The Parable of the Prodigal, Part 1

The Parable of the Prodigal · Part 1

p. 1LUKE 15. 11, &c.

11. A certain man had two Sons.

12. And the younger of them ſaid to his Father, Father, give me the portion of goods that falleth to me. And he divided unto them his Living.

13. And not many days after, the younger Son gathered all together, and took his journy into a far Country, and there waſted his ſubſtance with riotous living.

14. And when he had ſpent all, there aroſe a mighty famine in that Land, and he began to be in want.

15. And he went and joined himſelf to a Citizen of that Countrey, and he ſent him into his fields to feed ſwine, &c.

THis Chapter conſiſts of three Parables, all of them tending to one ſcope and iſſue, though diſtinct in their ſpecial matter and object. The firſt Parable is of a Sheep, from verſ. 4. to verſ. 8. The ſecond of a piece of Silver, from verſ. 8. to verſ. 11. The third of a Child, from verſ. 11. to the end.

All of theſe agree in two conditions; One, of Loſs, the Sheep was loſt, the Groat was loſt, and the Child was loſt: Secondly p. 2of Recovery; the Sheep that wandred, is brought home; the Groat which was loſt, is found out; and the Son who departed, is returned and accepted. There be who undertake the CyrilReaſons of theſe Parables or dark ſimilitudes, under which Chriſt doth couch ſome ſpecial Leſſon; as, why man is compared to a Sheep, viz. becauſe of our Creation, wherein God made us, and not we our ſelves; we are the ſheep of his paſture. Pſal. 100. And why man is then compared to a Groat; becauſe of that ſingular image of God which was ſtamped in man at his creation; as the royal image of a King is ſtamped upon ſuch a piece of Coin. And then, why man is compared to a Son; becauſe of that near relation which he had to God, being once able to call him Father. And then, why in every one of theſe, to a loſt Sheep, a loſt Groat, a loſt Son, becauſe of his revolt and departure from God by ſin: Nay, and if it were lawfull to put and uſe free conceits on Parables, (as I am ſure ſome of the Ancients do, as St. Auſtin, Gregory, &c.) what if in this threefold Parable, you might eſpie a threefold cauſe of mans fall. "In the ſheep wandring, Satans ſuggeſtion; "In the Groat loſt by the woman, the womans yielding; "In the Sons departing, Adams voluntary revolting, and ſpending of his happy eſtate and condition. But theſe and ſuch like obſervations, though to ſome they ſeem more acute and pleaſant, yet to me they are frothy and unprofitable.

Touching the Parable therefore, concerning which I am to The Scope of the Parable, with a diviſion of the chief Heads thereof. Who are meant by the two Sons.treat, there are ſeveral conjectures about the ſenſe and intention of it. Concerning the Father of the two Sons, they all agree; but about the two Sons, they differ. Some by the two Sons underſtand Angels and Men: The Angels, they were the elder Son; Man the younger, being created after them. The Angels abode at home with their Father, Man had the ſtock put into his own hands, and in a quick time loſt himſelf and it. This opinion you ſee hath ſome kind of Vicinity or correſpondency; ſenſus pius (as Aquinas ſpeaks of it) but not proprius. And there is one pregnant Reaſon againſt it in the Text; for that the elder Son in this place, is deſcribed to be grieved and ſad at the acclamations and welcome teſtimonies of the younger Brothers return; but the Angels rejoice and are glad at the converſion or return of a ſinner.

p. 32. Others by the two Sons underſtand the Jews and the Gentiles; the Jews were the elder, the Gentiles the younger; the Jews kept home, as it were; of all the Nations of the Earth, they ſeemed to be the incloſure for God and his ſervice; and the Gentiles were as it were excluded, rejected, wandring ſheep, a loſt people; yet at length God through Chriſt looks after theſe loſt ſheep, (the other ſheep of his fold, as Chriſt ſpeaks, Joh. 19.) and returns and accepts of the Gentiles, which did much provoke the Jew, (as the elder Son was here provoked at the repentance and acceptance of the younger, and kept out.) they were provoked to jealouſie by thoſe who once were not a people. This interpretation pleaſeth S. Auſtin and Cyril, and ſome others; and indeed it bears a fair congruity with the Parable in moſt reſpects.

3. But the third and general opinion is, that by the elder Son is meant the Scribes and Phariſees, (and under them any Juſtitiaries) perſons too conceited and confident of their own works, ſervice, righteouſneſs, as this elder Son who had been (as he ſaid) thus long in his Fathers houſe and never tranſgraſſed any of his Commandments, but ſerved him carefully; which indeed was the opinion of the Scribes and Phariſees, who truſted to and boaſted of their own righteouſneſs: And that by the younger Son is meant the Publicans and Sinners, perſons more notoriouſly riotous and infamous in ſinning, utterly forſaking of God, as it were, and living without him. And the end of this Parable was to convince the proud and envious Scribes and Phariſees, (who in verſ. 1. and 2. of this Chapter, murmured againſt Chriſt for receiving Publicans and Sinners:) Now Chriſt tells them, that though theſe notorious ſinners were deſpiſed by them, yet he came to call them to repentance, and that God would be moſt indalgent and gracious to them; though they had been great tranſgraſſors, yet now being penitent, he would receive them into ſingular mercy and favour, and that with much joy; and therefore little reaſon had they to ſnarl at his reſpect and deſires towards Publicans and great ſinners. Thus for the ſcope of the Parable, which is, To declare the ſingular readineſs of God in and through Chriſt, even to receive the moſt notorious ſinners, proving penitent.

p. 4Now the Parable conſiſts, or rather comprehends two eſtates The parts of the Parable.of the Prodigal Son.

1. Of Sin and Luxury, where are conſiderable, 1. The Occaſion of it, v. 12. Father, give me the portion of goods that ſalleth to me. He would have the eſtate in his own hands: He loſt himſelf, by de…iring to be Lord of himſelf.

2. The Sin it ſelf, called riotous living, v. 13. lightly come, and lightly gone, which quickly waſted all the ſubſtance. Now whether this ſubſtance were thoſe good Qualities in Creation, or good Gifts of mind or eſtate afterward, it is ſomewhat diſputed; upon which I ſhall conſider in its time and place.

3. The event of it: That eſtate being ſpent, he bethinks of an other courſe; indeed, now he ſhould have thought of coming back to his Father, but he did not; nay, he tries all concluſions before he reſolves on that: Therefore again obſerve, upon the Loſs and conſumption of his Eſtate,

Firſt, his earthly policy, He joyns himſelf with a Citizen of that Countrey, v. 15. By whom ſome underſtand the Devil; ſo S. Ambroſe, Civis iſte eſt iſtius mundi Princeps. Others, ſome kind of earthly or worldly employment: But being joyned with him, his ſervice is ſordid, for he is ſent into the fields (no houſe ſhall hold him who forſakes Gods houſe) to feed the ſwine; he is made a ſervant of the naſtieſt beaſt, who would not continue the ſervant of the beſt Father and God. Secondly, his extreme miſery; this ſhift did no way help him: Nothing ſupplies, when God forſakes; and no way is comfortable, when we prove ſinfull. He would fain have filled his belly with the husks which the ſwine did eat, and no man gave him to eat. v. 15. Ah, what a change doth ſin make! Here is one, whiles he continued with his Father, enjoyed excellent ſociety, tender love, compleat plenty; but now forſaking his Father, he keeps company with the ſwine, is extremely pinched with hunger, glad would he have been ſerved after the very hogs, and no man regarded him in this miſery and want; ſo that now there is a loſs of all his happineſs, and a certainty of famiſhing and periſhing, if he returns not, and hereupon comes forth.

The ſecond eſtate of him, which was of his Converſion and Penitency: Where you have three things obſervable.

p. 51. His Conſultation, ſet forth by a double act of reflection. 1. Poſitively. Firſt, f himſelf, ver 17. He came to himſelf Secondly of others, his fathers ſervants, and their condition. 2. Comparatively, wherein he compares his preſent condition with theirs, in the utility or conveniency of it; They have bread, but I have none: Quantity of it, They have bread enough, but I hunger. Reedundancy of it, They have enough, and to ſpare, but I periſh with hunger: yea the meaneſt in my fathers houſe, the ſervants, the hired ſervants, yea all in my fathers houſe, though many, they have bread enough; what, and ſhall I a ſon famiſh and periſh? Surely if my father hath bread enough for ſervants, he will have ſome for a child; and if he hath to ſpare for hired ſervants, he will have ſome to ſpare for a famiſhing child.

2. His Reſolution; and indeed upon the ſenſe of his own famiſhing miſery, and his fathers bounty and clemency, he is reſolved now what courſe to take. And me thinks he turns off an objection which might ſpring in his mind; yea my father hath plenty at home, and for hired ſervants, but then they are obedient and careful, but I have been a waſtful prodigal, a riotous ſpender, a departing and unkind child: To which hee gives anſiver; 'Tis true, yet for all that I am reſolved to change this courſe, and I will home to my father. Nothing, no not the greateſt ſinnings muſt hinder our penitentil turning to God our Father.

Now in this Resolution of his, there are four things which he did firmly purpoſe and intend:

1. Averſion, to relinquiſh and quit that baſe and miſerable life and courſe, [ver. 18. I will ariſe] q. d. I will reſt here, dwell here no longer; live thus, no, not a day more.

2. Converſion, to return to his father [and go to my father].

3. Confeſſion, to acknowledge 1 His ſin. 2. His unworthineſs. If my father, thinks he, tell me that I have gone away from him; and have offended him, why and I will prevent him, I will confeſs as much; I will not defend, nor excuſe, nor mitigate, nor mince the matter; I will ſay, Father, I have ſinned againſt heaven and before thee, ver. 18. And if my father tell me, I deſerve never to be looked on, and there is no reaſon on my part why hee ſhould look on me as a ſon, or ſpeak to me as a ſon; why, and I p. 6will confeſs that too, that my courſes have been ſo ſinful and vile, that I am not worthy to be called his ſon; not onelyonly to be a ſon, but to be called a ſon.

4. Supplication; to intreat his Father, that yet he would look upon him, and own him, and accept of him.

Make me as one of thy hired ſervants. q. d. If I cannot obtain a ſons place, yet I will beg hard of a ſervants place; and if I cannot get a choicer ſervants place, yet I will put in for an hired ſervants place; and if I cannot get any ſervants place, yet I will get to be as one of the ſervants, as one of the hired ſervants; which ſhewed the humility of his heart, and alſo the vehemency. When the heart is truly broken and humbled, any near relation to God, any owning from God will be acceptable to the ſoul; if God will look on the lowlineſs, on the unworthineſs of the ſinner, how pleaſing is it to him

3. Thirdly follows the life of all, namely the practical execution of all this. This counſel enlarged it ſelf to a reſolution, and this reſolution is crowned with an actual performance: for verſe 20. He aroſe, and came to his father. Where again obſerve,

1. Some things or paſſages on his Fathers part, viz. 1. His quick obſervation; his Father ſaw him, ver. 20. nay, he ſaw him when he was yet a great way off. The very intentions and ſecret motions and cloſe purpoſes of our Repentance are known to God: in this ſenſe, he ſees our thoughts afar off; many times God will not ſee the ſinner quickly, but he will at all times quickly ſee the penitent. I have ſeen him, and will heal him, &c.

2. His preſent commiſeration, [His father ſaw him, and had compaſſion on him] When Ephraim repented, and returned and lamented, why the Lord ſaith, My bowels are troubled for him, I will ſurely have mercy on him: So here, the father not only ſees but compaſſionates. q. d. Look, the poor child is at length come back, he hath ſmarted enough, he ſhall be welcom, I will forgive him all.

3. His gracious Acceptation, expreſſed in three particulars:

One of ſpeedy readineſs [The father ran.] Mercy muſt ſpeed to embrace a penitent: Swift are the feet of mercy to a returning ſinner.

A ſecond of wonderful tenderneſs [The father fell on his neck]. How open are the arms of mercy to take a penitent ſinner into p. 7the boſom. Mercy hath not onelyonly feet to meet us, but arms alſo to claſp and receive us, if we be penitent.

A third of ſtrong affectionateneſs [His Father kiſſed him]. God hath not onelyonly arms, but lips; he hath not naked mercies for a penitent, opening themſelves in manifold promiſes onelyonly; but alſo ſugred mercies, merciemercy ſealed with the kiſſes of his lips, with a ſweet teſtimony that he doth accept of, and is reconciled to a penitent and returning ſoul.

2. Some things on the Childs part, which is the real acting of his former reſolution in an actual confeſſion, verſ. 21. And here observe a ſtrange interruption on his fathers part:

1. He ſtaies not to hear all the confeſſion and petition intended, though he have purpoſed to have ſaid more [and make me as one of thy hired ſervants.]. Why! the father ſtops him, prevents him; we propoſe a method many times, but God ſuddenly comes in with his mercies.

2. He cannot confeſs ſo much, but the father, though not in words, yet really doth much more; Fetch forth, ſaith he, 1. The beſt ro…e. 2. The pretious ring, and 3. The comely ſhoo's. We can bring nothing to God, but yet he can find enough for the whole ſoul: And 4. The fatted Calf. Ah! how infinitely different is the penitent condition from the impenitent: Now the child hath garments, hath ornaments, hath neceſſaries, hath comfortables; when we once truly turn to God, we ſhall find no lack; there is a complete happineſs now come to this returning ſon, who adventured on the gracious diſpoſition of his father: and there is a great gladneſs now in the father, for the penitential returning of his ſon. Our condition is beſt, and God is moſt pleaſed, when we turn penitents, verſ. 21, 22. Let us eat and be merry; for this my ſon was dead, and is alive again; he was loſt, and is found.

Thus briefly have you the ſenſe of the Parable, with a diviſion of the chief heads thereof: I will nov proceed to pick out the moral obſervations which are couched in it, they may be reduced to three general head.

1. A Sinners digreſſion, or averſion from God.

2. A Penitents regreſſion, or converſion unto God.

3. A Penitents acceptation and favorable entertainment with God.

p. 8In the firſt, you ſee the ſinners going from God to miſery; In the ſecond, you ſee him returning unto himſelf by true penitency; In the third, you ſee God returning to him in mercy: In the firſt you ſee him loſing himſelf, in the ſecond you ſee him finding himſelf, in the third you ſee God finding of him. Sin loſes us, repentance finds us, and then God owns us.

I begin with the Sinners d…greſſion or averſion from God, which is ſet forth unto us in v. 12, 13, 14, 15, 16. under the ſimilitude of a young man, who would have all in his own hands, and ſo he left his Father, took his pleaſure in Travels, ſoon conſumed all, and ſhortly brought himſelf to extreme neceſſity and miſery. This is the literal part of the Parable: But the Moral part comprehends (if I miſtake not) theſe Propoſitions.

That Sin is a departing from God.

The young Prodigal, he muſt leave his Father, he muſt be D. 1. Sin is a departing from Godgone, what doth it imply, but the ſinner is a departer? Sinning is a departing; we leave God when we betake our ſelves to a courſe of ſinning. Thus is it ſtiled in Scripture, Eſai. 1. 4. Ah ſinfull Nation, a people laden with iniquity, a ſeed of evil doers, children that are corrupters; they have forſaken the Lord, they have gone away backward. Here ſin is called a forſaking the Lord, and a going away, and a revolting, ye will revolt more and more: which is a falling off untruſtily from God. Jer. 2. 14. They have forſaken me the fountain of living waters. Heb. 3. 12. An evil he art of unbelief, in departing from the living God.

There is a two-fold Departing; One is real, when he turns away from the place or preſence of another, as Jonathan aroſe A two-fold departing. Real.and departed from his father Saul. Thus no man can depart from God; for he being omnipreſent, is with us in every place: Another is moral, which is, when the heart or ſoul departs; and thus the ſinner departs from God, when his ſoul and affections leave him, Moral.and cleave to ſin. And it cannot be but that ſinning ſhould be ſuch a departing, for as much as God and ſin are moſt contrary, ſo that the ſoul cannot enjoy them both; if you will love and follow your ſins, you muſt leave God; and if you will love and follow the Lord, you muſt leave your ſins; for what communion p. 9can there be betwixt light and darkneſs, God and ſin.

The Uſe of this may inform us of the madneſs and folly of a ſinner, He will live in ſuch or ſuch a ſin, and with greedineſs he Ʋſe. See the folly of the ſinner,follows the inticements thereof: Well! thou enjoyeſt thy ſin, but conſider that thou loſeſt thy God; and what doeſt thou get in all thy delights, which are but lying vanities, whileſt thou forſakeſt the God of thy mercies? Thy exchange is miſerable, to leave a God, and embrace a ſin; to depart from the chiefeſt good and happineſs, and to make choice of the baſeſt objects of ſin, which is worſe then hell it ſelf.

A ſecond moral obſervation is this, that A ſinner doth voluntarily, of his own accord, depart from God. Here the Prodigal D. 2. A ſinner doth voluntarily depart from God.makes choice of his own way and courſe, and deſires to be left to himſelf, and to take his own courſe. God compels no man to a ſinfull courſe, nor is he the cauſe thereof, nor can Satan compel the heart. A man in this regard is ſaid to tempt and entice himſelf, and with Ahab to ſell himſelf to work wickedneſs.

And therefore, The ſinner is utterly inexcuſable before God, Ʋſe. Therefore the ſinner is inexcuſable.his mouth is for ever ſtopped, his ſin and perdition is of himſelf. God is cleared in Judgment, who puniſhes the wicked who is the actor, contriver, and ſole cauſe of his own ſinnings. Take any ſinner who delights himſelf in a way of wickedneſs, why! he is voluntary in it: 'Tis true, in diſpute he pretends an inſufficiency or inability, but the real cauſe of his ſinning is his own will, for he loves Darkneſs rather then Light, and had rather ſerve his Luſts then God; he makes choice of them before God, as the multitude did of Barrabas before Chriſt; and when Life and Death, God and Sin are propounded, yea, and that with the true rewards from the one, and ſevere wrath from the other, yet he like Iſſachar bowes down under the burthen, and loves reſt; he had rather go on in his ſins, and will not leave them: And therefore we alone are guilty of our own bloud, God is innocent as well as juſt, our condemnation is but a due guerdon or paiment for our own voluntary departings from God.

A third moral Obſervation is this, that The pleaſures of ſinning will quickly end, and the end of them is extreme miſery. The Prodigal Doct. 3. The pleaſures of ſin will quickly end in miſery.here will be gone, he muſt have pleaſure, his Fathers houſe was too ſtrict; well, he begins his …iotous living, but then you read that he quickly conſumed and waſted all his ſubſtance, and p. 10brought himſelf into ſuch extreme neceſſities, that he became a ſervant to the ſwine, and fain would have fed his belly with the husks which they left, but none gave unto him. This point I intend more fully to preſs, which contains in it two branches: 1. That the pleaſures of ſinning are but ſhort. 2. That though delights and pleaſures begin a ſinfull courſe, yet extreme neceſſity and miſery or ſtreights do end it.

1. The pleaſures and delights of ſinning are but ſhort: The riotous life of the Prodigal was a preſent conſumption of his eſtate. The pleaſures of ſin are but ſhort.The pleaſure of ſin is like a Candle, which in the very burning and lighting burns and conſumes away. It is in Scripture compared to the crackling of thorns, which is but a ſpeedy blaze; and to the Lightning, which is but a glance and a flaſh and away; and to a ſeaſon, the pleaſures of ſin for a ſeaſon, Heb. 11. which is a very inch of time, a foreign, a little article of time; for though time be long, yet a ſeaſon is but a ſhort ſpace. In Job the pleaſure of ſin is compared to a ſweet morſel; a morſel is no great quantity, and though it be ſweet, yet it ſlips quickly away from the tongue and palate. And the Apoſtle compares it to a bait wherewith a fiſh is taken; the fiſh looks on, and nibbles a little, and takes it down, and then away goes the bait. Cain pleaſed himſelf a while, but not long; for the ſin of murther preſently purſued and cried againſt him: And Adam before him, had but one taſte of the forbidden tree, it quickly ſet his teeth on edge: Gehazi's gold and garments, and Achan's wedge, as they were ſtoln waters, and though ſweet, yet ſhort. So was it with Ahab, he got Naboths vineyard ſinfully, but he ſcarce ever enjoyed it; he met with a mighty curſe from God preſently upon him.

But here obſerve, that the pleaſures of ſin may be ſaid to be In reſpect of eſtimation.ſhort, 1. In reſpect of eſtimation: when the hearts of men judge of them as falſe, unlawfull, and ſhort. Thus Moſes eſteemed of them, and therefore refuſed the pleaſures of ſin, which were but for a ſeaſon. 2. In reſpect of duration: For if Life itſelf be not long, In reſpect of duration.the pleaſures of ſin muſt needs be ſhort. It is true, that as long as the impenitent ſoul hath a being, the guilt of his ſin ſhall have a being and conſiſtence in the ſoul, but at the utmoſt ſinful pleaſures extend not beyond our life, their date then of neceſſity muſt be expired, though uſually they are extinguiſhed or interrupted p. 11before, and life is a very ſhort tale, hour, moment. 3. In compariſon In compariſon with eternity.with eternity; though a man ſhould live in the pleaſures of ſin 20, 40, 60 years, yet what is that ſpace of time to an eternity of ſorrows and bitterneſs. Compare the longeſt time with eternity, it is ſcarce a conſiderable moment. But you may demand, Why ſhould the pleaſures of ſin be ſo ſhort? Sol. Nay Reaſons of it.you might rather demand, Why they ſhould be at all? for indeed real pleaſure cannot ariſe out of ſinful acts, yet a carnal and ſenſual pleaſure there is, which is nevertheleſs ſhort: Becauſe

1. Sin is never ſo pleaſant, but it breeds that which is Sin is never ſo pleaſant but it breeds that which is unpleaſant.unpleaſant; nay the more pleaſure we find in it, the more diſpleaſure it works; like a draught of beer, which the more fully and pleaſantly drops down, the more danger is added to the patient: So is it with ſin, it ſeems a delightful thing to you to follow your luſts, your evil waies; but the more you ſin, the more you increaſe your guilt; and guilt is but a ſword to cut the throat of your ſinful pleaſures; It is like ſweet poiſon, which goes down eaſily and delightfully, but it will ſuddenly diſturb and crack the body.

2. God hath curſed the waies of ſin; and therefore though they God hath curſed the ways of ſin.ſeem pleaſant for a while, yet that ſhall not be long, he hath hedged it with thorns, threatned all evil, miſerable and judicial evil againſt it. And look as when a good man earneſtly preſſes God upon his promiſes, his ſorrowes ſhall not ſtay long, but ſighs and tears ſhall flie away: So when a wicked man provoketh God by his ſinnings, his pleaſures ſhall be ſhort, for the Lord will perform his threatnings againſt him.

3. The pleaſures of ſin muſt neceſſarily be ſhort, becauſe conſcience Conſcience cannot be long quiet.cannot be long quiet: If you ſhould wound and wound a man, he will begin to feel, and to complain; even your pleaſant ſinnings are the moſt grievous woundings of conſcience, and conſcience will not bear, it will awake with blood trickling, and will be revenged of you with moſt bitter expoſtulations, ſevere accuſations, unſufferable gnawings, and then where are the pleaſures of your ſins? Who can ſtand before envy? ſaid Solomon; ſo againſt conſcience, the wounds thereof, yea and her woundings by it, who can bear? thy delights will ſink and flie off, yea thy heart will fail thee utterly, when conſcience ariſeth to accuſe and condemn thy ſinful pleaſures.

p. 124. They raiſe up manifold afflictions and calamities which ſhorten our pleaſures and delights.They raiſe up manifold afflictions.

But I proceed to the opening of the ſecond branch, viz. the endings of ſin. That though a ſinful courſe may begin in many Sin will end in many miſeries.pleaſures, yet it ſhall end in many miſeries, extremities, and ſtraits. There are diverſe ſorts of ending of things: ſome end by way of annihilation, as the ſouls of the beaſts, they ſhall ceaſe to be, they are reſolved into nothing; ſome end by way of perfection, as the ſouls and waies of holy men, Glory and Salvation is their end; ſome end by way of corruption, as when the beauty of a thing is marred, or a goodly body is turned; and ends in a loathſome carkaſs, or ſweet Wine turns to ſharp Vineger. After this manner doth ſin end, or a ſinful courſe end: as it was with the day in which Sodom was deſtroied, it began with the pleaſant light of the Sun, but it ended in fire and brimſtone: Thus was it with thoſe ſinners, their delightful flames of luſt ended in horrid flames of Vengeance. There are two ſorts of ſorrow and trouble: one Penitential, and the other Judicial; one of theſe ſin muſt end in. Achans wedge pleaſed his eie, but it loſt his life. Ahabs deſire was ſatisfied to get Naboths Vineyard, but his blood paid for it in the portion of Jezreel. Gehazi obteined the garments and talents, and at the end a Leproſie to his dying day. Judas gets favour with the chief Prieſts, and money to betray his Maſter, but he got horrour of conſcience, final deſpair and damnation for his treachery. The young man in the Proverbs is inticed with the filthy flattery of the Prov. 7. 17.Prov 7:17Whore, her bed was perfumed with Myrrhe, but her houſe is the way to hell, going down to the chambers of death; thoſe chambers 17.of delight prove chambers of death.

But to open this in ſome particulars:

Queſt. 1. To what extreme miſeries and ſtreits may ſin bring the ſinner? Sol. 1. To thoſe of Body; ſin may be rottenneſs of his bones, and may infect him with the moſt naſty, irking, painful diſeaſes, Miſeries of body.that he ſhall have no reſt in his fleſh: it may ſo poiſon his marrow, inflame his ſpirits, corrupt his humors, that many times the body, which was the inſtrument of ſin, proves to be the great torment of the ſinner. 2. To thoſe of Eſtate; ſinning may eat out a goodly eſtate, as the worm which is gnawing at the root of O… eſtate.a tree, diſrobes it, diſflouriſhes it, pines and ſhrivels it: though a man hath quick parts, ample dealings, yet if he has ſecret waies p. 13of ſinning, his ſins will blaſt him, they will be as the Moth which eats out the garment, or as the canker to the braſs or iron. How many by ſuch & ſuch ſinnings are quickly ſtript, laid low, brought to a morſel of bread, and are cloathed in rags, as the Prodigal here in the tex waſted himſelf out of all. 3. To thoſe of Name, Of name.which is one of the three precious and tender things; viz. a mans Eye, a mans Conſcience, and a mans Name. This is a precious Fama, Fides. Oculus.ointment, a mans life is as his name is, yet ſinning caſts a flie into that ointment, a blur upon that copie, it procures reproach and ſhame, an hiſſing, a Proverb, a by-word, an odious name, a name that ſhall periſh. 4. To thoſe of Conſcience, which are Of conſcience.ſtreits indeed, ſo that a man is almoſt diſtracted, knows not which way to turn himſelf either to God or man, day nor night, is weary of life, and yet afraid to die; he fears God, he fears man, he fears himſelf, he fears the ſhadows of things. 5. To thoſe of the imagining and thinking part of man; a mans heart ſhall do nothing Of the imagi…ing and thinking part of man.but meditate terrour, apprehend guilt; ſee the form… of bitter ſinnings, and the Idea's of infinite wrath kindling from God againſt him, ſo that he ſhall be ſtill amazed at the repreſentation of his former ſinnings, or at the expectation of future judgments. 6. To thoſe of the affecting part: all his a…fections ſhall riſe up as a tumult Of the affecting part.within him; burthens of cruel fear, tremblings of a fainting grief, and thick throws of hopeleſs deſpair.

Queſt. 2. But why is it that ſins, or ſinful courſes, end in ſuch extreme miſeries and ſtreits? Sol. Reaſons thereof are many: Reaſons of it.1. Becauſe though the beginning of ſin be from a deceived heart, yet The ending of ſin is from a juſt God.the ending of ſin is from a juſt God. The corrupt heart begins ſin, deluded thereto by ſinful pleaſure, but God puts a period to the ſin in juſt judgment, in wrath and tribulation upon every ſoul that does evil. What we conceive about ſin is one thing, and what God will do to the ſinner is another thing; we make it ſweet, but God will make it bitter at the latter end; The intentional way of theft is with delight, but the judicial end of theft is death; ſo Finis. 1. …peris, 2. operantis.is it in all ſinnings, the intention of the ſinner is to pleaſe his own corrupt heart, but the judicial end of it (which belongs to God, he being the righteous Judg offended) is miſery. 2. The true effects of ſin muſt be made manifeſt. Men would not The …rue … of ſin muſt be made manif…ſt.onelyonly queſtion the Righteouſneſs of God, but the unlawfulneſs of ſin, if ſinning ſhould end peaceably. Well might they ſay with p. 14him, I have cleanſed my heart in vain, if ſin ſhould end in peace and bleſſing; but God by this dolefull Cataſtrophe of ſin doth convince man, that ſin deceives them while it pretends ſo much pleaſure, delight, contentment, and at length repays them with ſhame, loſs, horrour and deſpair. 3. Hereby men ſhould learn To put a difference betwixt them that fear God and that fear him not.that there is a difference twixt them who fear God, and ſuch as fear him not. For indeed, in this, among many other things, do godly ways and the ungodly differ: The Godly begin oft times in ſorrow, in trouble, but the end of them is peace at the laſt; we ſee and meet with the worſt of our journey at the firſt, as the Iſraelites did with the Wilderneſs and Sea, but they came to Canaan at length; but the Ungodly ways yield their beſt at firſt, their vanity, delights, like painted colours, fall off, and their worſt is hidden, and appears at laſt: Alas, thou doeſt not imagine that hell which thy ſinnings are kindlings, or that ſword which it is unſheathing, or that death which it is breeding, or that horrour which it is maing within thee againſt thee; theſe are now hid from thy eyes, but yet they are the end of thy ſinnings.

I now come to the application of this point. Is the entrance of ſin pleaſant, and is that pleaſure but ſhort, and ends that pleaſure Ʋſe.in miſerable extremity, then 1. for

1. Information; We may hence be informed, That all things are not right and ſafe, which yet are pleaſant. The ways of a man Information. All things are not ſafe which yet are pleaſant.ſeem right in his own eyes, ſaid Solomon, and the motives of ſin ſeem pleaſant to our corrupt hearts; yet ſinfull ways are falſe, and ſinfull pleaſures are nought and ſhort. The firſt demand of any in point of opinion ſhould be, how true, not how plauſible; and of affection or action, ſhould be, How good, and the next, how pleaſant; not firſt how delightfull, but firſt how lawfull. We may not do about our moral acts, as we do in our civil, ask what fine Stuffs, but firſt, what good. The Apple, the forbidden Apple, which if taſted had death in it, was yet goodly to Gen. 3. 6.Gen 3:6to look on, it was pleaſant to the eyes. And the Wine of which Solomon ſpeaks, though it bit like a Serpent, and ſtung like an Adder, Pro. 23. 31, 32Prov 23:31Prov 23:32yet it looked red, and gave its colour in the cup. As all ſins have after their commiſſion ſomething to back them, ſo they have before their commiſſion ſomething to enter them: After our ſinning, there are corrupt defences and reaſonings; and before our ſinnings, there are corrupt pleaſures and delights: As in p. 15the ſewing of a Garment, there is a Needle to make way, and then a Thred to keep faſt; ſo it is in the conſtitution of a ſinfull courſe, there is pleaſure to make way for the ſin, and then there is love and defence which keeps faſt the ſin. Therefore we muſt in this be informed, not to entertain any thing becauſe it doth pleaſe and delight us, for uſually that is ſinfull which at firſt is delightfull; it is not how it pleaſeth me, but how it pleaſeth God: The ſoul of man naturally is very corrupt, and as it is with ſome ſtomacks which are foul, the worſt diet is moſt delightfull, ſo it is with our ſouls being evil, therefore that which is evil ſuits beſts with them and pleaſeth them moſt. Pleaſures of any thing muſt be judged by 1. A Word of truth; for if they be not good, as well as pleaſant, they are ſins factors; and 2. by the reſpondency they have to a nature, not as corrupt, but as renewed.

2. That ſin is not onelyonly bad, but politick; not onelyonly unlawfull, but deceitfull. As it is with ſome faces which have natural wrinkles, Sin is not onelyonly unlawfull, but deceitfull.theſe are dawbed over with painted gloſſes; or with ſome bodies which are crooked, theſe are bolſtred out with ſecret ſtiffnings; or as with rotten wares, theſe are glazed over with gaudy dyings: So is it with ſin, in it ſelf a foul thing, a loathſome and odious thing (therefore in Scripture called an abomination, a filthineſs, a vile thing, a diſeaſe, a rottenneſs, a ſore, putrifying ſore, &c.) yet it draws on the ſinner by pleaſure and delight. Sin doth not move us nakedly as ſinfull, but cunningly as delightfull; it doth not tempt the young man to uncleanneſs, and tell him, that whoremongers and adulterers God will judge; but come, let us take our fill of love, I have perfumed my bed, &c. as the ſtrumpet in the Proverbs: It doth not tempt the perſon to drunkenneſs, and tell him that no drunkard ſhall inherit the Kingdome of God, and that there is a woe belonging unto him; but it ſhews him the redneſs and colour of the Wine, and ſuggeſts the ſweetneſs thereof unto him. So in ſins of murther, it doth not ſhew that revenge which God threatens, but that acceptable revenge and way of eaſe which the ſinner delightfully thinks on. As Balak ſent to Balaam the rewards of Divination, and then deſired him to curſe Iſrael: And that Apocalyptical whore had in her hand a golden cup, and within that the wine of fornication: So deals our ſin with us when it tempts us, it doth hide the hook, and ſhews the bait; it conceals the obliquity, and repreſents the p. 16beauty; it covers the miſery, and ſhews onelyonly the pleaſure, to draw and inſnare our ſouls.

3. That all ſinners are extremely mocked and deluded. They may more ſafely ſay of their ſins what …ſau ſpake of Jacob; Thy All ſinners are extremely deluded.name is rightly called Jacob, for theſe two times thou haſt deceived or ſupplamed me. So may ſinfull men ſay of their ſins, Not twice or thrice, but always ye ſtill mock and deceive me. I remember, that when Joſephs brethren had caſt him into the pit, Reuben anon returns thither, but finds him not; he was newly there, but he was quickly taken thence, and he ſaid, The child is not, Gen. 37. 29.Gen 37:29and I, whither ſhall I go? So may a man ſay of the pleaſure of his ſin, Even now they were, but now they are not: And inſtead of that pleaſure, he may now be wringing of his hands, and cry out; The pleaſure is gone and is not, the ſin remains and here ſticks; the draught is gone, but the poiſon is not gone; the delight is gone, but the guilt is preſent; the delight is fallen off, but the grief is preſent: And I, now I, whether ſhall I go? Conſcience galls me, fears cruſh me, God abhors me, the world doth not help, friends cannot eaſe me; what I feel is bitter, and what I fear is worſe: Ah my ſins, you ſaid I ſhould have pleaſures ſtill, you ſaid that I ſhould not ſee miſery, you ſaid that God would be eaſily mercifull, you ſaid theſe were nothing, you ſaid that to morrow ſhould be as to day, and much more abundantly: Ah that ever I truſted you, believed you, yielded unto you; you have deceived me; by a little pleaſure I am now brought into, and left in the midſt of all miſery: Ah, you ſins which were once ſo pleaſant, can you not deliver me? can you not comfort me? do ye forſake me? is this your kindneſs? is this your delightfulneſs? where is it? I am bereaved of your pleaſures, and by you, you alone, am I now ſunk into the moſt ſoul-cutting and anguiſhing diſtreſſes.

4. That though ſins be temporally pleaſant, yet they are certainly dangerous: They end miſerably, though they begin ſweetly; Sins, though temporally pleaſant, yet are certainly dangerous.like a River which begins in a quiet Spring, but ends in a tumultuous Sea. There are theſe dangers in the pleaſures of Sin; 1. They are apt to draw and entice us, 2. to bewitch and entangle us. 3. to enlarge the ſpirit of tranſgreſſion within. 4, to hinder all true pleaſures, 5. to ſear up the … conſcience againſt all holy counſel and remedy.

p. 17But I paſs to a ſecond Uſe, which ſhall be of Caution, to take Ʋſe 2. Caution. Take heed of being deluded with the pleaſures of ſin. Job 15. 31. Prov. 20. 1. Eccl. 7. 26.Job 15:31Prov 20:1Eccl 7:26heed of being deluded any longer with the pleaſures of ſin: me thinks Eliphaz ſpake punctually, and to the purpoſe; Let not him that is deceived truſt (any more) in vanity, for vanity ſhall be his recompence. Though ſin be a while pleaſant, yet hearken not unto it, ſuffer not thy ſelf to be deceived by it: Wine is a mocker, and ſtrong drink is raging, and whoſoever is deceived thereby is not wiſe. The like he ſpeaks of the unclean woman, whoſe heart is ſnares and nets, (ſtill dreſſing them to catch the bird) and her hands are bands. The ſame may be ſaid of any ſins whatſoever. But now to move and quicken your hearts to take heed of ſinning, though mixt with pleaſures and delights; Conſider theſe motives.Motives.

1. What thing that is wherein thou doeſt take pleaſure? Why! What is that wherein tho… doeſt take pleaſure.what is it, O man, that hath enticed thee? and what is it, O man, which in thee is ſo enticed? It is ſin that hath enticed thee, and it is thy ſoul which is thus enticed by ſin. Sin enticeth thee, then which no evil is worſe; thy ſoul is enticed, then which no part in thee is ſo precious. And wilt thou adventure that precious ſoul, that immortal ſoul, which muſt live for ever, wilt thou adventure it for a ſin, for one draught of ſinfull pleaſure? Wouldeſt thou adventure all thy earthly eſtate for one draught of Beer, (as Eſau did his for one meſs of pottage?) Thou wouldeſt not: Yet wilt thou adventure the eternal being of thy ſoul for one minutes pleaſure of ſin. Though thy ſins be pleaſant in thine eyes, yet they are odious in Gods ſight, though thy ſins do delight thee, yet they do grieve him, they do incenſe and provoke him: Haſt thou nothing to take pleaſure in, but that which provokes thy God, and will damn thy ſo…l!

2. Thou mayeſt enjoy thy pleaſures without ſin. Haſt thou not Thou mayeſt enjoy thy pleaſures without ſina Wife to delight thee, an Husband, Children, many outward comforts, not a God, not a Promiſe, not a Chriſt, that thou longeſt onelyonly for forbidden fruit?

3. Is ſin a thing to take pleaſure in? did it not ſhed the bloud of Is ſin a thing to take pleaſure in?Chriſt? doth it not break a righteous Law? tranſgreſs an holy Will? grieve the Spirit of God? caſt the clouds of threatnings over our heads? bring down all our Judgements on body? kindle our terrours in Conſcience? heap up all our wrath againſt the day of wrath? is this the thing of thy pleaſure? call you p. 18this a delight! If one ſhould ſay unto thee, Be drunk, commit filthineſs, and within an hour after, thy whole body ſhall be roaſted in a fire, or thy skin ſhall be flead off thee, or every bone in thy body ſhould be diſtinctly broken in pieces, wouldſt thou now ſin? And what are theſe puniſhments to ſins themſelves? and what are theſe puniſhments to thoſe of Conſcience, or to that of Hell?

4. God can eaſily ſhorten thy pleaſures of ſin, and he hath many God can eaſily ſhorten thy pleaſures of ſi….waies to do it. Firſt, Is not his Word of mighty power? is it not a diſcerner of the thoughts and intentions of the heart? can it not divide twixt the marrow and the joint? Is it not a light, and a fire? Is it not the ſword of God, a two-edged ſword, able to pierce, and that with quickneſs, and that with ſharpneſs? Or, Secondly, if yet thou be able to maintein thy ſins, and by the ſtrength of ſenſual pleaſures to beat off the pureſt convictions, and revelations, and purſuits of the Word, cannot the Spirit of God drive home the ſharp diſpleaſure of God? cannot he break through the midſt of all thy reſolutions and delights, and ſo enter into thy conſcience? can he not in a moment awaken that drouzie conſcience? can he not inliven that ſeared conſcience? can he not injoin it to ſtand up and act its accuſing power, when he hath irreſiſtably inlightned it, and ſet the great ſins of thy delight before thee? and when conſcience is deeply wounded, where then are all thy pleaſures? O, it will be as bitter then unto thee as hell: the wrath of God felt, and the guilt of ſin felt, and the terrors of Conſcience felt, O how will they drown thy pleaſures, ſink thy ſpirits, and (if God be not the more merciful) confound thy ſoul! Yet this God can do, and he can eaſily do it; if he ſaith but the word, My wrath be upon him, Con…cie…ce ariſe and accuſe him, it is done, and then where are thy d…lights? Thoſe ſins of thine, unto which thou haſt been en…iced by a little falſe pleaſures, even they alone ſhall riſe up, and be the ſufficient puniſhment for all their pleaſures. Or, Thirdly, He can ſhorten thy pleaſures by many Judgements; he can lay ſuch a diſeaſe upon thy body, or ſuch a loſs on thy eſtate, or ſuch a rottenneſs on thy name, or ſuch a vexation upon thy ſpirit, or ſuch a madneſs in thy mind, or ſuch a croſs in thy delight, that thou ſhalt find no more pleaſure in any thing. Or, Fourthly, Can he not ſend forth the King of Fears, that which thou leaſt thinkeſt of, p. 19and which will make thy joynts to tremble, Death it ſelf upon thee? Hath not He the Keys of Life and Death; and when life is gone, where then are the pleaſures of thy ſin? Sin makes way for death, and death to a wicked man, though it makes not an end of his ſinning, yet it makes a full end of the pleaſures of ſinning; thou ſhalt never rejoyce in the way of thy wickedneſs more, thou ſhalt never taſte delight more, neither lawfull delight, nor unlawfull delight. And cannot God do this ſuddenly? and art thou able to withſtand him? art thou greater then he?

5. Thy pleaſures of ſin will end in bitterneſs. Read the Scripture, Thy pleaſures of ſin will end in bitterneſs.ſee whether it be not ſo, and I beſeech thee tell me, haſt thou not found it ſo already? canſt thou not ſay, That thy ſin hath been an evil thing, and bitter? Canſt thou not ſay, What fruit have I in thoſe things whereof I am now aſhamed? Two things remember, There is a certainty of bitterneſs for former ſinnings, Eccl. 11. 9. Rejoyce O young man in thy youth, and let thy heart chear thee in the days of thy youth, and walk in the ways of thy heart, and in the ſight of thine eyes; but know thou, that for all theſe things God will bring thee into judgment. 2. Thou knoweſt not the manner of that bitterneſs. The ſinning, that is thy work; but the puniſhing of thy ſins, that is Gods work: thou haſt taken the pleaſures which ſin delivered unto thee, and thou muſt now take the bitterneſs which God will inflict on thee. And canſt thou tell. 1. When the Lord will begin to account with How ſudden.thee, either to night, or to morrow? thou art not ſecure a moment. Secondly, How the Lord will begin with thee, whether How great.in thy body, or in thy ſoul, or in both, in conſcience, or eſtate? Thirdly, How far the Lord will extend the cup unto thee; perhaps How endleſs.it ſhall be in thy hand a cup of fury, and trembling, and amazing horrour, and whether he will have thee to drink to the loweſt dregs of his wrath, how knoweſt thou? This bitterneſs after thy pleaſures may be purely judicial, which ſhall not be tempered with any comfort, nor yet at all with the hope of any mercy, it may be an endleſs diſpleaſure from God.

Object. Yea, but we mean to repent hereafter, and ſo we will prevent all that bitterneſs.

Sol. 1. You cannot repent at pleaſure, though you ſin at pleaſure; nay, the more pleaſant thy ſins are, the more they do diſable thee to repent; for they by thy delights do hold thy affections p. 20more firm, and increaſe …hy ſinfull acts more often; and both of theſe do croſs repentance.

2. But ſuppoſe thou ſhouldeſt repent, yet muſt thy ſins be bitter unto thee; though thou mayeſt believe with joy, yet thou muſt repent with ſorrow: Repentance is a mourning weed, a ſad lamentation, a reformation with tears.

3. And believe me, thy penitential work will be the more ſowr, by how much the more ſweet thy ſinnings have been. In Phyſick (if I miſtake not) they hold, that Dulcia cito vertuntur in bilem, the ſweet meats are moſt eaſily turned into bitter choler; ſo ſhalt thou find experimentally, thy ſweeteſt ſins to prove (even if thou doeſt repent) thy ſharpeſt burthens and griefs. Davids adultery coſt him more tears, then any ſin of his that we read of.

A third Uſe ſhall be of Direction: If any man of us hath been enticed, that we have taken the ſweet bait, that ſin hath inſnared Ʋſe 3. Direction.us by its pleaſures, my advice is, Let him vomit up the morſels again, and no more to embrace the ſin for the pleaſure, but to abhor the pleaſure for the ſins ſake. The rules which I would preſcribe, are theſe,

1. Preſently to imbitter thoſe ſinfull pleaſures: Do you your Preſently imbitter thoſe ſinfull pleaſures.ſelf begin the work, defer it not to God; if you begin it in a penitential way, God will ſpare you in a judicial way. Judge yourſelves, and ye ſhall not be judged of the Lord. See and conſider what thou haſt done; True, I have had the pleaſure, but by ſinning God hath had the diſhonour, much diſhonour, great diſhonour, frequent diſhonour. Oh grieve for this, that thou ſhouldeſt ever delight in that which grieves thy God; that ſin ſhould be pleaſant to thee, which is ſo diſhonourable unto him; Afflict thy ſoul, and do this preſently, take down thy ſins the ſecond time with bitter herbs, which at the firſt thou ſwallowedſt down with ſweet delights; or rather caſt them out with hearty ſorrow, which thou didſt haſtily take in with vain pleaſure.

2. For time to come, let two thoughts lodge between thine eyes; viz. 1. Former ſins have been bitter though pleaſant; 2 Future Think of the bitterneſs of former ſins, and that future ſins will be more bitter.ſins, be they never ſo pleaſant, will prove more bitter. O let theſe be engraven in thy ſoul, never believe thy thoughts, thy hopes, thy confidences, nor Satan any more, nor thy own falſe heart; ſin was pleaſant heretofore, but it ended bitterly; if thou any p. 21more hearken unto it, it will be leſs pleaſant, and much more terribly bitter; the ſecond ſurfeits of ſin do either breed more ſtupefaction, or more confuſion in the conſcience.

3. Study to find and taſte that pleaſure which ariſeth from an entire communion with God, and a converſation which is upright. Study to find and taſte pleaſure in communion with God.Talk what thou wilt, the ſoul will have ſome pleaſure or other; if it pitcheth not on God, for it, it will ſtray aſide to ſin for it. Now then ſtrive to take pleaſure in the Lord, and in his work, and in his way, and in his Graces, and in his Chriſt: This ſhalt thou find of ſpiritual pleaſure.Spiritual pleaſures are

1. It is more ſweet a thouſand times then that of ſin: One glaſs of Spring-water is more ſweet then a Caldron of Sea-water; More ſweet.though the Sea be larger, it is fouler and mixt. 2. It is more laſting and durable: Ah, thou needeſt not to repent of it; it is More laſting.a Spring, and not a Puddle, and its foundation is conſtant; never forſake thy mercies, for lying vanities. 3. It is More affecting.more affecting then the other: That of ſin goes not beyond the ſenſe and affections, but this of God enters into the conſcience, which is the ſeat of trueſt comfort or ſaddeſt miſery. 4. It Will drown our ſinfull pleaſures.will drown your ſinfull pleaſures: Oh, thou ſhalt find ſuch a real value, ſuch a ſurpaſſing excellency, ſuch a full contentment in the all-ſufficient God, that thou mayeſt well ſay as Ephraim, What have I to do any more with Idols! So thou with the vain, piercing, falſe, ſhort, pleaſures of ſin. Therefore ſet thy heart not on ſin, but holineſs; though it may fall out, that at the beginning the ways of God and holineſs may ſeem bitter unto thee, yet know, 1. This bitterneſs either is by reaſon of thy former pleaſant ſins, or thy preſent ſinfull nature: 2. That aſſuredly thy delights in holineſs will bring thee at laſt to that right hand where there are pleaſures for evermore; for as ſin, though pleaſant in entrance, is bitter in concluſion, ſo holineſs, though it ſets forth with a ſtorm, ſhall land ſafely in a calm.

And when he had ſpent all, there aroſe a mighty famine in that Luke 15. 14.Luke 15:14Land, and he began to be in want.

And he went and joyned himſelf to a Citizen of that Countrey, and he ſent him into his fields to feeds ſwine.15.

The Prodigal hath done with his Eſtate, and all the pleaſures p. 22of it; now we are to conſider him both in his ſtreights, and in the immediate uſe which he made of them. Touching the former, I ſhall ſay little; onelyonly you may obſerve, 1. The occaſion of it, a great famine: 2. His ſence of it, he began to be in …ant. Touching the latter, you may obſerve two things, 1. His practice under his ſtreights, And he went and joyned himſelf to a Citizen of that Countrey: 2. His ſucceſs or reward, And he ſent him into the field to feed ſwine. By the Citizen generally is expounded, the Divel; by the Countrey, the World; by Swine, wicked Men. There are two Propoſitions which I would hence obſerve, viz.

1. That though ſin brings men into ſtraits, yet ſtraits do not always bring men from ſin.

2. That the further men go on in ſin, the worſe work they ſhall find it to prove.

That though ſin brings men into ſtraits, yet ſtraits do not always 1. Doct. Though ſin brings men into ſtraits, yet ſtraits do not always bring men from ſin. Diſtinguiſh betwixt Poſſibility and Infallibility. Repreſentation of ſin, and Reformation of ſin.bring men from ſin. You ſee here the prodigal is pincht with famine, and yet he comes not home to his Father, but goes on further in his own ways. For the opening of this Aſſertion a little, you muſt diſtinguiſh betwixt,

1. Poſſibility, ut medium, and Infallibility, ut remedium.

2. Betwixt Repreſentation of ſin, and Reformation of ſin. Straits and miſeries are ordinarily the Looking-Glaſſes, wherein we may ſee the face of our ſinnings, but they are not always the Phyſick-Glaſſes, wherein we find the cure of our ſins; they are more often an eye-ſalve, than an heart-ſalve; they may be a qualm to bring ſin to ſence, when yet they are not a potion to bring off the ſinner from wandring.

3. Again, twixt impediment to ſin, and twixt amendment of ſin. Impediment to ſin, and amendment of ſin.Miſeries and ſtraits may be a Dam to ſtop the Current, when yet they are not like the Prophets ſalt, effectual to heal the waters. A Lock may ſtop a Thief, but not alter him. When the the Prophet Eliah met Ahab with a ſharp meſſage about Naboth's blo…d and Vineyard, it made him go ſoftly, it cooled his ſpirit, but did not change it. Miſeries more ordinarily (for the preſent) make men leſs forward and bold in ſin (as Jupiter's Log did quaſh the noiſe of the Frogs) when yet they make them not ſo good as to turn them from ſin: They do (like a ſhower of rain and hail) make the Traveller to ſtand a while under the Tree, who yet intends to hold on his journey again.

p. 234. Again, twixt Declamation and Declination. A ſinner under miſery may play the Oratour, and yet never prove the Penitentiary; Declamation' and Declination.he may both indite and accuſe the ſin, which yet by no means he intends to condemn and execute. It is one thing to confeſs, that my ſins do now hold me in bonds of affliction, and thereupon to profeſs a diſcharge of ſuch inmates; and it is another thing, really to repent and to forſake thoſe ſins, yea, the very thoſe which a man more then ſuſpects as patrons of his miſery. So that ſtraits may bring ſin to ſight, and the ſinner to a ſtand, and to a confeſſion, yet not always to repentance and to converſion; which is true,This is true,

1. Of inward ſtraits; thoſe manacling and ſevere fetters of conſcience, to which no diſtreſſes are comparable. The boylings of Of Inward ſtraits.conſcience may be but like the boylings of the Sea: a perſon may have many guilts fretting there like a Leproſie, and gnawing there like death, and flaming there like hell it ſelf, and yet not be brought off from ſin. As Judas, who betrayed his Maſter (O think of that ſin!) and fell into quick horrours of conſcience, and theſe cured him not, but he proceeded to deſpair, and then to ſelfmurther

2. Of outward ſtraits; which do never come without cauſe, but many times go off without remedy; they may in all the ſorts of Of Outward… ſtraits.them ſay oft times, as they did of Babylon, We would have healed Babylon, and ſhe would not be healed. They find us evil, and they leave us worſe, as we do our friends upon their dying-beds; Ye revolt more and more, why ſhould ye be ſmitten any more? Iſa. 1. 5. This is evident in Pharaoh, whoſe hardnings increaſed (like the iron) with the ſtroaks. Or like the Snake which, Salvian ſpake, did multiply by occiſion. It was no better with Saul and Ahab, nor with that King Ahaz, who is blackt and fingred out amongſt all the Kings of Judah, becauſe he ſought not to the Lord in his diſtreſs, but treſpaſſed yet more againſt the Lord; This is that King Ahaz. 2 Chron. 28. 22. Thus it was with the Iſraelites many a time, who felt the ſcourage, but mended not their work, but with bleeding ſhoulders oft times went away to ſin; and no ſooner were the Aſſizes paſt, but they adventured the way to the priſon again.

If you now demand the Reaſons why ſtraits or miſeries do not Reaſons of it.always bring men off from ſins? I anſwer,

p. 241. Becauſe, that onelyonly true Grace is it which brings men off from ſins. Afflictions may be conſidered two ways, either immediately OnelyOnly true grace brings men off from ſin.and ſolitarily, ſo they are not forcible to bring any man o…f from his ſinfull courſe; no puniſhment whatſoever is an immediate Agent, and ſufficient to turn a ſinner. Mediately and concomitantly as they are ſanctified, (i.) either as they light upon an heart ſanctified, or as ſanctifying Grace, with them, or by them is wrought in the ſoul, and ſo they may bring off the heart from ſin; not the naked afflictions, but grace in the heart afflicted, turns the heart; for nothing turns the heart from ſin, bu… that which is contrary unto ſin: now though miſeries are contrary to the ſinner, yet not to the ſin; they are contrary to the ſinners eaſe and way, but not to the affection and delight of ſin, which may, and oft times doth live and remain even under extreme miſeries. Now then, many men are in miſeries by reaſon of ſin, yet they turn not from ſin, becauſe they want true grace, by the ſtrength of which alone men come off from ſin, for that it is which changeth the ſinfull heart. You know that Phyſick ordinarily works as the body is, into which it is received; there muſt be ſome ſtrength of nature to help it, elſe it will not work; the Philoſophers rule being true, Quicquid recipitur, recipitur ad modum recipientis. The heat which melts the wax, hardens the clay; and the juice which goes into the Roſe makes it ſweet, but that which goes into the Nettle makes it ſtink; ſo it is with miſeries, they work as he is on whom they fall; if true grace be not in the heart, what good uſe can an evil heart make of them?

2. Secondly, Becauſe ſtraits and miſeries are ſometimes meerly judicial, onelyonly the ſtrokes of revenging Juſtice. You know, that Straits are ſomtimes meerly judicial.there is a great deal of difference 'twixt a whip which cauſeth ſmart, and a plaiſter which cauſeth healing: All miſeries which befall us are not healing plaiſters, ſometimes they are judicial laſhes, they are not the wounds of a friend, but of an enemy. God is ſaid in Job, to diſtribute ſorrows in wrath, and then they are not remedial effects, but exitial; they come not then with their teaching and recovering aſſiſtance, but are the beginnings of a greater judgment yet to come. You know that God plagued Pharaoh in a judicial way, the miſeries which befel him were as ſharp, and great, and many, and came as thick as moſt that ever befel any man of whom we ever read; nevertheleſs they were ſo far from p. 25reclaiming of him from his ſins, that ſtill he hardned his heart, and exalted himſelf; If you ſhould demand why it ſhould be thus with him, that no, not quick, nor great, nor many plagues did him any good? I anſwer, One cauſe, amongſt many, is this, Becauſe they came onelyonly in a judicial way; they did not come out of the hand of a mercifull Father, but of a provoked and revenging Judge: If there be not grace in the heart to joyn with, and to improve the affliction, and if there be not mercy to ſend out and bleſs the affliction, it will then never do us good, it will not turn us from our Sins.

3. Thirdly, The Heart of a Sinner may be above his miſeries: There is not ſuch a power in miſeries alone, as to over-rule the The heart of a ſinner may be above his miſeries.heart, or to mend it. As it was with Gallio, when the Jews did beat Softhenes, and kept a ſtir, the Text ſaith, He cared not for any of thoſe things: (i.) they made no prevailing impreſſion on him, ſo as to divert his purpoſe: In like manner may it be with the miſeries which perſonally befal a man, his heart (notwithſtanding) may not regard them, neither may he lay things to heart, they may be thrown off, in reſpect of any beneficial impreſſion, as water from a rock; as is evident in Pharaoh, and in the Jews, ſee Iſa. 42. 25. He hath powred upon him the fury of his anger, and the ſtrength of battel, and it hath ſet him on fire round about, yet he knew it not; and it burned him, yet he laid it not to heart. Here was anger, and fury of anger, and poured out, and ſo as to ſet him on fire, and to burn him, yet he laid it not to heart. If you ſhould take droſs and corrupt ſtuff, and put it into the fire, you ſhall never refine it, it is to no purpoſe, the founder in ſuch a caſe would melt but in vain, Jer. 6. 29. ſo in this caſe: For the proper operation of all miſeries is onelyonly moral, and rather re…reſentative then effective (i.) they can of themſelves do nothing; perhaps they may point a man to his ſins, but his heart may effectually reſiſt that evidence of ſin by the rod of God, as well as by the word of God. Look as it is with the Light of the Sun, though great and gentle, yet it never opened a blind mans eyes; nor yet the Lightning, which runs ſwiftly in the time of Thunder: For that natural privation exceeds the ſtrength of ſuch Agents. So it is with a ſinner, his heart may ſo cleave to ſin, that neither the Light of the Sun, I mean the bleſſed Word of God, nor yet the Lightnings and Thunders of afflictions may divorce p. 26him; ſo great may the power of ſinfull love be, that not the kindeſt mercies, nor the ſharpeſt miſeries (alone) ſhall ever be able to melt him, or turn him. The love of ſin may increaſe even an incorrigible and deſperate perverſneſs in the Will; ſuch perverſneſs, that the afflicted ſin…er (poſſibly) may be ſo far from leaving his ſins, that therefore he will cleave to his ſins the more, and in a proud deſpite will forſake God; as that prophane perſon, This evil is of the Lord, why ſhould he wait for him any longer? 2 Kin. 6. 33.

4. Laſtly, Miſeries do not always bring men off from their ſins, M…n hate holineſs more then miſeries.becauſe Men hate holineſs and a godly life, more then miſeries: (i.) There is a greater contrariety twixt their ſinfull natures and holineſs, then twixt them and miſeries; it is confeſſed, that miſery, in ſome reſpect, is contrary to nature, at leaſt to the peace and eaſe of nature; yet miſery is not ſo diſtaſtfully contrary to a wicked nature, as holineſs and godlineſs. Sin can live and rule whiles the ſinner is under miſery, but it never can do ſo when he is under grace. You know that a man never can turn from ſin, but when he loves holineſs; now holineſs is that which many a ſinfull heart, like Paul before his converſion, perſecutes to the death. Why! if ſome ſinfull hearts will venure the loſs of heaven, rather then they will be holy, will they not rather then endure the loſs of friends and eſtate? &c. and if they will adventure the pains of hell rather then they will come off unto an holy life, will they not rather endure ſome temporal diſtreſſes? &c. and doth not this ſhew, that ſome had rather be paſſive in miſery, then active in holineſs?

Now I proceed to the uſefull Applications of all this to our ſelves: Where 1. for Information. Do not ſtraits and miſeries always Ʋſe 1. Information.bring men off from their ſins? then

1. An afflicted condition is no infallible teſtimony of a ſafe condition. Some people are of an opinion, that if God doth puniſh An affl…cted condition no infallible teſtimony of a ſafe condition.them in this life, in croſſes, loſſes, ſickneſſes, penuries, &c. they have all their portion of miſery already, and undoubtedly ſhall beſaved. To which I reply, 1. Though as the Iſraelites came at length to Canaan through the Red Sea, and through the wilderneſs; ſo a perſon may after many afflictions and miſeries come to heaven: Heaven can admit of a poor Lazarus, and of a diſtreſſed Job, and of a purſued David. 2. Yet it is not always ſo: p. 27A perſon may be under many miſeries, and notwithſtanding them, he may never be happy: the meer preſence of miſeries is of common providence, and not a diſtinguiſhing priviledge; by what is before us, whether outward good, or outward evil, we can know neither love nor hatred; but as it is with the Ships at ſea, whether of the Kings Loyal ſubjects, or of hoſtile pirats, either of them are expoſed to winds and ſtorms, to leaks and rocks, and ſands; ſo is it with good men and bad men, each of them are expoſed to outward calamities, as each of them are capable of outward mercies; there may be a change in their outward condition, when yet there is no change in their inward diſpoſitions. Job may hold faſt his uprightneſs under all his miſeries, and Pharaoh may retain his hardneſs under all his Judgments. And where the ſinful affection and practice is ſtill retained, he ſhall not be free, becauſe of his preſent miſeries, but for ever rejected, becauſe of his continued iniquity.

2. That the Conjunction twixt Sin and the ſinful ſoul is very The Conjunction betwixt ſin and the ſoul is very ſtrong.ſtrong: For as much as very great ſtraits and miſeries effect nothing many times. You ſee here, that though the Prodigal had ſpent all, and a famine, yea, a great famine aroſe over the Land in which he was, yet he is ſo far from returning and giving over his ſinful courſe, that he does not ſo much as think of it or mind it: aſſuredly, the Covenant of affection is very firm, which cannot be untied with the faireſt promiſes, nor with the ſevereſt indurances. When the Lord ſhall come to a ſinner, meet him in his courſe and way, and becauſe of his contempts and rebellions, diſtrein his eſtate and goods, and then lay an Attachment of ſickneſs on his body, and more then this, indite him for his life by the ſummons of death; And yet neither the loſs of all the Mercies which once he had, nor the preſence of all the Evils which now he feels; neither the poverty of his Table, nor the rags on his Back, nor ſhivering in his Bones, nor anguiſh in his Conſcience, no, nor appearance of Death, nor yet the ro…r…ſentations of Hell, do turn him from his ſinful affections and courſes; judge, whether the tree be not tough, which no Wedge can cleave; and the diſeaſe be not deep, which no Potion can remove; and ſin doth not ſit cloſe and ſtrong to the heart, which no not extreme miſeries can occaſionally and effectually diſcharge and quit. There are no penalties ſo grievouſly and unſpeakably afflicting p. 28and miſerable as thoſe in Hell, which cauſe weeping and gnaſhing of teeth; and yet theſe, though higheſt for intention, and endleſs for duration, never are able to turn the ſinning ſoul: ſo madly and exceſſively is the perſon enthralled, that the greateſt Calamities effectually avail not to bring him off from the leaſt courſe of Iniquities.

3. Not to wonder if ſome men make ordinary Revolts after ordinary miſeries: Some perſons may (like ſome ſtones which Wonder not if …ome men Revolt after miſeries.yield a ſweat in change of weather) ſomewhat reflect on themſelves, and relent, and confeſs, and profeſs what they will be and do if God will take off his heavy hand. And may I not appeal to many of you this day, whoſe hearts have been viſited with the plague, that thus then it was with you, &c. Yet when the plague is off, and the ſmart and fear gone, the bitterneſs of death is paſt, that health ſucceeds the ſickneſs, and plenty ſucceeds the want, and ſtrength ſucceeds the weakneſs, good Lord! what are they? how live they? what do they? what mind they? what affect they? what work they? Do they leave their ſins? ah, as the Phariſees made their proſelites twice as much more the children of the Devil then before, ſo theſe men become more vile, more profane, more careleſs, more rebellious againſt the truth of God, more earthly, ſenſual then ever. Brethren, if as Solomon ſpake in another caſe, When thou ſeeſt a violent perverting of judgment and juſtice in a Province, marvel not at the matter: So Eccl. 5. 8.Eccl 5:8if thou ſeeſt a man to pervert the judgments of the Lord, to pervert his afflicting hand, to go on in his ſins after he is puniſhed for his ſins; I ſay, in this caſe do not much marvel at the matter, for miſeries alone cannot make any ſaving impreſſion, or ſanctified alterations. If men may hold faſt their ſins even under their miſeries (as a Thief may ſteal under the Gallows) what marvel then if they go on in their ſins after their miſeries? And what cauſe have we to think, that any pious ſemblances and pretences ſhould hold long, which did owe themſelves to ſuch temporary cauſes, as were never able to alter the ſinners heart, though they were in ſome degree able to ſtop the ſinning perſon?

But I proceed to a ſecond Uſe, which ſhall be a little to reflect on our own hearts and wayes, and to enquire how it is with us, Uſe 2. Reflect upon our own hearts.notwithſtanding the miſeries and ſtraits that are upon us, as Solomon p. 29ſpake concerning ſin, Who can ſay, My heart is clean? that I may ſpeak this day concerning puniſhment of ſin, Who can ſay, I have been free? As it was in Egypt, upon the departure of the Iſraelites, ſo it hath been of late with moſt of us, there is ſcarce an houſe of us where at leaſt one hath not been dead. I may confidently affirm, That either death in oppoſition to Life, or death in oppoſition to Livelihood, to ſome one kind or degree of outward comfort, hath within this year befallen moſt of us that are now here this day. Nevertheleſs, I pray you tell me, Can you ſhew your repentance yet, as you can relate your ſtraits and miſeries ſtill? Have not we, the Miniſters of God, faithfully and plainly told you of your ſins? have not your miſeries and ſtraits been clear Glaſſes to repreſent your ſins? have not your Conſciences delivered up your ſins, and ſaid as Jonah, I know that for my ſake (ſo they for our ſake) this great Tempeſt is upon you, Jon. 1. 12. Were you not in great fears, in great griefs and troubles of mind? need I ſay, in great Proteſtations and Purpoſes? But now I demand of you, Have your great ſtraits brought you off from your great ſins? did they not find thee in a ſinful way, and do they not now leave thee walking in that path? Ah! and muſt the Lord ſay of you, They refuſe to receive inſtruction? they turn not to him that ſmites, yet have they not returned to me; they will know no ſhame; they are reprobate ſilver; they are not refined nor purged; their ſcum is not departed; If we continue in ſin after miſeries,wherefore ſhould they be ſmitten any more? they revolt more and more. Well, if it be thus with thee, yet remember, 1. That this continuance in ſin (notwithſtanding our miſeries) may give us juſt ſuſpicion to ſear that our Corrections come not We may ſuſpect our corrections com… not from mercy.from mercy, becauſe they go off with impenitency. You need not aſcend into heaven, to pry whether your chaſtiſements come out of the land of Indulgence or of Vengeance: when they come from a merciful hand, they are aſſiſted …th ſome recovering and curing bleſſing. The Prophet ſaith, That the Lord did not ſmite his people as he ſmote others: and in two reſpects he Iſa. 27. 7.Isa 27:7manifeſts the difference; one of Proportion, He did debate with them in meaſure, ver. 8. Another of Operation, v. 9. By this ſhall the iniquities of Jacob be purged; and this is all the fruit to take awy his ſins. God never ſtrikes in mercy, but he in ſome meaſure betters the ſinner. Look as every outward good, if it comes in mercy, p. 30it proves a ſtep unto more holineſs; ſo every outward miſery, if it come in mercy, it proves a ſtop, nay an abatement of more ſinfulneſs. 2. We may juſtly fear that our hearts are hardned; for the ſoft We may fear our hearts are hardned.heart will tremble with Joſiah, at a correction in a threatning, and much more will it melt and amend when it is in execution, as he in Job 34. 31. I have born chaſtiſement, I will not offend any more. But when the heart can feel wrath, as well as hear of it; and receive the ſtroaks with ſtoutneſs, and ſtrike God by ſinning, when God ſtrikes it by puniſhing; is it not hardned, unſenſible, I had almoſt ſaid, deſperace? And is an hardned condition, a good or ſafe condition? 3. Do we not treble our accounts unto God by not We treble our accounts to God.coming off from ſins which have brought on our miſeries? Now we muſt anſwer 1. For the ſins which brought down our corrections: 2. For the continuing in thoſe ſins ſtill. 3. For doing this, being corrected thus for our ſins; not onelyonly thy ſins, but Gods puniſhments (being thus abuſed) come into the account, the Vineyard was reckoned with for the pruning, as well as the withering. 4. And laſtly, What can we look for from God, when former miſeries bring us not off from former ſins? Chriſt ſaid, Sin no What can we look for from God, when miſeries do not bring us off from our ſins?more, leaſt a worſe thing befall thee; and will not a worſe judgment then attend us for worſe ſinnings? It is with divine puniſhments, as with the meſſengers of a diſpleaſed King, who in his name ſummons us to yield and become loial; and if you deſpiſe a few meſſengers, they indeed may return, but then more and greater are ſent, perhaps not to parley, but to deſtroy: If one puniſhment brings not off from ſin, it doth onelyonly go back to fetch a greater; and thou canſt not tell but that the next meſſenger may be death itſelf, and then ſomthing worſe then dearh.

The laſt uſe which I will obſerve from this point, is, ſince miſeries do not alwaies bring men off from ſins, therefore to apply Ʋſe 3. Apply our ſelvs to ſuch waies under our miſeries, as may bring us off from our ſins. In general. A ſanctified heart. A ſanctified uſe In particular … Repentance.our ſelves to ſuch waies, and to get thoſe things under our miſeries, which may bring us off from our ſins. In the general, two things are available hereto: 1. A ſanctified heart; until the heart be ſanctified, can it poſſibly break off from ſin? 2. A ſanctified uſe; you muſt not be ſenſleſs, nor yet impatient, but under every hand of God ſeek for direction and bleſſing from God: Secondly, in particular, I conjecture theſe things mainly conduce: 1. Repentance, which you know takes into it theſe branches: 1. Serious conſideration of the preſent condition, and of the end of preſent afflictions. p. 312. Solid humiliation. 3. Earneſt praier. 4. Effectual reformation 2. Love of God, and more intire communion and delight in him, and with him. Afflictions will drive you off from Love of God.God, unleſs you love him. Even a ſmall ſtroke is enough to mend and bring in a loving child. 3. Faith to believe our pardon and acceptance. Nothing more avails with the ſoul to leave the courſe Faith.of ſin, then when it can be aſſured if it comes back to God it ſhall receive the pardon of ſin. Therefore God generally propounds to his afflicted people, an hope of mercy, as the great motive to bring them home from ſin to himſelf by true repentance, Joel, 2, &c. All which are wrought by the Spirit of God in the uſe of the Word, and ſhall be given unto us, if under our miſeries and ſtraits we do earneſtly crie and pray unto the Lord.

And he ſent him into his fields to feed Swine] You have heard of the Prodigals deſign under his miſery to relieve himſelf; he did not return to his father, but joined himſelf to a citizen of a far country. Now yee are to hear of the ſucceſs of this deſign, how much it mended his poor and famiſhed condition, viz. nothing at all; and that will appear in two particulars: One in the baſeſtneſs of his ſervice. That citizen ſent him into his fields to feed ſwine. Of all creatures the moſt naſty and filthy, theſe muſt he ſerve, and none but theſe: his whole ſervice was to be baſe, and therefore he is ſent into the fields to perform it; any houſhold-ſervice and homeſervice (though mean) had been tolerable. Another, in the nothingneſs of his reward or wages; he did the baſeſt ſervice, and without the leaſt husk of paiment: for it follows in verſ. 16. That he fain would have filled his belly with the husks that the ſwine did eat, and no man gave unto him. If he had had any thing afforded, either to have nouriſhed, or to have procured nouriſhment, though it had been but mean, nay the meaneſt; but to have nothing at all, for the fordideſt ſervice of all; yet this was the fruit of his ſinful deſign, that he was ſet upon a moſt baſe work, and without any profit or relief at all; whence I conjecture we may ohſerve this Doct. 2. The further men go on in ſin, the wor…e work it will prove. Here is premiſed.ſecond concluſion, That the further men go on in ſin, the worſe work they ſhall find it to prove. You ſee it a manifeſt truth here in the Prodigal, his ſin drew down his penury; notwithſtanding this, he proceeds to his ſins, and now he is ſent to the Swine, &c. For the better opening of this Aſſertion, premiſe with me ſome few particulars.

p. 321. A ſuppoſition, viz. That wicked men do uſe to go on in ſin. They are ſaid in Scripture to proceed from evil to worſe, and to A Suppoſition. Wicked men uſe to go on in ſin.add drunkenneſs to thirſt, and to fill up the meaſure of iniquity, and to know no ſhame, and to revolt more and more, and to grow Worſe and worſe, 2 Tim. 3. 13. therefore is ſin in them compared to a Canker, which frets from place to place, or eats up from part to part; and to a fretting Leproſie, which diffuſeth it ſelf 1 Tim. 2. 17. Levit. 13. 8. 1 Kin. 8. 38. 1 Cor. 5. 6.1 Tim 2:17Lev 13:81 Kgs 8:381 Cor 5:6from a leſſer to a larger compaſs; and to a Plague, which by degrees ſeizeth on all the ſpirits; and to Leaven, which ſpreads over all the lump. And this is verified of them every way, whether they live in eaſe, or live in miſery; proſperity and eaſe do but fleſh them the more, adverſi…y and puniſhments do not turn them at all; ſmiles or frowns, word or rod, mercy or miſery, neither of them do alter, but after both they yet put forth, they will lanch further: As he in the Proverbs concerning his Wine, When I ſhall awake, I will ſeek it yet again, that may be ſaid of evil men; though they have felt many a ſmart blow from God for Prov. 23. 35.Prov 23:35the…r ſinnings already, yet they will look back to this trade again, they will ſtill deal unjuſtly: What David ſpake in another caſe, they will fully act in this of Sin, I will be yet more vile.

2. A Poſi…ion, which is this, Though after puniſhment they will be progreſſive in ſin, yet they ſhall never be ſucceſsfull in ſin: A Poſition. T…ough after pu…iſhment men be progreſſive in ſin, yet they ſhall never be ſucceſsfull.They may renew their work, but they ſhall never amend their wages; they may ſet up again, but they ſhall break again; if they, after ſo great a ſhaking, will build upon the ſame foundation, they ſhall find their future labours to end in the ſame ruine: Nay, that's not all; but as Joſhuah's curſe upon the man who ſhould again build the City Jericho, was, that He ſhould lay the foundation thereof in his firſt-born, and in his youngeſt ſon he ſet up the gates of it, Joſ. 6. 26. So will it prove to the perſon whoſe ſins God did ſtrive to demoliſh, and overthrow by former puniſhments, if he again will preſume to ſet up the gates of them, recover them to their ſtrength by future love, and further progreſs; he ſhall be ſo far from being hereby more ſucceſsfull, that his condition doth become more fearfull; he doth lay his foundation again in the ruine of his ſoul, and ſhall build up the gates with a greater curſe from God. Therefore you read of ſuch who are entangled again, That their latter end is worſe then p. 33their beginning. 2 Pet. 2. 20. Men are entangled again, when (either by the vigour of conſcience, or ſharpneſs of affliction, &c.) they have made a pauſe or ſtop; but, like the reſtrained River, which climbs over the Dam, ſo they get over theſe, unto their courſe of ſinning again: Now ſaith the Apoſtle, theſe men ſhall never better their eſtates, nay, they make them the worſe; the latter end of them, or with them, is worſe then the beginning.

Thirdly, know, That by progreſs in ſin, after puniſhment, Progreſs in ſin makes the eſta…e worſe. Formally.the eſtate is worſe, Formally, Judicially, Eventually. 1. Formally worſe: For, if ſin be it which makes the eſtate bad, then more ſinning muſt needs be that which makes the eſtate worſe; as on the contrary, the additionals and incrementals of Grace, (i.) when a man doth add one degree of grace to another, and riſeth in a better, and a ſtronger, and fuller acting of grace, hereby the moral perfection of his ſoul is much more bettered and perfected; ſo when the habits of ſin admit of more love of ſin, more exerciſe of ſin, that a man doth go on from one ſin to another, by way of addition, or in the frequent practiſe of the ſame ſins, by way of iteration, he cannot but make his ſinfull nature much more ſinfull, more filthy, and more vile; as, when a man doth twine one thread upon another, or one cord upon another, he adds a greater ſtrength unto it; ſo, when a man ſhall rowl and file one ſin upon another, &c. by further progreſs in ſin, the very pollutions are more ſpread, and more eſtabliſhed, and more enlarged, by it a man is always more under the pollution of ſin, and more under the dominion of ſin, as the Proſelytes were made ten times more the children of the Devil.

2. Judicially worſe; which appears in two particulars, viz. Judicially. In a Dereliction on Gods part.1. In a Dereliction on Gods part; he doth more ſadly leave ſuch a ſoul, give it up to its own luſts, and its own vile affections, and unto Satan, to rule mightily and efficaciouſly in ſuch a child of diſobedience, who loves to adventure in a known way of curſe and miſery, ſo that the Lord may withdraw himſelf, and deſert that progreſſively ſinning ſoul, and not aid and aſſiſt it in caſe of moſt horrible luſts, or of moſt hideous temptations. 2. In Condemnation In Condemnation on Conſciences part.on Conſciences part: For the progreſs in ſinnings, as at any time, ſo after the time of puniſhment for ſin, will make and raiſe a louder cry, and a fiercer ſentence from the conſcience. A man who will not repent for the laſhes on his back, ſhall by his continuance p. 34in ſin, quickly feel the laſhes of Scorpions in his ſoul; as more guilt doth ariſe from ſinfull practices, ſo more horrour doth enſue upon more guilt; more guilt is but like a great ſtorm at Sea, or like a great raging of a diſeaſe.

3. Eventually worſe: My meaning is, that by his continued ſinnings, he ſhall not onelyonly continue, but much more enlarge his Eventually.outward miſeries, and ſtraits, and puniſhments. I will puniſh you yet ſeven times more. Levit. 26. Pharaoh ſtill hardned his heart, but God ſtill followed him with ſorer Judgments, deſtruction of Verba. Verber…. Vulner….his fields, and then of his cattel, and then of his children, and at length of his own life. As it is with a Bird in a Net, the more ſhe flutters and ſtirs, the more is ſhe hamper'd and involved; ſo it is with the ſinner, the more he ſtirs on in a ſinfull way, the more doth he enwrap, and intrap too, himſelf with greater miſchief. The Iſraelites did begin to murmur againſt God, and God then as it were did privately correct and chaſtize them; afterwards they did revolt from God, and then he did let looſe ſome of the Canaanites and Midianites upon them, who did greatly diſtreſs them; at length they grew common in Idolatry, and very audacious in their Rebellions againſt God, and then they were carried away captive by the Babylonian Armies: So that if you read the Hiſtory of them, you ſhall evidently diſcern, that every further ſinning of theirs, was nothing elſe but a further engaging of themſelves unto greater calamities, and as it were an adding to more cords wherewith they were more held and beaten.

If you now demand the Reaſons, or cauſes, why that the further men go on in their ſinning after puniſhment, the worſe work Reaſons.they ſhall find it to prove: I anſwer, the Reaſons thereof may be theſe. 1. Sin is a moſt barren and unproſperous thing. Who hath Sin is a barren and unproſperous thing.hardned himſelf againſt God, and proſpered? ſaid Job 9. 4. his meaning is this, that ſinning is no proſperous and thriving way. It cannot be, that a man ſhould go on in ſin, and yet meet with proſperity and good ſucceſs; and therefore Solomon ſaith expreſly, He that hardneth his heart, ſhall fall into miſchief. Pro. 28. 14. So that ſinning is not onelyonly not proſperous, but it is alſo miſchievous; it will do a man a miſchief ſomtime or other. Can a man gather grapes of thiſtles? ſaid our Saviour: It cannot be; for thiſtles produce bloſſomes according to their kind, of a filthy and ſharp p. 35quality: But as for Grapes, which are of a ſweet and refreſhing and delighting nature and virtue, they come not from ſuch a root as a Thiſtle. Comfort, and bleſſing, and peace, and proſperity, and good ſucceſs, theſe cannot grow from a ſinfull courſe; the land of ſin is always a land of famine and barrenneſs, and watered onelyonly with clouds of wrath, and ſet with thorns of vengeance, a land wherein a perſon muſt not look to ſee good. So that what the Lord ſaid of Coniah, Write that man childleſs, the ſame may be affirmed of every ſinfull way; It is a barren, an accurſed, an unprofitable, an unſucceſsfull way: No way to better, but the onelyonly way to increaſe wrath and puniſhment to the ſinner.

2. Nay, ſin is not onelyonly a barren thing, unable to produce Sin is a very provoking thing.any good or bleſſing, but ſin is alſo a very wicked thing, and provoking. The ſinnings of men, are the provocations of God to wrath and puniſhment, and the more ſinnings, are ſtill the greater provocations. How long (ſaith God to Moſes of the Iſraelites) Will they provoke me? Look as the froward and perverſe walking of a child provokes the parent (i.) ſtirs up his diſpleaſure and anger: So the ſinnings of men, they do provoke the Lord by them unto jealouſie and wrath, and ſtir up his diſpleaſure againſt them; therefore it cannot be, but that if men go on further in ſinning, they ſhould find a worſe thing of it; for every ſinning is but as it were a further kindling of the fire, and a new incenſing and provoking of the Lord; and the more that the Lord is provoked againſt a ſinner, the more miſery and puniſhment is the ſinner like to feel from God.

3. No puniſhment which any ſinner hath already felt, is a diſcharge, Puniſhments already felt is no diſcharge from greater to be inflicted.but onelyonly a part of greater puniſhment yet due unto him. As the firſt-fruits were a pledge of the crop. We may not think, that becauſe God doth for precedent ſinnings afflict and judge the ſinner in ſome particular kind, therefore he is now ſecured and diſcharged for the time to come, as if God did not intend to reckon wi…h him for after ſinnings: But this we muſt know, viz. 1. That infinite and full wrath is the due debt of the tranſgreſſing ſoul; not one or two puniſhments, but all the teſtimonies and degrees of wrath. 2. That particular demonſtrations of Gods wrath, are no acquittances, but rather certificates of a fuller wrath yet behind. If ye yet ſhall walk contrary unto me (ſaith God to the Iſraelites, Lev. 26. 21.) I p. 36will puniſh you ſeven times more for your ſins. q. d. If ye will go on in ſinning, I will ſurely riſe higher in puniſhing, I have greater puniſhments yet behind; ſo that if you conſider that debt unto ſin, which is the full latitude of puniſhment, it muſt be, that if the ſinner goes on in ſin, he ſhall not thrive, but ſtill become more miſerable.

4. Nay, do but conſider the Nature of divine Juſtice, and this will clear it to be ſo. Divine Juſtice appears in two things, one in The Nature of Divine Juſtice.an Homogeneous Retribution, if I may ſo phraſe it, according to the quality of actions and perſons. If thou doſt well, ſhalt thou not be accepted? and if thou doſt ill, ſin lyeth at the door, ſaid God to Cain; there is an acceptance upon well doing, and vengeance for evil doing. The juſt God will recompence every man according to the quality of his work; ſo that in this regard the ſinning perſon, who doth not change his ſinful work, muſt look for no other pay from God at any time, but the wages for ſinful work, which the Apoſtle aſſures us in Rom. 2. is tribulation and anguiſh. Another is, A proportionable Retribution according to the extenſion of actions or works; and therefore you read of more ſtripes according to the greatneſs of the fault in the knowingly diſobdient ſervant. Now, as it were againſt the natural retribution of Juſtice, to give unto the wicked as unto the righteous; ſo it were againſt the proportionable retribution of Juſtice, to repay either no puniſhment to a greater ſinner, or leſs puniſhment for greater ſinnings; That when he continues worſe in ſinning, he ſhould either proſper at all, or that the puniſhment ſhould be more mittigated, when the offence is more raiſed and aggravated.

5. Laſtly, God would hereby teach all men, that no time, whatſoever, is ſafe to ſin: Before puniſhment come, it is not ſafe to ſin; To …each that no time is ſafe to ſin.for we ſee that ſinners do pluck down puniſhments, and as it is with the winds, which bring the clouds, and fly away; yet the clouds pour themſelves down on the earth; ſo the ſins which bring out the threatnings of God, though in reſpect of particular facts, they are gone, yet the threatnings pour down many a curſe and miſery upon ſinners: and when puniſhments are off, it is not a ſafe time to ſin, foraſmuch as God is ſtill as ready to puniſh, as men are forward to ſin; as we may ſee in the Iſraelites, whoſe pride and murmuring cauſed the earth to open her mouth, and to ſwallow up Corah, Dathan, &c. And the next day when they murmured again, God preſently p. 37ſent the Plague amongſt them, which ſwept away many thouſands of them; for as time is not allowed to ſin, ſo no time can at all ſecure the ſinner from puniſhment.

Object. But now againſt all this truth it may be objected, That we do not allwayes ſee it ſo: that men after puniſhment, making We do not alwayes ſee it ſo.progreſs in ſin, find it to prove a worſe work, in reſpect of greater miſeries and ſtraits. Nay, Secondly, We ſee oftentimes the contrary.

Sol. I anſwer to the firſt part of the Objection, That you Diſtinguiſh Betwixt Immediate, and Certain puniſhment.muſt diſtinguiſh,

1. 'Twixt immediate puniſhment, and twixt certain puniſhment: It cannot be denyed, but granted, that a worſe puniſhment cometh not alwayes immediately unto the adventurous ſinner: Indeed ſometimes God doth ſhoot an other arrow of puniſhment, as ſoon as the ſinner ſhoots up a ſecond arrow of rebellion; as you read in the Iſraelites caſe of murmuring; I ſay, ſometimes God doth thus, but alwayes he doth not ſo. Sometimes he doth ſo, that ſinners might know his Juſtice can be quickly even, and meet with a daring ſinner; but alwayes he doth not ſo, becauſe that even great ſinners might confeſs ſomewhat of his great patience. Nevertheleſs, there is a certainty of a worſe miſery unto the progreſſive ſinner; for as when God defers a Mercy, it uſually comes down in a cluſter; ſo when God defers a Judgment, it ordinarily falls down in a thunder: he is therefore in the Pſalms ſaid to whet his ſword. The whetting of the ſword is but a time of preparation, and a putting on a ſharper edge to give the deeper wound; ſo, &c. and he is ſaid to be righteous in recompenſing vengeance, therefore there is a certainty of a worſe puniſhment.

2. Twixt Viſible puniſhment, and Real puniſhment: though to the eye of others, a man may ſeem either not to be puniſhed Betwixt Viſible and Real puniſhment.at all, or leſs now in his continued ſinnlngs then before: yet the perſon may be more really puniſhed then before; the miſery upon him may be a greater miſery, not for the quantity of the thing, but for the quality of his affection to the thing; for that evil is alwayes moſt grievouſly miſerable unto us, which meets us in our higheſt way of Love, or cloſeſt ſuſpicion of fear. And again, the greatneſs of the puniſhment is as God mingles more wrath in the conſcience at the time. Even a little outward miſery, if it be joyned with a greatly accuſing and condemning conſcience, p. 38is a miſery, more then all other miſeries beſides.

Object. Yea, but we do ſee, that wicked men, who do continue their ſinnings more after their puniſhment, that their conditions Obj. But we ſee the contrary.are ſo far from being worſe, that they are moſt merry and proſper? Sol. 1. This is not always true, but onelyonly in ſome, and but for ſome Sol. This is not always true. This argues the ſorer wrath. Firſt or laſt they ſhall find it true.time. 2. Theſe very things prove to them very ſore judgments; for by the abuſe of them (like an ill ſtomach, which gathers a ſurfeit upon good meats) they do more increaſe their ſinnings, and the wrath of God. 3. Firſt or laſt they ſhall know that it ſhall not be well with the wicked, and that between a former puniſhment and a greater there may ſtep in many mercies, as twixt the fits of a Fever, ſome real ſlumbers and pauſes.

Now I proceed to the Application of this Point, which ſhall be for Conviction. 1. Of the vanity and deluding preſumption Ʋſe. Conviction of The vanity and deluding preſumption of the ſinner.in the heart of ſinners, who imagine, that worſe they cannot be, and as much miſery is befallen them as can be, and therefore they will on to their ſins again. Let us not deceive our ſelves; that God with whom we are to deal, is of infinite power and wrath, and the conſcience of a guilty ſinner is capable of infinitely many miſerable impreſſions. The Bee may leave her ſting in the fleſh, and ſo be diſabled, &c. Therefore let no man ſay as Agag, Surely the bitterneſs of death is paſt; you know Samuel preſently hewed him in pieces before the Lord in Gi…gal. Alas! thou knoweſt not the wrath which is yet behind. God doth never fully manifeſt his wrath upon any ſinner in this life; nor doth he puniſh him ſo in any kind, but that a greater judgement, a worſe thing, as Chriſt ſpake to him in the Goſpel, may yet befal him. Conſider, that as greater judgments are yet behind all the puniſhments which we have felt; ſo it is Gods method to begin low, but to end his work of Judgement heavily: he doth by ſome lighter afflictions skirmiſh with a perſon, or a Nation, and if they yield not, then he will bring the great Army of his Plagues and Judgements. And again, know, that multiplication of ſins is a juſt cauſe for the addition of Judgements. Renewed ſinnings are alwayes the more hainous, and ſtrong in deſerts; but renewed ſinnings after puniſhment for ſin, are yet of a deeper dye, becauſe They reliſh much of Preſumption; though God hath already teſtified his diſpleaſure, yet the ſinner p. 39will adventure on his wrath, and provoke him again. They receive univerſal condemnation, the ſinner now ſins againſt all the waies of recovery; the Word of God which called upon him to be wiſe, and to receive inſtruction, and to return unto him that ſmote; The puniſhment or rod, which did tender him the ſins which brought this upon his back; The mercy of God which drew off the wrath, and though it might have been a deſtroying ſword at once, that deſtruction ſhould not have riſen up the ſecond time, yet it ſo wrought with the maſter, that he would try the ſinner yet a little longer, thou mightſt have been among the dead, yea among the damned for thy former ſinnings, yet mercy hath ſo tempered juſtice, that time is left thee to repent, and this ſpace thou abuſeſt to ſin again; yea, though juſtice met with thee for them already, yea though mercy releaſed thee yet a little longer, yea though thou didſt confeſs theſe ſins, yea though thou wert greatly troubled for theſe ſins, yea though thou didſt reſolve againſt theſe ſins; and if thou thus ſinneſt more, will not thy puniſhment be greater? Doth not God hate ſins now as well as then? Or if thou be greater in tranſgreſſions, will he be leſs in juſtice? Canſt thou expect mercy ſhould come more eaſily, when ſin is raiſed more deeply. He that being often reproved hardneth his neck (ſaith Solomon, Prov. 29. 1.) ſhall ſuddenly be deſtroied, and that without remedy: The ſame may be affirmed of being puniſhed; uſually perſeverance in ſin after puniſhment, brings a ſudden and a ſore deſtruction. God hath many arrows which flie over the heads, and after that hee hath arrows to wound the hearts of his enemies. You know that there be not onelyonly warning-pieces, but murdering-pieces in the roial artillery. The puniſhment which a man hath already felt for his ſins, are but ſo many warning-pieces to repent, to return from ſin; but if men will harden their hearts, there are murdering-pieces; God can ſo deeply ſtrike, that deſtruction ſhall not riſe up the ſecond time.

2. The ſecond conviction ſhall be of Duty: If the further Conviction of duty.men go on in ſin, the worſe rhey ſhall ſpeed; then let us learn a double duty; 1. To avoid ſuch things as will occaſion a further progreſs in ſin after puniſhment. 2. To apply our ſelves to ſuch Avoid,waies as may take us off from ſinning being puniſhed. 1. Vitanda, The things which we muſt avoid as occaſioning a further progreſs in ſin are theſe 1. Ignorant Miſconſtruction; as if Gods Ignorant miſconſtruction.arrows did flye out as his, who ſhot at an adventure, and lighted p. 40on Ahab, ſo that our puniſhments are but meer caſual things; naked acts, but no leſſons. Nay brethren, if we had but an ear to hear, every affliction and puniſhment hath a voice to ſpeak; this may be ſaid of every puniſhment, what Ehud ſaid to …glon; I have a meſſage unto thee from God. 2. Atheiſtical pride; as Pharaoh, who is the Lord, that I ſhould let Iſrael go? When a Atheiſtical pride.perſon will exalt himſelf in the times of wrath, and will not tremble nor fear before the Lord, but ſlights the operation of his hands, and for all this will not lay to heart the hand of God, alas, this makes way for ſinning.

3. Froward Impatience: when perſons are ſenſible of puniſhment, but vex againſt God, who ſtrikes ſo cloſe, yea and like that Froward impatience.King in the ſtrait, This evil is of the Lord, why ſhould I wait on the Lord any longer? When men will forſake God becauſe hee doth puniſh them, this is a further ſin, and makes way for more ſinning. The ſoul, which is moſt apt through a murmuring impatience to queſtion God, will be apt through a preſumptuous confidence to ſin againſt God; in the dead ſea there is leaſt ſailing, and in the raging ſea, there is moſt ſhip-wracking.

4. Empty confeſſions, when perſons ſatisfie themſelvs with words, and a meer form of Repentance, putting on for the time a grave Empty confeſſions.countenance, and fetching a ſigh, and dropping a tear, and acknowledging that all is not well; but all this while they ſearch not to the root, they do not ſtrive to examine their hearts, to humble them, to cleanſe and reform them; and what then can be expected, but upon ſome convenient occaſion the old heart ſhould return to its old waies and courſes? Pharaoh confeſſed that he and his people had ſinned, but ſtill he hardned his heart, and would not let Iſrael go: Hypocritical humiliation or repentance, becauſe riſing from mutable cauſes, laſts not long, nor changes the diſpoſition of the ſoul. The ſore which is but covered and not cured, will break out again.

5. Negligent remiſſions: An heart which likes not to change its courſe, may ye for the obtaining ſome ſpecial good, give out Negligent remiſſions.unto the doing of much good, and for the removal of ſome evil, make a ſtop of much ſin. You may obſerve, that ſometimes in the heat of a puniſhment, how our hearts (perhaps) fall down before the Lord, and we are very urgent on him, and very diligent; ſpend much time in his ſervice, and a p. 41kind of watchful tenderneſs is come upon us againſt ſin, but then we let fall our hands, and our candle quickly burns more dimly, our task abates, our affections grow ſlack, our purpoſes, our ſervices wear away, and we begin to grow as forward to our ſins as before: the liking of God, and of his waies and ſervices cool, and ſinful occaſions grow as pleaſing and acceptable. Remember it, that man will be quickly bad, who grows negligently good, and the ſoul which is weary of Gods ſervice, is ready for ſins work.

6. Partial reſervations; when men in or after puniſhment will Partial Reſervations.profeſs againſt the great bulks of ſin; and as Pharaoh (at length) was willing to let the people go, but to ſtay the little children, ſo we wil bid defiance, and ſeem to take reſolution againſt our former great iniquities, in the greatneſs of them, but yet we will keep back and not part with ſuch and ſuch things, which perhaps formally are not ſinful, but occaſionally they may (to our corrupt affections) prove ſo. Why! how can it be but ſuch a ſoul ſhould make yet a progreſs in ſin, who reſervs ſtill an incendiary motive, a quick and captivating incentive unto ſin? The river will quickly over-ſpread and fill the channel if you give it way: ſpare but your ſelf in occaſions, and they will bring on firſt the leſſer trials of ſin, and the leſſer trials will quickly ingage you to greater adventurings, and ſome adventurings will eaſily bring you to your old courſes.

In the ſecond place let us apply our ſelvs to ſuch waies as may Directions.take us off from ſinning, yet more after puniſhment, which you have heard doth make the condition yet worſe. The directions which I would commend unto you, are theſe:

1. In all puniſhment for ſinning follow the writ, open it, and ſee In all puniſhment for ſin, ſearch out th… Cauſe.whoſe name is in it; my meaning is, enquire into thy ſelf, ſearch diligently for whoſe ſake this evil befals thee; as the Mariners in Jonah concerning the tempeſt, they did caſt lots, that they might know for whoſe cauſe that evil was upon them; ſo ſhould we in the preſence of our puniſhment, when Gods hand is in any kind upon us, ſearch and lift up our hands unto God, to ſhew us the ſpecial reaſons of his wrath and indignation; for though earthly parents do many times inconſiderately in paſſion chaſtize their children after their own pleaſure, yet God doth it wiſely and never without cauſe; we may ſay of all our puniſhment what the Prophet ſaith to the Iſraelites, Jer. 4. 18. Thy way and thy doings have procured p. 42theſe things unto thee, this is thy wickedneſs, &c. Puniſhments never prove reformations, until firſt they be informations; they never cure the heart, unleſs firſt they clear the eye: We muſt firſt ſpell the Leſſon, before we can take it forth; therefore this do, if thou canſt not find the ſpecialty of thy provocations, 1. Look thy afflictions and puniſhments well in the face; perhaps thou mayeſt in them ſee the very feature of thy ſin which hath cauſed God to puniſh thee; very uſually, that puniſhment which is a Rod, is alſo a Glaſs, it ſhews us the fault for which we are laſhed. 2. Obſerve thy ſelf in the eſtate when thy puniſhment doth come; do but recal thy bent of heart, courſe, ways, imagination, devices; ſometimes a man is taken by the puniſhment, when he is dealing in a way which doth more eſpecially provoke God. 3. Peruſe the Word, and well conſider what ſins have brought down ſuch kind of puniſhment. Pares culpae. Pares poenae.God doth many times keep his courſe of the ſame puniſhments with the ſame ſins; elſe the Apoſtles dehortation of the Corinthians from Idolatry and Uncleanneſs, which was the Iſraelites ſins, for fear of the like puniſhments, were ſomwhat vain. 4. Laſtly, Regard the firſt and more frequent verdicts of thy own conſcience. There are two times when Conſcience deals more home and faithfully with us: One is, when we are to die; Another is, when we are to ſuffer; in a time of judgment and affliction, we find, as Joſephs brethren did, the remembrance of former evils, Surely this is befallen us becauſe of our brother, &c. ſaid they: So our hearts tell us, Well, aſſuredly this comes upon me for my Swearing, for my Drunkenneſs, for my Uncleanneſs, for my Covetouſneſs, &c.

2. When your ſins are brought to light, that you can ſay, Here is my puniſhment, and there are my ſins; then go to God When the ſin is diſcovered, go to God in an humb…e confeſſion of i….with them, to him that ſmote thee, By moſt humble and broken Confeſſion, that thou haſt done wickedly, but the Lord hath dealt moſt righteouſly; acquit him, but condemn thy ſelf: Accuſe and indite thy ſinning ſoul; O Lord, thus and thus have I ſinned and provoked thee, &c. Deal ingenuouſly with the Lord, and freely confeſs unto him, and never leave, until thy ſoul be afflicted for ſinning, as well as thy body; until thou canſt grieve a thouſand times more for thy ſins, than for thy puniſhment; for the diſhonour which God hath felt by thy ſinnings, than for p. 43the ſmart which thou feeleſt under thy puniſhments. By moſt vehement and conſtant Petition; and that for two things eſpecially, Go to God by earneſt petition forviz.

1. Reconciliation with that God whom thou haſt ſo much provoked by thy ſinnings: As Moſes ſaid to Aaron, Take a Cenſer, Reconciliation. Numb. 16. 46.Num 16:46and put fire therein from off the Altar, and go quickly to the Congregation, and make an attonement: So let us ſpeedily ſtrive to reconcile our ſelves unto the Lord, beſeeching him to love us freely, to receive us graciouſly, to pardon us for his own ſake, to remember our ſins no more, not to contend with us for ever, but to caſt our ſins into the depths of the Sea, and mercifully to be our God. And in this buſineſs of reconciling our ſelves with God, take notice, 1. Of the meritorious cauſe of it, which is the bloud of Chriſt, called therefore our attonement, Rom. 5. and our Propitiation, 1 Joh. 2. 1. Now beſeech the Lord to look on thee in Chriſt, and to remember the bloud of the everlaſting Covenant, which was ſhed for the remiſſion of ſins, and to make peace: Beſeech him to be reconciled unto thee in and through Chriſt, and do thou ſtedfaſtly truſt unto him by faith for it. 2. Of the means of it. To the Word, to Prayer: O be earneſt for ſuch diſpoſitions upon which the Lord will …eal mercy and forgiveneſs. He will be gracious to the cry of the mournfull ſoul, Iſa. 30. 19. and to the penitent, 2 Chron. 7. 14.

2. Sanctification: Alas, if the Lord ſhould lay upon thee Sanctification.as many and as great plagues as he did on Pharaoh, and ſhould they come as thick on thee as on him, or any that ever thou didſt read of; yet if the Lord did not give thee a ſanctified heart, or if the Lord did not co-operate with the afflictions in a ſanctifying way, thou wilt be ſo far from deſiſting, that thy heart after a while will grow as wicked as before. It is not abſolutely the puniſhed ſoul, nor is it abſolutely the troubled conſcience, nor is it abſolutely all that we can ſee or ſay which will divert our future courſe of ſinning; but it is the ſanctified heart, the new heart, which will make us to leave old ſins, and live new lives: Therefore to the Lord muſt we go under our afflictions, and beſeech him to open our ear to diſcipline, and to purge away our iniquities, and to make us partakers of his holineſs, and ſo to cauſe us to bring forth the more peaceable p. 44fruits of righteouſneſs: and note this, That all this muſt be done not in a fit, for a little time, but habitually; we muſt not ceaſe confeſſing, until we can heartil… mourn; we muſt not ceaſe confeſſing, mourning, praying, until we find the Lord reconciled unto us, and our hearts changed and renewed. Now thoſe ſanctified Qualities, which more ſpecially a puniſhed ſinner ſhould beg, to divert him from progreſs in ſin, and to turn him Sanctified Qualities to be begged. Hearty Contrition for ſins paſt.off from ſin, I conjecture are theſe; 1. Hearty contrition for ſins paſt: He who is a merry Penitent, proves an eaſie Delinquent; if former ſinnings be no Grief, future ſinnings will be no Fear; he will never with ſtedfaſtneſs learn a good Courſe, who can without mournfulneſs come off from a bad Way. Beg of God for ever to make thee ſenſible and mournful. 2. Real Converſion: That the very frame of the Mind, Will and Affections be Real Converſion.changed; the Frame more then the Form: that thou become a new Creature, get a new heart and Spirit. 3. A ſincere love of A ſincere Love to God.God: If thy heart knows not yet how to love God, it never forgat how to go on in Sin; there is nothing which heals the Soul of Sin, ſo as the Love of God: this ſets the heart on him and makes it to cleave unto him, and tender to pleaſe him. 4. Solid fear of God: A reverent awe, both of his goodneſs Solid Fear of God.and of his greatneſs; this will ſtrike off ſecurity, and hardneſs, and preſumption, and ſet us in Gods preſence, and keep the conſcience tender, and increaſe humbleneſs, &c. 5. Watchfulneſs over our ſpecial corruptions; which, if any, will make us to Watchfulneſs over our ſpeciall Corruptions.halt ſooneſt. Do not forget how much they did provoke God already, and how aſſuredly bitter they will prove, if thou doſt reſume them.