vpon vs, then when Gods iudge­ments hang most ouer vs, and are most likely to fall vp­on our heads; so that wee may well feare the Lord knowes not what to do vnto vs; that is, he knoweth not how to spare vs, especially considering what strange and vnheard of fashions are in vse amōgst vs. The Lord hath threatned to punish the Princes and the Kings children, Zeph. 1.8. and all such as are clothed with strange apparell? how then can we escape? Our Land is as it were the Ape of all other Nations: Surely, if the sinne and shame of all other Countries had not arriued in our Land, their garments should not be so welcome to vs, which are but couers of it. And further how can a man distinguish betweene sexes, degrees, or callings, by the habit? Pride hath so dazeled our eyes, that we mistake one anothers cloths. Men are become Womannish, and Women, Mannish, both in Ornament and Complement: Purchas, his Pilgrim. from the waste vpward they will be Men, and from thence downeward, we [Page 278] may coniecture they are Beast. And how ordinarie is it with our female sex, to put off the hat, and make the legg? (I speake what I haue seene, and is well knowne vnto you).Ezek. 8.13. And yet behold greater abominations that they doe. They haue taken vp the Barbers chaire, and that couering which God hath giuen them, they cut off. In the Apostles time it was held a great dishonour, for a woman to be shorne or shauen: 1. Cor. 11.15. but in our dayes it is counted, amongst our Gallants, a shame to weare that comely couering: Then it was a great dishonour for women to haue their heads vncouered; vers. 5. but now it makes for their credit, and their honour, (as they suppose.) I am greiued and ashamed to shew the world, the great a­bominations that are here committed; yet it is needfull to be knowne, that it may be lamented for. Let such as these consider that fearefull threatning;Esay 3.17. The Lord shall smite with a scab, the crowne of the head of such, and he will discouer their secret parts. vers. 24. And it shall come to passe, that in stead of sweet smell there shall be stinke, and in stead of a girdle, a rent; and in stead of well-set haire, baldnesse; and in stead of a stomacher, a girding of sack-cloth, and burning in stead of beauty. When no haire shall be left vpon their crownes, the Barbers paines shall then be spared. In a word, all sorts are confuted in their habits: no place, no calling, nor condition is respected or regar­ded: Gentlemen goe like Nobles; Citizens like Cour­tiers; the Countryman like the Citizen; the seruant will be attired as his master, the maide like vnto her mi­stresse: Salomons vanitie is come againe into the world; Seruants ride on horsebacke, and Masters goe on foote: and so farre are we from that modest and comely atty­ring of our selues, which the Apostle doth require, as that the attire which many weare, better beseemeth strumpets then honest Matrons; being neither fashio­ned to our bodies, nor made large enough to couer those naked parts, which both God and nature would haue couered: how iustly may the Lord fashion our [Page 279] bodies to our clothes, seeing we will not fashion our cloths vnto our bodies. And thus is our liberty abused, which God affordeth vs: for which this Land and Na­tion is like to smoake, vnlesse it please the Lord in mer­cy to looke vpon vs, and giue vs hearts to repent for these abominations, which are so rise amongst vs. You that feare the Lord call vpon his name; you that loue King and Country fall to mourning; for assuredly these sinnes cannot escape vnpunished, without there be an vniuersall humiliation and repentance.

And let vs eat and be merry] Heere was cause of ioy on all sides: The father hath cause of ioy,Text. who losing an vntoward sonne, now findes an obedient childe: who findes him humbled, that went away obdurate and im­penitent. The sonne himselfe hath cause of ioy, in fin­ding so kinde a welcome, at his Fathers hands, whom he had so much wronged. And heere is cause of reioy­cing also for the houshold seruants, in that their Masters sonne was now found, who had been so long lost: Ther­fore (saith the Father) let vs cat and be merry; not doe Yee, for this my sonnes returne; or, doe Thou my son, for that thou art returned; but let Ʋs reioyce, let Vs bee merry; for this, so blessed a returne and change.

The true turning of any soule from sinne, Doctr. The true con­uersion of any, doth admini­ster much mat­ter of reioycing vnto the faith­full. Verse 5, 6. Verse 7. Verse 8, 9. doth administer matter of exceeding great ioy and reioycing. This is decla­red in the two fore going parables. First, in that of the lost sheepe, where wee see that the shepheard, when hee findes his sheepe, layeth it on his shoulder, and com­ming home, calleth his friends together, and wils them to reioyce, because hee had found the sheepe which was wanting. Now heare how Christ applies this, I say vnto you, that likewise ioy shall bee in Heauen ouer one sinner that repenteth, more then ouer ninety and nine iust persons, which neede no repentance. So in that other parable of the lost groat, the poore woman lights a candle, sweepes the house, searcheth euery corner, and when she hath found her groat, shee gathereth her neighbours together, say­ing, [Page 280] Reioyce with me, Verse 10. for I haue found the piece which I had lost. Heare now what followes; Likewise, I say vnto you, there is ioy in the presence of the Angels of God, for one sinner that conuerteth. As it causeth the Angels of Heauen to reioyce, so doth it likewise cause the Saints vpon the earth; for when the Iewes heard of the conuersion of the Gentiles,Acts 11.18. and that the Holy Ghost was fallen vpon them, as vpon themselues at the beginning: They held their peace (as the Text saith) and glorified God, saying; Then hath God also to the Gentiles granted repentance vnto life.

Reason.The reason is, because God is heereby glorified, and his Church and Kingdome is increased and aduanced: Now, as there is nothing that ought to be more grieuous to vs, then Gods dishonour, so nothing ought to re­ioyce our hearts more, then to see his praise set forth, and his name magnified.

Ʋse 1 First then, this may serue to reprooue such as enuy and murmure at the conuersion of their brethren. Thus did the Brother of this Prodigall (as heereafter we shall see) so did the Iewes stumble at the conuersion of the Gentiles,Acts 12.3. & 15.1. who had rather renounce the Gospell, then to receiue them into a fellowship of the same faith. Thus doe many peruersely and maliciously repine, at the bringing of their brethren into the estate of grace, wher­at they ought especially to reioyce.1 Pet. 4.4. Yea farther, they mocke and persecute them for no other cause, but be­cause they haue left their sins, & turned to the Lord. But let these know, that such as bee themselues conuerted, will reioyce at the conuersion of their brethren, and let me wish them to take heed, how they murmure at the mercy of God, shewed in the conuersion of any, for feare they depriue themselues for euer of it.

Ʋse 2 Secondly, this should be as a forcible motiue, to make vs returne vnto the Lord: Consider thou shalt reioyce both the heart of God and man by thy repentance; the Saints vpon the earth will reioyce and magnifie [Page 281] Gods name; the Angels in heauen shall bee exceeding glad, and praise God for thee; yea, the thrice glori­rious and blessed Trinity will also beare their parts in this reioycing. The Father will reioyce, when thou (who art by nature the childe of wrath, and slaue of Satan) be­commest his adopted sonne and heire of grace. The Sonne also will be glad, because by thy repentance, his death and bloud shed becomes auailable vnto thee. The Holy Ghost likewise shall reioyce, because by re­pentance thy heart is purged, and made a fit temple for himselfe to dwell in. Oh what a notable spurre would this bee to true repentance, if it were well considered! Consider of it thou, who as yet continuest in a course of sinne, thou shalt reioyce the hearts of God, Angels, and Men, if thou wilt repent. And surely, if it will bring ioy to them, it will bring farre greater ioy vnto thy selfe in the end. It is thy good that causeth them to reioyce; for it concerneth not them so much as it concernes thy selfe. Turne therefore from thy euill wayes, leaue and forsake thy former courses, thou shalt haue no cause of griefe for thy so doing. The hearts of others thou wilt make glad, but thine owne soule shall finde the greatest comfort.

Thirdly, let this serue to exhort such as are conuer­ted,Ʋse 3 to vse all good meanes, for the conuersion of their brethren: Seeke to gaine and winne them to the faith, and if they be gained, reioyce vnfainedly for Gods mer­cy towards them. Away with that same vncircum­cised care of enuy, bee not offended for thy brothers good: but let it cause thee to breake forth into a praising of the name of God.

AS the father made great ioy vpon his sonnes re­turne, so he had good reason mouing him thereun­to: His sonne was dead, but is now aliue; hee was lost, but is now found. And therefore, it well agreeth with his father­ly nature to be glad thereof.

This reason doth expresse the two-fold estate of a Christian in this life.

First, it sheweth what they are by nature, while they liue in the estate of vnregeneracie, they are dead; and lost.

Secondly, wh [...] they are by grace, in the estate of re­generacie, they are aliue; they are found.

Text. There is a two-fold death one corporall, the other spiri­tuall, which is two-fold, the one in sinne, the other for sinne. Was dead: Was aliue.] There is a two-fold death: and a two-fold life: A two-fold death, the one is cor­porall, the other spirituall. Corporall, as when the life is departed out of the bodie, and it layed downe in the graue. Spirituall, which concernes the soule, and it is two-fold also. First, a death in the present corruption of sinne; whereby in this life we deserue damnation: thus was this Prodigal, and (with him) all others dead, Christ onely excepted. Secondly, there is a death in the per­petuall condemnation for sinne, which is first inflicted vpon the soule, at the seperation from the bodie, and at the last day, shall be layd both vpon the body and soule in a fearefull and full manner.

There is also a two-fold life, one naturall, the other spiri­tuall.Now, answerable to this death, is life: There is a life Naturall, and a life Spirituall; a life of the bodie, and a life of the soule: The naturall life, is that which wee receiue from Adam by generation; this wee all haue. Spirituall life is that which wee haue by the meanes of the second Adam; this is proper onely to the Elect, and it is also two-fold: the first is the life of grace, which [Page 283] God vouchsafeth vs in this pilgrimage of ours. The other is the life of glorie, which shall be giuen vs in the life to come. It is the life of grace that is here meant, which this Prodigal and all other of God, elect doe liue, after their conuersion.

Now to come to the Instructions which doe hence arise, and first in that he is said to be dead before his conuersion, we learne,Doctr. Euery wicked man is a dead man. Matth. 8.22. that euerie wicked and vnregene­rated man is a dead man: He is starke dead, being vtterly destitute of the life of grace. This may be proued by our Sauiours speech to one of his Disciples: Let the dead bu­rie the dead: that is, those who are dead in sinne (though otherwise aliue) burie those who are dead in bodie. So also in another place: The houre is comming, and now is; Ioh. 5.25. when the dead shall heare the voyce of the sonne of God, and they that heare shall liue. By this [voyce] is meant the Preaching of the Gospell, which the dead shall heare, that is, those that are dead in their sinnes and trespasses, being without all spiritual life as yet. The Apostle Paul doth notably confirme this in the second to the Ephesi­ans: the words be these, You, hath he quickened, Ephes. 2.14. Verse 5. who were dead in trespasses and sins. And againe, in the same Chap­ter, verse 5. Euen when wee were dead in sinnes, 1. Tim. 5.6. hath quicke­ned vs together with Christ. Thus doth he also say of the Widow that liueth in pleasure, that Shee is dead, though Shee liueth. These places doe sufficiently confirme this truth. More might be brought if need were.

The reason is plaine,Reason. because they want the spirit of grace, which doth onely quicken. Adam was not made a liuing man, vntill God breathed the breath of life into him, that made him stirre and walke. Before that, hee was onely as a picture of clay lying vpon the ground, hauing eyes that saw not, eares that heard not, a mouth that could not speake, and feet that could not goe. So vntill the spirit of grace be giuen, which onely giues life to the actions of men, they are but as carkases, like vnto Christians, but indeed are not.

[Page 284]Now let vs come to the application. And first, it might serue for the confutation of the Papist, who doth teach, that man hath power to prepare himselfe to re­ceiue grace, and hath abilitie to dispose himselfe to the worke of his regeneration. But doth not the Scripture tell vs that by nature wee are dead? not in a swond or sicke, but dead, starke dead, as I haue formerly shewed. And what can such a one doe to his owne quickening? no, no, this cannot bee, for of our selues wee cannot moue to life, vntill God doe quicken vs by his Word and Spirit.

Ʋse 2 Secondly, let all wicked vnregenerate men take no­tice of their estate and be warned of their misery, for they are but dead corpses,Wicked men resemble a corse in 4. things. First they are cold. lying rotting in the graues of iniquitie: Being Cold, Senclesse, Heauie, and stinking, fitly resembling a corse in these foure things. Cold they are; for the powerfull heat of Gods holy Spirit is quenched in them, so that their preaching is cold, there praying is cold, there hearing is cold, and all other good exercises they take in hand. And so is it with there seeming gra­ces, there Faith, Zeale, Loue, &c. All are key cold, noe warmth can be felt in them. As they are cold, so they are Senclesse, Secondly they are sencelesse. Psal 58.4. they can nether Heare, See, Smell, Tast, nor Touch. There Hearing is gon, cleane gon, They are like the deafe adder that cannot, nay, (which is worst of all) that will not heare the voice of the charmer, Isay. 6.10. Zach. 7.11. charme he neuer so wisely, there eares are heauie, yea vncircumcised, open to any that will speake,Reuel. 3.17. but refusing to heare the Lord calling. As they are deafe, so also Blind: The God of this world hath couered there eies with a vaile, so that though they haue eies they see not saluation offered,Ezek. 12.2. nor the light of the Gospell shining vpon them; neither can they perceiue those things which are of God. Dumb they are also,1 Cor. 2.14. Ier. hauing mouthes and speake not, to Gods glory or praise; They bend there tounges like there bowes for euill, but they haue no courage for the truth. They are toung tyed when Gods name should be blessed, and when good [Page 285] talke is administred; but freedome of speech they haue to blaspheme his sacred and glorious name. There smelling is cleane gon; they feele not the sauour of Christs oyntments, for the which the virgins runne after him,Cant. 1.2. Psal. 45.8. 2 Cor. 2.16. neither of his garments which smel of Myrrhe & Cassia; the word it selfe the Gospell of grace vnto them is a sa­uour of death, they smell no other thing in it.Rom. 8.5. Miserable men! who being after the flesh sauour only the things of the flesh. There Tast is cleane gon; they know not the sweet­nesse of Gods mercy, nor the sauing grace of Christ in the Gospell,Psal. 34.8. they haue not tasted how good and gratious the Lord is, or if they haue tasted of his mercies it hath bin but with the tip of the tounge they haue neuer dige­sted. As they tast not so (lastly) they Touch not; They beleeue not in the sonne of God:Tangere christū est credere in Christum. August. in Ioan. Tract. 16. they do not so touch him by faith as to draw virtue out of him, they do not so beleeue in him, as that in beleeuing they might get eter­nall life through his holy name. Iohn. 20.31. Thus we see how blockish and sencelesse euery wicked man is fit­ly resembling a corse in that respect.

As they are sencelesse so in the third place they are Heauie, as a dead corps is:Thirdly they are heauy. Isay. 24.20. yea so heauy as the earth groanes to beare them, and reeles to and fro like a drun­kard, their transgressions lye so heauie vpon it. So heauy are these dead corpses as that she is not able to vndergoe the burden but hath bin faine to open her mouth, and receiue some into her belly, as we see in the example of Korah, Dathan, and Abyram: Numb. 16.31. What doe I speake of the earth, when the creator of heauen and earth, euen God himselfe, mighty and strong is wearied with bearing, Exod. 34. Isay. 43 24. Amos 2.13. and is pressed vnder this burden, as a cart is pressed that is full of sheaues? No maruaile then, wickednesse is compa­red to a tallent of lead seeing it bringeth with it such a load.

Lastly they are stinking: Looke as a carkasse,Fourthly they are stinking. sends forth a filthy sauour after a while lying, so is it with the wicked. They are loathsome in the nostrils of God and [Page 286] men; (notwithstanding all their outward ornaments and odours,Esay. 1 11. And 66.3. Tit. 1.15. which are but as flowers vpon a dead corps that cannot make the carkasse sweeter, nor better.) Their prayers are stinking, their preaching stinking; and euery other spirituall exercise,Psal 14.5. filthy, vnsauoury, and vncleane: yea, their very throats are open sepulchers: their words and breath is loathsome and odious. Thus you haue seene what a cold, sencelesse, heauie, stinking corse euery wic­ked man is.

The God of heauen open your eyes, that it doth espe­specially concerne, that you may see it, and labour to be freed from it. Thou that hearest this, art thou one that hast liued all thy time, without remorse for sinne, and ne­uer yet reformed thy life? be warned then of thy mise­ry, thou art dead, dead I say in the present corruption of sinne: Dead also in that thou art liable to eternall con­demnation for sinne. Thy best workes are but dead workes, such workes as tend to death, and will in the end bring death without Repentance. Deceiue not thy selfe then in regard of thy present estate, though thou beest aliue in the flesh, yet thou art dead to the Lord, and though thou perfumest thy bodie, and bedeekest it with ornaments; yet know thou perfumest but a peece of ca­rion, and all thou canst do, cannot possibly keepe it from putrifaction,Ephes. 5.14. and rottennesse. Awake, awake therefore thou that sleepest, stand vp from the dead, and Christ shall giue thee light. Christ in his word doth instantly call vp­on you all: young man, arise; damosell, arise; Lazarus a­rise; wherefore I beseech you, sit vp and speake, lie no longer rotting in the graues of iniquitie, but now you heare the trumpet of the Gospell, the voyce of Christ sounding in your eares, rise vp and walke.

Ʋse 3 Ephes. [...].18. Reasons, first, why so many stinking smels in euery corner of the world.In the third place, seeing that men are by nature dead, vtterly depriued of all life of grace; See then the reason, first, why there are so many stinking smels, and pestife­rous sauours in euery place: so many blasphemous oaths vsed in euery house, shop and market, so much villanie [Page 287] practised in euery corner of our streets: here is the reason the world is ful of dead corpses, that stink aboue ground; not a house wherein there is not one dead, nay, hardly a house wherein there is one aliue.Exod. 12.30. Secondly, why the word as preached with so little profit. Psal. 101.1.

Secondly, why the word is preached with so little profit, alas! men are dead, we speake to deafe adders, to dead soules. As good blow a trumpet in a dead mans care, as sing of mercie or iudgement vnto them, till God reuiue them; they are dead, therefore they depart from the word vntouched.

Thirdly,Thirdly, why no more com­plaining of the burden of sin? Rom. 8. Jud. 16.3. why there is no more complaining of the weight of sinne; no more groning vnder that which makes the very earth to grone, but many doe also easily beare it, as Sampson did the gates of the Cittie, their backes neuer complaining of the load; here is the reason of it, men are dead. Lay a mountaine on a dead man he will neuer grone, nor complaine: so though they lie vn­der the burden of Adams transgression, vnder the weight of their own corruption, vnder the wrath of God, which is due debt for their sinnes and transgressions; all which are heauier then all the grauell on the earth, or sand on the Sea shore, yet for as much as they are without the life of grace, they cannot haue a sence and feeling of it. This burden must be felt by grace, and not by corrup­tion; It is a spirituall burden, no maruell then if those that are flesh, destitute of the spirit, feele it not.

And lastly,Fourthly, why so many wic­ked men die so quietly? would you know the reason why so many wicked men goe out of this world, like Lambes, and die so quietly, insomuch, that they are thought to be the onely beloued of God, and in a happie and blessed e­state and condition? why this is it, they were dead be­fore: They die quietly, because they die sencelesly. True it is, God doth very often lay terrors vpon the flesh of wicked men, and suffer their consciences, like a madde dog to flie in their faces, but if God should let them a­lone, the most in the world would die in a wretched sencelesnesse, and so seeme to goe away like lambes, not [Page 288] thinking or considering of what will afterwardes befall them.

Ʋse 4 A fourth vse of this doctrine, may be for humiliation, for are we dead by nature? then surely of our selues wee haue no abilitie, as of our selues, to any thing that good is; we cannot mooue our selues to any thing that is true­ly acceptable in the sight of God:Ier. 10.14. Iohn 1.5. Ephes. 4 17. Tit. 3.3. Luke 24.6.7. Tit. 1.15. Ephes. 4.19. Mar. 10.19.20 Rom 14.23. 1 Cor. 2.14. Rom. 8.8. Rom. 6.19. Gal. 5.21. Rom. 10.2. Rom. 6.13.19. Rom. 3.13.14.15.16.17.18. our minds are blind, im­potent, vaine, foolish: the memory is feeble, apt to forget good our consciences they are impure, benummed, erro­nious, and superstitious, or doubting: the will, that is vn­able to chuse good, strong to euill, yea, altogether auerse and rebellious: no good so truely good, but it abhorres it, no euill so extreamely wicked, but it hath an enclineablenes to embrace it; no seruant so readie to do his masters will as it is to doe the workes of the Deuill; no rebell so de­sperately set against his lawfull soueraigne, as it, against the Lord. And all our affections are vnruly, and disorde­red. As for the members of our bodies, they are instru­ments to execute sinne conceiued, as the Apostle doth euidently declare. Our throat, it is an open sepulcher; our tongues are giuen to deceit; the poyson of Asps is vnder our lips: our mouths are full of cursing, and bitternesse; our feete are swift for the shedding of bloud: Destructi­on and misery are in all our wayes: and there is no feare of God before our eyes; behold thy naturall estate and condition, see what matter that will affoord of boasting. What though thou hast many excellent parts, gifts, and graces, bestowed vpon thee, yet take heed thou beest not puffed vp with pride, or vaine glory? looke thou vn­to the rocke whence thou wert hewne, and that will af­ford matter enough for thy humiliation; and of being vile in thy owne iudgement.

Ʋse 5 And now in the last place, seeing wicked men are dead men; being cold, sencelesse, heauie, and as stink­ing carion, let vs then auoid their companies: Take no pleasure in conuersing with them. He that keepes com­pany with these, may fitly be compared to those spirits [Page 289] that haunted the graues. What hath the liuing to doe a­mongst the dead? As thou therefore hopest to be sepa­rated from them at the day of Iudgement, see thou now separatest from them in this world, if not in conuersation (for this cannot be) yet in regard of loue and affection, for that may, yea, must be.

And is now aliue.] That is,Text. he is quickened by Gods blessed spirit, and enabled in some measure, to liue the life of grace. The obseruation hence may be this;

He onely may be said to liue, that liues the life of grace, Doctr. He onely liues that liues the life of grace. and no other: They onely are liuing men, that haue their soules quickned by Gods blessed spirit; As for life of any other kind, it is but a shadow of life, and not worthie the name of life indeed. Were this life, to grow well, waxe strong, then would the trees of the field excell man, which from little plants, grow at last to be strong & ex­cellent Okes; Or were this the onely life, to see, heare, smell, or the like; In this the very beasts of the field would excell man, who goe beyond him in these naturall facul­ties; as the Dog in smelling, the Hart in hearing, the Ape in tasting, the Eagle in seeing, with many more. Or if we glory in this? that we liue the life of reason, then how many Philosophers haue excelled man herein? So then it is not the vegetatine life, wherin trees excell men, nor the sensitiue, which beasts haue better then we; nor yet the reasonable life, which reprobates haue as well as we, but it is the life of grace, which is the life of a Christian, & which deserues to be counted life, all other are not worthy of the name. This life is that onely that makes vs liue, without which our whole life is but a death: hence is it that the Apostle sayth, we are quickned, so soone as grace doth appeare, before which time we were but dead, as formerly we haue heard, and speaking of himselfe,Ephes. 2.1.5. Rom. 6 13. Gal. 2.20. hee sayth; I liue, yet not I now, but Christ liueth in me, he estee­meth this a life, and no other.

Let this then teach vs throughly to examine our selues,Vse. 1 whether as yet we liue this life of grace. Would we know [Page 290] whether we be aliue or dead? then make a tryall whether thy soule be quickned by Gods blessed spirit, yea, or no, and whether thou liuest the life of God.Ephes. 4 18. Spirituall life, how discer­ned? First propertie of life. Life is actiue and stirring. 2. Tim 4.18. Psal. 123.2. Now this may be discerned by the properties of life, and they are these;

First, life is stirring, it is not without some motion, it is actiue, and euer doing. So, where there is any life of grace, there will be spirituall action, and a practise of godlinesse in the life and conuersation. The eyes will be directed towards the holy one of Israell: And as the eyes of a seruant looke to the hands of his master, so will thy eyes looke vp vnto the Lord, till hee haue mercie vpon thee. Thou wilt cause thine eare also to heare Wisedome,Pro. 2.2. Pro. 19.20. yea, thou wilt encline them to heare her counsell, that thou mayst be wise in the latter end.Psal. 79.13. With thy mouth thou wilt declare the praises of the Lord from generation to gene­ration, and wilt not conceale his truth from the great Congregation:Psal. 40.10. Pro. 15.7. Eccle. 10.12. Pro. 10.21. Psal. 26.6. Iob 31.7. Lamen. 3.41. Psal. 134.2. Nehe. 2.18. But with thy tongue thou wilt spread abroad knowledge, and vtter the words of grace, and cause thy lips to feed many. Thy hands thou wilt wash in innocencie, and suffer no blot to cleaue vnto them; Then wilt thou lift them vp with thy heart vnto God in the heauens; thou wilt lift them vp in the Sanctuary, and blesse the Lord; Thou wilt also strengthen them to doe good, and by them minister to the necessities of the Saints.Act. 20.34. Ephe. 3.14. Thy knees thou wilt bow vnto God, the Father of our Lord Iesus Christ: And thy feet shall delight to stand within the gates of Ierusalem; Psal. 122.2. Heb. 12.13. Straight steppes wilt thou make with them, lest that which is halting be turned out of the way. In a word, euery member will be made as a weapon of righteousnesse,Rom. 6.12. to serue the liuing God. Eyes, eares, tongue, hands, feete, all will be in motion, and not idle. Try then your selues, by this first propertie, is it thus with thee? Art thou employed in Gods seruice, dost thou find grace actiue, and stirring in thee? surely then it is a good signe of life: but if it be so, that there is no spi­rituall motion, it is an euident signe of the want hereof. [Page 291] An image made by mans art, may liuely represent a man hauing eyes, and eares, nose, and mouth, as man hath; yet I know, for all that it hath no life in it, because it stands still, and stirs not: So, if I see a professor, without practise in his life, I must needs thinke he is an Idoll; And assuredly what euer they seeme in the eyes of men, they are in the eyes of God, but as the carkases of Christians. Without this spirituall disposition to spirituall exercises, pretend what thou wilt, thou art but the Image of a Christian, looking somewhat like him, but not quickned by his life.

A second propertie of life is this;Second pro­perty, it euer seekes it owne preseruation. It will euer seeke it owne preseruation: The new borne babe, by crying begs helpe presently, so soone as it is borne: And the young ones of bruites, run to the teat of their dames: Thus it is with such as liue this life of grace, they hunger and thirst for the food of their soules,1. Pet. 2.2. and as new borne babes desire the sincere milke of the word, that they may grow thereby, as S. Peter teacheth vs. Their desire is to be feed­ing, that they may be growing, and they are much grie­ued, when this food is wanting, because the growth of grace must needs be hindered. Examine thy selfe, is it thus with thee, doest thou desire after the food of thy soule? and follow hard the market, to prouide for the pre­seruation of the same? If it be so, it is well, it is a great signe of grace: but if it be otherwise, that thou hast no care hereof, despising or neglecting the ordinances of God, which he hath ordained for the good of thy soule, it is a sure signe thou wantest this life we speake of.

A third propertie is constantly to seeke it.Thirdly, as it seeketh it, so it constantly seekes it. Life doth not onely seeke it owne preseruation, but it seeks it daily, constantly, & continually, so long as it hath any being. The yong infant doth almost nothing else but suck and sleepe, then cry for the breast againe: and so any other creature, doth daily seeke for foode: The young lyons roare after their prey,Psal. 104.21. Ver. 27. and all other creatures waite vpon the Lord, that he may giue them their meat in due season. [Page 276] Thus is it with them that liue this life of grace; there is a daily seeking after foode for the preseruing of it; a daily vsing of the meanes, as prayer, reading, meditation, and the like. Thus it is said of the blessed man; In Gods law he doth exercise himselfe both day and night. Psal. 1.2. Many ex­amples might be brought for proofe of this. Iob rose vp early to offer sacrifice:Job 1.5. this did Iob continually. It was Daniels practise to pray three times a day.Dan. 6.10. Psal. 55.17. Psal. 119.164. And Dauids, Euening, morning, and at noone-tide will I pray vnto thee: yea we may heare him speaking of seauen times a day praising of the Lord. And indeed there are but few du­ties of Religion, for which we haue not the example of some Saint for the daily performance thereof. Let this be well considered of such as heare and read and pray by fitts and starts, now and then, as it were vpon raynie dayes. Alas! thousands there are in the world, who read not, pray not from Sabboth to Sabboth, nay nor then neither. Haue these any life of grace in them? Sure I am, naturall life must be daily fed, and shall be too; and is there not as much neede for the spirituall? Be it therefore knowne vnto thee, and certified to thy soule, that thou deceiuest thy selfe, in thinking thou li­uest the life of a Christian, when there is no care had to a daily performance of the exercises belonging to a Christian.

Fourthly, it is sensible of whatsoeuer is an enemie vn­to it.A fourth propertie of life is this, it is sensible of what­soeuer is an enemie vnto it, & doth resist it. The more life, the greater sense; and the greater sense, the more resistance. Thus is it with such as liue this life of grace, corruptions are felt and fought against; the spirit lusts against the flesh, Galat. 5.17. and the flesh against the spirit; and these are contrary the one to the other. Thus was it with Paul, he felt his corruptions, which caused him to sigh and groane vnder the weight of them. I haue (saith he) a law in my members warring against the law of my minde, Rom. 7.23. and bringing mee into captiuitie to the law of sinne: now this sense of sinne caused him to breake forth into this com­plaint, [Page 293] O wretched man that I am, vers. 24. who shall deliuer me from the bodie of this death? Thus was he sensible of the op­position, which was made by sinne, against that life and power of grace which was in him: and as he felt it, so did he warre and combat against it; he did resist those rebellious lusts, and set himselfe against them with all his force. Examine then thy selfe by this: Doest thou feele thy corruptions, and striue against them? Art thou sensible of the working of sinne in thy selfe, and how it opposeth the life of grace that is in thee? Doest thou feele vnbeleefe opposing thy faith? Dulnesse and dead­nesse, thy delight in Gods seruice? And doest thou struggle and striue against each of these, as the powers of life naturall, doth against a disease? Why then this is an euident signe of spirituall life; a sure testimonie of the Spirit of Grace. But is it otherwise with thee? hast thou no sense nor feeling of the power of sinne? makest thou no complaints against thy sinfull corruptions? Is there no resisting nor opposing of thy rebellious lusts? Why then assure thy selfe there is no life of grace in thee: the strong man hath gone away with all, & thou art still in thy naturall blindnes and deadnes.

By these signes may you certainely know (if you will deale truely in examining your selues) whether you as yet liue the life of Grace: Deale faithfully then with thy selfe in this businesse, which doth so neerely con­cerne thee. For if thou liuest not the life of Grace here, neuer hope to liue the life of glory hereafter. As desirous (therefore) as thou art to know the one, so be as diligent to finde out the other.

A second Vse is for our Instruction. Seeke to liue this Vse. 2 life of Grace, which onely deserues to be esteemed a life. A man may eat, and drinke, and walke, and sleepe, and speake, and haue the vse of all his sences, and yet not worthy to be said to liue, because he wants Gods Holy Spirit to quicken his soule. Aboue all things in the world then, seeke after this: because without it, thy [Page 294] breath, sence, soule, are nothing worth; and not onely so but are accursed to thee.

Quest.But what may I do, or what meanes must I vse, that I may liue this life of Grace?

Answ. Meanes to liue the life of Grace.I answer: As to liue a naturall life, there must be a generation according to the flesh: so if thou wouldest attaine to liue this life of the Spirit, thou must of ne­cessitie be brought to a second birth: Not to be turned into our mothers womb againe (as Nicodemus thought) but as Christ saith,Ioh. 3.1. we must be borne of the will of his Father.1. Pet. 1.23. And (as Peter saith) of a seede not mortall but immortall, the word of God. Faith that commeth by hearing; Rom. 10. hearing by the word; Regeneration is a fruit of Faith; Faith an effect of the word; the word is preached by the Minister. The Spirit of God begets none anew w^thout faith; Faith is not ordinarily begotten but by the word: So then if thou desirest to liue this life, be frequent in hearing of the word preached: for the dead shall heare this voice, Iob. 5.25. and they that heare shall liue. The Prophet Ezekiel in a vision is caried into the midst of a field,Ezech. 37. full of dead bones, and willed to prophesie ouer them, and say,vers. 4. O yee dry bones heare the word of the Lord: So he pro­phesied as he was commanded:vers. 7. And as he prophesied, there was a noyse, and behold a shaking, and the bones came to­gither bone to his bone. vers. 8. Then the sinewes and flesh grew vpon them; and vpon the flesh a skin couered them: then he prophesied vnto the winde to breath vpon the dead, vers. 9. that they might liue, vers. 10. and the breath came into them, and they liued, and stood vp vpon their feete, and they were an exceeding great armie. Hereby is signified (especially) the estate of the Iewes after their captiuitie: yet I doubt not but in them the estate of the whole Church, in whose heart the Lord worketh his graces of Regeneration by litle and litle, is also liuely described. God sends his seruants the Mini­sters into the world, as it were into a field of dead bones, and wills vs to prophesie, and say, Oh you dry bones, heare the word of the Lord: But what; can these dry bones liue? [Page 295] Surely, oh Lord, thou knowest! And therefore wee prophesie, as we be commanded: and behold what fol­lowes; there is a first a shaking, a quaking, and trem­bling of the heart, as we see in Peters Conuerts,Acts 2.37. & 16.29. and in the laylor: then the bones come togither, bone to his bone; we (as it were) gather our senses togither, and be­gin to consider in what state we stand, as the Prodigall here did; and then loe the sinewes and the flesh come vpon vs, and the skin couereth vs aboue; we now begin to be strengthned by holy purposes and resolutions, re­soluing and desiring to liue vnto the Lord, though as yet we cannot finde in our selues any breath of grace; but then the Lord causeth breath to enter into vs, hee powreth vpon vs further gifts of his Spirit, for our fur­ther quickning, and then we see we liue, and get vp vpon our feete, leaping and reioycing, and praising Gods name for his wonderfull mercy. See then that you at­tend vpon this meanes, be frequent in hearing of the word; for this is the trumpet that must awake thee, if euer thou beest awaked: Cast not off all care of thy saluation, as too many doe, who hearing that Regenera­tion and saluation are the gifts of God, and that it is not in their owne power to conuert themselues, grow here­upon secure, and neglect all meanes: Wherfore should we trouble our selues (say they) about it? for all is a God will haue it; if he will giue it vs, we shall be saued, and if not, we shall neuer obteyne saluation, do what we can. Well, and what of this? Wilt thou therefore neglect the meanes God inioyneth thee to vse for the ob­teyning of it? God giueth it, but he giueth it by meanes, which he hath ordeyned, which if thou neglectest, thou art the more inexcusable, and thy damnation will be iust.

But what will you tye God to meanes?Quest. Are not all things possible to him? Is not he able to conuert and saue without preaching or hearing, as well as with it?

I answer: The Question is needles and foolish:Answ. none [Page 296] denies but God can; yet I tell thee he will not, when he giues ordinarie meanes:Exod. 16. Isay 37.30. God can giue bread from heauen; God can cause the earth to yeeld corne with­out sowing;1. King. 17.6. God can cause a Rauen to feede Eliah; God can saue without foode: these and many other things God can doe; but wilt thou from hence con­clude against the meanes that God hath now ordeyned? Wilt thou refuse to eat, because God can saue thee with­out meat? Or wilt thou refuse to plow thy ground, or sow thy seede, because God can giue thee a crop without it? Or wilt thou refuse to take thy meales at home, and goe into the fields, looking that euery Rauen that flyeth ouer thy head, should bring thee thy dinner? Or wilt thou voluntarily cast thy selfe into the fire, because God can defend thee from the heat of it, as he did the three children in the hot fiery furnace?Dan. 3 25. Do these things seem to be ridiculous vnto thee? and is it not as ridiculous for thee to refuse to heare, and yet thinke to bee saued? Know then oh man! Manna is for the wildernesse; an Israelite may not looke for it in the land of Canaan, where he may sow and reape: so while thou liuest in the Church, where thou mayest partake of the ordinarie meanes, vse them, else neuer hope of obteyning eternall life. And further know, that so much as thou neglectest hearing, so much thou neglectest thy owne saluation: set then this downe for a truth, and be perswaded of it, that by this meanes thou must be begotten, if euer thou beest borne anew: If by the hearing of this word, thou beest not raised, thou wilt for euer rot and perish in thy sinnes.

Obiect.Oh! but I haue small hope in attending on the means, I haue liued a long time in sinne, my sinnes are great, and many; I am not onely dead, but rotten, and there­fore I feare I shall neuer be raised nor reuiued.

Sol. Luk. 8 55. Lu [...] 7.11. Iohn 11.44.Wee read of three that Christ raysed from death, Iairus daughter newly dead; the Widowes sonne dead and wound vp, and lying vpon the hearse; and Laza­rus, [Page 297] who was dead, buried, and stinking in the graue.August. Ser. 44. de verb. Dom. These three sorts of coarses aptly resemble (saith a Fa­ther) three sorts of sinners: Iairus daughter lying dead in her fathers house, resembleth those that sinne by in­ward consent: The widowes sonne, being carried out of the gate of the citie, those that sinne by outward act: Lazarus hauing been dead and buried foure daies, those that sinne by continuall habit: The young mayden lay in a bed: The young man in a coffin: Lazarus in a Graue. The first, was dead but an houre: the second; but a day: the third, foure dayes. All which, teacheth vs thus much, that there is no degree of death so desperate that is past helpe: no sinne so great, but may be forgiuen (the sinne of the Holy Ghost onely excepted:) though with Laza­rus thou hast layen foure daies,Moles imposita sepulchre, ipsa est vis dura con­suetudinis. August. and art bound hand and foot with bands as he was; though thou hast a stone laid vpon thee as he had; though thou hast made thy heart as hard as the nether mil-stone, by a custome and trade of sinne, so that in the iudgement of man, it is impos­sible to recouer: yet as Christs omnipotent voyce brought him forth bound hand and foote, and brake his bands asunder, and set him at libertie: So is it able to bring thee forth out of the graue of thy sins, and to knocke off those gyues and fetters of Satan wherewith thou art so fast bound, and to restore thee to the liberty of the sonnes of God. Be not then discouraged from following the meanes, for though thou hast a long time lyen a rotting in thy sinnes, yet in Gods good time thou maist be raised to newnesse of life, by his powerful voice vttered in the ministery of the Gospel.

A third vse of this poynt is for Exhortation to all such Vse. 3 as do liue this life of grace, that they would make much of it, and cherish it, striue to confirme it and strengthen it in themselues. I confesse indeed it is true which Christ saith, Hee that hath tasted of this life, shall neuer see death; but yet let vs know, hee may feele sicknesse, and such sicknesse as is nigh vnto death; and be so sicke, as that [Page 298] he may thinke there is no way but death; and all for want of nourishing this new life, which is begotten in him: See then you preserue your life, and that you grow vp in soundnesse of grace and spirituall strength; be content to vse all good meanes for this end and pur­pose:Fiue helpes for the preseruati­on of life spi­rituall. and in speciall th [...]se fiue. First, Food: Secondly, Recreation: Thirdly, Exercise: Fourthly, Sleepe: Fiftly, Physicke. You all know, what great good helpes these are, and how needfull for the preseruation of life cor­poralle assuredly they are as good for the preseruation of life spirituall,1 Meanes is Food. and as necessarie. As for Food, wee all know if it be wanting, the bodie cannot long be strong nor last, it must needes famish. So is it with the soule, if it want it sustenance and due meales, it must needs pine away. It is requisite therefore, that wee bee frequent in hearing of the word read,1. Pet. 2.2. and preached (as formerly I haue said.) As also, in comming to the Sacrament, there to eat and drinke the flesh and bloud of Christ spi­ritually by faith,Iohn 6.35.48, 50, 51, 53, 54, 55. for Hee is that bread of life, and whosoe­uer eateth of this bread, shall liue for euer: his flesh is meate indeed, his bloud is drinke indeed.

2 Helpe is Re­creation.The second helpe is Recreation. How auaileable this is for the health of the bodie, we are not ignorant of. It is a great meanes for the preseruation of life; it maketh the bodie more able, and the mind more cheerefull, for any worke of our callings. Thus spirituall Recreation is a notable preseruer of the life of grace and therefore must be vsed of euery Christian. Recreate thy selfe then in singing of Psalmes,Iam. 5.13. to which S^t Iames doth exhort vs: And when thou art a wearie of some one exercise thou art about (as that we shall soone bee, such is our corrup­tion) then betake thy selfe vnto another: Fall from rea­ding to singing, from singing to praying, let this be thy recreation, and vse it often.

3 Meanes is Exercise.The third is Exercise. Without this, the body grows diseased, full of aches and paines, as experience proues▪ And so doth the soule grow diseased and weake, yea [Page 299] many times deadly sicke for want of it. Exercise thy selfe therefore daily in holy dueties, as in Prayer, morti­fication, Good workes: And with the godly man,Psal. 1.2. exercise thy selfe continually in the Law of God.

The fourth is Sleepe, 4 Helpe is Sleepe. Ros naturae. which is most necessarie for the entertainment of bodily health. It is the dew of nature, and as necessarie for the bodie as meat and drinke is: To this, is meditation of Gods word compared; it is as sleepe and rest to a Christian soule, which doth refresh and reuiue it euen as sleepe doth the bodie. Thou maist not forget to giue thy soule this rest.

Fiftly,5 Meanes or helpe is Phy­sicke. Physicke is an excellent helpe (as to keepe the bodie in good order) so to keepe the soule likewise in good temper. With the potion of Repentance, we must daily purge our hearts, and with the vomit of confessi­on, rid sin from off our consciences. And bee content withall, to accept of that physicke which God himselfe shall prepare for vs: His crosses are his medicines, af­flictions are good, proper, recuring, recouering physick, for diseased affections. Admit then, (without grudging) of this potion which is prepared for thee by the hand of thy maker: It may happily be vnpleasant; what then? wilt thou be displeased with the relish, when thy sicke heart is thereby eased of her paines? hee is worthie to dye who will rather chuse a wilfull sicknesse then a harsh remedie. And yet here is not all, for good dyet is also necessarie vnto physicke. In vaine doth the potion worke our recouerie, if our euill behauiour afterwards bring a relapse. See therefore that (after you haue pur­ged your hearts by repentance) you obserue the strict dyet of obedience. Refraine from those corrupt meats whereon your soules haue formerly surfetted. Let all sinne be carefully auoyded: Come not in euill compa­ny, follow no euill example, hearken to no euill coun­sell, and then your soules shall liue.Isay 55.3.

And these are the meanes, which whosoeuer would grow strong in grace, and preserue the health of his [Page 300] soule, must vse. If then thou desire to haue thy soule thriue, and be in good liking, see thou practise them, and that constantly and conscionably, as in Gods presence. So shalt thou find the benefit of it in the end to be excee­ding great.

Vse. 4 Lastly, is this so that he onely liues which liues the life of grace? Then here is matter of exceeding great ioy and reioycing to all such as vpon examination of them­selues by the former notes, haue some assurance that they liue this life. Better (saith Solomon) is a liuing dogge, then a dead Lyon. Better it is to be a liuing soule (though neuer so poore) then to be a dead corp [...], though neuer so well be-stucke with flowres. What though many in the world haue thousands of pounds, great lands, large reuenewes? yet if they haue not grace, they are but stin­king carkases: Farre better is thy estate, though thou hast neuer a groat; for thou art a liuing soule, borne a­new, and an heyre of heauen. Blesse God then more for this, then if be had giuen thee a kingdome, reioyce in thy new estate and happie condition. It hath beene an ancient custome for men to celebrate their birth­day,Math. 14.6. as wee see in Herod; who vpon that day that hee was borne, made a banquet to his Princes and Captains, and chiefe estates of Galylee: How much more ought a Christian to remember (if he can) the day of his new birth, and make that a day of ioy and gladnesse, a day of feasting and reioycing to the 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 [Page 301] 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. Ʋse. 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 [Page 302] 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.

Ʋse 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.

Ʋse 2 Secondly, did God finde thee of h [...] 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, [Page 303] 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, Qu [...] 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,Ʋse. Reproofe of two sorts. 1. Stoickes, who condemn all vse of affe­ctions. Heb. 7.26. who allow not any vse of affections: Men may not sigh, or change countenance at any kinde of accident, but they must be so mortified, as that they neuer grieue, or reioyce, or be angry; no, not when Gods owne cause requires it. Yet we finde that the cheefest of Gods Saints haue had vse of them; and Christ himselfe, who was holy, harmelesse, separate from sinners, wept ouer Lazarus, Iohn 11.35. and ouer Ierusalem,Luke 19.41. Marke 3.5 and beheld the incredulous Iewes with anger, being grieued for the hardnesse of their hearts.

[Page 304] 2. Sort are worldlings, who thinke grace kils affe­ctions, especi­ally Ioy and Delight. Spiritus Caluini­anus, est spiritus melancholicus. Gods children haue their ioy and delight, as doth appeare, First, because they haue only cause to re­ioyce, they be­ing freed from all euils. Secondly, they hauing right to the promise. 2 Pet. 1.13. Thirdly, their names being written in the booke of life. Luke 10 20. Fourthly, they haue peace of conscience. Prou. 15.15. Fiftly, they daily drawing out of the wels of consolation. Isay 12.3. Sixtly, they haue Gods comfortable presence. Zeph. 3.15. Secondly, be­cause God commands them to re­ioyce. Phil. 4.4. Zeph. 3.14. Psal. 32.11. Isay. 4.1. Thirdly by many exam­ples of such as haue reioyced. Psal. 119. Psal. 14. Esay 25.9. & 38.19.20.21.The second sort that are to be reprooued, are world­lings and prophane persons, who thinke that grace doth driue out and kill all affections, especially that of Ioy and Delight. They thinke there is no ioy nor mirth be­longs vnto a Christian; but when men once beginne to liue godly, they must giue a farewell, and bid adieu to all mirth and gladnesse whatsoeuer, and betake them­selues to a mopish, heauy, lumpish, and solitary life, as their common prouerb testifieth. But this is a foule de­ceit of the Deuill, whereby he labours to put godlinesse out of countenance: for grace doth not abolish this, nor any other affection. Christians haue their ioy as well as others haue, they doe reioyce as much and more, then any other doe or can; and indeed none haue cause to re­ioyce but they. For first, they onely haue their sinnes pardoned, they onely are set free from those infinite e­uils, which are fruits of sinne, wherewith all others are beset: From Death and Hell are they deliuered, and therefore haue cause of ioy. Secondly, they, and they onely, haue right to all Gods promises, that concerne this life, or a better. Thirdly, they, and they only, haue a certaine assurance, that their names are written in the booke of life, wherin they haue greater cause to reioyce, then if they had the Deuils in subiection to them. Fourthly, they, and they onely, haue peace of consci­ence, which is a continuall feast, and makes men glad and cheerefull. Fiftly, these, and these onely, doe con­scionably performe good duties, and are conuersant in good exercises, which are the Wels of consolation, these onely haue pitchers to draw. Sixtly and lastly, they, and they onely, haue the comfortable presence of God to refresh them, euen as the Sunne doth the earth: how then can it possibly be, but they must haue ioy?

Againe, if it were so, that they haue no ioy, why doth the Lord command them to reioyce, yea & that alwaies, Reioyce alwayes, againe I say, reioyce. And why doth hee giue it so strictly in charge to his Embassadors, to com­fort [Page 305] them? Comfort you, comfort you, my people saith our God. And doe we not finde many examples in Scripture of such as haue reioyced: and that in time of tribulation and affliction, when crosses haue lien heauy vpon them? Surely if they haue reioyced at such times we may well be perswaded, they are not without ioy at other times and seasons.

But we see no such matter in them. Answere. no won­der for the stranger shall not enter into his ioy, they shall not meddle with it, no nor indeede discerne it, for it is Inter­nall and must be discerned by the eie of faith, rather then with that of nature. And againe the obiects of his ioy are not Carnall, but Spirituall, Rom. 5.3. Obiect. Answ. Prou. 14.10. The ioy of the Godly inter­nall, therefore not discerned by the wicked. Obiects of a christians ioy, are not Carnal but spirituall. Phil. 4.7. 1 Sam, 21.9. he doth not reioyce in carnall things as he did before his conuersion; he hath now better obiects for his ioy, as, First God, and then those benefits which of his loue and mercy, flow from him to vs in Christ Iesus. Now the stranger who can­not enter into this ioy thinkes, he hath no ioy because it is not on wordly things as thers is. But wouldst thou know his ioy? then practise for a while holy and religi­ous courses (for it cannot be knowne but by experience It passeth all vnderstanding, none but he that feeles it knowes it) and then thou wilt change thy mind, and say as Dauid of Goliahs sword, None like to it giue it me.

Secondly is this soe that Regeneration doth not taken a­way our Ioy, nor any affection of the heart, then we see our Ʋse. 2 liberty in the vse of them as occasion shall serue, so they bee directed to their right obiects, and with due measure and moderation, according to the nature of the obiect. And amongst all other, let this affection of Ioy and De­light (for which we haue Gods Mandate so often) bee more in vse. Out vpon that lumpishnesse and vnchear­fullnesse, which is to be seene in too too many profes­sors whereby they greatly darken the glory of Religion and cause the way of God to be euill spoken of. It may bee a question whether such doe more dishonour God by seruing him so heauily; or not by seruing him at all. [Page 306] This I am sure of,Inconuenien­ces arising, from vnchear­full, & vncom­fortable wal­king. it opens the mouthes of the wicked; and disheartens many that are comming on, besides the much hurt that comes vnto themselues heereby: As exposing of there hearts to the diuells temptations, and making themselues exceedingly lyable thereunto; as al­so it maketh them marueilous vnfit for any good dutie or exercise, whether, it be hearing, reading, praying, me­ditation, or the like. Further it is vnder the reigne of continuall vnthankfullnesse; for how is it possible, that that man should be thankfull to God for his mercies whom they affect not to reioycing? And lastly it makes the Lord offended with vs: This was one maine cause of Gods dispeasure against Israel: Deut. 28.47.48. and of his giuing them vp into the hands of their enemies, to serue in hunger & in thirst, and in nakednesse, and in want of all things, Be­cause they serued not the Lord their God in ioyfullnesse and with gladnesse of heart. Now fie vpon it then, that any christian should serue God so heauily, God cannot abide it, away with it then, and serue God hereafter with more ioy and alacrity.There is no­thing that can be true, cause of sorrow to the godly. Art thou in Christ? then thou canst thinke of nothing that can be true cause of sorrow to thee: thy sinnes past are forgiuen, and esteemed as if they had neuer bin: thy present imperfections are couered with the perfection of Iesus Christ. The rebellion which riseth vp in thy heart continually, commeth not from thee,Rom. 7.20. Rom. 8.28. Math. 5.12. Heb. 2.14. Rom. 8.1. Phil. 4.4. but from sinne which dwelleth in thee. Thy Af­flictions shall all turne to thy good. Doth the world hate thee? why Blessed are you. Doth death trouble thee? Christ hath ouer come it. Or doth damnation greiue thee? There is none to them that are in Christ Iesus, Reioyce then in the Lord allway and againe I say reioyce.

Vse. 3 Thirdly, seeeng Grace doth not destroy naturall af­fections but only rectifie them; this may serue for a di­rection vnto vs in the right vnderstanding, of such pre­cepts as are giuen in Scripture, for the mortifying of af­fections; They must be so vnder stood; as that the Car­nality of them only is strucken at, and not the Affecti­ons [Page 307] themselues. And so much shall serue for that poynt now we come to another and it is this.

The assurance of Gods fauour in the pardoning of sinne, Doctr. Pardon of sin, bringeth ioy & reioycing. is that which causeth ioy and reioycing. Now the father had kyssed him and embraced, and giuen him pledges of his loue, and spoke peace vnto him; he with the rest be­ginnes to reioyce and make merrie. Therefore Dauid desireth of the Lord this assurance (after his commit­ting the sinne of adulterie) that so he might haue his soule comforted, which vntill he had, could not be quie­ted.Psal. 51.8. Make me to heare of ioy and gladnesse (saith he) that the bones which thou hast broken may reioyce.

For vntill God speaketh peace vnto vs,Reason. our conscien­ces will still vex and accuse vs; And therefore saith the Prophet Isay There is no peace to the wicked, Isay. 4 8. Iob. 15.20. Vers. 21. Vers. 24. and Iob shew­eth as much, The wicked man is continually as one that tra­uaileth with childe, for he trauaileth with paine all his daies. A dreadfull sound is in his eares. Trouble and anguish shall make him afraid.

Let wicked men then see their vncomfortable estate.Vse. 2 King. 9.22. What peace saith Iehu to Ioram, So long as the whoredomes of thy mother Iezabell and her witch-crafts are so many. So say I to thee what peace what comfort, so long as so ma­ny sinnes remaine vnrepented, vnpardoned? I confesse indeede, there is a kind of mad mirth,Eccles. 2.2. which Salomon speakes of; that most in the world dote vpon, one reioy­ceth in his cupps; another in his barnes, another in his promotion but this is far from true ioy: this is but a swi­nish and brutish ioy, not sound nor solid. It must bee newes brought from heauen to a mans soule that his sins are pardoned & forgiuen that must breede and bring it. How farr then art thou from hauing a merry heart who still abidest in thy sinnes and hast not as yet repented? thou maist counterfeit a smile, but thou canst not be tru­ly merry. Thy laughter is but as the crackling of thorns,Eccles 6.7. soone gon. The spirit of feare and bondage ruleth with­in thee, which keepes & barres out peace with God and [Page 308] ioy in the Holy Ghost. Thou maist face out the matter as much as thou wilt, yet let me tell thee, thou canst neuer haue ease vntill thy sinnes be pardoned, and they will ne­uer be pardoned vntill they be repented off. Thou maist sing, and laugh and be iocund, but alas thy mirth is no other then that of the theife who goes capering to the gallowes; for thou art a condemd traytour, & know­est not how soone thou maist be fett to execution. Bee then as merrie as thou canst bee; I am sure thy estate and condition wherein thou standest doth giue thee no leaue that will not afford it.

Secondly this may serue for our direction how to get a merrie heart, and procure true ioy indeede. The only way thou seest is to obteine pardon for thy sinne: and to get God to assure thy soule hereof, for vntil then, thou canst neuer haue it, wouldst thou neuer so fayne. A merry heart euery one commends, euery one desires and affects; but alas how few take the right course for obteining of it? Well; though others deale foolishly, yet bee thou more wise; humble thy selfe for sinnes past, resolue against all sinnes, and desire God to bee reconciled.Esay. 61.3. Psal. 126.2.3. Math. 5.5. Remember the promises, of this ioy is made to those that mourne, and onely vnto those, and therefore mourne for thy sinnes, and seriously seeke for pardon of them, for vnlesse thou doest thus, neuer looke to see merry day in this world, nor in the world to come.

Doctr. The Godly mans ioy in this life is but the beginning of ioy. Psal. 16.11.Further, in that it is here said they [began] to be mer­ry. This poynt is noted from hence by some of our Ex­positors. That the godly mans ioy in this life is but the be­ginning of ioy. We shall haue the fulnesse of ioy hereafter when we come into Gods presence, at whose right hand it is (as the Psalmist speaketh,) In this life wee haue but the first fruites of the spirit, and Gods earnest penny; In that other life wee must looke for the whole masse and persecution of blessednesse. This poynt is true, and might be of good vse to teach vs to long for to be dissol­ued [Page 309] that we may be with Christ: for is the ioy that wee haue here but the beginning of ioy, and as it were the first fruites? oh then, what shall the crop be; doth the ioy which wee heare taste of, and which in this life wee are made pertakers of, passe all vnderstanding, as the Apo­stle speaketh? what then shall the fulnesse thereof bee, who is able to expresse it. But I intend not to prosecute it. I now come to the last part of this Parable, which sheweth vs the elder Brothers ill will or anger for his Fa­thers receiuing home, and so welcomming this his Bro­ther.

IN these last eight Verses the anger and discontent of the elder Brother is layd downe: wherein consider, First, from whence it ariseth, or how it was occasioned; and that was vpon the vnderstanding of his Fathers loue and ioyfull entertainment of his younger Brother: For, he heard musicke and dancing, verse 25. And the seruants al­so makes report thereof, vers. 26, 27. Hereupon (as the Text saith) He was angry, and would not goe in.

Secondly, How this his anger is expressed, The parts. viz. by his reasoning with, and accusing of his Father: which accu­sation is amplified per [...]. He had beene obedient, Loe these many yeares doe I serue thee, neither at any time transgressed I thy commandement, verse 29. But his Bro­ther [Page 310] had beene disobedient, Assoone as this thy Sonne was come, which hath deuoured thy liuing with harlots, thou hast killed for him the fatted Calfe, verse 30.

Thirdly, How this is anger is qualified, and that is done two waies. First, by his Fathers kinde entreaty of him, verse 28.

Secondly, by an Apollogie which his Father makes vn­to him, vers. 31.32.

Wherein we haue a Proposition, verse 31. which hath in it a Concession of the former particulars: For the Father would not now exasperate him, but seemeth thus to reason, Graunt is bee so as thou doest say of thy selfe; yet thou doest not well to bee offended, for all that I haue is thine. And secondly, a Confirmation, verse 32. where hee doth both iustifie his owne proceedings, ab aequo, (for what he did was equity and right.) And also secretly defend his younger Sonne, against his elder Brothers former accu­sation; For though he were dead, yet he is now aliue, though he were lost, he is new found: He is not what he hath been, the case is altered. And thus wee see the limbes of this latter part: My purpose is onely to obserue some gene­rall poynt from each of these specialls, and so draw to a conclusion.

And first, in that this elder Sonne vpon the vnder­standing of his Fathers loue and gracious dealing with his younger Brother (who came home humbled and penitent) doth thus repine and grudge, waxe angry and d scontent. This giueth vs to vnderstand, that

Doctr. The wicked repine at the preferments of others in Gods fauours. Math 20.1. verse 2. verse. 3.4. verse 5.6. The blessings of God vpon others are great eye-sores vnto the wicked. They grudge and repine at the preferments of others in the fauours of God. This our Sauiour tea­cheth vs by another parable, A certaine housholder went our early in the morning to hyre labourers into his vineyard. And when hee had agreed with them for a pennie a day, bee sent them into his vineyard to worke. And he went out about the third houre; and seeing others idle sent them in also. Thus did he also about the sixt, ninth, and eleauenth houre. Now [Page 311] when Euen was come, verse 8.9. the Lord called the labourers to giue them their hyre, and gaue euery man his penn [...]e; to them that came in last he gaue as much as to thē that came in first. vers. 11.12. Ther­fore the labourers murmured against the Master of the vine­yard, saying, these last haue wrought but one houre, & thou hast made them equall vnto vs which haue borne the burden and heate of it. Thus did they enuie the seruants, and repine against the Masters dealing. Many are the exam­ples that might bee alleaged for confirmation of this truth. But take one for all, God hee hath respect to Abel, Gen 4.45. and to his offering; but vnto Kain, and to his offering he had no regard: Wherefore Kain was exceeding wrath, and his countenance fell downe. And afterwards, hee slew his Bro­ther: and why was this?1 Iohn 3 12. but because his owne workes were euill, and his Brothers good. God regarded Abels sacrifice, and had respect vnto it; for this cause doth his brother enuie him, and at last doth murder him.

The reason is, because they are of that same euill one,1 Iohn 3.12. as S. Iohn speaketh: They are a hellish brood, and are transformed into the image of the deuil, who enuied the happinesse of our first Parents in the Garden;Gen. 3.5. of his na­ture doe they participate, his workes they doe, and can­not otherwise chuse.

Secondly, as the tree is, such must be the fruit, they Reason 2 are flesh, and therefore must needs bring forth the fruits of the flesh, whereof this is one, as the Apostle doth ma­nifestly declare. Gal. 5.21.

This then serueth to reprooue many, who Caine-like, Ʋse. 1 fret at the preferments of others in the fauours of the Lord: And inwardly repine at the good estate and hap­pie condition of their brethren: the knowledge, zeale, and obedience of others, and the fruits of these and such like graces, viz. a good name, and estimation, doe in­wardly vexe and torment them, and are as daggers at their hearts; The hearing, seeing, or thinking of any o­ther to haue more, or so much as they themselues haue, is as a quotidian ague to their bones, it paines them day [Page 312] and night,Psal. 112.10. it causeth them to gnash their teeth, and melt away. So that as Iosephs brethren could not endure that their Father should loue him better then he loued them. And as the Princes of Babell could not abide that Dani­ell should be fauoured of the King aboue themselues; so cannot these men endure, that the God of heauen should respect any before themselues, though they continual­ly blaspheme his holy name, and no day will giue obedi­ence vnto him. Oh the cursed nature of this same mon­ster Enuie, which filleth men to the eyes, and there it sit­teth, and wheresoeuer through those windowes it espies a blessing, it is sicknesse and death vnto it. Honor, wealth, prosperitie, and whatsoeuer is good in any, it repineth at. Men are not well, if they see others better, and in a manner,Parum est, si ipse sit felix, nisi al­ter fuerit in fae­lix. 1. Cor. 15.42. they doe hate to be happie, with any company. Should God send these to heauen, how would they brooke it? for there one starre excels another in glory (as the Apostle speakes) surely hell is the fittest place for such (without repentance) for there they shall see no matter of enuie, but all obiects of extreame misery: And yet there also (so enuious are they) it may be they will desire to sit in the chayre, and haue superiority, though they receiue the more torments.

Ʋse. 2 Secondly, let this serue for our instruction: to fence and fortifie our selues against this diueilish enuie. Who is there that had not need be watchfull? are not the best and most sanctified amongst Gods children, apt to enuie and repine at others excelling in the graces of God? doth not this cursed weed sprout forth of the best ground, of­tentimes to our shame? Hath not this euill had a hand in those many broyles and contentions, which haue bin amongst the faithfull from time to time? This cannot be denyed, it is too too apparent; striue therefore against this sinne, let all carnall emulation be restrained by e­uery one of vs:Motiues to shun enuie. First, it is the vnprofitablest of all vices. we need not want for Reasons to mooue vs hereunto; for

First, consider, of all vices this is most vnprofitable, [Page 313] hauing in it neither profit, nor yet pleasure: insomuch, that one saith, (and that truly) an enuious man hath a great deale of lesse wit in his malice, then a very bruite; for whereas neither foule, nor fish, is taken in a snare without a bait, the spitefull wretch is brought to the De­uils hooke without any pleasant bit. The voluptuous man hath a little pleasure: the couetous man a little pro­fit; but the enuious neither of both.

Secondly, consider, it is obnoxious and hurtfull:Secondly, it is not onely vn­profitable, but very obnoxi­ous & hurtfull First, to others. It hur­teth others, and our selues; Others are hereby wronged, for this vice is not onely against charitie, which reioy­ceth in the good of others, as in our owne: but it also tends to crueltie, and causeth vs to seeke the bloud of o­thers: what caused Cain to murther Abel, but this sinne of enuie? What caused Saul to seeke after Dauids death, but enuie? And what caused the Pharisies to crucifie the Lord of life, but this diuellish sinne of enuie?Rom. 1.29. Gal. 5.21. No won­der then we so often in Scripture finde, enuie and mur­ther combind together and ioyned, as if they were twinnes, growing in one bodie, and could not be sepa­rated. Enuie is a Bloud-hound, and it seldome hunts, but hunts to death: sometimes indeed it is cald off, but the will is euer good.

As it hurteth others, so especially our selues:Secondly to our selues, and that especially. In qua multa sum mala vnum tantum vtile, quae authori in­commoda. Basil. Carpitque & carpitur vna: suppli­cium (que) suum est vt A [...]tna scipsū, sic se non alios, inuidus igne c [...] ­quit. Met [...]m. Gen. 4.14. for this profitable quality, this vice aboue all other, is furnished with, that the owner thereof hath greatest dammage: And therefore one saith, It is the iustest of all vices, be­cause it bringeth with it, its owne vengeance; God hath in iustice appoynted this to be a plague vnto it selfe. A sound heart is the life of the flesh, but enuy is the rottennesse of the bones, (saith Salomon.) That is it is hurtfull to the body, and painefull to the minde, and will quickly con­sume a man, and bring him to his end, as the diseases which lie in the bones and eate vp the marrow. Who­soeuer findeth mee, shall stay mee, saith Caine: So may the enuious man say of himselfe; for either hee seeth in a man that which is good, and then he repineth: or else [Page 314] that which is euill, & so reioyceth; and both these waies he slayeth his owne soule.Meanes for the preuenting of it. See then what cause euery one of vs hath, to vse all sanctified and holy meanes, for the preuenting and purging of this vice away, it it haue seized on vs. And amongst others these.

First, purge away pride.First, purge away all pride and selfe-loue, from whence this vice fumeth. This remedy the Apostle S. Paul pre­scribeth to the Galatians,Gal. 5.26. and in them to vs. Let vs not be desirous of vaine-glory, prouoking one another, enuying one another. Sildome doe you see an humble man enuious. And therefore labour for this grace, store your hearts with humility and Christian charity, for these will make you thankefull for your owne portions, and glad to see your brethren blessed in theirs.

Secondly, be well perswaded of, and con­tented with Gods holy ad­ministration in the distributi­on of his gifts. Matth. 20.13.Secondly, labour to bee well perswaded of, and con­tented with Gods holy administration, in the distribu­bution of his gifts, whether temporall or eternall, con­cerning this life or a better. Remember God cannot be charged with folly, nor challenged of vnrighteousnes; he is an absolute disposer of his gifts, in what kinde soe­uer, and may doe with his owne what hee thinkes good. He is a sawcy beggar that quarrels at his almes, because another fares better: what euer our gifts are from God, they are meere almes;Rom. 11.35. For who hath giuen him first: Let not then thine eye bee euill, because his is good: what euer God giueth to others, know that thou hast more then thou doest deserue; and they haue nothing, but what God will. Away then with this vice of Enuy.

Thirdly, re­member others gifts are for our good. 1 Cor. 12.Thirdly, remember that the graces and good things, which other Christians haue, are for our good and be­nefit. As the good of one member of the body, serueth for the vse of another, in repining therfore against other mens gifts,Fourthly, look vpon the trou­bles, as well as vpon the bles­sings of your brethren. we repine for that which is ours, and maligne our owne wel fare.

Fourthly, doe not onely eye the blessings, which our brethren doe enioy: but withall, cast your eyes vpon the troubles, sorrowes, miseries, and calamities, which they [Page 315] sustaine. Did we thus, we should be so farre from enuy­ing of them, that many times wee should haue cause to pitty them, and pray for them.

Fiftly, get a true loue of grace into thy heart,Fiftly, get into thy heart a true loue of grace. which if once thou gettest (though thou haue a holy emulation, not enuying their fulnesse, but thine owne want, which indeed thou oughtst to haue) thou wilt not bee much troubled with a carnall emulation, enuying those gifts which God hath giuen them, but thou wilt much respect them, where euer thou seest them.

Lastly, be earnest with the Lord by prayer,Lastly, vse ear­nest prayer to God. earnestly intreat him to giue thee strength, for mortifying of this same sinne. Pray once, and then againe, yea twenty times; and if that will not serue the turne, adde fasting to it. Vse these meanes, and I dare promise thee the vi­ctory in the end; for they are approoued remedies, and very forcible, for the curbing in, and subduing of this same sinne.

And the last vse of this may be for admonition to all Ʋse. 3 such as haue any preferments in Gods fauours aboue o­ther, to looke for Enuie: thou canst not possibly escape the biting of it; hast thou grace, then thou hast matter enough within thee to cause the wicked to grate and gnash their teeth at thee. The eye of the enuious is sharp lighted, like the Eagles, and can soone see what is wor­thy of commendations, and for that they will most ma­ligne thee, and seeke especially to defame thee. If thou hast any goodnesse in thee, they will quickly descry it, and be discontented with thee, and repine against thee for it.

A Question was sometimes put forth (as I haue heard) vnto a companie of Physitians,Enuy, the best medicine for the quickning of the sight. what was the best helpe to the perspicuitie of the eyes, and for quickning of the sight? Some made answer, Fennell; others, Salendine, &c. But one amongst the rest, said Enuie was best of all. For Enuie is very busie, and will spie quickly, and (like a prospectiue glasse) with the most, rather than with the [Page 316] least.Fertilior seges est a [...]ienis semper in agru; Vi [...]inum (que) pecu [...] grandius vber habet. Ouid. No auoyding enuie, if a man do well. Looke then to be descryed and to be enuied; thou canst not shun it (without thou shouldst follow the counsell, that sometimes a Philosopher gaue, to one that asked him how he might auoide it: neither to doe nor say any thing that is good.) Thou mayst indeede saue thy selfe from the Lyar, by not speaking with him; from the Proud, by not accompanying with him; and from the Glutton, by not eating with him; and from the Con­tentious, by not disputing with him; but from the Enui­ous, it is not sufficient, though thou flie or flatter him: he cannot be well, if thou beest well; thy rising is litle lesse grieuous to him, then his owne falling. This the Heathen themselues haue obserued,Diog. [...]ion. and therefore when they saw an Enuious man sad, they would demand whe­ther harme had hapned vnto him, or good vnto his neighbour. And indeed it may be questionable: for both these alike vex him. Hast thou then any gift or grace, wherein thou excellest; or wherein thou doest equall others? then looke for some that will maligne thee: praemoniti, praemuniti, fore-warn'd, fore-arm'd; the streame ran euer so, and euer will. And thus much be spoken of this first branch, which is the occasion or ground, from whence this elder brothers discontent arose.

Now for the second: and that is the manner how he expresseth it:Vers. 29.30. laid downe in these words; And he answe­ring said to his Father: Loe these many yeares doe I serue thee; neither transgressed I at any time thy commandement, and yet thou neuer gauest me a Kid, that I might make merry with my freinds. But assoone at this thy son was come, which hath deuoured thy liuing with harlots, thou hast killed for him the fatted Calfe. Here we may see, how he ex­presseth this his discontent, by his expostulating the matter with his Father; accusing him for hard and vn­thankfull dealing; but iustifying of himselfe for his con­tinuall and constant obedience. The point wee may hence learne is this.

[Page 317] It is a propertie of the wicked to expostulate the cause with God, Doctr. It is the pro­pertie of the wicked to ex­postulate the cause with God. and to complaine against his dealings as too hard and vniust. How common a thing was this with the carnall Israelites? how ordinarily did they obiect against Gods proceedings? Insomuch that the Lord was oftentimes faine to put his course vnto scanning, and to call the people to a pleading, as by his prophet Esay: Isay 1.18. Come let vs reason togither, saith the Lord. And so in another place: Wherefore I will plead with you, saith the Lord. Ier. 2.9. vers. 35. And a­gaine; Behold I will plead with thee, because thou sayest, I haue not sinned. And in diuers other places, we haue the like speeche. This was the cause, why he did so of­ten instruct his Prophets, how to answer the people, when they began to reason with them about his wayes: as Ier, 5.19. And it shall come to passe, when yee shall say, Ier. 5.19. wherefore doth the Lord all these things vnto vs? then shalt thou answer them, like as yee haue forsaken me &c. So againe: And it shall come to passe, Ier. 16.10. when thou hast shewed this people all these words, and they shall say vnto thee; where­fore hath the Lord pronounced all this euill against vs? or what is our iniquitie? or what is our sinne that we haue com­mitted against the Lord our God? vers. 11. Then shalt than say vnto them; because your fathers haue forsaken me &c. In the 58. of Esay, in the beginning of it, you may see their practise discouered: for there we may finde them chal­lenging God for hard measure: Wherfore haue we fasted, Isay 58.3. say they, and thou seest it not? wherefore haue we afflicted our soules, and thou takest no knowledge? As if God did them great wrong in nor harkning and attending on their suites. Thus did they in Ezechiels dayes, calum­niate Gods proceedings of inequalitie:Ezech. 18.2. The fathers had eaten sowre grapes and the childrens teeth were set on edge. The fathers had sinned, and they must beare the punishment: what equalitie was in this? therefore they cry out: The way of the Lord is not equall. vers. 25. & Ezech. 33.20. Thus also in the time of Malachie, when they were reproued for any fault, how would they turne againe, and in a [Page 318] manner challenge God to his face:Malac. 1.6. You haue despised my name, saith the Lord: Wherein haue we despised thy name, saith the people?Mal. 2.17. Yee haue wearied me with your words (saith the Lord) wherein haue we wearied thee, say the people?Mal. 3.7. Returne vnto me, saith the Lord. But wherein shall we returne, vers. 8. said they? Yee haue robbed me, saith God: Wherein? say they. Your words haue bin stout against me, saith the Lord:vers. 13. What haue we spoken so much against thee, say they? Thus you see how ready they are to contest with the Lord, in euery particular, holding themselues innocent, & thinking themselues more harder vsed then they had deserued. And as this euer hath bin the pro­pertie of the wicked, to plead against Gods proceedings; so it euer will be. For at the last day, when the master of the house is risen vp, Luk. 13.25, 26. and hath shut to the dore &c. then shall some begin to say, we haue eaten and drunke in thy pre­sence, and thou hast taught in our streets: and other some shall say, Haue we not prophesied in thy name? and in thy name haue cast out Deuils? Math. 7.12. and in thy name done many won­derfull workes? challenging Christ for vniust dealing in condemning them: Yea, and when they are, as it were going to execution, and at the last cast, after that feare­full sentence of Depart from me yee cursed into euerla­sting fire prepared for the Diuell and his Angels is denoun­ced against them;Math. 25.41. yet then they will plead also for themselues against the Lord:vers 44. when saw we thee an hun­gred, or a thirst, or a stranger, or naked, or sick, or in prison, and did not minister vnto thee? Thus challenging God for vniust sentence; holding themselues to be innocent, and guiltles, and to haue committed no such fault, as could deserue so heauy a doome. And thus we haue seene this point (viz.) That it is the propertie of the wicked to expo­stulate the matter with God, and complaine against his procee­dings, as vniust and vnequall, sufficiently cleared and con­firmed.

If any demand to know the reason, then take it in a word, and this it is.

[Page 319]They are ignorant and proud:Reason. They are ignorant of their owne estate and condition; they know not that they haue done euill, neither will they know it; and therefore they think they haue deserued no such things, as God inflicteth on them. Hence commeth that reaso­ning, and expostulating, that censuring of, and pleading against Gods proceeding.

Heare now the Vses.

And first behold a difference betwixt Gods children Vse 1 and wicked ones: The wicked (as we haue seene) are euermore obiecting against God and his proceedings; and still complaining against his dealings, as vnequall and vniust. But of how contrary a disposition is the childe of God? who is euermore content to submit himselfe to Gods seuerest courses; alwaies acknowled­ging and confessing, that God is righteous in his pro­ceedings, and pure in his actions.Neh. 9.33. Ezra 9.10. So much did Nehe­miah confesse, when he thus said, Surely thou art iust in all that is come vpon vs: for thou hast dealt truly, but we haue done wickedly. And so did Daniel, Dan. 9.7. Righteousnes belongeth vnto thee, and vnto vs open shame &c. Thus doth the Church acquit the Lord from all iniustice in his dea­lings: I will beare the wrath of the Lord, Mic. 7.9. because I haue sinned against him. The like affection was in Dauid, as doth appeare by these, and the like sayings,Psal. 51.4. Iust art thou when thou speakest, and pure when thou iudgest. And a­gaine; I know, oh Lord, that thy iudgements are right, Psal. 119.75. and that thou hast afflicted me iustly. And else-where he thus speaketh;vers. 137. Righteous art thou (O Lord) and iust are thy iudgements. This might be further shewed by diuers other instances: as by that of Ely; who hearing of the iudgement intended by the Lord vpon him and his house, said thus, It is the Lord, 1. Sam. 3.18. let him doe what seemeth him good: as also by that of Hezekiah, who being repro­ued, and seuerely threatned, for his folly, in shewing his treasure vnto the Embassadors of the King of Babel, vsed these words: The word of the Lord is good, which [Page 320] thou hast spoken. All these sayings manifestly shew their their readinesse to submit themselues to Gods good pleasure, without repining. The like example wee haue in Iob, Job. 1.22. who charged not God with any vniust dealing (as the Text sheweth) but in the midst of his affliction blest and praised Gods name.