The True Convert, Exposition · Verses 18, 19

The True Convert · Exposition · Verses 18, 19

p. 124VERSE 18. I will ariſe and goe to my Father, and will ſay vntounto him, Father, I hauehave ſinned againſt heauen, and before thee,

19. And am no more worthie to bee called thy Sonne: make mee as one of thy hyred ſeruants.

IN the former verſe we hauehave this Prodigall in his deepe meditations, comparing things together, and weighing them in the ballance: But behold, whileſt he muſed the fire kindled in his boſome. And now hee ſpeaketh. I will ariſe, [Surgam] quia iacebat, [& ibo] quia longè aberat, [ad patrem meam] quia ſub princ…pe porcorū, erat. Auguſt.(for by ſinne he fell:) And goe, (for hee was farre departed;) To my Father, (for he was vnderunder the regiment of the Prince that ruleth in the world, and in the hearts of the children of diſobedience;) And (I) wil ſay vntounto him, Father, I hauehave ſinned, &c. In the words, theſe three ſpecialls are obſerued. Firſt, What hee reſolues to doe, I will ariſe. Secondly, To whom he wil goe, viz. To my Father. Thirdly, What he will ſay, Father, I hauehave ſinned.

p. 125Something may bee profitably obſerued in generall, before we enter vponupon the particulars. As this firſt.

Sound reſolution and ſerious determination to walke as may pleaſe God, is very neceſſary for him that would liue godly, Doctr. Sound reſolution needfull for him that would leade a godly life.and leade a life pleaſing to the Lord. It is needfull (I ſay) for ſuch a one as would thus doe, to hauehave a minde bent and reſolued to ſtriue towards all good courſes, and to ſet it ſelfe againſt all vngodly wayes whatſoeuer.

This was that which Barnabas perſwaded the Antiochians vntounto,Acts 11.22.Acts 11:22 That with purpoſe of heart they would cleaue vntounto the Lord. This alſo was Dauids practiſe,Pſal. 119.57.Ps 119:57 as appeares in the 119. Pſalme, verſe 57. I hauehave determined to keepe thy word. It was the reſolution and determination of his ſoule, the full bent of his heart was thereupon. And as it was with him, ſo ought it to be with all other that would walke in the waies of God, they muſt reſolue and determine vponupon it, that they will not ſinne, that they will not perſiſt in their euill wayes and courſes, but will auoyde eueryevery knowne euill way, come on it what will. For if a mans heart be not thus ſet, if he be not thus reſolued, if he hauehave not this ſetled determination and reſolute purpoſe, he will neuer hold out in that which is good.

The firſt reaſon is, that armes him againſt all lets & impediments Reaſon 1 in the way, and fits him to encounter with all diſcouragements, and oppoſitions; yea, and to foyle all contrary forces: that is as armour of proofe vntounto him vponupon all occurences.**Dimidium facti, qui benè caepit, babet. So that whoſoeuer thus begins well with ſound reſolution, is as good as halfe his way, in the courſe of a godly life, the way to heauen.

And the ſecond reaſon is, becauſe the deuill is ſubtill, Reaſon. 2 and with his many allurements will ſtriue by all meanes poſſible to hinder our repentance, which hee will eaſily doe, if he findes vsus to be houering, and not reſolute. For alas! then how eaſily will wee giuegive place to his temptations and wicked ſuggeſtions, and how violently will he (alſo) aſſault vsus? As a man pulling at an Oake or other tree, if he findes it yeelding, he plucks with greater force, p. 126and leaueth not till he hauehave it done; ſo in this caſe if Sathan finde vsus doubting and wauering, he will the more violently aſſault vsus, and not reſt vntill he ouercome vsus, when if we were reſolute and conſtant, and did thus reſiſt him with ſetled determination, he would be out of hart, and as Iames ſayth, ſhe from vsus. This then you ſee is needfull.

Vſe 1 Let eueryevery one then that beginneth to looke towardes heauen, labour and endeuour to hauehave his minde thus bent and reſolued to performe all good duties, and to leaue and forſake all vngodly courſes whatſoeuer: yea, and bind himſelfe as it were by a couenant to the Lord, that from this good courſe he will neuer bee remooued. This reſolution of the heart, is the very heart of Repentance, without which our turning is nothing worth; many there are that enter into a good courſe, and begin to practiſe ſomewhat a while: and indeed it is but a while, for they continue not, and what is the cauſe? why, ſurely this: they enter not into this courſe vponupon determination, they doe no otherwiſe, then that fooliſh builder, of whom Chriſt ſpeakes, that doth not firſt lay his count, whether or no he be able to finiſh: lightly doe they embrace religion, and as lightly doe they fall away from the profeſſion of religion, for that which is not ſoundly concluded, how can it be conſtantly performed, and what hope is there that we will attaine vntounto the end? (that is, to the perfection of pietie) when we are careleſſe of the beginning thereof, which is a ſound purpoſe and reſolution, if we will be godly; ſee therefore that thou haſt this conſtant purpoſe of heart, to forſake thy ſinne, and to endeuour thy ſelfe to the obedience of Gods commaundements:… per. Pſal. 119. Pſal. 119. Verſe 57.Ps 119 there are three excellent helpes to a godly life which Dauid doth deliuer in the 119. Pſalme, one is Determination, that maketh a man to begin well, I hauehave determined to keepe thy word (ſayth he) then he addes,Verſe 58. Supplication, which makes a man to continue well, I hauehave made my ſupplication in thy preſence, with my whole heart: and p. 127then Conſideration, which cauſeth a man when he goeth wrong to returne, and reduceth him againe into the way of God, when through weakeneſſe hee hath wandered from it, contrary to his firſt determination,Verſe 59. I hauehave conſidered my wayes, and turned my feete vntounto thy teſtimonies. Thou ſeeſt then what great vſe there is of this in the whole courſe of thy life.

In the ſecond place, we learne.Doctr. Serious conſideration brings forth ſound determination. Pſal. 119.59.Ps 119:59 That it is ſerious conſideration, that bringeth forth ſound determination: He doth not thus reſolue, before he had well conſidered in what eſtate he was, but hauing ſeriouſly communed with his owne heart, he preſently vponupon it, thus determines, I will ariſe and goe. This may be further prooued by Dauids practiſe, I conſidered my wayes, and turned my feete vntounto thy teſtimonies; he firſt conſiders, then reſolues and doth: this is the reaſon we are ſo often vrged to this, as Deu. 32.29.D…u…. 32.29. Oh that they were wiſe: that they vnderſtood this, that they would conſider their latter end: So Dauid: Pſal. 4.4.Ps 4:4ſtand in awe and ſinne not, commune with your owne hearts vponupon your beds, and be ſtill.

The reaſon is this,Reaſon. becauſe hereby the iudgement becomes informed, and the vnderſtanding enlightned; and theſe are the commaunders of the will and affections; for as the minde is enlightned, and the iudgement informed, ſo is the will enclined to doe, or not to doe, and thus we ſee the point cleare.

This is a point I hauehave ſpoken ſomewhat of before, yet let none thinke much to heare of it often,Nunquam ſatis d…i…u… quod nunquam ſatis addiſſitur. 2. Peter. 3.1.2 Pet 3:1 it is neuer taught enough, that is neuer enough learned, and therefore giuegive me leaue to ſtirre vp your pure minde, by way of remembrance, for we are much wanting in this dutie, which is ſo abſolutely neceſſarie in the life of a Chriſtian: it is needfull, therefore we ſhould be put in mind of it often, to adde ſomewhat therefore, to what formerly hath bin taught. This may ſeeme firſt, to giuegive vsus to vnderſtand the reaſon, why there is no ſounder determination: ſurely, Ʋſe 1 becauſe no better conſideration; why doe not men p. 128determine to leaue ſin? becauſe they conſider not what eſtate they are in, by reaſon of ſinne; or happily if at any time vponupon hearing the word, and Gods iudgements threatned againſt their ſinnes; or if vponupon conſideration of the day of iudgement, and terrors of hell, their hearts are pricked, ſo that they do purpoſe and reſolue to leaue their courſes,Hoſ. 6.Hos 6 yet it ſoone dyes, and proueth like the morning dew, or a flaſh of lightning, becauſe they digeſt not what hath bin taught with due meditation and application to their owne ſoules: they thinke ſuperficially on theſe things, not earneſtly nor ſeriouſly, and that is the reaſon they bring forth no better fruits, worthie amendment of life;Mat. 3.Matt 3 for did they but well conſider of the danger of ſin, and the fruits of the ſame, viz. horrour of conſcience here, and hell-fire hereafter, they would neuer be ſo foole hardy, as to aduenture vponupon the committing of it, or continuing in it.

Ʋſe. 2 Would we then ſoundly reſolue and determine on good courſes, then ſeriouſly and frequenly conſider of thy wayes and actions, with the end of them. A trauailer who hath a iourney to goe, will euer be conſidering of his way, whether it be right or wrong; ſo ſhould it be with vsus, who are Pilgrimes here on earth, and eueryevery day trauailing towards our owne home, what an excellent means would this be to ſet vsus forwards towards heauen;Pſal. 119.Ps 119 how ſoone would we turne our feete vntounto Gods teſtimonies, & how conſtantly ſhould we walke in his waies. The thought is as the ſeed & conception of all our actions; now, as after conception, there is trauell to bring forth, and a birth in due time: ſo when the ſoule by thought hath once conceiued, preſently the affections being mooued, the will is enclined, and the will being thus bent, commaundeth all inferiour powers (like an Empreſſe) to execute her pleaſure.Mat. 2.1.Matt 2:1 It is thus in euill, and it is thus in good: the bleſſed mans meditation in the law,Pſal. 1.2.Ps 1:2 doth ſtirre him vp to a doing of it. So many of you therefore that truely deſire to feare the Lord, and conſtantly p. 129to walke on in his wayes; be frequent in the performance of this dutie; it is the practiſe of a godly one, to meditate day and night; no day ſhall paſſe ouer his head, without ſome line of meditation, conſider therefore of thy eſtate, wherein thou liueſt,Matter, for conſideration. whether it be of nature or of grace, conſider aduiſedly of thy waies, what they are, and whether they tend; conſider often of thy end, and of the account that thou muſt giuegive vntounto the Lord (when all fleſh muſt appeare before him) of all thy workes, and words, yea, of eueryevery idle word, as Chriſt affirmes; and therefore much more of wicked prophane ſwearing, blaſpheming ſpeeches; conſider ſeriouſly of the ioyes of heauen, of thoſe vnſpeakable ioyes, of thoſe ſuper-abounding pleaſures, which God hath prepared for his, ſuch ioyes as neither eye hath ſeene,1. Cor. 2.9.1 Cor 2:9 eare hath heard, neither can mans heart conceiue of: and thinke of the paines of hell, of thoſe intollerable torments,Mark. 9.48.Mark 9:48 prepared for the wicked, which are endleſſe, eaſeleſſe, and remedileſſe. Endleſſe for the fire is vnquenchable, there, their worme dieth not, and the fire neuer goeth out: there, Mat. 3.12. Mark. 9.46. Reuel 20.10.Matt 3:12Mark 9:46Rev 20:10ſhall be torment day and night, for euer and euer. As it is endleſſe, ſo alſo it is eaſeleſſe, there ſhall be no eaſe, no comfort, no mitigation of paine:Reuel. 14.11.Rev 14:11 there ſhall be no reſt day nor night: there is nothing but paine, anguiſh, vexation, and torment; there cannot be had a drop of water to coole Diues his tongue. And laſtly, they are remedileſſe; Betweene vsus and you there is a great gulfe fixed, Luk. 16.24.Luke 16:24ſo that they which would paſſe from hence to you cannot, neither can they paſſe to vsus that would come from thence, as Abraham anſwered Diues: from thence there is no redemption:Verſe 26. thou parent, thou canſt not there help thy child, nor the child thee, nor thou husband redeeme thy wife, nor thou wife thy husband; there is no ſucker nor helpe to be had by any. Let theſe and ſuch like conſiderations be euer in thy minde, and pondered on, then wilt thou hauehave ſounder reſolutions in thy heart, and better performances in thy life.

p. 130Now to come to the particulars; and firſt, we are to conſider what he reſolues to doe:A three-fold reſurrection of a Chriſtian. I will (ſaith he) ariſe and goe, &c. There is a threefold Reſurrection of a Chriſtian. The firſt is Sacramentall; and thus we riſe againe in Baptiſme: the ſecond, is Corporall, and ſo we ſhall riſe againe in the day of the Lord Ieſus, in our bodies from the graue: the third is Spirituall, which is his Reſurrection in this life in ſoule, from the death of ſinne: thus did this Prodigall ariſe, and thus doth eueryevery true penitent ariſe, while he here liueth on the earth. The point may be this;

Doctr. Repentance from ſinne is the firſt Reſurrection. Ephe. 5.14. Reuel. 20.6.Eph 5:14Rev 20:6That repentance from ſin, is as a Reſurrection from death, this is plaine by the Apoſtles words, awake thou that ſleepeſt, ſtand vp from the dead, and Chriſt ſhall giuegive thee light. And the holy Ghoſt doth thus call it in the twentieth of the Reuelation, verſe 6. Bleſſed and holy is he that hath part in the firſt Reſurrection, on ſuch the ſecond death hath no power.

Vſe 1 Is this ſo, then Repentance is no ſuch eaſie a matter, as the world takes it to be, the worke of repentance is no leſſe miraculous, then the raiſing of the dead, it is a work that cannot be wrought by the power of nature, but ſuch a worke as muſt be wrought by the mightie power of God. Much might be ſpoken of this ſubiect, but I ſhall hauehave fitter occaſion to proſecute the point, when I come to ſpeake of the reaſon of the Fathers kinde entertaining of his ſonne,Verſe 24. to which place I referre the farther handling of it: a word therefore for a ſecond vſe, and ſo to proceede.

Vſe. 2 And that ſhall be, to ſtirre vsus all vp thus to ariſe: for if the ſoule while it is in the bodie, ariſe not out of the graue of ſin, ſure it is the bodie ſhall neuer riſe out of the earth, but to ſhame and confuſion; vſe all good meanes therefore, that thou maieſt hauehave thy part in this, that ſo the ſecond death may hauehave no power on thee, for otherwiſe it is impoſſible to eſcape the power of it, by no meanes canſt thou eſcape the paines of hell torments: p. 131if thou doſt not here, awake, ſtand vp from the dead, and with Lazarus come forth: the meanes that are to be vſed for this end. I refer with the farther handling of this point, to the place before named.

And goe] It was a good and holy motion,Text. which he had of ariſing, this he doth not quench but cheriſheth and nouriſheth it; he addes more fewell, to this fire begun, though but a ſparke; to the good motion of ariſing, hee addes the ſecond of going. I will ariſe and goe. Firſt then learne.

The good motions of Gods bleſſed ſpirit, at any time, Doctr. Good motions are not to be quenched, but cheriſhed.in any meaſure (though neuer ſo weake) begun; are not to be choaked, but to be cheriſhed. When the Lord ſhall put any good motion into our hearts, we are to nouriſh & cheriſh the ſame; to one good motion we muſt adde a ſecond, and to that a third, and to them a many; and ſo fall to blowing, & giuegive not ouer vntill at length they breake forth into a comfortable flame of godly practiſe:1. Theſ. 5.19.1 Thess 5:19 Quench not the Spirit ſaith the Apoſtle: that is, quell not, choake not the gifts and motions of the holy Ghoſt; He vſeth a metaphor borrowed from fire, whoſe heate and light when it is put out, is ſaid to be quenched.2. Tim. 1.6.2 Tim 1:6 Thus alſo he exhorts Timothie, to ſtirre vp the graces of God which be in him. And writing to the Epheſians, hee ſayth thus; Grieue not the holy ſpirit of God. Ephe. 4.30.Eph 4:30He permits them not ſo much as to giuegive it any occaſion of withdrawing the vigour of his operation in them.

He brings a forcible reaſon. Whereby you are ſealed Reaſon 1 vntounto the day of redemption: This is the onelyonly euidence we hauehave of freedome from condemnation: this is Gods marke and character, ſet on vsus, and ſeizing vsus for his owne: This is like the bloud that was ſtricken vponupon the doore-poſts, which ſhall make the Lord to paſſe ouer vsus,Exod. 12.22.Exod 12:22 and not to ſuffer the deſtroyer to come neare vsus, when he goeth to ſmite the Egyptians. By this we are aſſured, that the day of Iudgement ſhall be to vsus no day of wrath, but a day of redemption. So then thus wee may take the p. 132Apoſtles meaning: As you deſire to retaine aſſurance of your deliuerance from the wrath to come; and that the Lord ſhould take notice of you for his, in the day of that dreadfull ſeparation; ſo ſee that by all meanes, you cheriſh in you the gifts and operations of Gods holy ſpirit: grieue it not by ſtrangling & choaking of thoſe holy motions ſuggeſted by him: but giuegive all endeuour, that all his holy motions and operations be cheriſhed and preſerued in their fulleſt feruour, without any the leaſt abatement. Thus we hauehave ſeene the poynt prooued. Now it remaines to apply it.

And firſt, this ſerueth to condemne ſuch as nippe the bud ſo ſoone as euer it peeps forth, and quench eueryevery ſparke that at any time appeareth; yea, wilfully ſet themſelues to repell all good motions, haſting to their curſed company, to chaſe away thoſe (which they call prophanely) qualmes of deuotion, ſweete inſpirements of Gods holy ſpirit. Oh the curſed vnthankefulneſſe of theſe men! What vnkind, ingratefull, diſcourteous dealing is here with the ſpirit of grace? Thus ſhutting him out, ſo ſoone as euer he begins to enter? Wouldeſt thou deale ſo vnkindly with thy friend, who commeth to thy doore? Why dealeſt thou then ſo vncourteouſly with Chriſt Ieſus,Reuel. 3.20.Rev 3:20 and his holy ſpirit? who ſtands at the dore and daily knocks, but can get no entertainement. Beware,Act. 7.51.Acts 7:51 beware, of this reſiſting of the holy Ghoſt; the ſin is fearefull and diſcomfortable, for hereby thy heart may grow more obdurate, and thy life more brutiſh and abominable.

Vſe 2 And therefore in the next place, let it ſerue for admonition to thee, and me, and to vsus all, that we beware how we ſuffer that bleſſed heat to ſlake, which by Gods grace beginnes to be enkindled in our hearts: ſuffer not that coale, that holy motion which the Lord hath caſt into thy boſome to die within thee, but blowe it vp, lay on more fuell, adde daily more and more matter to it; and tremble to loſe the leaſt meaſure of Gods gracious gifts; Be frequent in ſpirituall exerciſes, as in hearing, reading, p. 133meditation, Chriſtian conference, prayer, and the like: let no meanes be neglected, that God hath ordeined for the working of eſtabliſhment. And as thou layeſt on fuell, ſo ſee thou giueſt this holy fire vent: exerciſe and employ, and put theſe holy motions into practiſe. Much wood piled on a coale (if vent be wanting) doth ſoone ſmother it, and put it forth. See then thou exerciſe the graces God hath giuen to thee.

But how may I know and be able to diſtinguiſh betweene the motions of Gods ſpirit,Queſt. How the motions of Gods ſpirit may be knowne from Sathans ſuggeſtions. and the ſuggeſtions of the Diuell?

Surely thus, if the motions that are put into thy heart, ſpeake not contrary to Gods word: if the word and they ſpeake one and the ſame, then are they of God, not from Sathan. Anſwer 1

Secondly, if they lead thee not beyond thy calling,Eſay 8.20. The ſecond marke.Isa 8:20 or the meaſure of gifts that God hath giuen thee: There are many that are very much excited to reforme ſome abuſe, that belongs vntounto the Magiſtrate: or it may be, are deſirous to enter into the Miniſtrie, when they are not gifted: theſe motions certainly are not of God, they are but Diabolicall deluſion.

And laſtly,The third marke. thou maiſt ſhrewdly ſuſpect them if they be too violent, and neither interrupted, troubled, nor mingled with other euill motions: ſuch a motion as is ſo violently, and not controuled with thy own corrupti… thou haſt cauſe to feare, and maiſt well ſuſpect. Take theſe rules for triall, vntill thou haſt learned better.

A ſecond doctrine, that may be hence gathered is this;Doctr. 2. Grace growes by degrees. Where ſpirituall life, and new birth is once begun, there will be a growth, and an increaſe in grace. There will be no ſtanding at a ſtay, but a proceeding by degrees: (after a riſing there will be a going.

Chriſt confirmes this by a Parable of ſeed growing ſecretly: So is the kingdome of God, Mark. 4.26.27.Mark 4:26Mark 4:27as if a man ſhould caſt ſeed into the ground, and ſhould ſleepe, and riſe night and day, and the ſeed ſhould ſpring, and grow vp, he knoweth not how. Thus p. 134true grace will hauehave it proceedings, from one degree vntounto another: And as it is in the naturall conception, after the firſt quickning, the Infant ſtirres, and growes more ſtrong eueryevery day then other: ſo is it in the ſpirituall. He compareth grace (alſo) in the heart, to a graine of muſterd-ſeed, which is ſmall to ſee to at the beginning: yea, leſſe then all the ſeedes that bee in the earth. Verſe 30.31.32.But when it is ſowen it groweth vp, and becommeth greater then all hearbes, and ſhooteth out great branches, ſo that the fowles of the ayre may lodge vnderunder the ſhadow of it. Thus when grace is once planted in the fruitfull ground of a regenerated mans heart, it ſpringeth vp incontinently, encreaſeth ſpeedily, ſpreadeth mightily, and proſpereth exceedingly. The Prophet Dauid alſo prooueth this, in the 92. Pſalme, where ſpeaking of the regenerate, ſayth thus; The righteous ſhall flouriſh like a Palme tree, Pſal 92.12.13.14.Ps 92:12Ps 92:13Ps 92:14and ſhall grow like a Cedar in Lebanon: ſuch as be planted in the houſe of the Lord, ſhall flouriſh in the Courts of our God, they ſhall ſtill bring forth fruit in their age, they ſhall be fat and flouriſhing. Thus we hauehave ſeene the point prooued. Now (in a word) heare it thus applyed.

Vſe 1 Firſt, let it ſerue for examination: Try thy ſelfe hereby, ſee what growth of grace is in thee, what encreaſe of faith, louelove, zeale, patience: what ſtrengthning of the inward man? doth grace get more ſtrength eueryevery day then other? doth it growe to ſome bigneſſe? doth it ſhoot vp in tallnes, and ſtature? Surely then it is out of queſtion, that grace is true grace, and thou art made partaker of the new birth: but doth it remaine ſtill Infant-like, and feeble, without any ſtirring or ſhewing of it ſelfe? Then haſt thou cauſe to feare, it is but the counterfeit, and not true grace indeede.

Vſe 2 Secondly, this may ſerue to reproue ſuch as ſtand at a ſtay, and goe not forward; but are like the George on Horſebacke, euer riding, but neuer goe a ſtep further: where you leaue them this yeare, there you may finde them the next. This is a feareful ſigne, and moſt vncomfortable: p. 135the childe that is euer ſucking, and yet thriues not, we will ſoone iudge to be in ſome conſumption: So may we iudge of theſe, who are euer learning, 2. Tim. 3.7.2 Tim 3:7yet neuer come to the knowledge of the truth: but are as leane, lanke, and euill fauoured, after many a yeares meanes,Gen. 41.3.Gen 41:3 as Pharoahs ſeauen leane kine were, after they had deuoured vp the ſeauen fa….

In the third place, let this admoniſh eueryevery one to grow Vſe 3 in grace, let vsus forget that which is behinde, Phil. 3.13.Phil 3:13and endeuour to that which is before; let vsus preſſe hard towards the marke, for the price of the high calling of God. Let vsus not be euermore as ſmoaking flax, or bruiſed reeds, or as new ſet plants, but let vsus abound more and more.1. Theſ. 4.1. Non progredi, eſt regredi.1 Thess 4:1 At a ſtay we cannot ſtand (iudge what we will) not to goe forward is to goe backward, not to encreaſe is to decreaſe: like as the Sun we are euermore in motion; and as the Sea, ebbing or flowing: And as the Angell on Iacobs ladder, aſcending or deſcending. See then that you proceed in ſanctification, and goe from ſtrength to ſtrength.Pſal. 84.Ps 84 And to this end vſe the meanes God hath ordeined; be conſtant in religious exerciſes, heare the word, receiue the ſacraments,1. Pet. 2.2.1 Pet 2:2 read, pray, meditate, and be not wanting in theſe, which are as requiſite for the ſoules encreaſe in grace, as meate and drink, and the like neceſſarie… for the bodies growth and ſtrengthening. If you be in Chriſt, neuer reſt vntill you become ſtrong men in Chriſt. Nay, if you bee in Chriſt you will not reſt til you come to ſome perfection in him; Ioyne therefore vntounto your vertue faith, 2. Pet. 1.5.2 Pet 1:5and with faith knowledge, and with knowledge temperance, and with temperance patience, and with patience godlineſſe, and with godlines brotherly kindneſſe: for if theſe be in you, and abound in you, they will make you neither vnfruitfull, nor vnprofitable.

The laſt vſe may bee for comfort to ſuch as are partakers Vſe 4 of this new birth. God that hath begunne this new worke of grace will finiſh it: So ſaith the Apoſtle.Phil. 1.6.Phil 1:6 Hee that hath begunne a good worke in you, will performe it vntill p. 136the day of Ieſus Chriſt. Many of Gods children are much diſcouraged; and why? the reaſon is; there faith is weake, their hope is feeble; there louelove is cold; and there is ſo much corruption they feare there eſtates not good: But that grace thou haſt, is it true grace? if it be, then feare not, it will grow more ſtrong, by thy daily feeding it in the vſing of the meanes: If thou beareſt any fruit, God (like a carefull huſ-bandman) will prune thee, Iohn. 15.2.John 15:2that thou mayſt bring forth more fruit; other trees at laſt decay though formerly they hauehave bore fruit: but trees of Righteouſneſſe, the more they yeild the more they ſhall be repleniſhed; and the elder they grow, the more ſhall they flouriſh, and the better ſhall they proſper. Keepe then thy grace in an honeſt heart, and it will encreaſe, though yet it be ſmall, like the widdowes oile in the cruiſe and meale in the barrell; when great graces in an vnſound heart ſhall vaniſh away and come to nothing.

Text.To my Father.] Not to my brother; or fathers ſeruants or to my harlots: But to my father. Hence learne.

Doctr. The boſome of the Lord, is the only beſt refuge in the day of calamity.Releife is to bee ſought for, only at Gods hands in time of miſery and diſtreſſe. To him are wee to betake our ſelues and to none but him.

This hath Gods Church and children ſhewed, by their practiſe: Dauid being in miſery, euer flyeth to the Lord, this was his ordinarie courſe, as might be made plaine by many particular inſtances, fetched out of the Pſalmes, Where we may often reade of theſe and the like ſayings I called vponupon the Lord in my trouble, and againe, In my diſtreſſe I cried to the Lord, Pſal. 3.4, Pſal. 120.1. Pſa, 142.4. Pſa. 116 4.3. Pſal. 107.4.5.6.Ps 3:4Ps 120:1Ps 116:4Ps 116:3Ps 107:4Ps 107:5Ps 107:6and againe When all refuge failed mee, I cried to the Lord. Such ſayings are frequent. This courſe did the Church take in time of trouble. For when they wandered in the wilderneſſe in a ſolitary way, and found no citie to dwell in, being hungry and thirſty their ſoule fainting in them: Then they cryed to the Lord in their trouble, and he deliuered them out of their diſtreſſe. Verſ. 12.13.When their heart was brought downe with labour and they fell, there being none to helpe them; t…ere alſo they cryed to the Lord in their trouble p. 137and he ſaued them out of their diſtreſſe. Verſe. 17.18.When they were afflicted becauſe of their tranſgreſſions and iniquities, then they cryed to the Lord and hee ſaued them out of their diſtreſſes: yea, Verſ. 27.2….when they were at their wits end by reaſon of their afflictions, they cryed to the Lord out of this their trouble, and hee brought them ought of their diſtreſſes. It were endleſſe to bring what might be brought for the confirming of this truth:Pſa. 99.6.Ps 99:6 I could tell you of Moſes and Aaron amongſt his prieſts and Samuell amongſt them that call vponupon his name; how theſe called vponupon the Lord and were anſwered. But what ſhall I need, to vnderprop ſo knowne a truth; let mee giuegive you the reaſon and then I will ſhew you the vſe.

All power to helpe is in his hands alone,Reaſon. 2 Chron. 20.2 Chr 20 as Iehoſhaphat doth confeſſe when he ſaith thus. O Lord God of our Fathers, art not thou God in heauen? and ruleſt not thou ouer all the kingdomes of the heathen? and in thine hand is there not power and might, ſo that none is able to withſtand thee? Iob. 5.6.Job 5:6Afflictions come not out of the duſt, neither ſpring they from the earth: but from the moſt high God do they proceed.Hoſ. 6.1.Hos 6:1 Now who ſhall bind vp the wound, but he that made it? who ſhall heale, but he that hath ſmitten? to him therefore muſt we turne; to him muſt we ſeeke for helpe.

Let this ſerue then to reproue ſuch, as betake themſelues Ʋſe 1 to other helpes in time of miſery, ſeekeing to bee releiued, either by Saints, or Angells in heauen; or by Coniurers, Witches, or ſuch like vnlawfull meanes heere vponupon the earth. This was King Ahaziahs ſinne,2 King. 1.2.2 Kgs 1:2 who being ſicke ſent meſſengers and ſayd vntounto them. Goe enquire of Baalzebub the God of Ekron, whether I ſhall recouer of this diſeaſe: contrary to that charge which God doth giuegive his people. Regard not them that hauehave familiar ſpirits; Leuit. 19 31.Lev 19:31neither ſeeke after Wizards, to be defiled by them: I am the Lord your God Of this I hauehave formerly ſpoke more, and therefore a word or two here ſhall ſuffice.

Secondly, let this te ch vsus to betake our ſelues vntounto Ʋſe 2 the Lord, when ſorrowes and griefes aſſaile vsus. Seeke p. 138helpe from him, and that by meanes; yet onelyonly by ſuch lawfull meanes as he hath warranted in his Word. And beware of truſting in the meanes that God hath warranted. It is lawfull to ſeeke to the Phyſitian, and vſe of his helpe, yet to truſt in the helpe of the Phyſitian, more then in the helpe of God, and to ſeeke firſt and rather to the Phyſitian then vntounto God,2. Chro. 16.12.2 Chr 16:12 is ſinnefull. This was Aſa his ſinne, and remaines as a blemiſh vponupon his name to this day, and will doe for euer: Truſt not, then in the meanes, but in God who muſt giuegive a bleſſing vponupon the means. Let them hauehave their place, & ſet them not aboue their place, for by one blaſt of God, they may become vnprofitable and vnſucceſſefull. See therefore thou bee more deſirous of a bleſſing, then of the meanes: let this bee the chiefe meanes that thou doeſt vſe to flye vntounto the Lord, and powre forth thy ſoule before him; and then be thou aſſured (at length) to hauehave redreſſe and helpe. What we ſay of ſome ſpeciall medicine, that hath oft beene tryed, we may ſay of this, probatum eſt. Gods children neuer tooke this courſe in vaine.

Text. Verba ſunt, poenitentiam, meditantis, in confeſſione peccati, nondum tamen agentis. Auguſt.And ſay vntounto him, Father.] He doth here, fore-thinke what he ſhould ſpeake when as he comes into his Fathers preſence (for as yet he was not.) From his practiſe learne, Not to come into Gods preſence without preparation: but conſider what to ſay, and what to ſeeke, before you ſpeake.

Doctr. Preparation needfull before we ſpeake to God. Eccleſ. 5.1. Hoſ. 14.2. Reaſon.Eccl 5:1Hos 14:2Be not raſh (ſaith the Wiſeman) with thy mouth, and let not thine heart bee hastie to vtter any thing before God. Wee muſt conferre with our owne hearts, and prepare them before we come into the Lords preſence. To this, doth the Prophet Hoſea ſeeme to exhort Iſrael, Take vntounto you words, and turne to the Lord, and ſay vntounto him.

The reaſon of this, Solomon giues in the place before cited: For God (ſaith he) is in heauen, and thou art vponupon the earth: as if he ſhould ſay, God is full of Maieſtie and wiſedome, but thou an infirme and wretched creature: He is both Lord and Iudge, but thou a miſerable and p. 139ſinnefull worme: And therefore, it concernes thee to conſider aduiſedly what to ſpeake.

This ſerues to reproue many,Ʋſe. who raſhly come into Gods preſence without any preparation, or due meditation of what they are to ſay or craue. Small is the number indeed of ſuch as doe pray, but ſmaller is the number of ſuch as prepare themſelues to pray: Few there are that frequent hi… houſe, fewer there are that preparedly come into his preſence.Gen. 41.14.Gen 41:14 In preferring ſome petition to a King, or if that ſuit be but to ſome meaner perſonage, what preparation ſhall be made before-hand? how carefull will we be, of the well placing of our words, that our ſpeeches may not be diſtaſtfull? Are wee thus circumſpect when we hauehave to deale with man? how comes it then we are ſo careleſſe when we come before the Lord? Why are we ſo raſh with our mouthes, and haſtie to vtter any thing before him? Surely, this is our ſinne, and it goeth not alone,Math. 6.7.Matt 6:7 but often cauſeth a vaine and idle repetion of what formerly was vttered; which Chriſt condemnes.

And therefore in the ſecond place, let this admoniſh Ʋſe. 2 vsus to prepare our ſelues, before we come to appeare before the Lord, to call vponupon his name, whether in publique or priuate. Be watchfull ouer the words you vtter, and reſpect the matter. Aske ſuch things as be agreeable to his holy wil: So ſhal your prayers be acceptable and well pleaſing to him.

But heare this Queſtion may be moued:Queſt. Whether a ſet form of prayer be lawfull. Whether it be lawfull to vſe a preſcript forme of words in Prayer? and whether (without ſinne) a man may imitate this Prodigall: For that forme he framed and deuiſed, the ſame he vſeth, as appeareth verſ. 21.

To this I anſwer, that it is lawfull,Anſw. Numb 6.23, 24 & 10.35, 36.Num 6:23Num 6:24Num 10:35Num 10:36 and for ſome very behooueful. That it is lawful, it is euident by the Word. Moſes was inioyned by the Lord to vſe a forme of bleſſing of the people, which forme was to be vſed euer after by the Prieſts. Now, if this were lawfull for the p. 140Prieſt, (whoſe lips ſhould preſerue knowledge, and at whoſe mouth the people were to ſeeke the law, and therefore, without queſtion, were able of themſelues to conceiue a Prayer, as the Spirit of God ſhould giuegive vtterance and ability) can it be thought vnlawfull for the people (who hauehave leſſe gifts,Deut. 26.3.15.Deut 26:3Deut 26:15 and therefore had need of more helpe,) to vſe the like? A forme of prayer was alſo preſcribed for the people to be vſed, at the bringing of the firſt fruits vntounto the Temple. Pſalmes there were alſo which were appoynted to be vſed on ſpeciall occaſions:Pſal. 92. Pſal. 22.Ps 92Ps 22 One was, to be vſed euerie Sabboth day: Another, to be vſed by the Prieſts and Leuites euerie morning, containing in them matter of praiſe and petition: Another there was, appointed to be vſed in time of affliction,Pſal. 102.Ps 102 entituled thus, A Prayer for the afflicted, when he is ouerwhelmed, and powreth out his complaint before the Lord. 2. Cro. 29, 30.Yea the Leuites were commanded by Hezekiah the King, with the reſt of the Princes, to prayſe the Lord with the words of Dauid, and of Aſaph the Seer. And as we hauehave warrant for ſet forme of Prayer in the old Teſtament, ſo alſo hauehave we ſufficient for it in the new.Rom. 1.7. compared with 1. Cor. 1.3. & 2. Cor. 1.2. & Gal. 1.3. Epheſ. 1.2. and ſo the reſt. Math. 26.42, 44.Rom 1:71 Cor 1:32 Cor 1:2Gal 1:3Eph 1:2Matt 26:42Matt 26:44 The Apoſtle Paul obſerues a ſet forme of bleſſing, in the beginning and ending of his Epiſtles, and Chriſt himſelfe (whoſe example is without exception) did vſe the ſame words in Prayer three ſeuerall times, as the Euangeliſt Saint Mathew doth affirme: (who not contenting himſelfe to ſay he prayed thrice, addeth withall this, that he ſaid the ſame words.)

Thus we hauehave ſeene it proued, that ſet Prayer is lawfull. Now, as it is lawfull, ſo for ſome it is very neceſſary and behouefull: For euerie Child and ſeruant of God, though he hauehave an honeſt heart, yet he hath not euermore a flowing tongue; but often wanteth the gift of vtterance,G…g… on the Eph…ſ. and of boldneſſe; of inuention, and of order; hauing ſimple capacities, and frayle memories. Now to conceiue a Prayer, all theſe are required, he muſt be able to vtter, and to order, to inuent and to diſcerne: He p. 141muſt hauehave gifts of audacitie and of memorie. Now are all the godly thus qualified? or ſhal we dare to blot them out of the Regiſter of Gods choſen that cannot thus doe? For theſe then, a preſcribed for me made by themſelues, or others, eyther conned by heart, or read out of a Booke, is verie helpefull:Perk: Caſe of Conſcience. as a Crutch for one that is lame in his limbes, who though without it he cannot goe a ſtep, yet with it can walke apace.Not alwaies to tye our ſelues to a ſet forme. Thus then wee hauehave ſeene it lawfull; and for many needfull, to come before the Lord with a ſet forme of words, as this Prodigall did before his Father: yet withall, let mee giuegive this caution, that we doe not alwaies tye our ſelues to a forme of words.

For firſt, what forme of prayer is there wherein are Reaſon. 1 all our wants expreſſed? hauehave wee not new aſſaults? Doe we not commit new ſinnes? Doe we not inioy new bleſſings? and ſhall we not then open our mouthes to ſing a new ſong vntounto the Lord? Tye not therefore thy ſelfe alwaies to a forme of words, for thou ſhalt hauehave occaſion to alter it.

But we want words to expreſſe theſe our deſires,Obiect. neyther can we alter the forme but very rudely, ſo that we are afraid, to leaue the former forme that wee doe vſe.

In Prayer,Anſw. Rom. 8.26.Rom 8:26 the grones and ſighs of the heart is the beſt Rethorick. God doth not meaſure our prayer eyther by the multitude, or fineneſſe of the words, but by the feruencie of the ſpirit. This is the ſoule of prayer, words are but the bodie, which without the ſoule is but a dead carkaſſe. He will be content to beare with Barbariſmes in our prayers, ſo that the ſpirit be preſent. Albeit then thou canſt not inuent nor order; though thou wanteſt eloquence and words, yet make vp this want, by grones and ſighs:Rom. 8.27.Rom 8:27 for God knoweth the meaning of the ſpirit:Math. 6.Matt 6 Words are but to make thee vnderſtand thy ſelfe, and not to giuegive God vnderſtanding of thy needs; for he knoweth whereof thou haſt need before thou aſkeſt. p. 142When words are wanting, then fall to ſighing. A father hath pittie vponupon his child when it complaines: but if it cannot ſpeake but onelyonly weepe and grone, and lift vp the hands and eyes vntounto the father, oh then his bowels erne, and his compaſſion is doubled So the Lord, he heareth his children when they ſpeake vntounto him; but when they cannot ſpeake, when words are wanting, all they can doe, is thus to lift vp their hands and watery eyes, ſighing and groning for deliuerance and eaſe: This moueth the Lord much, and cauſeth him to pittie.

Reaſon 2 A ſecond reaſon why wee may not alwaies tye our ſelues to a ſet forme, is this: Becauſe we are to ſtriue to grow and increaſe in grace,Heb. 6.1.Heb 6:1 and in all things labour to come to perfection. We may not euermore ſtand at one ſtay, nor alwaies be as children, who needs leading by the hand, but we muſt grow more and more in knowledge and in iudgement. And thus much may be ſpoken of this poynt, we are now to ſpeake of the words themſelues,Text. which he deuiſed to ſpeake. Father I hauehave ſinned, &c.

In theſe words of his acknowledgement, wee may ſee what it was eſpecially that touched him to the quicke; namely this, that he had abuſed and wronged the louelove and kindneſſe of ſo good a Father. This was that which made him ſo much to inſiſt vponupon the name of [Father.] I will goe to my [Father:] I will ſay [Father.] The miſery that he was in (as his want of bread and other neceſſaries) no doubt was grieuous; yet all this troubled him not ſo much as this, that he had carryed himſelfe ſo vndutifully towards ſo gratious a parent. Let this then be noted.

Doctr. To the godly ſinne is the greateſt ſorrow. Pſ. 51.4.Ps 51:4That nothing is ſo grieuous to a true penitent, as this, that by committing of ſinne, he hath offended God. This was that which moſt troubled Dauid, and went nigheſt to his ſoule, that he had ſinned againſt the Lord, and offended his Maieſtie by his committing of euill. Againſt thee, p. 143againſt thee onelyonly hauehave I ſinned, and done euill in thy ſight. It is not hi meaning to leſſen his offence, the words may not ſo be taken but his ſpeech ſheweth what went nigheſt to hi… heart, and lay heauieſt on his ſoule. His treſpaſſe ag…inſt Ʋriah, in taking away his life, was grieuous to him: His treſpaſſe againſt Bathſheba, in drawing her to vnchaſtitie, did alſo trouble him, but that (by both of theſe) he had offended God, this did moſt of all perplex him; Againſt thee, againſt thee hauehave I ſinned. Nothing touched him ſo neere as this, no not ſhame of the world, nor feare of hell.

Thus is it alſo ſaid of the houſe of Dauid, that the ſpirit beeing powred vponupon them, they ſhall mourne for him: Zach. 12.10.Zech 12:10That is, when the godly ſhall come to ſee what euils and miſeries their ſinnes brought vponupon Chriſt, and how odious their offences hauehave beene towards him, this ſhould pierce their hearts, and nothing more. Thus was it alſo with the people of God, who are ſaid in the day of their faſt, to draw water, 1. Sam. 7.6.1 Sam 7:6(namely out of their hearts) and to powre it out before the Lord. By all which is meant, they wept bitterly and aboundantly for that they had offended the Lord by their many ſinnes. Ioſeph being tempted to folly by his laciuious Miſtreſſe, ſaid, How ſhall I doe this great wickedneſſe, and ſinne againſt God? The wrong that he ſhould hauehave done his Maſter, was nothing in his eye, to the offence againſt the Lord.

The reaſon of this, the Apoſtle Saint Paul giueth.Reaſon. Rom. 8.15.Rom 8:15 They hauehave not receyued the ſpirit of bondage againe to feare, but they hauehave receyued the ſpirit of adoption: Which Spirit, doth make them louelove the Lord, and feare to offend, and exceedingly grieue when he is offended: As it is with a true louer towards his beloued.

Now for the vſes, and firſt wee may ſee here a difference Vſe 1 betweene the ſorrow of the Godly and of the wicked: both greiue, both mourne. Ahab as well as Dauid. Differences betwixt the ſorrow of the godly and wicked. 2. Cor. 7.1.2 Cor 7:1Iudas as well as Peter. Yet the ſorrow of the one is godly and bringeth life: the ſorrow of the other worldly and p. 144bringeth death: For heare is the difference. The ſorrow of him that is truly penitent,Malum peccati. is moſt conuerſant about the euill of his ſinne; and is more for Gods cauſe then for his owne; more that God is offended, then for any manner of reſpect vntounto himſelfe. Were there no ſhame, no danger, no puniſhment, neither here nor hereafter, in this life or in the next; yet this would wound their ſoules and grieue them at the heart, that by ſinne God was offended. Thus is the godly ſorrow: This is that which cauſeth repentance neuer to be repented of.

Now the ſorrow of him whoſe repentance is vnſound, is of another nature, and is principally occupied about the euill of puniſhment. Being more for there owne ſakes then for Gods.Malum paenae. There ſinne hath no place in their ſorrow, nor God offended. It is ſhame and puniſhment that cauſeth them to grieue, Cain grieues, but why? his puniſhment is greater then hee can beare. Gen. 4.13.14 Exod 9.27. 1 Sam. 15, 24, 25 1 King, 21.21, 27. Gen. 27, 38. & Heb. 12.17.Gen 4:13Gen 4:14Exod 9:271 Sam 15:241 Sam 15:25Gen 27:38Heb 12:17Pharaoh howles and takes on; but it is the thunder and haile that cauſeth it; his ſorrow is gone ouer with the ſtorme. Saule mournes, but it is becauſe, God had caſt him away from being King. Ahab puts on ſack-cloth, but it was the euill that was to come vponupon his houſe, with the taking away of his poſterity that cauſed it. Eſau wepes, but he more reſpects his owne loſſe then Gods diſhonour: the bleſſing is loſt. Thus ſelfe-louelove is the moouer of it; were there no ſhame, iudgement hell, there ſhould be no ſorrowing for ſinne. This is the ſorrow of the wicked, which bringeth repentance to be repented of, and is a ſorrow to be euer ſorrowed for. We ſee then how each of theſe differ in the obiect, that either of them is exerciſed about.

Vſe 2 Secondly, this may teach vsus to try our ſelues and our repentance. For is it ſo; that nothing is more grieuous to a true penitent then this, that by ſinne he hath offended God? Examine then thy heart, deale truly with thy ſelfe, what is it that moſt troubles thee? I do not doubt, but thou haſt had ſome manner of remorſe; At ſome time or other, thy heart hath bine ſmitten for thy ſinnes p. 145thou haſt committed. But deale now truly with thy ſelfe, and ranſacke thy owne conſcience: what was it that did moſt perplexe thee? what was it that lay heauieſt on thy ſoule? what did moſt trouble thee? was it thought of ſhame and feare of hell? was it cauſed by ſome ſuch by reſpects? reſt not then in it, for a reprobate may thus ſometimes greiue, and therefore I ſay reſt not in it; I do not ſimply diſcommend this ſorrow: For I confeſſe it is a good preparation to repentance, and as the needle which makes way for the thread, ſo doth wordly ſorrow for godly ſorrow; the ſpirit of bondage for the ſpirit of à…option. But I wiſh thee to goe further: for this ſorrow as yet is but worldly, and bringeth death being reſted in. But is it otherwiſe with thee, is this the maine cauſe of thy greife, that God is offended and if there were no hell nor puniſhment, neither heare nor here after, yet doſt thou finde in thy ſelfe, an inclineableneſſe to mourne for thy ſinnes thou haſt committed? art thou grieued that by thee God hath bine diſhonored; canſt thou gree… for ſinne as it is an offence againſt God? if thou doſt thus; then thy eſtate is bleſſed, yea thrice happy is it; for thou ſhalt neuer repent of this thy ſorrow. Yet let me tell thee, thou mayſt deceiue thy ſelfe, and think it is thus, when it is not; for the heart is full of guile and deceit, and will cry peace peace when there is none.

And therefore for thy further eſtabliſhment,Signes of true ſorrow for ſinn. know if thou doſt thus grieue, theſe things ſhalt thou finde in thee.

Firſt thou wilt grieue for ſinnes of all ſorts, 1 A greife …o all kinds of ſin.originall & actuall; of ignorance and of knowledge; of commiſſion and of omiſſion: ſecret and open: for leſſer as well as for bigger; whatſoeuer is ſinne thou wilt mourne for, becauſe Gods law is by it broken, and ſo his Maieſty is offended.Pſa. 51.5.Ps 51:5 Thus was it with Dauid in ſinn I was conceiued, he mourneth as well for his ſinne, originall as actuall, for ſins of nature, as of life. And againe,Pſal. 19.12.Ps 19:12 who can know the errors of his life? Oh cleanſe thou me from ſecret faults. He as well p. 164mournes and deſires to hauehave pardon for his ſinnes vnknowne and ſecret, as for them that were open and apparant to himſelfe, or others.

2. If we grieue for the ſinnes of others.Secondly, If thou grieueſt becauſe God is offended, then wilt thou grieue alſo for the ſinnes of others, aſwell as for thy owne, becauſe God is diſhonoured by the one, as well as by the other.2 Pet. 2.8.2 Pet 2:8 Thus was it with righteous Lot, For the righteous man dwelling amongst the wicked, in ſeeing and hearing, vexed his righteous ſoule from day to day, with their vnlawfull deedes. Thus alſo was it with holy Dauid, His eyes guſhed out with riuers of teares, Pſal. 119.136.Ps 119:136becauſe men kept not Gods law. So did thoſe mourners, marked for Gods own people,EZek. 9.4.Ezek 9:4 mourne for the abhominations done in Ieruſalem.

3. A greater deſire t… … of ſinne… … of any other … croſſe. 2 Tim. 2.19.2 Tim 2:19Thirdly, If thy ſorrow be godly, and is for ſinne as it is an offence againſt God, thou wilt then bee more deſirous to be aid of ſinne, then of any other croſſe whatſoeuer; yea, as heartily deſirous neuer to commit it, as thou art deſirous that God would neuer impute it. The foundation of God ſtandeth ſure, hauing this ſeale, the Lord knoweth them that are his. And let eueryevery one that nameth the name of Chriſt, depart from iniquity. Many other ſignes and markes might be brought, but theſe are enough, to manifeſt the ſoundneſſe or vnſoundneſſe of thy ſorrow. Thou that formerly waſt well perſwaded of thy ſelfe, aske thy ſelfe now once againe whether theſe things bee in thee, yea, or no; thinke it not labour loſt the ſecond time to put thy ſelfe vntounto the tryall: the better aſſurance, the ſounder will be thy comfort. Doſt thou grieue for eueryevery ſinne, as well as for any ſinne, for the corruptions of thy heart, thy ſecret and vnknowne ſinnes? Doeſt thou acknowledge and bewaile thy hidden corruptions, and leſſe-grieuous crimes? Doeſt thou condemne thy ſelfe before God, for ſuch ſinnes as the world knowes not of: as hauehave beene done in ſecret, God and thy own conſcience onelyonly ſeeing thee? And doeſt thou not grieue as well for thy omiſſion of good duties, (as prayer, reading, meditating, relieuing others in their neceſſities, p. 147and the like) as well as for commiſſion of euill? And doſt thou blame thy ſelfe as well for the euill that cleaues to thy beſt works, (as pride, vaine glorie, hypocriſie, dulneſſe, deadneſſe, &c.) as for thy euill workes? If it bee thus with thee, it is an euident ſigne that ſinne, as it is ſin, and a breach of Gods law, doth wound thy ſoule. But in the ſecond place, I demaund of thee whether thou grieueſt in ſecret for the corruptions of the times; for the pride, drunkeneſſe, blaſphemie, contempt of Gods word, prophanation of the Sabboths, that doth euerie where abound, doe theſe and the like ſins fetch groanes from thy ſoule, and teares from thy eies, bring thee on thy knees, cauſe thee to wring thy hands, to ſee God ſo diſhonoured, is it thus with thee? But is it ſo indeed? oh then well is it with thee, thy caſe is happie. And yet laſtly anſwere me, is it thy greateſt deſire to be ridde of ſin, yea, of eueryevery ſinne, be it neuer ſo gainefull or profitable? And doſt thou as earneſtly deſire to leaue it as thou doſt to hauehave God forgiue? Why, this is an excellent ſigne, a neuer-failing ſigne of thy ſound ſorrow; this is a certaine teſtimonie to thy ſoule, that thy griefe is vntounto life, and that thou art a childe of God. Oh! let theſe things bee well thought on, and often remembred, and let vsus often ſearch our hearts by them, that wee may know what wee are, and what ſorrow we hauehave, whether godly or worldly. Without queſtion many of Gods children want that ſound comfort which they might and ſhould hauehave for want of this ſearch and triall; for without it, it cannot bee but wee muſt remaine either in errour or in doubtfulneſſe. Vſe 3

Now, in the third place this may ſerue for the reproofe, yea, for the terrour of many, who reſt in a counterfeit and vnſound repentance. For, doth a true penitent grieue more for Gods cauſe then for his owne; is he more grieued for the offence againſt God, then for any manner of reſpect vntounto himſelfe? Then ſurely ſuch are farre from true repentance, who (were it not for feare p. 148or ſhame) could be content to liue in ſinne, and tumble in it all their daies. A kind of ſorrow indeed many hauehave, but it is onelyonly worldly, ſlauiſh, diuelliſh; their reſpect is wholly to themſelues, to God nothing. They loath ſin, but not becauſe God abhorres it; they grieue, but not becauſe God is diſpleaſed by it; but becauſe they cannot make their parties good enough againſt him, in keeping of their ſinnes, and preuenting of his iudgements. Who almoſt makes conſcience of ſecret ſinnes? Where is he that grieues for leſſe euils? that mournes & grieues for his omiſſion of good, and neglect of duties God hath required? for fewe are there that ſigh and crie for the abhominations committed in our ſhops and ſtreetes: ſhould God ſend his Angell through this Citie, to marke thoſe that thus mourne;Ezek 9.4.Ezek 9:4 how ſmall would be the number of thoſe that receiue the marke? How many of vsus hauehave this deſire rather to be freed from ſinne then any other croſſe, & are as willing not to commit it, as to hauehave the Lord not to impute it? Can we then thinke that repentance is ſo common as the world takes it to be? Surely, ſurely, theſe things doe teſtifie to our faces that wee are farre from it. Be it knowne therefore vntounto thee, thou that mourneſt not for thy ſecret corruptions, who abſtaineſt not from ſecret ſinnes, that grieueſt not for other mens ſinne, aſwell as for thy own, thou that haſt not this earneſt deſire to be ridde from all ſinne whatſoeuer; be it knowne vntounto thee (I ſay) and certified to thy ſoule, that though thou doeſt mourne and grieue, and art ſorrie thou haſt done amiſſe, and alſo couldſt wiſh that many things could againe bee recalled which thou haſt committed; yet thy ſorrow is vnſound, it is but a heauie and comfortleſſe ſorrow, and the beginning of ſorrowes euerlaſting. And therefore content not thy ſelfe with it, as if it were godly ſorrow, for it is not, and it will turne to bitterneſſe in the end.

Vſe 4 A forth vſe may be for admonition to eueryevery one of vsus, that would hauehave ſound comfort of their repentance and p. 149conuerſion, to vſe all good meanes, that they may finde their hearts thus to bee affected: Neuer reſt ſatisfied till thou canſt mourne for ſinne, becauſe it is ſinne, and make thy ſinne to be thy greateſt griefe. Reſt not contented vntill thou finde thy heart humbled for thy cloſe corruptions and hidden ſinnes; yea, for eueryevery ſinne, aſwell as for any ſinne; for the ſinnes of others, aſwell as for thy owne.Meanes to be vſed for attaining to true ſorrow. Know nothing by thy ſelfe whereby God is offended, that thou doeſt not as heartily deſire to leaue, as to hauehave the eternall God forgiue. Till it bee thus with thee, thou canſt hauehave no hope that thy repentance is ſound and good. Vſe all good meanes for the attaining to this grace. And amongſt others theſe.

Often meditate on thoſe cords of louelove,Firſt, meditate of Gods louelove. Gods workes of mercy towards thee, both in things temporall concerning this life preſent, (as health, life, libertie, peace, proſperity, and the like;) as alſo in things ſpirituall that concerne a better, wherewith the Lord doth compaſſe thee.Epheſ. 1.7.Eph 1:7 And amongſt all others forget not that rich grace and merciemercy in giuing of his Sonne to bee a reconciliation for thee, when thou wert a ſlaue to Sathan, and a fire-brand of hell; that he ſhould ſend his Sonne, and giuegive him vp to death; yea, to that ſhamefull death of the croſſe, to redeeme thee from all iniquitie,Pſal. 86.13.Ps 86:13 O great is thy mercy towards mee (ſaith that kingly Prophet) for thou haſt deliuered my ſoule from the loweſt hell. Great it is indeed, what merciemercy greater? In this one mercy a world of mercy is comprehended. Conſider then of this one mercey, this free merciemercy, this full merciemercy; and thou canſt not, but needes muſt grieue to offend ſo good a God.

Secondly, Pray for Gods ſpirit,2. Prayer. Zach. 12.10.Zech 12:10 for that worketh true compunction and contrition in the heart. I will powre vponupon the houſe of Dauid, and vponupon the inhabitants of Ieruſalem the ſpirit of grace; and they ſhall looke vponupon mee whom they hauehave pierced, and they ſhall lament for him, as one that mourneth for his onelyonly Sonne, and be ſorrie for him, as one is ſorry for his firſt borne. In which words we hauehave both theſe p. 150meanes layd downe that I hauehave now named. Let theſe be eſpecially vſed, and we ſhall finde them very auaileable for the obtaining of this grace. Let me intreate thee for the Lords ſake, and for thy owne ſoules ſake, to put them then in practiſe, and that daily. It is a matter of ſpeciall behoofe, and very important, it concernes the eternall ſaluation or damnation of thy ſoule, and therefore looke about thee.

Vſe 5 In the laſt place, it may comfort ſuch as doe thus grieue for ſinne, more regarding God then themſelues, looking more vponupon him whom they hauehave offended, then vponupon what they hauehave deſerued by offending: Not ſo much grieuing for ſhame of men, or feare of hell, as that by their ſinning they hauehave offended God. Let not ſuch be diſcouraged, for this ſorrow is a bleſſed ſorrow, and ſhall end in ioy; this ſorrow will bring to life and happineſſe: Oh let all ſuch mourners of Sion comfort themſelues therefore with theſe words.

And before thee.] That is, in thy ſight, as afterwards verſe 21. This did adde much vntounto his ſorrow, and did very much aggrauate his fault. Two points are here to be obſerued.

The firſt is this, that Gods eye is on all mens actions.

The ſecond is this, the forgetting of Gods all-ſeeing eye in the committing of euill, doth aggrauate the ſinne, and encreaſe the ſame.

Doctr. All men ſinne, God looking on. Heb 4.13. Pſal. 139.2.Heb 4:13Ps 139:2For the firſt of theſe, viz. That Gods eye is on all mens actions, he is an eye-witnes of eueryevery worke done and ſinne committed. All things are naked and open vntounto the eyes of him with-whom we hauehave to doe, (ſaith the authour to the Hebrewes.) And excellently Dauid: Thou knoweſt my downe-fitting and vp-riſing: thou vnderſtandeſt my thought a farre off. Verſe 3.Thou compaſſeſt my path and my lying downe, and art acquainted with all my wayes. Verſe 4.For there is not a word in my tongue, but loe thou knoweſt it altogether. Thou haſt beſet me behinde and before. Verſe 5.And againe, If I ſay, ſurely the darknes ſhall couer me, euen the night ſhall be light about me; yea, the p. 151darkeneſſe hideth not from thee, Verſe 11. Verſe 12.but the night ſhineth as the day, the darkeneſſe and the night are both alike to thee. That whole Pſalme may be a proofe for this truth. And in another Pſalme hee ſaith,Pſal. 90.8.Ps 90:8 Thou haſt ſet our iniquities before thee: our ſecret ſinnes in the light of thy countenance. The Lord himſelfe doth teſtifie this by his Prophet Ieremiah, Ier. 7.9.Jer 7:9Will you ſteale, murder, and commit adulterie, and ſweare falſely, and burne incenſe vntounto Baal, and walke after other Gods whom you know not; Verſe 10.and come & ſtand before me in this houſe, which is called by my name, and ſay, wee are deliuered to doe all theſe abhominations. Behold, euen I hauehave ſeene it, Verſe 11.ſaith the Lord. So in another place, Am I a God at hand, Ier. 23.23.24.Jer 23:23Jer 23:24ſaith the Lord, and not a farre off? Can any hide himſelfe in ſecret places that I ſhall not ſee him, ſaith the Lord, and doe not I fill Heauen and earth? I will not bee too prodigall in ſpending time in vnderpropping ſo knowne a point, which all confeſſe for truth, and for which Scirpture is ſo ſtrong. To come then to the reaſons.

Firſt, God is eueryevery where preſent, he can be ſhut out Reaſon 1 of no place, as man can, or as the Sunne can; becauſe he is infinite in nature. Doe not I fill heauen and earth, Ier. 23.24.Jer 23:24ſayth the Lord? Am I a God at hand, and not a farre off? And therefore it cannot otherwiſe be, but he muſt needs behold our doings, and our actions.

Secondly, It is he that made the eye, and ſhall not he ſee, Reaſon 2 it is he that made the eare, and ſhall not he heare! Pſal. 94.9.10. God is foreign.Ps 94:9Ps 94:10he giueth knowledge, and ſhall not he know! Can any thing bee hid from him from whom they hauehave their being? The worke is knowne vntounto the worker; the art vntounto the artificer, the pot vntounto the potter: and ſhall not the creature be knowne vntounto the Creator? Theſe reaſons ſhall ſuffice, though many might be brought. Now for the vſes.

And firſt, this may ſerue for terrour to all ſuch as liue Ʋſe. 1 in ſinne; what greater terrour to a theefe, then to hauehave the iudge an eye-witneſſe of his villany? So what greater terror to the wicked then this, to hauehave the Lord behold p. 152their doings. Come hither then and learne thou diſſembling hypocrite, thou that coggeſt and dallieſt with the Lord, giuegive care, attend: God hath ſpyed and doth eſpie thy rottenneſſe within, for all thy painted outſide: Hee knoweth that though thou weareſt Chriſts liuery on thy backe, thou weareſt the Deuils fauour in thy boſome. Thinke vponupon this you lurking Dans, cloſe enemies of the Church, whoſe ſleepe departs from you, till you hauehave cauſed ſome to fall: The Lord ſeeth your plotts and cunning deuiſes, your cloſe practiſes againſt his Church, and people; But he that ſitteth in heauen ſhall laugh you to ſcorne, the Lord will hauehave you in deriſion. Take notice of this alſo you adulterers and whore-mongers, who ſay in your hearts, Who ſeeth vsus? We are compaſſed about with darkneſſe, we need not feare: Behold the Lord himſelfe, who ſhall be thy iudge, he ſeeth thy vilany, and looketh thee in the face, in the act doing. In a word, all you that thinke of ſecrecy, and hope for euer to auoid, both the reproach and puniſhment of your ſinnes committed: conſider this and be better aduiſed, thinke not by denying, excuſing, colouring, or cloaking them to auoid the ſhame; For what if men doe count you innocent, yet God will bring in euidence, to find you guilty. He himſelfe tooke you with the manner, and was in place at the deed doing:Pſal. 50.Ps 50 and therefore he himſelfe will witnes againſt thee, and ſet thy ſinnes in order before thee.

Ʋſe. 2 Secondly, this ſerueth to ſet forth Gods wonderfull patience, and long ſuffering: for, is all ſinne in his eye? then wonder at Gods forbearance! who ſeeing ſo many and outragious ſinnes daily committed; yet for all that, ſpares vsus. Some are ſwearing, ſome tipling, ſome cheating, ſome whoring, when his eye is on them: All our impurities, impieties, he doth plainely behold, yet he forbeares and doth not ſtrike: wonder at this, wonder at it oh you ſonnes of men, and let it teach you to repent.

Ʋſe. 3 A third vſe, may ſerue to ſtirre vsus vp, and encourage vsus to well-doing, what lazie ſeruant will not put forth p. 153his ſtrength, when his maſters eye is on him? So, who is it (were he well perſwaded that the Lord is a ſpectator and beholder of his doings) would not put forth his ſtrength to the Lords worke? Were this well conſidered, how couragious ſhould we be, both in the duties of our generall and ſpeciall callings? how forward would we be to eueryevery good worke? Be not then ſlothfull in Gods ſeruice, ſtand not al day idle; be euer doing of good: not the leaſt good can be done, but he doth know it, be it done neuer ſo ſecretly, yet he ſeeth it, He ſeeth thy prayers; he heareth thy grones; he bottles vp thy teares, which are ſhed, and made at mid-night, and will reward them: thou needſt not looke for witneſſes, to take notice of thy actions, God himſelfe is wit… and thy owne conſcience alſo. Thy conſcience is as a thouſand witneſſes, and God as a thouſand conſciences; How many witneſſes wouldſt thou hauehave? canſt thou deſire more? Let this enflame thee to pietie, and cauſe thee to make euer holy thoughts, precious: For, as there is not the leaſt euill in the heart, which can eſcape Gods knowledge: no more is there the leaſt good motion and cogitation. Oh that this were well weighed! then ſhould we not hauehave ſuch a number of lazie Chriſtians, as now we hauehave: let it bee conſidered, and let his knowledge ſupport thee in eueryevery good action.

Fourthly, this poynt affords vsus a vſe of comfort; for, Ʋſe. 4 is it ſo, that God is a beholder of all our workes and actions? ſurely then this may ſerue for our ſingular conſolation, and that in diuers diſtreſſes. I will inſtance but in ſome; As firſt, againſt the malicious enterpriſes of wicked men, who band themſelues againſt Gods Church, and people; the Lord ſeeth and knoweth how to bring their purpoſes to nought, and how-euer they ſay,Pſal. 94.7.9.10Ps 94:7Ps 94:9Ps 94:10 the Lord ſhall not ſee, neither ſhall the God of Iacob regard it, yet they ſhall know, that he that made the eye doth ſee, and he that chaſtiſeth the heathen ſhall correct. Secondly, it may comfort vsus in time of perſecution; Are we any way wronged p. 154in bodie, or in goods? why, the Lord ſtands by, he is an eye-witneſſe, and taketh notice of all our wrongs. I hauehave ſurely ſeene the affliction of my people, Exod. 3.7.Exod 3:7which are in Egypt, ſayth the Lord, and hauehave heard their cry, by reaſon of their taske-maſters: for I know their ſorrowes. Commit therefore thy cauſe vntounto the Lord; ſay onelyonly with Dauid, Lord thou ſeeſt it. And thirdly, it may comfort vsus againſt the cenſures and ſlanders of the wicked. The Lord knoweth vsus and our deſires; he knoweth our hearts and innocencie, what euer the world eyther ſay or thinke. This was Iobs comfort in the like caſe; my witneſſe is in heauen, and my record is on high. And thus the Apoſtle Paul, when he was diſparaged by the Corinthians, I paſſe not, ſayth he, to be iudged of you, my iudgement is with the Lord, hee iudgeth me. It matters not what the Priſoner ſaith, ſo the Iudge acquit vsus: And thus we ſee what comfort this affords.

The ſecond doctrine, hence to be obſerued is this;

Doctr. 2 The forgetting of Gods eye, doth aggrauate the ſinne.That the forgetting of Gods all-ſeeing eye, in the committing of euill, doth aggrauate the ſinne, and encreaſe the ſame. This he inſiſts vponupon, as an aggrauation of his fault, that he had not feared in the ſight of God to offend. The ſpeech of Ezra in hi… confeſſion, may ſeeme to make much to this purpoſe,EZra. 9.15.Ezra 9:15 Behold wee are before thee in our treſpaſſes, for we cannot ſtand before thee, becauſe of this: As if he ſhould ſay, our ſinne is increaſed, in that we had no mo…e regard of thy preſence, and ſtood not in that awe of thee that we ſhould, but now we ſee that we were all the while in thy view, and becauſe of our neglect hereof, we now perceiue, we cannot ſtand before thee. Thus doth Dauid aggrauate his ſinne, Againſt thee, againſt thee onelyonly hauehave I ſinned, and done euill in thy ſight.

Reaſon 1 The reaſons of this poynt are theſe. Firſt, we ſinne againſt the meanes that ought to keepe vsus from ſinne, and this doth aggrauate the ſinne exceedingly, and make ſin out of meaſure ſinfull. What better meanes to reſtraine vsus from the committing of ſinne, then the remembrance p. 155of Gods eye? Now when we reſpect not Gods eye, and fall into euill, we ſuffer ſinne to breake out againſt the good meanes, that ſhould reſtraine it: This is a fearefull aggrauation.

Secondly, we rob God of his honor, and giuegive not that Reaſon. 2 vntounto hi… which is his right, wee would plucke out his eyes, that he ſhould not ſee, or at leaſt, iudge him to bee blind: to thinke God ſeeth vsus not is a kinde of atheiſme, for after a ſort, we deny him to be God. And to thinke God ſeeth vsus, and yet to run in ſinne without reſpect of his preſence, is little better then to contemne him: both wayes he is diſhonoured, and …o the ſinne aggrauated, and encreaſed.

Let the vſe of this be to admoniſh eueryevery one of vsus to Ʋſe 1 take heed, leaſt we forget Gods eye in our workes and action…: let the eye of his maieſtie be duly thought vponupon, whereſoeuer thou art, or whatſoeuer thou art a doing, yet ſtill remember it: for, the careleſſe regard of it will encreaſe both thy ſinne and ſorrow. Eſteeme of eueryevery place as Iacob did of Bethell, what he then ſaid, vrge ſtill vponupon thy ſoule, The Lord is here preſent, and I was not aware of it. Let thy ſhop be a Bethel, thy chamber a Bethel, thy cloſet a Bethel; for God is there preſent. Oh that this meditation did take place in our hearts, how manie ſinnes would it keepe vsus from? how conſcionably ſhould we walke? how vpright would we be? The chiefe fountaine of all hypocriſie, is eyther ignorance, or not conſidering of this diuine propertie of God. And ſurely, if any thing will baniſh hypocriſie, this will doe it. As many of you therefore as call vponupon the name of the Lord, and deſire to depart from iniquitie and ſinne, remember the vbiquitie of Gods eye. A man cannot chuſe but be good (ſayth Boetius) who ſtill remembers, that he ſtands in the preſence of the Lord: let this meditation then be euer in thy mind, that God is before thee, and behinde thee, without thee, and within thee, on thy right hande, and on thy left hand, alwayes neare and neuer farre of: p. 156and ſo ſhalt thou walke vprightly.

Ʋſe 2 In the next place, this may ſerue for terror to all ſuch bold preſumptuous ſinners, as dare and do commit ſin, albeit they doe remember, that Gods eye ſeeth them: albeit their conſciences cry loud in their eares, that the Lord beholds them. Doth the very forget …pe…e of Gods eye, increaſe and aggrauate the ſinne? then what doth this, how fearefull is the ſin of ſuch, as though they doe remember, the eye of God is on them, yet ſleightly regard it, and will not abſtaine from their euill doings? I doubt not but the conſciences of many, tell them, they hauehave thus ſinned, thus boldly, audaciouſly, and preſumptuouſly tranſgreſſed. Few will deny that God ſees them, and they will ſay, they know it and remember it too: If this be true thou ſayeſt, then the more wretch thou, that dareſt thus prouoke him to his face, and as it were, challenge him in the field. Doſt thou not in effect ſay this? Albeit thou haſt forbidden me to doe thus, or thus, and haſt threatned damnation, for the doing of it, yet I will doe it, though thou lookeſt on me, I care not for thy eye, I feare not thy threats, I eſteeme not of thy iudgements? Oh wretched creature, duſt and aſhes, wormes-meat, that thou dareſt be thus bold: Take heed, God will be prouoked: though not eaſily: he will bee angry, though he be ſlow to anger; and thou ſhalt then know, what a fearefull thing it is to fall into the hands of the eternall God.

Ʋſe 3 In the laſt place, here is matter of humiliation, for the very beſt amongſt vsus; doth the forgetfulneſſe of Gods eye, increaſe the ſinne? then alas, how are our ſinnes increaſed? how many ſinnes hauehave we committed, when the eye of God hath bin neuer thought on? Nay, how manie ſinnes hauehave we committed, vnderunder hope of ſecrecie? No mans eye hath ouer-looked vsus, therefore hauehave we tooke libertie to ſinne, and beene bold to doe euill: how horribly hauehave we abaſed his glory, and maieſtie; when wee hauehave not beene aſhamed to do that vnderunder his eye, which p. 157our conſciences tell vsus, wee would not doe; nay, wee ſhould hauehave beene aſhamed to hauehave done, if the eye of the leaſt child had looked on vsus? Oh let this humble, and in making thy confeſſions, let not this be forgotten; bring thy ſoule to a humiliation euen for this, amongſt the reſt, that God was not remembred. In doing of euill, the ſight of God was little reckoned of. Let this be put in thy Catalogue of ſinnes, and for this very particular, afflict thy ſoule before him.

And am no more worthy to be called thy ſonne. Text.] See how he humbleth and abaſeth himſelfe, euen to the vttermoſt. I am not worthy to be thy ſonne, nay not worthy of the name of a ſonne, make me but as a hyred ſeruant, and I ſhall thinke my ſelfe moſt happie. Oh rare humilitie! yet greatly neceſſarie, becauſe God is good to ſuch. But, as for the proud, he beholds them a farre off. But to come to the Leſſon, and this it is;Doctr. Where there is true repentance, there is a ſight of a mans owne vnworthineſſe. Where there is true Repentance, there is a ſight and ſence of a mans owne vnworthineſſe. The better repentance, the more humilitie. Before, there was no place in the Family good enough for him; now, he thinkes himſelfe not good enough for any place in the houſe. Thus they that hauehave their eyes opened, and are truely penitent, will eſteeme God to be great, but themſelues baſe. It was the ſpeech of Abraham, the Father of the faithfull, I am but duſt and aſhes. Gen. 18 27. Gen. 39.10. 2. Sam. 7.18. Iud. 6.15. Ioh. 42.6. Luke 5.8. 1. Cor. 15.8, 9. 1. Tim. 1.15. Math. 8.8.Gen 18:27Gen 39:102 Sam 7:18Judg 6:15Luke 5:81 Cor 15:81 Cor 15:91 Tim 1:15Matt 8:8It was the voyce of Iacob, I am not worthie of the leaſt of thy mercies. It was the ſpeech of Dauid, Who am I, O Lord God, and what is my houſe, that thou haſt brought me hitherto? It was the voyce of Gideon, My Fathers houſe is the leaſt in all Iſraell. It was the voyce of Iob, I abhorre my ſelfe, and repent in duſt and aſhes. It was the voyce of Peter, Depart from mee, Lord, for I am a ſinnefull man. It was the voyce of Paul, I am not worthie to bee called an Apoſtle: and that he was the chiefe of all ſinners. It was the voyce of the humble Centurion, I am not worthie thou ſhouldeſt come vnderunder my roofe. What ſhall I need to ſpeake of Ezra, Nehemiah, Daniel, Mary Magdalen, with p. 158others; who hauehave been vile and baſe in their owne eyes, though great in the Lords eſtimation and ſight. If you goe through the whole booke of God, from the beginning to the end, you ſhall euer finde, that the faireſt Saints hauehave eſteemed themſelues to be the fouleſt ſinners.

Reaſon. Reuel. 3.17.Rev 3:17And it ſtands with good Reaſon; for the affections muſt needs follow the temperature of the mind; ſo that as the conceit of holineſſe and happineſſe doth puffe vp a man in pride and preſumption; ſo the true ſight and ſence of his ſinfull and wretched eſtate, muſt needes caſt him downe with ſhame and ſorrow: as may be ſeene in the Prophet Eſay, Iſay 6.5.Isa 6:5when he cryed out; Woe is mee, I am vndone, becauſe I am a man of polluted lips, and I dwell in the middeſt of people of polluted lips.

Vſe 1 Let vsus then examine our Repentance by our humilitie. Haſt thou truely repented? then thou art truely humbled, and caſt downe with a ſight and ſence of thy ſinnes and tranſgreſſions: Then thou art vile and baſe in thine owne eyes and eſtimation:Signes of an humbled ſoule. then art thou poore in ſpirit, and broken in heart. And if it be thus with thee, theſe markes will make it manifeſt.

Firſt, trembling at the Word. Eſay 66.2.Isa 66:2Firſt, a trembling at Gods Word: To this man will I looke, ſaith the Lord, euen to him that is poore and of a contrite ſpirit, and trembleth at my Word. I am not ignorant how ſome referre this only to the Law; which threateneth, terrifyeth, and denounceth the horrible iudgement of God againſt ſinners; but it is to be taken more largely (as Caluin doth) in regard that the faithfull themſelues tremble at the Goſpell.Cal…in loc. So then, a trembling at the Word, yea at euerie word of God; the threatning word, the promiſing word, the commanding word,Firſt, at the threatenings. is a ſound ſigne of a humbled ſoule. Firſt, a trembling at the hearing of Gods threatnings: When he he heares the menacings of Gods vengeance againſt ſin, there is a kind of inward quaking and feare, leſt by ſinne we ſhould incurre the danger of Gods wrath, and bring p. 159on our heads the curſe denounced againſt the breakers of Gods Law. Thus Dauid, Pſal. 119.120. Hab. 3.16.Ps 119:120Hab 3:16his fleſh trembled for feare of God, and hee was afraid of his iudgements. Thus was it with Habakkuk, His belly trembled, and his lips quiuered at the hearing of the voyce. Rottenneſſe entred into his bones, and he trembled in himſelfe, that hee might reſt in the day of trouble.

Secondly, as they tremble at Gods threatenings,Secondly, at the promiſes. ſo alſo at his promiſes. The hearing or reading of Gods mercies and promiſes, begets in the humbled ſoule an inwa… feare and quaking; leſt through vnthankefulneſſe and diſobedience, hee ſhould depriue himſelfe of the vſe and fruit of the promiſe made. To this doth the Apoſtle exhort the Hebrews;Heb. 4 1.Heb 4:1 Let vsus feare leſt at any time by forſaking the promiſe of entring into rest, any of you ſhould ſeeme to bee depriued. And let not this ſeeme ſtrange to any, that a child of God ſhould tremble in hearing of ſuch comfortable Doctrine: that the hearing of Gods mercies and promiſes, ſhould cauſe him to feare: For theſe two may well ſtand, and are mixt together in the heart of eueryevery beleeuer. He heares the promiſes,Pſal. 2.Ps 2 conceiues the ſweetneſſe, takes much comfort in them; Hereupon hee feares leſt that he by his miſdemeanour ſhould miſſe of ſuch happineſſe.

Thirdly, he trembles at Gods precepts,Thirdly, at his precepts. fearing to tranſgreſſe, becauſe of the authoritie of the commandement. Thus was it with Dauid, Pſal. 119.161.Ps 119:161Princes hauehave perſecuted mee without a cauſe, but my heart ſtandeth in awe of thy Word. God had commanded; he ſtands in awe of this command, and will giuegive obedience. Thus we ſee one marke of a truely humbled ſoule, a trembling at Gods word, yea at euerie word; both Threatening, Promiſing and Inioyning.

Secondly, if thou art indeed humbled,The ſecond ſigne, a renouncing of our owne workes. and haſt a baſe eſteeme of thy owne ſelfe; thou wilt renounce thy owne workes and merits, and diſclaime all opinion of thy owne vertues and goodneſſe, reſting onelyonly on the p. 160mercy and fauour of God in Chriſt Ieſus. Thou doſt ſee the imperfections of thy beſt workes: and how thy beſt righteouſneſſe is like a menſtruous cloath, filth and polluted, and therefore doſt not dare to thinke, any thanke due vntounto thy ſelfe for the obteining of any good bleſſing be it neuer ſo ſmall.

The third ſigne. Thankefull acknowledgment of the leaſt of Gods fauours. Gen. 32 9.10.Gen 32:9Gen 32:10Thirdly; if thou haſt this humble heart; then there wilbe a thankfull acknowledgment of the leaſt fauour or mercy that God doth beſtow: As a poore man is thankfull for eueryevery farthing, ſo wilt thou be for eueryevery ſmale bleſſing; acknowledging it to be infinitely abo… deſert, thou being leſſer then the leaſt of Gods mercies.

Thou wilt be thankfull for thy health, peace, liberty, yea, for the benefit of the light, vſe of thy ſences: for thy going vponupon the earth, for thy breathing in the ayre: for the leaſt crum of bread, or drop of water thou doeſt receiue. For thou art not ignorant how vnworthy thou art of the leaſt of theſe.

The fourth ſigne. Contentation with the hardeſt meaſure.Fourthly if thou haſt this contrite and humbled ſoule, thou art content with Gods ſeuereſt courſes: and patiently ſubmitteſt thy ſelfe vntounto his will. Thou art content to receiue euill at Gods hands as well as good. Thus was it with ould Ely, when he heard of the intended iudgement againſt him and his houſe.1 Sam. 3.18.1 Sam 3:18 It is the Lord (ſaid hee) let him doe what ſeemeth him good. And thus it was with Dauid alſo.Pſal. 119.75.Ps 119:75 I know ô Lord that thy iudgements are right, and that thou in faithfulneſſe haſt afflicted mee. So ſayth the Church.Mic. 7.9.Mic 7:9 I will beare the wrath of the Lord becauſe I hauehave ſinned againſt him. So then we ſee that when we are once throughly humbled vnderunder the ſence of our ſinnes, we will patiently ſubmit our ſelues, vntounto the greateſt afflictions that God is pleaſed to lay vponupon vsus.

Fifthly if thou art thus humbled thou art then teachable,The fifth ſigne. Teachablenes. for a broken heart is ready to receiue impreſſion; but pride is impatient of admonition, it will not be taught; it is deafe on that eare? The proud Phariſies take it in great ſcorne,Ioh. 9.39.40.John 9:39John 9:40 that Chriſt ſhould reproue them of p. 161blindneſſe.2 Cor. 18.23. Iſay. 39.8.Isa 39:8 Proud Zidkiah cannot endure Micaiah his admonition. But let a Prophet deale with a humble Hezekiah, you ſhall heare him ſay. Good is the word of the Lord which thou haſt ſpoken.

Sixtly and laſtly,The ſixt ſigne. humble carriage expreſſed. a humble heart will ſhew it ſelfe in a humble carriage towards others, accounting other of Gods ſeruants better then themſelues: Striuing in giuing 1honour to goe before others. It will cauſe vsus patiently to 2beare iniuries and wrongs, as Dauid by Shemei; God hath bid him curſſe. It will make vsus ſparing in our cenſures, & 3will not ſuffer vsus to diſgrace or diminiſh the gifts of others, as that proud Publican did; yea we will account it 4no diſgrace to be employed in the meaneſt ſeruice, for 5the good of any of Gods people. And in a word; our very lookes and veſture, will make it apparent that we are humble. And thus we hauehave ſeene the markes.

There wants nothing but a diligent examination, to tell vsus whether we hauehave this humble heart yea or no: & conſequently, whether as yet we hauehave ſoundly repented. The Lord giuegive vsus hearts to examine our ſelues, and grant vsus his grace, for the better performance of this dutie that wee may not deceiue our ſelues as we are too too prone, but that wee may hauehave a certaine knowledge of the eſtate of our ſoules.

But in the Second place I muſt fall from exhorting to Vſe 2 lamenting; for certainely there is but ſmall ſtore of true repentance vponupon the earth, there is ſo little humilitie: the ſignes we hauehave giuen, doth apparently ſhew it. Where is this trembling at Gods worde that formerly we ſpake of? this quaking at his threatnings, at his promiſes, at his precepts? how ordinarily are theſe things heard of without trembling? do not men euen make a mocke at the threatnings?2 Pet. 3.4.2 Pet 3:4 ſaying the viſion is as winde and where is the promiſe of his comming? are not the promiſes of the Goſpell abuſed, and made matter of licentiouſneſſe? and is not the grace of God turned into wantonneſſe,Rom. 2.Rom 2 by men of the world? And as for his commaunds who ſtands in p. 162awe of them, who doth yeild to that which God requires;Pſal. 85.8. Pſal. 2.2. Ier. 5.5. Pſal. 50.17.Ps 85:8Ps 2:2Jer 5:5Ps 50:17 or hearkens to that which the Lord will ſay? alas men breake the bands, and caſt away the yoake; hating to be reformed. And againe, what truſting to mens owne works, what boaſting of our owne goodneſſe is to be found amongſt vsus? and how little relying on Gods fauour and mercy? Further what horrible ingratitude doth reigne amongſt vsus? what deuouring vp Gods bleſſings? and how little acknowledgement of Gods goodneſſe?Iſa. 1.3.Isa 1:3 The Oxe knowes his owner, and the Aſſe his maſters crib. But England doth not know, this people doth not conſider. Great bleſſings are vnderprized; but ſmaller mercies altogether deſpiſed, the Goſpell and the fruites of it as peace plentie &c. theſe are vndervallewed and ſlightly regarded: and as the Iſraelites of there Mannah; Num. 11.6.Num 11:6we thinke baſely of it; our peace we grudge our ſelues: neuer better times then when more warr ſay many. Is this our thankfulneſſe to God for this his goodneſſe? oh wretches that we are, to be ſo vnthankfull for ſo great a bleſſing.

And as for common mercies how commonly are they neglected? as food, rayment, lodging, preſeruation, how few are thankfull for theſe things? We ſwallow theſe vp, as the Swine the acornes, not looking vp to the tree; Scarce bleſſing our meate we eate. And why? oh theſe are but ordinary? and are they ordinary, the more hauehave we to anſwere for our vnthankfulneſſe.

For Gods goodneſſe is the greater, in that he continues theſe vntounto vsus, albeit we daily make forfeiture of them by our ſinning. And ſo for other bleſſings both priuatiue; (as keepeing vsus from diſeaſes, ſauing vsus from dangers, keepeing vsus & ours eueryevery night from fyer, from robbers, from ruin) as alſo poſitiue, in giuing of vsus life, health, ſtrength of body, vſe of the ſences, in feeding vsus leading vsus in our going in and out, refreſhing vsus with ſleepe eueryevery night, our great vnthankfullneſſe for theſe good bleſſings, plainly ſheweth that humility is wanting. Beſides how wonderfull impatient are we vnderunder Gods p. 163correcting hand, what murmuring, complaining, repining, againſt God and his proceedings; when any loſſe befalls vsus, or other croſſe lies on vsus? We are content to receiue good from him, but euill by no meanes can we endure. In the day of trouble our ſpirits are as ſhort as Iehorams was,2 Kin. 6.33.2 Kgs 6:33 Behold this euill commeth from the Lord wherefore ſhould I attend on the Lord any longer. Oh our impatience, our impatience, I ſay when gods hand is on vsus, our murmuring and grudging againſt Gods proceedings, our freting in the day of our tribulation, as if ſome iniurie or wrong was done vsus, doth euidently teſtifie wee are farre from this humility of ſpirit.

Moreouer, how impatient are wee of admonition? How doe we ſwell when we are told of our faults? What a diſgrace doe we hold it to be told of our duties, though in neuer ſo humble and ſubmiſſiue a manner? Yea, though it be by the mouth of God, or Nathan. Yet what a ſpirit of contradiction do we manifeſtly ſhew, returning reproofe for reproofe, rebuke for rebuke. If wee ſhould ſee one that is dangerouſly ſicke, inſtead of taking a potion preſcribed, fling it in the Phyſitians face,Oſtendo illi latū, aſpergit me luto: Oſtendo illi ſpeculum, & allidit parieti. we would pittie his eſtate, and thinke it deſperate. The caſe of ſuch is little better, that doe caſt a reproofe into his face againe that giues it. Doth not this ſhew our hearts are haughty, voyd of all true humility and meekenes? And laſtly, (in a word) doth not our carriage and behauiour towards others condemne vsus? What condemning of others, and iuſtifying of our ſelues? What cenſuring and iudging of our brethrens infirmities? Doe not theſe argue haughtineſſe of ſpirit? And doe not our proude ſpeaches, countenances, goings, and apparell ſignifie a vaine and proude heart? If all theſe teſtifie againſt vsus, where is then repentance? the counterfeit of it may eueryevery where be had, but the true grace indeede is rare to be found. Oh! what cauſe hauehave Gods children to runne to the gap? what need hauehave we all to fly vntounto the Lord, for there is aboundance of ſinne in eueryevery place and corner; p. 164but little repentance the Lord hee knoweth. You therefore that feare the Lord call vponupon him: you that hauehave any intereſt in the Lord, pray vntounto him: downe at morning, downe at euening, giuegive him no reſt vntill hee hauehave ſheathed vp his ſword, which hee hath drawne out and is now a furbuſhing and making ready for the battell, with which hee will ſhortly ſtrike, if the prayers of Gods children doe not hold his hands.

Vſe 3 Thirdly, this may ſerue for terrour to all ſuch, who as yet hauehave not this meane and baſe eſtimation of themſelues. Let all ſuch know they are voide of grace: I hauehave God,Hab. 2. 4.Hab 2:4 word for my warrant. Behold (ſaith the Prophet) his ſoule which is lifted vp, is not vpright within him. All thoſe that are voide of humility are far from vprightnes: The higher the Sunne is, the ſhorter is the ſhadowe; the more grace, the leſſe conceit: The emptieſt veſſell euer ſounds lowdeſt, and the fuller the baſer. Wood that in burning yeeldes the greateſt ſmoake, doth commonly giuegive the ſmalleſt heate.Altitudo non eſt valida, Chryſoſt. Hom. 20. in Epi. ad Rom. Thoſe bowes which are moſt laden with fruite; thoſe eares which are fulleſt of Corne, doe euer bend downeward; when the barren bowe, and emptie eare ſtands vpright: So thoſe that are emptieſt of grace, euermore make the greateſt oſtentation and cracke moſt of their owne goodneſſe. But of this I ſhall hauehave occaſion to ſpeake more hereafter.

Vſe 4 Laſtly, this may comfort ſuch as are thus meane and baſe in their owne eyes, who cry out with that holy Patriarch, They are leſſe then the leaſt of Gods mercies and fauours. And with bleſſed S. Paul, They are the worſt of all ſinners, who vponupon diligent ſearch find in them the former markes and ſignes of true humilitie; let ſuch comfort themſelues. This is a great argument of ſound grace; It is an euident teſtimonie of ſound repentance, and of Gods fauour; and certaine it is, and therefore hold it for a truth, the viler and baſer thou art in thy owne eſteeme, the more deare and pretious thou art in the eyes of the Lord.

p. 165Make me as one of thy hyred Seruants.] As if he ſhould hauehave ſaid, I dare not; I doe not make ſute to be as before I was, a ſonne: I am vnworthy of ſuch fauour, yet vouchſafe me that fauour that I may belong vntounto thee: and although I am not worthy to be called a Sonne, yet vouchſafe me to be a hanger on; let mee hauehave a roome and ſeruice in thy houſe, though it be amongſt the companie of thy hyred ſeruants.

Here wee ſee the caſe is altered; while hee was in the houſe no place was good enough for him; but now that he hath been a while in a farre Countrey, and wanted of that bread which his Fathers ſeruants had, he doth deſire to be in the baſeſt office.

This teacheth vsus this leſſon.Doctr. Gods bleſſings are better diſcerned by their want, then by their enioyment. 1 Sam. 3.1. Iſay 4.2.1 Sam 3:1Isa 4:2 Gods bleſſings are better knowne, and more eſteemed by the wanting of them, then by their enioying. The worth and value of Gods good bleſſings are not knowne till we be without them. This viſion was precious in the daies of Ely, when that was wanting. And the Prophet Iſay telleth the people of Iſrael, that the bleſſings of the Lord ſhould be excellent and pleaſant to them, after they had beene pinched with the want thereof, in their captiuitie, yea, the bud ſhall then be beautifull, &c.

The vſe of this (in a word) is to teach vsus to eſteeme more of the good bleſſings wee receiue from God,Ʋſe. and beware of vnderunder-valuing them, leaſt wee giuegive the Lord occaſion to depriue vsus of them. Theſe common bleſſings of the ſhining of the Sunne, breathing in the ayre, meat, drinke, preſeruation in our going out, in our comming in, vſe of the ſences, ſtrength of body, and the like, let them be more eſteemed of thee: alas, conſider how miſerable thou art without theſe! The Lord is f…ine (ſo great is his mercy, and our corruption) to depriue his children of many of theſe good bleſſings, till they know the price and worth of them; and in their reſtraint make them enioy the ſmalleſt bleſſing more thankefully and comfortably. Hunger is good ſauce, and giueth good relliſh and taſte to courſe meates, and homely fare, when p. 166for want hereof daintie diſhes are but contemned. Should the Lord depriue thee of thy health, ſtrength, ſence, ſleepe, then wouldſt thou ſee what a benefit thou haſt enioyed. Bewaile therefore thy owne corruption in this kinde, and pray for this wiſedome, that thou mayſt rather know the worth of Gods bleſſings by the enioying, then by the wanting of them.

And he aroſe, and came to his Father, &c.] This Prodigall now puts in practiſe, what formerly hee had reſolued to doe. As reſolued to ariſe: So, he aroſe. In this his practiſe wee muſt conſider; Firſt, what he did; Secondly, what he ſaid. For the firſt; the Text ſaith, Hee aroſe, and came vntounto his Father. Where we hauehave firſt the parts of his repentance; which are two, Auerſion from his ſinne, [He aroſe.] Secondly, Conuerſion, to his God, And came vntounto his Father.

Secondly, We hauehave to conſider the circumſtance of time when he did it, which is implied in this word [And, or, So,] that is immediately, hee deferred no time, but preſently put in execution what was before but in purpoſe and reſolution. Something in generall from the dependance, before I come to the ſpecials.

Doctr. Where there is true repentance there is not onelyonly a purpoſe in heart, but an endeauour in life. Pſal. 32.5.Ps 32:5In the former verſe we heard his purpoſe, in this verſe we ſee his practiſe. Hence learne: Where there is true repentence, there is not onelyonly a purpoſe in the heart, but a holy endeauour and practiſe in the life. The true penitent doth not onelyonly purpoſe to leaue ſinne: but alſo doth put in practiſe what formerly he hath purpoſed. This may bee confirmed by many examples in Scripture. Dauid reſolued to confeſſe his ſinne; and he was as good in practiſe, as he was in purpoſe. Then I acknowledged my ſinne vntounto thee, neither hid I my iniquitie: For I thought, I will confeſſe againſt my ſelfe, my wickedneſſe vntounto the Lord, and thou forgaueſt the puniſhment of my ſinne. So alſo in another place,Pſal. 119.59.Ps 119:59 he thus ſaith, I hauehave conſidered my waies, and turned my feete into thy teſtimonies. He did not onelyonly conſider and determine, but performe and doe.

p. 167Becauſe they hauehave the ſame arguments for the one, Reaſon 1 which they hauehave for the other. What ſtronger argument can bee brought for reſolution in heart, then can bee brought for action in life? Surely the ſame reaſons that we hauehave to mooue vsus to reſolue well, the ſame (if not better) we hauehave to moou… vsus to doe well.

Secondly, The ſ…e ſpirit which worketh in vsus the Reaſon 2 will, worketh in vsus th… deed alſo;Phil. 2.Phil 2 and it is as well able to worke the one, as it is to worke the other.

Firſt, Let this ſerue to reprooue the folly of ſuch, as Ʋſe 1 reſt themſelues contented with their faint purpoſes, perſwading themſelues they hauehave truely repented, and would hauehave others alſo to bee ſo perſwaded, though no reformation follow hereupon. Many there are who while they are hearing of the word, ſeeme very much to be mooued with the promiſes or threatnings; inſomuch that their ſins which they heare to be reprooued, for the preſent they purpoſe to forſake, & the duties they heare commanded they hauehave ſome deſire to performe; and with Agrippa, they are almoſt perſwaded to be Chriſtians. Act, 26.28.They are almoſt perſwaded to take better courſes: But there they reſt. Many there are alſo, who when the hand of God is vponupon them by loſſes, or ſickneſſe, or ſuch like viſitation; they purpoſe and promiſe great reformation: but when Gods rod is remooued, and his hand taken away, they are as bad as euer they were: ſo that wee may ſay of them, as the wiſe man by ſhearing his Hogs, Here is a great deale of cry, but a little wooll. Here is a great deale of purpoſe, but a little practiſe, aboundance of reſolution, but ſmall ſtore of action. And herein they deale with the Lord as the people of Iſrael did, who when God brought any calamity vponupon them,Pſal. 78.33.34.35.36.37.Ps 78:33Ps 78:34Ps 78:35Ps 78:36Ps 78:37 they preſently returned and ſought God earely. But (as the Text ſaith) they flattered him with their mouth, and diſſembled with him with their tongue. Thus many there are who make many good profers of comming forth of their ſinnes: but (alas!) they preſently recoile like Zarah in Thamars wombe, and Perez p. 168ſteps forth. Theſe paſſions the Prophet compares to the morning dew,Hoſ. 6.9.Hos 6:9 which is ſoone dryed vp with the heat of the Sunne, as if it had neuer beene: Of ſuch a nature are all theſe qualmes that many hauehave, they ſoone paſſe away, and are of no continuance. It is true indeed good motions are to be reſpected, but if they bring not forth good actions, and if there follow not good endeauours, they are no other then ſuch as may be in the very wicked and reprobate; many hauehave gone as farre as this, who are now in torments.**Hells mouth full of ſaint purpoſes and deſires. Many as good reſolutions as thou haſt any, are now in hell; many who are of olde ordained to condemnation, hauehave beene Sermon-ſicke, as well as thee; hauehave reſolued to leaue ſinne as well as thee; and wilt thou then reſt in this? Pharaoh can ſometimes cry out,Exod. 9.27. 1 Sam. 24.17.Exod 9:271 Sam 24:17 I hauehave ſinned. The Lord is righteous, and I am wicked. Saul in a paſſion will confeſſe to Dauid, Oh my Sonne Dauid, thou art more righteous then I.

Nebucadnezer in his fits can purpoſe well, when he ſeeth the excellent propheticall ſpirit of Daniel in interpreting his dreame, he is then ſo affected, That Daniels God is the only true God: Dan. 2.47.Dan 2:47a God of Gods and Lord of Kings, and a reuealer of ſecrets. But alas this motion laſted not long, for a while after his idoll muſt be worſhiped on paine of death as the ſtory ſhewes.Cap. 3.16. And after this, the ſight of the miracle in the three childrens deliuery did ſo wonderfully affect him, as that it did wring from him the acknowledgment of the true God; and cauſed him to make a decree.Cap. 3.29. That eueryevery people, nation, and language: which ſpake any thing amiſſe, againſt the God of Shadrach Meſhach and Ab…dnego, ſhould be cut in pe…ces and there houſes made a dunghill, becauſe there was no other God that could deliuer after that ſort. Cap. 4.30.Yet for all this not long after you may ſee him letting it in his pallace, and as proudly as euer aduancing himſelfe aboue the Lord. Reſt not therefore in theſe purpoſes and paſſions, which thou ſeeſt are in very wicked men and hipocrites. Doe not thinke thou haſt truly repented becauſe thou haſt had a purpoſe p. 169to forſake thy ſinne, no, know it for a truth thy repentance is not true, vnleſſe theſe motions and purpoſes conceiued, bring forth good actions in life to be practiſed.

In the next place, let this ſerue to vrge a former point deliuered, viz. that we bring good motions vntounto perfection, and not ſuffer thoſe good reſolutions, which God hath put into our hearts to die, but euer proceede from purpoſe to practiſe: would wiſhing and purpoſing ſerue the turne, Baalam would hauehave bin in heauen long agoe:Num. 23.10. Purpoſes are but fooles purchaſes.Num 23:10 I tell you, hell will be full of good intents, but heauen of good actions; thou, therefore who wouldſt hauehave any comfort to thy ſoule and conſcience in thy repentance, euer ioyne theſe two together, reſoluing and doing, when euer Gods ſpirit hath put into thy heart any good motion, follow it hard vntill thou bringeſt it to perfection, and then thou ſhalt be bleſſed in thy deed; Iam. 1.25.Jas 1:25imitate this prodigall, what thou reſolueſt to doe, doe. As thou ſayſt thou wilt confeſſe ſo confeſſe, as thou reſolueſt to returne ſo returne; let it not be ſaid of thee, as of that fooliſh builder, this man began to build, and was not able to finiſh. Luk. 14.30.Luke 14:30To lay a foundation, and not build higher is but ridiculous; reſolution without practiſe is no better. Make not thy ſelfe ridiculous both to God and man: we all louelove laſting ſtuffe in a ſuite, we cannot away with that horſe that will tyre; and can God like ſuch as do not continue? he cannot doe it.

But ſome may demaund, What good meanes are to be vſed,Queſt. for the bringing theſe good motions to perfection? which is no eaſie matter, the Deuill being readie to ſteale eueryevery good motion out of our hearts, & our owne corruption to extinguiſh it, before we can bring it forth into actions.Anſw. Meanes for the bringing of purpoſes to perfection. Firſt reſolue on a good ground

For the attaining to this, let theſe rules be practiſed; Firſt, reſolue vponupon a good ground, build thy reſolution on a ſtrong foundation: if thou reſolueſt to leaue any ſinne, conſider well the abſolute neceſſitie of forſaking p. 170of it, the daunger it will bring if it be continued in, both in this life, and another: the impoſſibilitie of obtaining heauen, without repentance for it, and the like, and ſo alſo for doing of any good dutie, build thy reſolution on a good foundation, that in time of triall and temptation, thou maiſt ſtand faſt. And ſurely, here is the reaſon ſo many good purpoſes vaniſh away,Hoſ. 6.4.Hos 6:4 like the morning cloud, and come to nothing, becauſe they doe not ſeriouſly conſider the abſolute neceſſitie of doing, or leauing vndone, that which they reſolue on.

Second meanes to determination and ſupplication.Secondly, adde to thy determination earneſt prayer, and ſupplication: haſt thou any good motion, and doth it come thus farre as to a holy reſolution, to leaue ſuch or ſuch a ſinne: or doe this or that good dutie, then ſecond it with a petition, lift vp thy heart vntounto the Lord, and cal for grace. Thus Dauid prayed in the behalfe of the people, when he ſaw them ſo well diſpoſed in their chearefull offering to the Temple,1 Cro. 29.18. O Lord God of Abraham, Iſaac, and of Iſrael our Fathers, keepe this for euer in the imagination, of the thoughts of the heart of thy people.

As he did in their behalfe, ſo doe thou in thy owne, Lord keepe this for euer in the imagination of the thought of the heart of thy ſeruant: it is thou Lord who haſt wrought in me the will, be thou pleaſed alſo to worke in me the deed: oh ſuffer not this my reſolution to die, but giuegive grace to practiſe what I hauehave now reſolued. Thus be thou earneſt with him, and call vponupon his name, for be thou aſſured, thy beſt reſolution will proue but a vaniſhing motion, vnleſſe thou be ſtrengthened with grace from aboue.

Third meanes, ſpeedie execution.A third meanes is ſpeedy execution: delay not but ſpeedily put in practiſe: before the yron coole it is good ſtriking; and while the waxe is pliable, it is good ſetting on the ſeale, and therefore what Solomon exhorteth in the caſe of vowes,Eccleſ. 5.3.Eccl 5:3 is generally to be practiſed in all holy purpoſes and motions, be not ſlacke to performe them. They that know themſelues, know how fickle and vnconſtant their hearts are: now as we would deale with a variable p. 171and vnconſtant man, ſo let vsus deale with theſe hearts of ours; we would take ſuch a one at his word, and lay hold of the opportunitie, when we finde him in a good vaine, leaſt within a ſhort ſpace he alter his minde. Our hearts are farre more variable and vnconſtant then any man is or can be, let vsus then learne this wiſedome, preſently to lay holde of eueryevery good motion, and put it in practiſe, doe not ſtand debating the matter, when God putteth any good thought into thy heart, or raiſeth vp any good purpoſe, or deſire within thee, but preſently proceed to execution: make no long tarrying before thou doeſt put them in action; there are many, who hauehave beene much affected in hearing of the Word, and hauehave reſolued to leaue ſuch a ſinne, or do ſuch a dutie, and put in practiſe what he hath heard, but by reaſon of their deferring vntill the next day, or ſuch a time, thoſe motions die, and purpoſes vaniſh, and come to nothing, and therefore let this be amended of all you that would be conſtant, and let this rule, with the reſt, be carefully obſerued, of al you who deſire to be as good in action, as you are in purpoſe and affection, and ſo by Gods grace, and helpe (without which all is vnprofitable) you ſhall ſee much benefit and profit come hereby.

Thus much for the coherence and dependance which this verſe hath with the former, he puts in practiſe what there, he did but purpoſe.

Now to come nigher to the words of this verſe, wherein we ſee what this Prodigall did, he ariſeth and goeth to his Father: he leaueth his ſinne, and turneth to his God. Secondly, the circumſtance of time, when hee did this, which is implied in this particle And, or So, that is preſently vponupon his reſolution, he did not debate any longer vponupon the matter, but forthwith roſe vp and went his way.

He aroſe and came to his father. Text.] His ariſing is nothing elſe, but his leauing of ſinne (as formerly we hauehave heard) and his comming to his Father, is his turning to the p. 172Lord.Terminus à quo, & terminus ad quem. So then here we hauehave the parts of true repentance layd downe, which are in number two, firſt, Auerſion from ſinne: ſecondly, Conuerſion to God.

Firſt, we might obſerue this generall Doctrine;

Doctr. True Repentance conſiſts of two parts. Pſal. 34.14. and 37.27. Eſay. 1.16. Ephe. 4.22.24. Act. 26.18. Ʋſe.Ps 34:14Ps 37:27Isa 1:16Eph 4:22Eph 4:24Acts 26:18That true repentance conſiſts of two parts, viz. Leauing of ſinne, and turning to God: According to that of Dauid, Eſchew euill, and doe good. And that of Eſay, Ceaſe to doe euill, and learne to doe well. And that of the Apoſtle, Put off the old man, which is corrupt, &c. And put ye on the new man, which after God is created in righteouſneſſe, and true holineſſe. And I might from hence take occaſion ſoundly to leſſon ſuch, as thinke true Repentance to conſiſt onelyonly in a forſaking of ſome euill, and abſtaining, from ſome groſſe ſinnes; how often do we heare this Apollogie made? when other reaſons are wanting to proue the ſoundnes of repentance? I am neither whore, nor theife, nor murtherer. Well and what then, this may be true, yet thou mayſt be a Reprobate: He that goeth no further, goeth but halfe way to heauen at the moſt, and hee that reſts in the mid-way, is like neuer to come thither: what ſhall I ſay to thee, to ſpeake as fauourably as I can, thou art but halfe loyall, and is ſuch a one a good ſubiect? thou art but halfe a ſonne, and therefore a baſtard; thou art but halfe hot,Reuel. 3.Rev 3 and therefore luke-warme. What then canſt thou looke for, but to be ſpewed out of GODS mouth, as loathſome and vnſauoury vntounto his ſtomach? Thinke of this, oh you ciuill honeſt men! who bleſſe your ſelues in your ciuill carriage; you doe no man wrong, you oppreſſe none, you hauehave tooke no mans oxe, nor aſſe▪ This may be, yet know this can be no good argument, to proue thou haſt repented: many goe thus farre, who are of olde ordeined to this condemnation: thinke of the Parable of the talents,Mat. 25.25.Matt 25:25 there thou ſhalt finde that the ſeruant which gaue God his owne, did not eſcape hell, caſt you that vnprofitable ſeruant, into vtter darkeneſſe, there ſhall be weeping and gnaſhing of teeth. Behold here though thou giueſt God his owne, yet that will not ſaue p. 173thy ſoule; couldeſt thou ſay thus vntounto the Lord, behold Lord here is my talent, I hauehave not ſpent it,Note this you ciuill honeſt men, note it. here is my time, thou didſt lend me, while I was vponupon the earth, be it 40. or 50. yeares, or more or leſſe, here it is; in all this time, I hauehave not ſwore one oath, nor ſpoke a word that might tend to thy diſhonor: not an idle word hath paſſed from betweene my lips; here is alſo my ſubſtance, not one penny waſtfully ſpent, on my owne luſts or pleaſures, take Lord thy owne, there it is, couldeſt thou ſay thus? which alas, thou canſt not, yet, if thou couldſt thus ſpeake, and truly ſo ſpeake, yet I tell thee, thou wouldſt come ſhort of bleſſedneſſe, becauſe thou haſt beene vnprofitable; what doſt thou more then the bruit beaſts? they diſhonour not God with their tongues, but in their kind, they glorifie him, are not they then nigher happineſſe then thy ſelfe? Conſider well what I ſay,2. Tim. 2.7.2 Tim 2:7 and the Lord giuegive thee vnderſtanding in all things. But I intend to ſtand on this Generall: I come to the Specials.

He aroſe.] The poynt we may obſerue hence, is this;Text. Doctr. Where there is true repentance, ſinne is left.

Where there is true Repentance, there is a riſing from ſin; there is a leauing, and a forſaking of all former euill waies, and courſes. This poynt might be confirmed by many examples: As of Paul, Peter, Zacheus, with others, who left their former courſes, and committed them no more. But amongſt all other examples, that is moſt excellent, to proue this in the 19 of the Acts, who to ſhew the truth of their repentance, brought their curious bookes, and burnt them openly. Hence is it alſo that the ſeruants of God hauehave euer called vponupon the people, that they would teſtifie the truth of their Repentance, by their forſaking of euill; thus Samuell enioyned the Iſraelites, 1. Sam. 7.3.1 Sam 7:3to put away their ſtrange gods from amongſt them. And Peter laid this taske vponupon his hearers, that they would amend their liues. Act. 2.37.38. Ion. 3.8.Acts 2:37Acts 2:38Jonah 3:8So the King of Niniueh, giues this in charge, that eueryevery man ſhould turne from his euill way, and from the wickedneſſe that is in his hands; he full well knew, that there was no auerting or turning away the iudgment, threatned by the p. 174Prophet, but by repentance; and that there was no true repentance, if ſinne were not forſaken.

Reaſon. 1 The reaſon of this is, becauſe eueryevery true penitent, is partaker of Chriſts death, and the power of it, which cauſeth him to die vntounto ſinne; as the Apoſtle notably ſheweth,Rom. 6.6.Rom 6:6 in the ſixt to the Romanes, at the beginning of the Chapter, Knowing this (ſayth he) that our olde man is crucified with him, that the bodie of ſinne might be deſtroyed, that hence-forth we ſhould not ſerue ſinne: thus Chriſts death being applyed by faith, will worke in vsus the death of ſin, and cauſe vsus to forſake our former euill wayes.

Reaſon 2 And ſecondly, the ſpirit of God dwelleth in that mans heart,Rom. 8.4.2.Rom 8:4Rom 8:2 and is become his guide, and this ſpirit freeth vsus from the law of ſinne and death. This expells ſinne, and will not ſuffer ſuch filthineſſe to remaine in the roome where it doth lodge. Theſe may be the reaſons of the poynt

The vſes follow.

Vſe 1 Firſt, hereby try thy Repentance, whether it be good or no? Hath it wrought a change, and alteration in thy affections,2. Cor. 5.2 Cor 5 words, and actions, are all olde things done away, and new come in the place thereof? is there a forſaking of ſinne, a reformation of life? if it be thus, then it is well, for thus it is, and muſt be with eueryevery true penitent. True it is, in the time of our impenitencie, like wild, and mad horſes, we gallop in the way of ſinne: yet in the day of our repentance, the ſpirit of God, as with a bit or bridle giueth vsus a ierke, and turneth vsus back, & ſetteth vsus as faſt a going the other way, Inſomuch that our companions ſtand wondering at the matter; admiring that we ſo ſuddenly breake of company,1. Pet. 4.4.1 Pet 4:4 and runne not with them to the ſame exceſſe of riot. So great is the change, that not onelyonly ourſelues, but others alſo ſee it and admire it. Now then thou that talkeſt of Repentance, is this change in thee? aſſure thy ſelfe, if thou haſt repented, it is, and all the world may ſee it; canſt thou with good conſcience ſay of thy ſelfe,1. Cor. 6.10.1 Cor 6:10 as Paul did of the Corinthians, I was once a theife, a drunkard, an adulterer, a reuiler, an extortioner, p. 175a couetous perſon, and the like. But now I am waſhed, Verſe 11.now I am ſanctified, yea, and iuſtified in the name of the Lord Ieſus, and by the ſpirit of my God. Canſt thou thus ſay of thy ſelfe and that in truth? Why then (to thy comfort be it ſpoken) this is a notable euidence of the truth of thy repentance; but if it be otherwiſe, thou maiſt deceiue thy ſelfe, but be it known vntounto thee, thou art as far from it, (for any thing that I can ſee) as they are that rob by the high way ſide, and it may be farther.

Secondly, this may ſerue for terrour to ſuch as finde Vſe 2 no change in themſelues, but are the ſame ſtill that euer they were; As proud as euer, as prophane as euer, as worldly as euer, as irreligious as euer, if not worſe then euer; yet theſe men bleſſe themſelues with a falſe perſwaſion of repentance, when indeed, they hauehave not trodden ouer the threſhold of repentance: and though they hauehave liued thirtie, fortie, or it may be threeſcore yeares, yet poore ſoules, they hauehave not all this time trod one ſtep, nor to be the firſt ſtride towards Gods kingdome; Sinne is not yet left nor forſaken. But oh thou dreamer awake, if euer thou wilt awake, Awake, gull not thy owne ſoule, thy torment ſhall not bee the leſſe in hell, becauſe thou falleſt in before thou beeſt aware. Delude then thy ſelfe no longer, but looke well about thee: Thou canſt not endure others ſhould cozen thee, why cozeneſt thou thy ſelfe? Happily thou haſt had ſome ſpirituall qualmes, or vponupon hearing of the Word haſt ſhed ſome teares; but what then? if no reformation followes, theſe are not ſignes of true repentance.Mala praeterita plangere eſt, plangendaiterum non committere. Amb. Vera paenitentia eſt quando ſic panite… hominem peccaſſe, vt crimen non repetat. Born. This is true repentance (ſaith a Father) ſo to bewaile ſinnes paſt, as that wee commit them no more, which wee hauehave bewailed. It is to no purpoſe then for thee to bewaile thy former courſes, vnleſſe there follow hereupon a due amendment, let not then this deceiue thee, for thou doſt but mocke, and not indeed repent, when thou ſtill doſt that whereof thou haſt repented. This is true repentance, ſo to repent, that thou haſt ſinned, as that thou doeſt ſo no more. Till p. 176therefore thou doeſt ceaſe from ſinne,Inanis paenitentia quam ſequent culpa coinquinat. Aug. Soliloq. and reforme thy wayes, vntill thou doeſt finde this change in thy ſelfe, ſo that thou canſt truly ſay, I was thus and thus, but now the caſe is altered, thou canſt hauehave no comfort in thy repentance, for aſſure thy ſelfe, that Repentance and continuance in thy old wicked courſes, can neuer ſtand together.

Vſe 3 In the third place, this may ſerue for the comfort of all ſuch as doe finde this change in them; who can ſay as that blind man,Iohn 9.John 9 who had his light reſtored, One thing I know, that whereas I was blind, now I ſee: whereas I was filthy and vncleane, I am now waſhed and clenſed, oh happie is the condition of ſuch a one! thrice bleſſed is thy eſtate, onelyonly let me admoniſh thee, that thou manifeſt this change vntounto the world, that others may alſo ſay;Amb. lib. 2. de paenitent. cap. 10. How is this man changed from what he was? Ambroſe makes report of a young man, who hauing a long time liued in luſt and vncleanneſſe; at length trauelled, and in his trauell was conuerted: afterwards returning home meets with one of his olde acquaintance, with whom he had beene often nought, but paſſed away and would not ſalute her; at which the Strumpet wondering, ſpeakes to him after this manner; What; hauehave you forgotten me? It is I: Sed ego non ſum ego.His reply vntounto her againe was this, yea, I know it, but I am not I. Thus it becomes thee to manifeſt this chaunge thou findeſt to be in thee: that as others hauehave beene witneſſes of thy ſinne, ſo they may be alſo witneſſes of thy Repentance. And thus much ſhall ſerue for this firſt part of his repentance, viz. his Auerſion from his ſinne;Text. Doctr. In true repentance there is not onelyonly a riſing from ſinne but alſo there is a turning to God. Ier. 4.1.Jer 4:1 now we come to the ſecond, which is his Conuerſion to God.

And came to his Father.] From hence we learne;

In true Repentance there is not onelyonly a riſing from ſinne, but alſo a turning to the Lord, and a ſetting of our hearts towards him and his kingdome. This therefore is enioyned vsus (as well as the former) in many places of Scrpture: If thou wilt returne oh Iſraell, ſaith the Lord, returne vntounto me: and p. 177againe, Oh Iſraell returne vntounto the Lord thy God: take with you wordes, and turne to the Lord. And againe,Hoſ. 14.1.2. Ioel. 2.13. Act. 26.20.Hos 14:1Hos 14:2Joel 2:13Acts 26:20 Rent your hearts and not your garments, and turne vntounto the Lord. This was Paul willed to exhort the Gentiles to; that they ſhould repent and turne to God, and doe works meete for repentance. Many more places might be brought to confirme this: but what need I? By the mouth of two or three witneſſes, ſhall eueryevery word be eſtabliſhed.

The reaſon is this: As by faith we are ingrafted into Reaſon 1 Chriſt Ieſus, and ſo made partakers of his death, and the power of it, which cauſeth vsus to die vntounto ſinne: ſo alſo by the ſame faith we are made partakers of his reſurrection, which cauſeth vsus to walke in newneſſe of life, Rom. 6.4.11.Rom 6:4Rom 6:11and liue vntounto the Lord. Secondly, the ſame ſpirit that doth cauſe Reaſon 2 vsus to leaue ſinne, doth bring vsus to the Lord, enabling vsus to cry Abba-Father, as the Apoſtle ſpeaketh.

Vſe. To reproue many, who will indeed confeſſe,Rom. 8.15.Rom 8:15 there Ʋſe. 1 muſt be a turning: and will alſo practiſe a change; but it ſhall be from bad to worſe: from one ſinne to another: As for example; how many doe turne from prodigalitie to couetouſneſſe? from ſwearing to couſening?Stuliidum vitant vitia, in contraria currunt. Rom. 2.22.Rom 2:22 from atheiſme to popery? from prophaneneſſe to hypocriſie? now alas; what is this, but to turne out the Deuill at the porch, and let him in at the poſterne? As for turning from all ſinne to God, that is no ordinary thing to bee found in theſe dayes; And therefore aſſuredly, repentance is not ſo common, as the world takes it to be.

And if theſe are to be reproued, then much more are Ʋſe. 2 ſuch to be condemned, who turne from God to ſinne; from a Proteſtant to a Papiſt, from a profeſſor to an Atheiſt. How farre are theſe from true repentance? What hope can they hauehave, who come ſhort of thoſe that come ſhort of heauen? Take good notice of this, you that hauehave beene forward, and zealous, but now are become Apoſtates and backeſliders; and hearken to the counſell giuen to the Church of Epheſus, Reuel. 2.5.Rev 2:5Remember whence thou art fallen, and repent, and doe thy firſt workes, or elſe I will come p. 178againſt thee quickly, except thou repent.

In the laſt place, let this admoniſh vsus, to looke that our turning be a true turning: And as by ſinne we hauehave departed with this Prodigall from our Fathers houſe, ſo let vsus alſo ariſe with him, and ſet forwards towards heauen: fixe thy eye vponupon the Lord; make towards him with thy foote: Let the maine current of thy affection, be on things aboue,Coloſ. 3.2.Col 3:2 and thy hart be vponupon thy God. And thus turning from the one vntounto the other, thou mayſt hauehave comfortable aſſurance, that thy repentance is true, and ſound. Now I come to the circumſtance of time, when he repented, implyed in this word

Text. Doctr. Repentance is not to be deferred but preſently to be ſet vponupon.So, or And.] After this Prodigall had reſolued to goe and humble himſelfe vntounto his Father, he did not debate any longer about the matter, but forthwith roſe vp and went his away.

Repentance is not to be deferred but preſently to be ſet vponupon, ſo ſoone as God ſhall put the motion into our hearts. There may not be deferring nor procraſtinating, but a ſpeedie practiſe, and execution.

To day (ſayth the Prophet Dauid) if you will heare his voyce, Pſal. 95.7.8. Eſay 55.6. Gal. 6.10. Heb. 3.7.13. Iocl. 2.12.Ps 95:7Ps 95:8Isa 55:6Gal 6:10Heb 3:7Heb 3:13harden not your hearts. Seeke the Lord while he may be found, call vponupon him while he is neare (ſayth the Prophet Eſay.) While we hauehave opportunitie, let vsus doe good (ſaith the Apoſtle:) And againe, Exhort one another daily, while it is called to day: many prooffes might be brought: and as many reaſons.

Reaſon 1 Firſt, God is to be ſerued before all; God euer required in his ſeruice the firſt fruits,God is to be firſt ſerued. Deut. 15.21. Pro. 3.9. Exod. 13.1. Mal. 1.8.Deut 15:21Prov 3:9Exod 13:1Mal 1:8 and the firſt borne: The firſtlings are his darlings; the fatteſt Lambes are fitteſt for his ſacrifice: Now hath the Lord reſpect to beaſtes? Nay, ſurely, but hereby hee ſheweth vsus our dutie: the maine he aymes at in all thoſe types, was to teach vsus to giuegive him the firſt and beſt.

Reaſon 2 Secondly, we ought not to deferre, in reſpect of the ſhortneſſe,Becauſe mans life is ſhort and vncertaine. and vncertaintie of life. Our liues they are compared to a pilgrimage, to the flower of graſſe, to wind, p. 179to ſmoake, to a vapour, to a dreame, and the like: all which ſheweth the ſhortneſſe of our time: and therefore our whole life is little enough to ſpend in Gods ſeruice.

But farther, as it is ſhort, ſo alſo it is vncertaine:Nihil c…rtius morte, hora mortis nihil incertius. Wee hauehave no aſſurance to liue one houre; wee are here but Tennants at will, and know not how ſoone our great Land-lord will turne vsus out of this earthly tabernacle: We may be cropt off like an eare of corne:Iob 24.24.Job 24:24 for what is this life, but as a neſt of ſtraw and clay, ſoone ſhaken a peeces. Many hauehave ſeene a faire bright morning, who neuer beheld the euening (as the Sodomites. Gen. 19.24.Gen 19:24) And vponupon many the Sunne hath ſet in the euening, to whom it neuer appeared riſing in the morning: So was it with the rich Glutton in the Goſpell. Seeing this is ſo,Luke 12.20.Luke 12:20 wee hauehave great cauſe ſpeedily to repent.

Thirdly, the longer we liue in ſinne, the harder will Reaſon 3 our repentance be; for firſt,Qui non eſt hodiè, cras minus aptus erit. Sicut non poteſt aliquis dediſc…rematernam linguam, ſic vix longam peccati conſuetudinem. Baſil. Ier. 13.23.Jer 13:23 our ſinnes will grow more ſtrong; And ſecondly, wee our ſelues ſhall grow more weake. By continuall ſinning we get a cuſtome and habit of ſinning, and it is not eaſily left, a man may as ſoon forget his mother-tongue, as leaue it, Can a Black-more change his skinne, or a Leopard his ſpots? then may you alſo doe good, that are accuſtomed to doe euill, (ſaith the Prophet.) Where he ſeemeth to make it a thing impoſſible, for one that hath continued long in ſinne, to leaue and forſake it. And indeede, with man, it is impoſſible, though with God it is not, for with him are all things poſſible: Art thou not able to plucke vp a plant when it is new ſet; how then wilt thou be able to doe it, when it is often yeers growth? And as repentance will be the harder in reſpect of ſinnes ſtrength; ſo it will bee the harder alſo, in reſpect of thine owne weakneſſe: for the longer thou liueſt in ſinne, the weaker wilt thou grow in all the powers and faculties both of ſoule and body. Experience ſheweth, that the longer a ſickneſſe doth continue, the more is the body weakned, and made vnfit for labour: ſo the longer ſinne (which is the ſoules ſickneſſe) p. 180remaines vnrepented, the more weake and vnable will we be to ſhake it off: Our vnderſtandings will bee more darkned, our wills more peruerted, our affections more corrupted, our hearts more hardned, our conſciences more feared, and all the powers and faculties, both of body and ſoule, more and more diſabled. And therefore wee hauehave great reaſon, to make haſt, and no longer to deferre and put off repentance.

Reaſon 4 Fourthly, becauſe for the preſent, thy eſtate is fearefull,Is the great danger that the ſinner is in for the preſent. the wrath of God hangs ouer thy head by a twined thred, if thou hadſt eyes to ſee it: thou eateſt in danger of thy life, thou drinkeſt in danger, walkeſt in danger, ſleepeſt in danger, lying betweene death and the Diuell, as Peter did betweene the two ſouldiers,Acts 12.6.Acts 12:6 bound with two chaines. Now who would bee in ſuch a danger one houre, for the gaining of a world? eueryevery creature is vp in armes againſt thee, they wait but for a watch word: would God bid them ſtrike, they would ſoone diſpatch thee; and Hell, that gapes for thee, longing to deuoure thee. You hauehave little cauſe then to deferre one day, one houre, or one minute. Thus you ſee ſome reaſons: many more might be brought, but wee haſten to the vſes.

Ʋſe 1 And firſt: This reprooueth that wonderfull madnes and exceeding great folly of ſuch as procraſtinate and deferre their conuerſion to the Lord; and put off their repentance, though the Lord call them thereunto, and offer them neuer ſo fit an opportunity. Men indeede confeſſe repentance is needfull, & they will ſay there is no hope of Heauen, except they doe repent, & they purpoſe to repent: But here is the miſcheefe of it, they will not doe it in time, but deferre and fore-ſlow it till heereafter, and that through the Deuils deluſion, perſwading them that they hauehave time enough to repent in; they may yet enioy the pleaſures of ſinne, and turne to God heereafter, who will aſſuredly receiue them to his mercy. For God ſaith, he is mercifull, and hath faithfully promiſed, that whenſoeuer a ſinner repenteth him of his ſin, p. 181hee will blot out all his wickedneſſe out of his remembrance. As he dealt by the theefe, who was receiued to mercy at the laſt houre, though his whole life was ſpent in wickedneſſe; ſo will hee deale with thee: What needeſt thou then, as yet, thinke of repentance; ſeeing thou mayeſt enioy both the pleaſures of this life, and of that which is to come alſo? And thus hee carries thouſands blindefold to hell (who know not they are nigh it, vntill they they fall in it) gulling them moſt ſhamefully; teaching them to reaſon againſt their owne ſaluation: how often doe you heare theſe reaſons brought?Thirdly, many lets of timely repentance. Firſt hope of long life. I hauehave time enough to repent in: What tell you me of Repentance, as yet? Is not God mercifull? Did hee not ſhew mercy to the theefe at the laſt gaſpe? I doubt not but to bee ſaued, as well as the preciſeſt of you all. But thou who thus goeſt on head-long to damnation, come hither and let me ſhew thee thy monſtrous folly: that, if it be poſſible, thou maieſt be recouered out of the ſnare of the Deuill,2 Tim. 2.26.2 Tim 2:26 who art thus taken by him at his will. Firſt,It is a folly to deferre repentance vponupon hope of long life. thou bleſſeſt thy ſelfe with hope of long life, thou wilt repent when thou art old: but how knoweſt thou, that thou ſhalt liue till thou commeſt to bee old? Doeſt not thou ſee, how vponupon the ſtage of this world, ſome hauehave longer Reaſon 1 parts, and ſome hauehave ſhorter?Becauſe many die before. Matth. 20.1.2.Matt 20:1Matt 20:2 And as wee enter into the Lords vineyard, doe we not ſo goe out? that is in ſuch a manner, and at ſuch an houre, ſome in the morning, ſome at noone: ſome at night, ſome die in the dawning of their liues; paſſing from one graue vntounto another, being no ſooner come out of the wombe of one mother, but another mother receiues them into hers: Some die in youth, as in the third houre, others die at thirty, forty, or fifty, as in the ſixt and ninth houre, and other ſome very old, as in the laſt houre of the day. Now tell mee how many die before fifty, for one that liue till they be paſt that age? What hope haſt thou to liue till thou beeſt ſo olde? Doeſt not thou daily ſee and heare of many, that goe well to bed at night, and are found dead in the p. 182morning; & of many other, that are ſuddenly ſlaine, or come to ſome vntimely death: why may it not be thus with thee? how vaine then, and falſe is thy hope of long life? ſeeing no man can tell what a day, what an houre may bring forth.

Reaſon 2 But in the ſecond place; Say thou doeſt liue vntill thou art old,Becauſe olde age is no fit time for it. 2 Sam. 19.35.2 Sam 19:35 yet conſider how vnſeaſonable a time this is for repentance. Behold (ſaith Barzillai to Dauid) I am this day foureſcore yeeres old, and can I diſcerne betweene good or euill, hath thy ſeruant any taſte in that I eat or drink? Can I heare any more the voyce of ſinging-men and women? wherefore then ſhould thy ſeruant be any more a burden vntounto my Lord the King. Heere ſee how he confeſſeth, that by reaſon of his age, he was vnfit to attend vponupon the King, or doe him ſeruice: and therefore much more ſhall a man be diſabled in olde age, for this worke of repentance. Salomon calls the daies of old age, euill dayes, and withall,Eccleſ. 12.1.Eccl 12:1 wils the young man to remember his Creator before they come. They are termed euill, not becauſe they are ſo in themſelues, but becauſe of the many-fold miſeries that doe accompany them, and ſo the Philoſopher called old age,Diog. Laert. in vita Dion. The Hauen of all euill, becauſe of the innumerable maladies, and aches, and paines, that do flock thither, as into a common receptacle: For then ſhall the keepers of the houſe (by which Salomon meaneth the hands, which are the protectors of the body) tremble and ſhake. Eccleſ. 12.1.Eccl 12:1And the ſtrong men (that is the legs, that ſhould carry the body) bowe themſelues, and wax faint and feeble; and the grinders (by which he meaneth the teeth, the mouth being as the mill, and the two rowes of teeth, like the vpper and nether mil-ſtones) ſhall ceaſe, becauſe they are few: and thoſe that looke out of the windowes ſhall bee darkned, (that is, his eyes ſhall wax dim, and his ſight ſhall faile him …) then ſhall the dore be ſhut in the ſtreets, when the ſound of the grinding is low. The mouth and the iawes ſhall hang downe, and not be faſt; neither ſhall they eat as young men vſe to doe: Hee ſhall riſe vp at the voyce of p. 183the bird; his ſleepe ſhall not be found, but it ſhall be taken away, yea with eueryevery little chirping of a bird hee ſhall bee awaked: and all the daughters of muſike ſhall bee brought low; their cares ſhall wax deafe, they ſhall not delight in muſike; they ſhall alſo bee afrayd of that which is high; they ſhall then goe hanging downe the head and ſhoulders, as they vſe to doe that are afrayd (for theſe are the height of the body.) And the Almond tree ſhall flouriſh; that is, the head ſhall be full of gray haires, and wax hoary; And the Graſhopper ſhall bee a burden, that is, his leanneſſe and bones ſticking out, his crooked backe ſhall be weariſome; and then ſhall his deſires faile, his meat and drinke and all other pleaſures ſhall be lothſome, he ſhall delight in nothing. See here how age is deſcribed, and doe but conſider whether this be a fit time for Repentance: Is it like thou wilt be able to vndergo ſo great a taske as that, when thou ſhalt feele ſo many aches in thy bones; ſo many cramps in thy ioynts, and ſo many paines in all the parts of thy body? when thou art dull in apprehending, and of bad capacity and remembrance; without a good leg to bring thee to Church, without a good eare to heare at Church, and without ſight to ſee to read a letter in Gods booke? Oh thinke how farre vnfit thou wilt then be for this waighty worke of Repentance.

As therefore it is an exorbitant courſe,Boys p…ſt. while the Ship is ſound, and the tackling ſure, the Pilote well, the Sailor ſtrong, the gale fauourable, the Sea calme, to lye idle at roade; and when the Ship leakes, the Pilote is ſicke, the Marriners faint, the ſtormes boyſterous, and the Sea outragious, to launch forth, and hoiſe vp ſaile for a voyage into farre Countries: So is it as abſurd for thee to ſpend the morning of thy youth, & ſoundnes of health, and perfect vſe of reaſon, in the ſeruice of ſinne, and thy owne luſts, and neuer reſolue to weigh anchor, and cut the Cable that with-holds thee from ſeeking Chriſt. But when as thy wits are diſtracted, thy ſences aſtonied, all p. 184the powers of thy minde, and parts of thy body diſtempered, then to begin to ſeeke after God, thinking ſodainly to become a Saint at thy death, though thou haſt liued like a deuill all thy life. See then thy monſtrous folly, & condemne thy ſelfe for it; Lay not this taske on thy olde bones; Thou wouldſt condemne him for a foole, who being to goe a farre and foule iourney, and hauing a great burthen to be carried; would lay it vponupon a weake iade, that hath much to doe to beare vp it ſelfe, and let a ſtronger goe empty. Yet this is thy wiſedome, who doſt intend to lay the great load of Repentance vponupon thy faint and feeble dote age, which is hardly able to beare it own burden.

Reaſon 3 And thirdly, Say thou doeſt liue till thou beeſt olde, and art freed from much of this trouble;None is then ſure to finde grace. Iuſtum eſt, vt à Deo contemnatur morions, qui deum omnipotentem contempſit viuens. hauing vnderſtanding, memorie, ſight, and ſenſe, &c. yet who can tell whether God will heare thee at the laſt gaſpe? For what can bee more righteous, then that the Lord ſhould contemne thee at the houre of death, who haſt contemned him in thy whole life? and that thou ſhouldſt forget God when thou art going out of the world, who wouldſt neuer remember him whileſt thou wert in the world? And that thou ſhouldſt die impenitent, who haſt liued in impenitencie? Hath not the Lord threatned this? are not theſe his words?Prou. 1.24.4.Prov 1:24Prov 1:4 Becauſe I hauehave called, and you hauehave refuſed; Verſe 25.I hauehave ſtretched out my hand, and none would regard: But you hauehave deſpiſed all my counſell, and would none of my correction. Verſe 26.I will alſo laugh at your deſtruction, and mocke when your feare commeth. Verſe 27.When your feare commeth like ſodaine deſolation, and your deſtruction ſhall come like a whirlwind; Verſe 28.when diſtreſſe & anguiſh commeth vponupon you. Then ſhall they call vponupon me, but I will not anſwere, they ſhall ſeeke mee earely, Verſe 29.but they ſhall not finde mee. Becauſe they hated knowledge, and did not chuſe the feare of the Lord. Let theſe words take deepe impreſſion in thy heart; For if thou wilt not know God in thy youth, he will neuer know thee (for ought thou knoweſt) when thou art gray-headed: p. 185If thou wilt not giuegive him the young and ſound, and that which is without blemiſh, hee will neuer take in good part the old, and ſicke, and euill fauoured, which no man will giuegive to his friend, or dare offer to his Prince.Mal. 1 8.Mal 1:8 Hee that would not hauehave a beaſt, that had no eyes, in his ſeruice, will hauehave thee whileſt thou haſt eyes to ſerue him. The Lord complained of the Iſraelites for offering the ſicke, and lame, were they no good offerings then, and are they now good ware? Will the Lord be pleaſed with the blew bottome, when the diuell hath had the creame? will he accept of the deuils leauing? Take thou heede then how thou dareſt put off repentance till hereafter; ſend it not before thee to three or foureſcore yeares; thou mayſt neuer ouertake it, nor obtaine mercy.Heb. 12.16. Math. 25. Reuel. 2.21.Heb 12:16Matt 25Rev 2:21 Let the example of reprobate putters off, moue thee to preuent the deuils penitentiall houre. Remember Eſau, and the fiue fooliſh Virgins, and that falſe Propheteſſe Ieſabell, who had time to repent, yet repented not, but put it off from day to day, vntill ſhe found no place for repentance. Be not like theſe in their wicked practiſes, leſt thou bee like them in their fearefull puniſhments.Second Let of repentance is preſumption of Gods mercy. The great folly in putting off repentance vponupon hope of Gods mercy. Thus thou muſt needs ſee the folly of this in courſe in putting off repentance vponupon hope of long life.

Now, for the other Let which keepes thee from timely turning; and whereby thou doeſt confirme thy ſelfe in wickedneſſe, and hearden thy heart in ſinne; let vsus ſpeake ſomewhat of it. Thou alleageſt God is mercifull, and will receiue thee whenſoeuer thou doeſt turne. That God is mercifull, none can denie;Epheſ 2.4. Pſal. 145.9.Eph 2:4Ps 145:9 the very deuils in hell will confeſſe it. He is rich in merciemercy; yea, His mercies are Reaſon. 1 ouer all his workes. It is ingratitude. Quae maie…riniqui as, quam vt inde à to creator contemnatur, vnde plus amari merebatur. Bern.But now conſider what an vnthankefull part is it for thee to offend ſo gracious a God? What greater iniquitie can there bee, then that thy Creator ſhould bee contemned of thee, for which hee deſerueth the more to be loued and reſpected by thee. There is merciemercy with thee (ſaith the Prophet Dauid) that thou mayſt bee feared; not that thou mightſt bee diſpiſed or p. 186contemned, that teacheth vsus no ſuch leſſon. How doeſt thou ſucke poyſon out of this honie? Is God ſuch a one as thou imagineſt? the more is thy ſinne to deale ſo wretchedly with ſo good a God.

Reaſon. 2 But in the ſecond place know, that as God is gracious and mercifull, God is iuſt, &c. Parauit caelum, ſed parauit & tartarum. Parauit reſrigeria, ſed parauit etiam aeterna ſupplicia. Cyp. Ezek. 33.11.Ezek 33:11ſo is he alſo iuſt and true; and as hee hath prepared heauen for ſome, ſo hath hee alſo prepared hell for others. Now, the queſtion is, who ſhall taſte of his merciemercy, and who of his iuſtice; for whom hee hath prepared Heauen, and for whom hee hath prepared hell. Surely God himſelfe doth ſhew vsus in his word: As in that place (which is ſo much abuſed by wicked ones, for the nouriſhing of themſelues in carnall ſecuritie) of Ezekiel, I will not the death of a ſinner, but that he turne from his way, and liue. Heere wee ſee the Lord ſpeaketh not of all ſinners, but of ſuch as turne from their euill waies, and repent. As for ſuch as do not, but continue ſtill in ſinne taking occaſion by Gods merciemercy to continue in their vn-, repenting,Rom. 2.4. Deut. 29.20.Rom 2:4Deut 29:20 deſpiſing the riches of his bountifulneſſe, his patience and long-ſuffering, The Lord will not ſpare him, but the anger of the Lord & his iealouſie ſhall ſmoake againſt that man, and all the curſes that are written in this booke ſhall lye vponupon him, and the Lord ſhall blot out his name from vnderunder heauen.Exod. 20.5. Exod. 34.7. Multū deiectat omnes peccateres, quia miſericors & miſerator dominus, &c. Sed ſi amas tam multa initia, time ibi & vltimū quod ait & verax, Aug. Quanto diutius deus expectat vt …mendetis, tantò grauius iudicabit ſi neglexeritis. A…g. de Van. ſaecExod 20:5Exod 34:7

So then wee ſee, no carnall ſecure one hath cauſe to bleſſe himſelfe, for ſo long as he continueth in his ſinnes, without repentance, mercy belongeth not to him; but iudgment. Thou therefore that bleſſeſt thy ſelfe with a falſe perſwaſion of mercy, walking ſtill on in a courſe of ſinne, deceiue thy ſelfe no longer, for God is iuſt as well as mercifull. And will viſite the iniquities of the fathers vponupon the children, vntounto the third and fourth generation of all ſuch as hate him, and he will by no meanes cleare the guiltie. It is very pleaſing (ſaith one) to all ſinners to heare of thoſe louely attributes, The Lord is mercifull and gratious, ſlow to anger, aboundant in goodneſſe, keepeing mercy for thouſands forgiuing iniquitie, tranſgreſſion and ſinne &c. But if thou p. 187louelove ſo many good beginnings; feare that which next foloweth, for God is alſo iuſt and true; and further know, that the longer God in mercy hath expected thy amendment, ſo much the more grieuouſly will he puniſh thee for neglecting of it. Reaſon. 3

And laſtly; let me tell thee;Qui promiſit paenitenti veniam, non promiſit peccanti peui. ē …am. though God hath promiſed that at what time ſoeuer A ſinner doth repent him of his ſinnes &c. He will put all his wickedneſſe out of his remembrance. Yet he hath not promiſed to giuegive repentance to ſuch as hauehave deſpiſed it. And if he giuegive it not, thou wilt neuer hauehave it: For as all good gifts come from aboue from the Father of lights. So muſt this alſo. Thus then thou ſeeſt how little reaſon thou haſt, to harden thy heart in thy ſinnes becauſe God is mercifull.

But in the third place,The third let of repentance remooued; which is the example of the theife conuerted at the laſt. Luk. 23.43. Vnus miſerecordiam inuenit hora vltima, ne quis deſper…t, et vnicus, ne quis preſumat. Aug.Luke 23:43 thou alledgeſt the example of the theife vponupon the Croſſe, who had ſpent all his life in ſinne, yet repented at the laſt gaſp. It is moſt true that the Scripture maketh mention of ſuch a one, and but of one; of one (ſayth a father) that none might deſpaire, of but one that none might preſume. This then is a medecine againſt deſparation, and no cloake for ſinne: Looke vponupon his fellow theife, who was crucified with him, what place found he for repentance? And for this one hauehave we not many thouſands that hauehave periſhed? know thou then that this is but one particular, and an extraordinary act of Gods mercy, and therefore, thereof thou mayſt make no generall rule. Is it not madneſſe to looke eueryevery day for the Sunne in the firmament to ſtand ſtill or go backe becauſe it hath done ſo once?Ioſ. 10.13.Josh 10:13 or to thinke to heare eueryevery aſſe ſpeake, becauſe Balaams once did,2 King. 20.11. Num. 22.28.2 Kgs 20:11Num 22:28 It is as great a madneſſe for thee to hearten thy ſelfe in ſinne by this one example, and farther (that thou mayſt come to a ſight of thy folly) let me ſhew thee what difference there is betwixt him and thee:Great difference between the theife and ſuch preſumptuous ſinners for firſt (in all likelyhood) this was his firſt call, which preſently he hearkeneth vntounto; & willingly entertained the good motions of the ſpirit. But thou haſt bin often called, inuited, allured, yet all p. 188will not doe: The ſpirit of God hath many times ſtood knocking at the dore of thy heart, but thou haſt not opened but vnkindly and churliſhly ſent it away without anſwere.

Secondly, he neuer reſolued (as thou haſt done) to perſiſt in ſinne, and reſerue his old daies for God, but he (without queſtion) continues in his ſinfull courſes through ignorance, and not through wilfullneſſe; But it is otherwiſe with thee; thy conſcience doth witneſſe it.

Thirdly, ſee what fruits of repentance he bringeth forth.

Luk. 23.40. Verſ. 41.Luke 23:40For Firſt he confeſſeth his ſinnes, and reproueth his fellow theife for his wickedneſſe: Then he earneſtly prayeth to Chriſt for pardon and forgiueneſſe:Verſ. 4…. He further confeſſeth Chriſt to be his Sauiour and redeemer euen then when all his diſciples for feare forſoke him: Theſe and many other fruites appeared in this conuert, which did manifeſt his repentance to be vnfeined and ſound: Seeing then there is ſuch differences in your purpoſes and courſes, I cannot thinke there will be the like in your repentance and ſaluation; Let not then any of theſe things, hinder you from a preſent conuerſion, but ſee your former folly and bewaile it, and ſuffer not thy ſelfe, to be held in the ſnares of the diuell any longer. Weigh well theſe reaſons; ponder on them: they will conuince thee or conuert thee.

Vſe 2 Secondly, Let this admoniſh eueryevery one of vsus to deferr no time, but ſpeedily to repent. Abraham roſe vp betimes to ſacrificie his ſonne;Gen. 32.3.Gen 32:3 ſo doe thou make haſt to ſacrifice thy ſinne. Zacheus came downe haſtily when he was called, why then doe we deferre comming to our Sauiour? Harken not to that ſame crow-crying cras, cras, to morrow, to morrow, the voyce is diſmall. In worldly buſineſſe deliberation is very neceſſary, and it is held a point of wiſdome, to deliberate long before a man determine any thing: but in this matter it is dangerous. p. 189It is not ſafe for the hunted beaſt to ſtand ſtill when the hounds purſue him;Pſal. 140.11.Ps 140:11 nor for thee to ſtand muſing when Gods iudgements follow thee at the heeles. Eſcape for thy life (ſaid the Angell to Lot, when he lingered in Sodome) leaſt thou be deſtroyed: ſo ſay I to thee, flie for thy life, make all poſſible ſpeed to come out of thy ſins, linger not in Sodome, nor about the borders of it, leaſt thou be conſumed with the fire of Gods wrath. Conſider of the former reaſons, and let them moue thee hereunto. And remember the longer thou delaieſt, the more matter thou prepareſt for thy owne ſorrow and griefe: If the beſt doth happen, that thou hopeſt for; if euer thou doeſt truly repent (which if thou goeſt on ſtill is much to be feared) for the greater ſinne, the greater ſorrow: eueryevery ſinne will fetch a grone from thy ſoule, and teares from thy eyes, if euer God doe giuegive thee grace to turne vntounto him, and therefore breake off thy ſinnes betimes, and heape not vp more matter of griefe to thy own ſoule: let eueryevery one of vsus be warned to amend: you yong men,Eccleſ. 12.1.Eccl 12:1 who are now luſtie and ſtrong. Remember you your creator now in the dayes of your youth. You ſhall not ſee my face, ſaid Ioſeph to his brethren) except you bring your younger brother with you: how canſt thou behold the face of the Lord Ieſus, if thou dedicateſt to the Deuill thy louely younger yeares, and giueſt him nothing but thy loathed old age? How long (ſayth a Father, ſpeaking to all yong men in his owne perſon) ſhall I ſay to morrow to morrow? why doe I not now?Quamdin cras cras, quare non modo, quare non hac hora finis turpitudini… meae. Auguſt. why doe I not this houre make an end of ſinning. So, why doeſt thou not now at this very inſtant, caſt away thy filthineſſe, thou knoweſt not what may happen before to morrow: while thou haſt time turne; Challenge not to thy ſelfe thirtie or fortie yeares hereafter, for thou art not ſure of one day or houre. As for you that hauehave neglected your youth, and ſlept that out, now awake, if euer you will awake; Awake, for it is high time: and as the Iſraelites gathered twice as much Manna the day before the Sabboth, as they p. 190did at any other time,Exod. 16.22.Exod 16:22 becauſe on the Sabboth they might gather none: So thou that art aged, who lookeſt eueryevery day for thy laſt Sabboth, ſhouldſt redeeme thy time by double diligence, that thou haſt formerly loſt by ſloath & negligence: heare twice as much, pray twice as much, doe twice as much good as any young man doth: It ſtands thee much vponupon, for thou haſt a great iourney to goe, and but a ſhort time allotted.

In a word, to you all: Repent, and that while it is called to day; deferre no longer, thou haſt deferred too long: be now more wiſe, and doe that in time, which all the world would doe out of time, and cannot. All men ſeeke the Lord at laſt,Eſay. 55.Isa 55 but wiſe men ſeeke him while hee may be found: what wretch ſo prophane, that vponupon his death-bed, doth not make the Lord his refuge? Then the eye, the hand, is lifted vp vntounto him; then will they call for mercy, & deſire others to pray to God for them. But oh that there were ſuch an heart in thee, that thou wouldſt doe thus now while time is, and the gate of Gods mercy is ſet open for thee.

The old world had a time for repentance, while Noah preached: Sodome had her time, while Lot viſited: Ieruſalem had a time, while Chriſt conuerſed in her: So had Diues his time; and Eſau his time: the fiue fooliſh virgines their time: and Ieſabell her time for Repentance: which, being neglected, they had no more time offered. If the filthy Sodomites, if prophane Eſau, if the fooliſh virgines, if the rich Glutton, if whoriſh Ieſabell were now aliue, what would they doe? or rather what would they not doe, to obtaine ſaluation? Nothing would be ſo much eſteemed, as a trice of time, which heretofore by dayes, weekes, moneths, yeares, was lauiſhly miſpent. Oh that thou kneweſt what treaſure time offers to thy ſoule! thou wouldſt then looke with a iealous eye on the hour-glaſſe, and ſigh at the dropping of eueryevery ſand that falls: Be not ſo fooliſh as to hazard thy ſoule to the laſt houre. Remember the reaſons that were formerly brought, and p. 191well conſider them: thou haſt no leaſe for thy life: this night may thy ſoule be taken from thee: and ſay thou doeſt liue till thy hayres be gray, what likelihood is there that God will then giuegive thee grace to repent, who haſt obſtinately refuſed grace all the dayes of thy life? Hath not God ſhewed his viſible iudgements on ſuch putters off? Some dying ſuddenly, others ſottiſhly, others deſperately, as that wretch, who was wont to boaſt, that he could repent, if he had time to ſay but three words,Domine miſerere mei. Lord hauehave merciemercy on me; which time he had, and did ſpeake three words, but they were not thoſe he did intend, but three other more fearefull: for, riding ouer a water, vponupon a broken bridge, his horſe ſtumbled, and both fell in, and were drowned; yet before his drowning,Capiat omnia Daemon. he had leiſure to vſe theſe three words, The Deuill take all, and thus he periſhed. This and many other like examples, are for warning vntounto thee, that thou ſhouldeſt not deferre, as they hauehave done: by their harmes learne thou to beware, and venture not the ſaluation of thy ſoule vponupon vncertaintie. There is no hurt comes by timely. Repentance, but much dammage by delaying, and deferring. Neuer did I know any repent of their timely Repentance: but I hauehave heard many lament, for their turning no ſooner:Paenitentia ſerae raro vera. Iam te peccata dimittunt non t… …lla. And indeed there is great cauſe to ſuſpect that Repentance, which is thus put off till the laſt houre, and which many thouſands frame vntounto themſelues at the laſt gaſp: for it is many times more forced and feined, then ſafe and ſound; ſinne then rather leauing man, then man his ſinne: deferre not therefore, but preſently fall about this worke; make not any tarrying to turne vntounto the Lord, but with Dauid, make haſt to keepe Gods commaundements. Pſal. 119.60. Amb. ad paenitent agend exhort.Ps 119:60Remember the words of Ambroſe (with which I will end this vſe and doctrine) He that repenteth at the laſt houre▪ and is reconciled, and ſo departeth out of this life, whether he be ſecure and ſafe from condemnation I am not certaine: Doe I ſay he ſhall be damned? I ſay not ſo, neyther do I ſay he ſhall be ſaued. But wouldſt thou my brother be out of doubt, concerning p. 192thy ſaluation? And wouldſt thou be deliuered from vncertaintie? Repent then while thou art in health: for, if thou doeſt truely repent in thy health, and the laſt day ſo finde thee, then thou art ſafe: becauſe thou haſt repented, whileſt yet thou mighteſt hauehave ſinned. And thus we hauehave ſeene what he did. Now we are in the next place, to heare what he ſayth, according to my propoſed method.