THE TRUE CONVERT. OR AN EXPOSITION UPON THE WHOLE Parable of the Prodigal. LUKE. 15.11.12. etc.  
Wherein is manifestly showed; 

1. Man's miserable estate by forsaking of God.  
2. Man's happy estate by returning to God.    
Delivered in sundry Sermons, by Nehemiah Rogers, Preacher of God's Word, at St Margaret's Fish-street. And now by him published, intending the farther benefit of so many as then heard it; And the profit of so many as shall please to read it.  ACTS 3.19. Repent you therefore and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. 
LONDON Printed by Edward Griffin for Edward Brewster, and are to be sold at his Shop, at the West gate of Paul's, at the sign of the Star. 1620.   

TO THE WORSHIPFUL Mr. THOMAS WOOD Rector of St. MARGARET'S Fish-street, with the two Churchwardens, and the rest of the Parishioners, his loving Friends and well-willers; All health and happiness.  
Worshipful and welboloved in the Lord:  
WHen that Master in the Gospel delivered his goods unto his servants, he gave them withal a strait charge, that they should Occupy until he came: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 19.13.  And put forth those talents which they had received; that so upon his return he might receive some answerable increase. This charge doth bind me as well as any other; for what though my receipts be small and little? yet for this little I shall be called to account; (for so was he that had received but one talon, as well as he that had received five) (and how soon I know not. 
Math. 25.24.  I have been, and daily am summoned to make ready: Deaths darts have lighted round about me; and since my coming amongst you, two piercing Arrows have been shot at me; the one of them lighted in my bed, the other by my bedside; a Wife (so gracious, so dutiful;) a Child (so apt, so forward) have been taken from me. The falling of these shafts (besides much sickness, weakness, and other bodily infirmities) (for all which I bless God's name) do call upon me to prepare and make my reckonings even. 
Psal. 4.  But alas! casting up my accounts, and communing with my own soul upon my bed, concerning my receipts and gains, I found myself to be much behind hand with my Master, which caused me to cast about how I might redeem part of that time which formerly I had so idly, so wretchedly, misspent. At last (having with all, other special reasons moving me thereunto) I resolved upon this course; And as by preaching, so by publishing some part of what I had taught in Print, to seek God's glory, his Churches good, and my own comfort and rejoicing, in the day of the Lord jesus. I do confess I have ever thought it, and still do think it, to be safer for me to follow Market nigher home, then to traffic abroad into other coasts and countries with my Little; To spend my time in preaching, rather than in printing such common stuff as this. But forasmuch as ability of body (though not of mind) is wanting, so that I cannot do what otherwise I would; I am enforced to do what I am able. And thus like a venturous young Merchant I launch forth into the deep, adventuring this my Ship upon the dangerous and cross Seas of men's different opinions. I know I shall be tossed with some stormy winds of evil censure, (though many would persuade me I shall have a fair gale, and a good voyage of it:) But here is my comfort, my Ship is sound, and my tackling good, Hope is my Anchor, and Faith my Cable; Love my Sails, and Christ my Pilot. I doubt not then but I shall save my Vessel, and bring it safe unto the Haven. What though I be somewhat sea-sick in this my first voyage? I trust it will be but as Physic for me, happily it will cause me to give an eternal farewell to all such voyages, and make me resolve never to thrust myself into any more such rash adventures. In the mean time (my worshipful good Friends) this is yours, and so is the Author of it, who by many your respective favours towards him, doth acknowledge himself to be much obliged to you. And forasmuch as this is a time wherein every grateful person doth by some gift or other, show some sign and token of their loving and kind affection; In this I conform myself to custom, and send this Paper-gift unto you for your New-year's gift, giving it (not after the old custom of the Heathen, who consecrated them after an Idolatrous and cursed manner in the names of janus, and of Saturn, 
Suet. in Tiber. cap. 34. Tertul. lib. de Idol. cap. 14.  which custom Tiberius (as Suetonius doth report) did by an edict forbidden, and was after condemned and abolished by the Church, as Heathenish, yea devilish) but as a testimonial of my thankful heart, and as a pledge to all posterity of my affection towards you; desiring only to be esteemed grateful, and no otherwise to be recompensed, then with your conscionable perusing of what is here presented. And so nothing doubting of your acceptance, I take my leave; Not ceasing to pray for you, that your love may abound yet more and more in knowledge, and in all judgement; and that you may discern things that differ, and may be pure, and without offence, until the day of Christ, Resting  
Your servant in Christ NEHEMIAH ROGERS.   

THE AUTHOR to the Reader: AND IN SPECIAL to the Parishioners of St MARY ABCHURCH London, sometime his Christian Auditors, Grace and Peace from the Prince of Peace.  
HOw unwilling I was to bring these unpollished Collections to light, there are many that can witness with my conscience. For first I knew the great difference that is betwixt preaching, and reading, of one and the same matter: Lively voice having a kind of secret force, 
Habet nescio quid latentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viva vox. Hier.  and more lively energy in it, then writing or reading hath. Secondly, I well remembered, how censorious the world is grown; so that no man's works, how godly soever, lacketh some envious calumniator and reproacher: and can I look to speed better, than my betters have sped before me? Thirdly, I considered how many aged Worthies, have refrained, and do yet refrain, from labouring in this kind: Now for me to speak, when they are silent, doth argue intolerable boldness and presumption. Fourthly, 
Quam sit mihi curta supellex.  I know my own insufficiency, and am privy to my own weakness, ingeniously confessing, I have more need to sit at home, mending my nets, than thus to launch forth into the Ocean. These many and weighty discouragements, did cause me for a time to withhold the publishing of these Notes, and resolutely to withstand the earnest requests of some of my loving friends for the printing of them. But at length (what through importunacy of some (the common excuse for the Press in this p●inting age) and my own weakness yielding thereunto) I came to some second thoughts, and began to consider; First, what good might redound hereby to the Church of God: for albeit Preaching be the chief; yet writing is not without it use and profit. Some are lame, and sick, and weak, and cannot come to the hearing of the word preached: now for such to have some plain Exposition or Sermon upon some part of Scripture, must needs be very comfortable and useful Yea, and in some respect, writing may seem to claim the privilege; 
Quo liceat libris, non licet ●re mihi.  for this reacheth far and near. My books may be admitted where I cannot come. And further, this tendeth for the good, not only of the living, as Preaching doth, but also for the good of such as are yet unborn: In which respect, saith one, He that speaketh profiteth for an hour, but he that writeth profiteth for ever. Secondly, I considered, what an excellent help it was, both for the Understanding, as also for the Memory. Alas I how dull are we of conceiving, in the things of God? so that a thing once spoken, is as good as never spoken, such is our corruption. But this giveth a man leave to pause upon, and ponder on the things we have heard delivered: So that, though Preaching, moveth the Affections, and worketh more upon them: yet Printing may be said to teach more, and better to inform the judgement. And so for our Memories; who finds not how leaking & sieve-like they are in retaining of divine truth? straw's & hairs indeed will these sieves hold; some odd conceit or broken phrase shall be remembered, when the pure water shall run out: Sound solid matter shall be quite forgotten. But now by our often reading, things are brought again into our minds, and a long time retained in our memories; and what formerly we have heard delivered, is as it were still sounding in our ears. Thirdly, I remembered, (what never can sufficiently be bewailed) my time misspent and lost; which caused me to redeem some time with the loss of my own case and pleasure, that I might do good this way to God's Church and people. And lastly, the evil reports that some malignant spirits made of me, when I preached them, (viz. that I taught novelty, and false Doctrine; and what I did, proceeded from a spirit of gall and bitterness, and the like,) hath much moved me to this work. All these things being well weighed, did darken my former thoughts, and caused me to peruse my Notes, and as I had time, to fit them for the Press; which now I send into the world, desiring the blessing of heaven to accompany them, that they may be profitable.  
As for the Matter, I doubt not, but it is sound and good, and how ever, 
Eccles. 1.9.  There is no new thing under the Sun; And that there can be nothing said, but what hath been said before, as the Heathen man could say; 
Nihil est iam dictum, quod non sit dictum prius.  yet there may be a more full opening, and a more perspicuous delivering of points: yea, and daily is, to the great benefit of the Church of God, though happily in regard of the sum and substance of matters; the former saying may be true. I cannot then here promise thee (Christian Reader) any new thing, which thou hast not before heard of; but this I can promise thee, though nothing else; Thou hast here this Parable handled more amply and fully, than (to my knowledge) thou ever hast had it heretofore, for I know not any that have travailed throughout in the opening of it. I do confess, I (with the little Bee) have flown over many a Garden, and sucked many a flower for this little, and have been beholding to many an Author, both old and new, for some matter and stuff, towards the erecting of this building. But blame me not for this, seeing I have done no other than all other Expositors have done before me; and withal have laboured by enlargement to make those things as useful to thee, as I could.  
As for the style, it is plain and homely (though I trust not overhomely) I have ever desired, (and I hope for ever shall) so to speak, as that the simplest might understand, aiming in all my teaching, at that to which the whole Scripture drives, viz Humility, Comfort, and Conscience of obedience. 
Rom. 3.27.  First, at the humbling of the obstinate and impenitent, and abasing of their pride. Secondly, at the comforting of the distressed soul, 
Rom. 5.1.  and settling of his conscience in true solid peace, through the assurance of God's love. Thirdly, at the framing of men's hearts to a constant desire, and care of pleasing God, and to the provoking and stirring up of the penitent to more obedience.  

1. Cor. 2.1.4.  Now this I know cannot be performed with excellency of speech, nor with the enticing words of man's wisdom. If then the style dislike thee, as too homely, harsh, or ragged, being neither round, nor fluent; know, that matter was more regarded, then Rhetorical terms: And the Author desires rather to work upon the conscience, then to tickle the ear with affected eloquence. And to be plain, he hath no skill in crooked conceits; which if he had, yet he would be loath to spend his time so idly, as to feed that itching humour of many, which hath more need to be purged then to be nourished. But to be brief, seeing that this book is come into thy hands, let me desire thee, first, to read it through; begin not only but make an end: thou knowest not, the best wine may be reserved until the last. 
john 2.10.  To read by snatches, and by piecemeals, here a little and there a little, or else by fits, as it were, upon rainy days, seldom proveth profitable: read constantly, and read it over; and when thou hast so done, over with it again; upon thy second reading, what formerly seemed difficult, will appear more plain.  
Secondly, I desire thee before thou readest to amend those faults which are escaped in the Printing, and where so ever thou findest words falsified; sentences dismembered, or confounded by false pointing, or the like, cover them with thy love. Besides literal and punctual faults, which are too too many, there are many material faults, which do much pervert, and obscure the sense, especially in the former part of this book (for a more heedful regard was had for the remainder, after it was perceivied) as page 1.1. line 23. it is thus said, It speaks against the Devils Diana, this Idol of vice with so many worshippers, when it should have been thus printed, That speaks against the Devil's Diana, this Idol vice which so many worship. And so again, page 29. line 16. you shall find it thus printed, I confess this affection in worldly men's judgements is a strange Paradox, when it should have been thus, I confess this assertion, etc. And in the 45. page, and the last line, you have it thus, God is immediately the first cause of all things, produced by the two causes, when it should have been, produced by the second causes. And in the next page to that, line 3. it is thus, the same writer also doth confirm the third, when it should have been, doth confirm the second. And in the 47. page, and 23. line, it is thus, For put case many so be, when it should have been, for in such a case they may be. And page 225. line. 11. there is far more, for, for in one: though this fault in most copies is amended. I will not trouble thee with any more errors here, thou shalt find them set down at the end of the Book, only these I do in special manner mention, because they are so gross, and desire thee in special manner to correct, how ever thou dealest with the rest. I must needs say, the copy was very close, and much of it not re-written, but delivered to the Printer, as it was set down at the first draught; for my employments would not afford me so much time, as indeed it was fit I should have had. It is needless to say more, for what Apelles sometimes said to a foolish painter, thou mayst say to me; I should have judged thy work to have been done in haste, though thou hadst said nothing.  

In omnibus meis scriptis non modò pium lectorem, sed liberum correctorem desidero. Aug. in Proam. lib. 3. de Trin.  I submit my weakness to thy censure, smite me friendly, such balm shall not break my head. Remember, I am a man, and it is not incident to humane frailty to be without faults. What faults I find, or hear off, shall be amended, if I live to see it come again unto the Press. In the interim, accept of this, as it is meant unto thee. I mean thee no hurt, if thou meanest me any, the Lord forgive thee. And amongst others, I especially entreat you that were my Auditors, to take my meaning in good part; it is your good I especially intent and aim at. If any of you received comfort when these points were preached, or shall get any good by them now that they are Printed, give God the praise, and me thy prayers, that true grace may be more and more increased in me, and so God's people have more and more profit by me. If thou dost thus, I shall be sufficiently recompensed, and ever rest;  
From my Study in St Margaret's, Fish-street, London this 7. of january. 1619. Thy true friend, in the Lord to be commanded; NEHEMIAH ROGERS.   

A SUMMARY OF ALL THE DOCTRINES COLlected out of the several verses of the Parable of the Prodigal. Luke 15.  

Verse 11.  
Doct. 1. Conviction is the ready way to conversion. pag. 8.  
2. It is now no easy matter to bring a sinner to a true sight of his sin. p. 10.  
3. It is lawful for a Minister to use similes and parables, for the illustration and pressing of their points. pag. 12.  
4. God is content in Scripture, to make himself known to man, as a man, to this end that man might know him in some measure. pag. 15.  
5. The Church visible is a mixed company. pag. 18.   

Verse 12.  
Doct. 1. Sinners are childish and foolish. p. 27.  
2. All that call God Father, are not obedient children. p. 33.  
3. Nothing is more grievous to the wicked, then to be under God's government. p. 35.  
4. Wicked men esteem of God's blessings, but as due debts. p. 38.  
5. God is kind and gracious, even to the wicked and rebellious. p. 40.  
6. God oftentimes leaveth man to himself, & suffereth him to take his course. p. 42.   

Verse 13.  
Doct. 1. Wicked men are ever worst to God, when God is best to them. p. 51.  
2. Man being left to himself, cannot long stand. p. 55.  
3. Sinners cannot abide God's presence. p. 59  
4. To follow sin, is to forsake the lord p. 60.  
5. Wicked men proceed from evil to worse. p. 63.  
6. Sinners are great wasters & spendthrifts. p. 68  
7.  men spend Gods gifts in sin's service. p. 70.   

Verse 14.  
Doct. 1. Common gifts are of a wasting nature. p, 73.  
2. The Land of sin is a Land of famine. p. 75.  
3. God doth often punish sin in it own kind. p. 77.   

Verse 15.  
Doct. 1. Sinful man being in misery, trieth all other means, before he will seek to the Lord for help. p. 81.  
2. Those that refuse to serve God, shall be enforced to serve a harder master. p. 85.  
3. Sinners are brutish and swinish. p. 87.  
4. The service of Satan is a most base service. p. 89.   

Verse 16.  
Doct. 1. No earthly thing can content the soul. p. 91  
2. Man's doctrine is but a frothy doctrine p. 94.  
3. The Lord doth usually take from those whom he means to save, those sinful means whereon they rest, p. 97.   

Verse 17.  
Doct. 1. Every wicked man is a mad man. p. 98.  
2. Examination of our hearts, the first step to repentance. p. 101.  
3. Crosses & afflictions, are excellent means to make us look home. p. 105.  
4. Sense of God's mercy causeth repentance. p. 110.  
5. In God's house are many hirelings. p. 115.  
6. God provideth a large diet for his household. p. 116.   

Verse 18.  
Doct. 1. Sound Resolution necessary for the leading of a godly life. p. 125.  
2. Serious consideration, bringeth forth sound determination. p. 127.  
3. Repentance from sin is tho first resurrection. p. 130.  
4. Good motions are not to be quenched, but to be nourished and cherished. p. 131.  
5. Grace groweth by degrees. p. 133.  
6. The bosom of the Lord is the best shelter. p. 136.  
7. Preparation needful before we come into God's presence. p. 138.  
8. Sin is the godly man's greatest sorrow. p. 142  
9 All men sin, God looking on. p. 150.  
10. The forgetting of God's allseeing eye, doth increase the sin, and aggravate the same. p. 154.   

Verse 19  
Doct. 1. Where there is true repentance, there is a sight & sense of a man's own unworthiness. p. 157.  
2. God's blessings are better known by their want, then by their enjoyment. p. 165.   

Verse 20.  
Doct. 1. Where there is true repentance, there is not only a purpose in the heart, but a practice in the life. p. 166.  
2. True repentance consists of two parts. p. 172  
3. Where true repentance is, there is a turning from sin. p. 173.  
4. In true repentance, there is not only a rising from sin, but there is also a turning to the lord p. 176.  
5. Repentance is not to be delayed, but presentlently to be set upon. p. 178.   

Verse 21.  
Doct. 1. True Grace will manifest itself, both by deed and word. p. 192.  
2. Confession necessary before remission. p. 195.  
3. Confession of sin is to be made only to God. p. 207.  
4. It is the property of a true Penitent, to aggravate his sin, and set it out to the uttermost, p. 211.  
5. The only way to obtain God's favour, is with an humble heart to seek it. p. 215.   

Verse 20.  
Doct. 1. Our coversion is from God's free grace. p. 222  
2. True repentance bringeth us into God's favour. p. 227.  
3. The first motion to repentance (if true) is highly pleasing to God, and is accepted of him. p. 229.  
4. God is ready to show mercy to every one that seeks it. p. 231.  
5. God is more ready to show mercy than we are to seek it. p. 236.  
6. God doth not only love his children, but he will manifest it unto them, by signs and tokens, that they may not doubt of it. p. 239.   

Verse 22.23.  
Doct. 1. God will never upbraid any with their former courses, that do truly repent. p. 250.  
2. God giveth his gifts, not immediately by himself, but mediately by the hands of his servants. p. 254.  
3. God is larger in his gifts, than we are in our requests. p. 256.  
4. Nothing that is needful shall be wanting, where God's favour is not wanting. p. 258.  
5. God giveth to his children, as for necessity, so for delight and ornament. p. 263.  
6. The Conversion of any doth bring great joy to the Saints and servants of God. p. 279.   

Verse 24.  
Doct. 1. Every wicked man is a dead man. p. 283.  
2. He only may be said to live, that life's the life of grace. p. 289.  
3. Wicked men are Strays. p. 301.  
4. Our conversion and calling is from God's mercy and grace. p. 302.  
5. Regeneration doth not abolish joy, nor any other natural affection. p. 303.  
6. It is pardon of sin and assurance thereof, that bringeth joy and comfort to the soul. p. 307.  
7. The godly man's joy in this life, is but the beginning of joy. p. 308.   

Verse 25, 26, 27. etc.  
Doct. 1. The wicked repine at others preferments in God's favours. p. 310.  
2. It is the property of the wicked, to expostulate the cause with God. p. 317.  
3. Wicked men have fair pretences for soul sins. p. 323.  
4 When God hath to deal with sinners, he dealeth with them in a mild manner, and not in fury and rage. p. 328.   

Verse 31, 32.  
Doct. 1. We may not exasperate the wicked when they are incensed, but give way unto their fury. p. 335.  
2. It is lawful for a man to speak in his own defence. p. 336.  
God will maintain the righteous cause of his children. p. 340.   
The end of all the Doctrines.   

THE TRUE CONVERT, OR AN EXPOSITION OF THE PARABLE OF THE PRODIGAL.  
LUKE 15.11.12. etc. 
11 And he said, 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 to them his living.  
AS God in times passed diversely, 
Heb. 1.1.  and many ways spoke unto our Fathers by the Prophets, hath in these last days spoken unto us by his Son; so also this his Son, 
Acts 10.58.  whom he hath apppointed heir of all things, by whom also he made the worlds: while he wa●●ere upon the earth, going about, doing good, did speak, and teach his people after diverse forms and fashions; often by plain principles, and affirmative conclusions, and not seldom by parables, and dark sentences, in all, seeking his Father's glory, and his Churches good.  

Reasons why Christ spoke by Parables. First reason. Psal. 78.2.  Many reasons are given, for this his parabolical kind of teaching: these are some:  
First, that the Scriptures might be fulfilled, which had so spoken of him; I will open my mouth in a Parable, I will utter dark sentences of old.  

Second reason Luk. 8.10.  Secondly, that God's treasure might be hid from the obdurate wicked; and the mysteries of his kingdom might not be revealed to the scornful: to such it shall be spoken in Parables, that seeing they might not see, and hearing they might not understand.  

Third reason. Mat. 13.36. Mar. 4.10. Luk. 8.9.  Thirdly, to stir up his hearers, to a more diligent attention; as also that they might hereby take occasion to move doubts, and ask questions, as the Disciples did, What might this Parable be?  
Reason. 4 Fourthly, that the faithful might have constant and continual nourishment: so that though they ne'er find a sweet relish in the word, yet coming again to the reading or hearing of it, they might find more food: so sweetly hath God mixed hard and easy together, 
Miscetur utile dulci.  that none might be cloyed, nor any discouraged.  
Reason. 5 Fiftly, that he might descend unto the capacity of the most simple, 
joh. 3.12.13.  who best understand homely comparisons, and are sooner persuaded with plain similitudes, and familiar examples, then with subtle reasons, and accurate discourses: hence is it that parables and borrowed speeches, from vulgar matters, are compared by some to Midwives, which further our travel in heavenly knowledge; thus he teaching by plain and known things, did lead his scholars to the better understanding of what was unknown.  
Reason. 6 Sixtly, that he might help the memories of his hearers, and cause them the better to keep in mind his wholesome instructions; for proverbs and similitudes drawn from daily practice, do take very deep root and impression in the mind, as experience showeth; there are many that remember a familiar example, which they heard from a Preacher, for many years together, when as many other deep points, and matters of more substance, which were then delivered, shall be clean forgotten.  
Seaventhly, that every one in his occupation and vocation, Reason. 7 might be taught, those things which concerns his soul's health, therefore hath he derived a parable from an army to teach soldiers: 
Luk. 8.5. Mat. 13.33.  from legal principles to instruct Lawyers: from the field and sowing, to teach husbandmen; and from a Leaven, to instruct women.  
And lastly, that he might convince the sinner of his Reason. 8 sin, that seeing his sin in the person of another, he might without partiality condemn it in himself: for of all kinds of speech, there is none that doth more cunningly insinuate itself into the understanding, & leave a deeper impression, with a feeling conceit, than a parable doth: and if it be personal, the issue of it is to touch the quick, and in a sort, to extort that which otherwise would not be granted, 
2. Sam. 12. Mat. 21.33.  as we see in the example of David, and others.  
These are some reasons amongst many others, which Divines have given, why he opened his mouth in parables, and taught the people after this manner.  
In this Chapter; Christ useth this dark kind of teaching, propounding three parables, which are as so many instruments of music, playing one and the same tune: In that of the lost sheep, ver. 3. 8. And that of the lost groat, ver. 8-11. And this of the lost son, he teacheth one and the same doctrine. 
The occasion.  The occasion of his propounding this, and the two former parables, is to be seen in the beginning of the Chapter, which was, the murmuring of the Scribes and pharisees against him, for his receiving of Publicans and Sinners, which came unto him. 
The scope of the Parable.   
His scope and drift in it is to convince them of sin, for this their so doing, and to bring them to a sight of it, and Repentance for it: for which end and purpose he doth use two Arguments, both taken from Gods dealing The first may be thus framed;  

Piscator in loc.  If God be willing & ready, to receive such as become Argu. 1 penitent, than you sin in envying and murmuring to see them brought to Repentance. But God is ready and willing. Ergo. The Proposition or first sentence is omitted, and taken as granted.  
The Assumption is proved, and illustrated in the former part of this parable: where, by the readiness of the Father to receive his son, he showeth the readiness of the Lord to receive penitents.  
The second Argument he useth, is this, If God disliketh Argu. 2 and condemneth such as are offended with those, who are ready to receive penitents; then you sin, who are offended with me for this cause: But God disliketh and condemneth such: Ergo: The Proposition is omitted. The Assumption he cleareth and illustrateth in the latter part of the parable; by showing how the Father reprehendeth his son, for that his murmuring. And thus we have seen the scope and intent.  

The use of this Parable.  This Parable is of excellent use to the Church & children of God: it setteth forth unto us our decayed, and restored estate; our decayed estate through our wilful disobedience and manifold transgressions; through our original corruption and actual aberration; Our restored estate, in our conversion to God, by true and unfeigned Repentance, in a holy life and godly obedience.  
It is full of mysteries and matter of great moment, and is by some termed (and that worthily) the Epitome of the Gospel. In a word, there is no one bed in the Lords Eden; no place of holy Scripture in the whole Bible, which yields more savoury or comfortable doctrine, 
Parables consist of 2. parts, a body and a soul. Aug. Ser. 70. de temp.  than this parable doth afford.  
Now as man so Scripture, and as all Scripture, so parables in special consist of two parts, a body and a soul. The external sound of the letter is the body, but the true sense and meaning is the soul of it: we will therefore, seek out the sense and meaning, and leave the letter.  
The Fathers, and other Interpreters make this the mystical exposition of this parable. The Father is God, the two Sons are the Scribes and pharisees (who are meant by the elder) and Publicans and Sinners, signified by the younger: the fare country wherein this prodigal walked, is the region of sin, wherein they lived: the goods which he wasted, were those common gifts and graces which were bestowed on them: the Famine be sustained was the want of that bread of eternal life, whereof they were deprived; the Citizen he cleaved to, was the Prince of darkness, who rules in the hearts of the children of disobedience: the Swine he kept, were reprobate and wicked ones, with whom they accompanied: the husks which rather burdened then relieved his stomach, were the vanities of this world (or rather the traditions and frothy doctrines of the Scribes and pharisees) which rather cloyed then satisfied their hungry souls: his return home, was their return from sin by repentance: by robe, ring, shoes, and calf, are signified the riches of God's graces, whereby he supplied all their wants: the servants who are willed to fetch these, are the Ministers of God's word, who bring his graces to us: the banquet, mirth, and music, doth represent that joy and happiness which neither eye hath seen, ear hath heard, neither can the heart of man conceive of. Each of these we shall further prove in their several places.  
In this parable, we may consider first an Introduction. ver. 11. Secondly, a Narration; from the twelfth verse unto the end.  
In the Introduction we have first the party propounding: He said. Secondly, the parties propounded. A certain man had two sons.  
In the Narration, we are to consider; first, the prodigal his Egress, which is laid down from the 12. verse to the seaventeenth: secondly, his Regress, or return: from the 17. verse unto the end.  
In the first, we have his sin, in the 12. and 13. verses. And then the punishment of his sin, in the 14 15. 16. verses. His sin, and what it was, first, before he had received his portion verse 12. and secondly, after he had received i●, verse 13. Before he had received it, and that was double, first, his greediness of it. Secondly, his impudency in calling for it: both contained in those words; Give me the portion of goods that belongs unto me. The punishment of this his sin, which was common upon the whole country with him, verse 14. And Personal on himself; wherein, we may observe, first, his distress, and that is laid down briefly verse 14. and more largely, verse 16. And secondly, his shift in this his distress; he went and joined himself to a Citizen of that country, ver. 15.  
In the prodigal, his Regress; there, we have his repentance, ver. 17-22. And the success thereof, from the 22. verse unto the end: in his repentance, consider these three specials; first, the motives, or occasion thereof; which was, first in general, a communing with himself, and calling his ways to account; or secondly, a more special & particular consideration, and that of his own misery. I perish with hunger: and of his Father's mercy; How many hired servants of my Fathers have bread enough verse 15. Secondly, we have his resolution, wherein we see what he resolved to do, I will arise, and go, and say, Father I have sinned verse 18.19. And thirdly, his Practice verse 20.21. wherein consider his work, he arose: and his words, which are a confession of his sin; wherein we have the matter of his confession, I have sinned, and secondly, the circumstances. First; to whom, viz. to his Father. Secondly, how, and that is first with exaggeration; against heaven, and in thy sight. Secondly, with humiliation: and am no more worthy to be called thy son. Thus for his Repentance. Now, for the success thereof, which is diverse viz. his Father's good will, and his brother's anger and ill will: his Father's good will, verse 20.22.23.24. And therein we see, first his readiness to receive him, verse 20. Secondly, the entertainment he gave him, verse 22.23. And thirdly, the reason of it, verse 24. His brother's ill will, that is laid down in the 25.26.27. verses, with the rest unto the end; where we see, first from what it ariseth, viz. from the understanding of his father's love, verse 25-29. Secondly, how he doth express it, viz. by reasoning with, and accusing of his Father, verse 29.30. And thirdly, how it is qualified, viz. by his Father's entreaty of kindness, verse 28. Secondly, by his Father's reproof of unkindness, verse 31. Thus we see the tree and branches, now to the fruit.  
We might gather many good instructions out of this parable, if we should consider it according to the letter, 
Instructions might be brought from the letter of the parable. Parabola enim de nullo non convenit.  which I cannot see but we have liberty to do; for Christ borrows no similitude from that which is not, and the things from whence the similitude is fetched, is the same in itself, for which it is brought to illustrate another. So than it might be handled without regarding the simile, as if it were a plain narration, as Galat. 4.1.2. 
Bernard's faithful Shepherd. Page 55.  The scope is, to show by that similitude that the law of God makes not free, but keeps in bondage; for it doth with us as Tutors and Governors do with an heir (being a Child) even keep them under as a servant. Now besides the lesson from the scope, may not this lesson be drawn from the letter, That a wise Father will bring up his Son well, (though he be his heir) under Tutors and Governors, and so Rom. 7.2. 
Rom. 7.2.  may not this doctrine be gathered, That the condition of a wife is subjection to her husband. And again, That they be bound each to other so long as they live. Thus may we do in parables, 
Yet not from every thing therein.  yet with this caution, that we gather not lessons from every thing therein, for so many absurdisies might and would follow, being neither intended in the spiritual sense, nor yet true in the literal; for many things in parables may be supposed, as if they were so, to teach the truth by things feigned, as judges 9.8.9.10. So in the parable of Dives, who is said to speak in hell, and have a tongue, which is not true; we are therefore to be wary in using our liberty, though we may: Sobriety had need to guide our course, when our navigation lieth through the depth of a parable: for mine own part I will omit all collection, which might be gathered from the letter, and confine myself to the scope and drift of it, desiring rather to be short then look beyond. Before I come to handle the particulars, give me leave to propound a doctrine or two in general.  
And first, from the scope and drift of Christ in propounding of it, which was (as ye have heard) to convince them, and bring them to a sight of their sin, and so to repentance. 
Doctr. Conviction is the ready way to conversion.  Hence learn, that Conviction is the ready way to conversion: the readiest way to bring any to repentance, is first, to convict and convince them of their sins; and therefore was it the Lord did charge his Prophet Ezechiel to cause jerusalem to know her abominations. 
Ezech. 16.2.  
Isay 58.1.  The like charge doth he give to his Prophet Isay, To show Israel her transgressions, and the house of jacob their sins. 
1 Kings 18.18. Acts 2.23.37. john 4.18.19.  This was the course Elias did take with Ahab, Peter with his hearers, Christ with the woman of Samaria; which examples are remarkable for the proving of this point.  
Use 1 Let this serve first for direction to us of the Ministry; thou that art set in this high place and calling, wouldst thou have comfort in thy ministry, wouldst thou see some comfortable fruits of thy labours? be then first a Boanerges before a Bar- jonah; and bring thy people first to a sight of their sins, and secret filthiness, hold before their eyes the glass of the law, that they may see their misery, and what need they have of a Saviour; set their sins distinctly before them, deal plainly without flattery; this is the way to bring them to sound repentance, that so they may obtain remission & forgiveness.  
Secondly, It may serve as an apology for such Ministers as, conscionably and faithfully, labour to convince the consciences of their people of their sins, and endeavour by preaching of the law, to bring them to a true sight thereof; these are they who are usually thought to have a spirit of gall and bitterness within them, and to be the only men which drive many to despair. I confess there may be, and often is, a great fault on the right hand in harping too much on this sad string of judgement. Some there are indeed who are never well, but when damnation doth end their sentence; this is too bloody and butcherly a kind of teaching. But yet let me tell you: We now live in such times wherein a sermon of mercy is like a dead letter; there are thousands who are not worthy to hear of mercy, not to hear the sound of the word, much less to hear the doctrine of remission of sins taught. Now what course must be taken with these? Is not the sharp razor of the law to be taken, and incision to be made therewith into their souls? until the wound be lanced, and the core thrust out, a wise Surgeon will never pour in oil. And as for thee, who thus condemnest the Ministers of the Lord, for delivering of the terrors of the law, & art ever calling for gospel, gospel; I tell thee, it is to be feared, of all others thou art most unfit to hear it, for it is usually seen, none call more for it to be taught, than such as most despise it and condemn it, those that are loath to know themselves, are ever loath to hear the law delivered. O how fare art thou from holy David's mind, 
Psal. 141.5.  Let the righteous smite me for it is a precious oil, a foul sign of a guilty soul.  
Thirdly, We may hear see the reason, why so many Use 3 go so boldly on in sin, and repent not; alas they are not yet throughly convicted, they live still in blindness, and are not brought to a sight of them. This is excellently set forth by this comparison. A man going over some narrow bridge, under which runneth some deep gulf or violent stream, if it be at midnight, feareth not because be seethe not any danger: 
Per●ins exhortation to repentance.  but bring the same man the next morning, and let him see the narrowness of the bridge he went over the night before, the fearful downfall and furious violence of the stream that runs under the same, and then will he wonder at his own boldness, and shrink for fear to think of it, and will not by any means venture to do that which carelessly he did the night before, because he seethe the extreme danger which before he saw not. So is it with a sinner, while he is in the estate of nature, he seethe nothing, no wrath, no judgement, no hell, for the God of this world hath blinded his eyes, and therefore walketh on boldly and securely in sin, he seethe not the narrowness of the bridge of this life, nor the fearful gulf of hell under it, which he falls immediately into if he flies off: but when God shall open his eyes, and touch his heart to consider of his estate, and see himself; then he seethe how narrow the bridge of this life is, than he seethe hell the gaping gulf under it, and how little a step there is between him and damnation; then he wonders at his desperate boldness, which so securely plodded on to destruction; and blesseth God for keeping him from falling into hell, than he leaveth his former ways, and turns his heart unto the Lord who hath thus preserved him, and will not by any means go the way he went before. And thus, until men's eyes are opened, there will be no amendment, before their conviction there is no hope of conversion.  
In the second place, In that our Saviour hath tripled this parable, in every one of them labouring to bring them to a sight of their sin; this doth teach us this lesson. 
Doctr. It is a hard matter to bring a sinner to a true sight of sin.   
It is no easy matter to bring a sinner to a true sight & acknowledgement of his sin; yea, it is a very hard and difficile thing. Hence it is that our Saviour doth triple this parable, and propoundeth their sin in the person of another, that seeing their sin in the person of another, they might be brought without partiality to condemn it in themselves. So this proved in the first sinner upon earth, Gen. 3. 
Gen. 3. Gen. 4.  how much ado had God to bring Adam to a sight of his sin; so also with Cain, how many questions did God propound, yet all would not do, he could not bring him to it. But amongst many other examples remarkable is that of the woman of Samaria, joh. 4. 
john 4.11.12.  what a stir had Christ with her before he could do any good upon her; how unhappily doth she reason against Christ's arguments; how scornfully doth she reject the water he offers her? how doth she scoff and frump, and break jests upon him, before she is convicted, and throughly touched for her sin.  
1. Reason. Because sin hath so insinuated itself, Reason. 1 that it hath gotten man's heart, he loveth it, and doteth on it, and will not hear any thing spoke against it. There is a league made betwixt him and sin, as was betwixt Ruth and Naomi, 
Ruth. 1.17. Math. ● 29 Colos. 3 5.  nothing except death shall part them sin is as dear unto him as are the members of his body, as his right eye, or his right hand. Hence it is that his speech is harsh barbarism, it speaks against the Devil's Diana, this Idol of vice, with so many worshippers. 
Act. 19 ●8.  Hence, did the jews hate Christ, because he testified their deeds were evil. Now then, considering this, that the mind of man is forestalled with a lo●e and liking of it, no wonder if he be hardly brought to leave it.  
2. Reason. The Devil is a great enemy to man's salvation, Reason. 2 and therefore doth most violently assault the beginnings thereof; he labours to lull him asleep in the cradle of security; if any do begin to shake us, and awake us, he beginneth to bustle, and rock the more eagerly: Gods children can testify this, who have ever found temptations most frequent and vehement in their first retiring from the world, and turning to the Lord.  
Use 1 Use. This showeth the folly of such as think to repent when they list: but do thou know, that the first step is hard to tread, and especially when a man hath gotten a habit in sinning: 
Consu●tudo peccanda tollit sensum peccati. Serò medicina paratur; Cum mala perlongas invalucre m●ras.  for custom of sin taketh away sense of sin, thee at first, the conscience is as it were raw and bleeding, yet after it becometh feared. 1. Tim. 4.2. Custom will inveterate the ulcer, and as now thou sinnest and carest not, so hereafter thou wilt sinne and know not.  
Use 2 2. Use. Exhortation to all such as have their eyes opened to see their sins, and Consciences touched to grieve for their sins, to be truly thankful, for this great blessing which setteth them in a good forwardness, towards God's kingdom; bless God therefore for it; for far better is it for thee to have a working, then to have a sleepy Conscience. What though thy corruptions are now troublesome? it is no otherwise with thee then with the pool of Bethesda, thou mayst shortly look for help and deliverance.  
Use 3 3. Use. Instruction to every one in our places and callings, whether Ministers, or governors of families, parents, and the like, not to be negligent in using all good means, for the conviction and conversion of sinners: give not over at the first, but use means again and again: our Saviour propounds three parables one after another, one may prevail, if not the first, yet the second, if not the second yet the third, one may do good. Thus much in general. Now we come to the Introduction, & therein first for the propounder which was Christ.  

Doctr. It is lawful for God's ministers to use parables and similitudes for the further illustrating and pressing of their doctrines.  He said] Now in that Christ himself doth teach them hereby parables, we learn: That it is lawful for God's Ministers, not only nakedly and barely to deliver the truth, but with the helps of invention, and Art to use similitudes, comparisons, proverbs, parables, for the further illustrating and urging of the same.  
We see that Christ himself, who taught with authority, who was a Prophet, mighty in word and deed, 
Luk. 24 19  before God and all the people, whose speech provoked reverence and amozednes in his hearers, it was so gracious and so powerful: 
Math. 13.1.24.31 33.41.45. Mark 4 33, 34.  spent not the least part of his doctrine in parables and similitudes; he knew what easy apprehension worldly things would find in us, what hard impression heavenly things would make on us, therefore so often by plain comparisons did he teach secret doctrines, and by histories mysteries.  
The Use may be first for instruction unto us, who are Use 1 Ministers of the Gospel, and teachers of the people, to apply ourselves to the capacity of the meanest, and and think it no disgrace to borrow comparisons from the plough, or blow share, so that the simplest may be instructed: let us become all unto all, 
1. Cor. 9.22.  as S. Paul professeth of himself, that we may win some: 
Caveats in using Parables, Allegories, Similes, etc. 1. Caveat.  let us frame ourselves to all men's knowledge and natures, as Christ himself did by Allegories, stories, parables, and the like; yet in using this method, these caveats are given.  
First, they may not be far fetched, but fitting for the matter in hand, serving more for edification and profiting of the hearer, then for ostentation or setting forth the vanity of man's wit.  
Secondly, that they be borrowed and drawn from such things as be well known, easy to be conceived, 
1. Cor. 9.24.  and apt. For the end of all speech, is to convey the sense to the understanding of those to whom we speak; they may not therefore be dark▪ then the thing itself is, which we should illustrate; as when they are drawn from poetical fables, from diverse things in Philosophy; unless they be made easy to the people's understanding: Christ did ever take them from common things, wherein the people were well beaten, appearing in the garden to Mary as a Gardener, and unto the Disciples travelling he appears like a traveller: what better pattern can be followed by us?  
Thirdly, that we turn not all into Allegories, to the destroying of the letter, and making of plain things obscure, as Origen sometimes did, whose wit served him to allegorise almost the whole Bible.  
Fourthly, that we still have a care of the majesty of Scripture, avoiding all ridiculous and base stuff, for fear lest we give occasion to any of thinking unfitly or unreverently of so high a mystery.  
Fiftly, that we use them for the instruction of the life, rather than for proving any point of faith: as painting is (saith Luther) to set forth and garnish a house already builded, 
Luther. Com. in Galat. 4.  so is an Allegory to set out the light of a matter already proved, and otherwise sufficiently confirmed.  
Sixtly and lastly, that they be quickly dispatched, and not too much insisted upon. These rules being well observed, 
Galath. 4. 1. Cor. 15.  we may well use our liberty in this kind, we having the example, both of Christ and his Disciples, for the warranting hereof.  
Use. 2 In the second place, let this serve to admonish hearers, to be content with this manner and method of teaching, which hath Christ himself for the author of it: beware of that same itching ear, whereof the Apostle speaketh, and wherewith most in these days are troubled; our duty is to profit your souls, rather than to please your ears; be content therefore with our plain method and manner of preaching: what if we borrow comparisons from the meale-tub, 
Math. 13.33. Quid prodest clavis aurea si non aperiat? quid obstat ligura si aperit?  or other domestical business, do we any other then Christ himself did? remember iron will do that, which oftentimes gold cannot do; and so this plain and (as the world esteems it) blunt kind of teaching will do, that which the more glorious, glistering and gaudy course can never effect. And this from the Propounder: now to the propounded.  

Hominem alloquens, humano more loquitur.  A certain man] By man (as I take it) we may without danger, understand God the Father, as other Expositors do, who (albeit he be a Spirit, and hath not any visible shape) is content to descend, to our capacities, and in our own familiar terms, speaks to our shallow understandings; and because we cannot conceive of his majesty as he is, he speaks to us of himself as we are; insinuating thereby his love to us, the sons of men.  
The point we may learn is this: 
Doctr.  God is content (in Scripture) to make himself known to man as man, not because he is man, but because man may know him in some measure.  
Amongst all creatures, none more familiar to a man then a man, and amongst all men none more kind and loving then a Father; therefore the Lord to express his love, and make known his goodness towards us, shadows out himself unto us, like a man, and such a man as is our Father, and that not only here, but in many other places of Scripture. Hence it is also, that he is often in Scripture set out by the parts and members of man's body; as also the senses, affections, and actions of man for this end are given unto him.  
As for the members of man's body, many are attributed unto him, as the Head, Dan. 7.9. Exod. 33.20, 23. Psal. 27.8, 9 & 31.16. & 34.16. Eyes, Ps. 34.15. & 17. Eye lids, Psal. 11.4. apple of the eye, Ps. 17.8. & Zach. 2.8. Mouth, joh. 9.14. jer. 9.12. Ears, Ps. 31.2. & 34.15. Nose, Ier 25.37. Hand, Ps. 8.6. Arm, Exod. 6.6. Fingers, Math. 12.28. Feet, Ps. 110.1. So are man's Senses attributed to God, as Seeing, Gen. 1.4. Psal. 11.4. Hearing, Ps. 11.4. Ps. 6.8, 9 Smelling, Gen. 8.21. and the like: so are man's affections: as joy, judg. 9.13. Sorrow, Gen. 6.6. Anger, Pro. 1.18. Zeal 9.7. Hatred. Rom. 9.13. So, humane actions, as to breath, Gen. 1.7. to come to. joh. 14.13. to return, Zach. 1.3. Psal. 6.4 to descend, Gen. 11.7. & 18.21.  
Now, by all these, and many more, he signifies (not what he is indeed) but what is needful for us to know of him. For being well acquainted with the use, office, and effects of natural things in ourselves. We may better guess at the knowledge of that God to whom they are ascribed by translation.  
The uses.  
Use 1 A caveat and caution to every one of us, to take heed, that we ascribe not unto God, any visible shape, and that we diminish not the majesty of God in our thoughts, to think him to be like us; though he thus stoop to our capacities, and appears in Scriptures, as it were transfigured into the likeness of our nature●, 
Per figuram non naturam.  for these are ascribed to him, non secundum affectum, sed secundum effectum, he hath them by resemblance, not by nature. Let us use them only as helps, the better to conceive of him, and his goodness.  
Use 2 In the second place, this doth serve to set forth the love of God towards us, who is content, so to abase and humble himself; to stoop so low to us, that, we may rise up, and come to the knowledge of him, in the knowledge of whom consisted eternal life; seeing therefore he is content, thus to lisp to us: oh let us at length learn to speak, and set forth his goodness, before the sons of men.  
Use 3 Is this God's end, to make himself known by man ro man, oh let not God then lose his end, but let every good and excellent thing in man, cause us to consider the goodness and excellency of that God, that made him: 
Mat. 7.11.  is man kind, is not God kinder? are parents' provident for their children, and shall God be wanting unto his, hath man an eye, wherewith he seethe, and shall God he blind? hath man an ear to hear, and shall God be deaf? 
Psal. 115.4.5.6  oh beware of making him like those Idols spoken of, by the Psalmist, Who have mouths but speak not, turns but see not, 
Ps. 94.9.10.11.  ears but hear not, hands but work not, and the like, he that planted the ear, shall not he hear, saith David, he that framed the eye, shall not he see, he that chastiseth the heathen, 
Ps 49.9.10.11.  shall not he correct, he that teacheth man knowledge, shall not he know, shall we abuse his majesty so fare as to think him not so perfect as ourselves, take heed of this, again I say take heed of it; lest our wickedness reprove us, and we find the contrary in the end, by woeful and miserable experience.  
Exhortation; let us not dishonour that nature that God hath so highly honoured; once (saith one) he made man to his own similitude, but often describes himself according to man's similitude; what a shame is it then to defile those members by sin, whereby God expresseth his own goodness and glory? Doth God express his deity by thy head, his favour and presence by thy face, his providence and good will by thy eyes, his strength by thy arms, his blessed spirit by thy fingers? Oh then beware how thou abasest thy body, 
Rom. 6.13.19.  or any member of thy body to sin's service; Give not thy members as weapons of unrighteousness to sin, but yield your members as instruments of righteousness unto God.  
Had two sons] By these two sons, 
Text.  some understand the elect Angels and men, but this cannot be, for they murmur not, at any compassion that is showed unto us; others by them understand jews and Gentiles, true it is, that the jews are elder brethren, but surely they are not figured hereby this eldest son; for they have forsaken their father's house, and are now strangers from the tents of Sem: Others, by these two sons, understand the pharisees and Publicans: of this mind are the most and the best, from whom I will nor dissent; for the pharisees grudging at Christ, for his familiarity with the Publicans, gave him occasion to utter this parable (as formerly we have seen) and by it he doth convince them.  
But these pharisees were sinners, 
Object.  and such as before whom, Christ prefers Publicans and Harlots; but this eldest son here spoken of, saith he never broke any of his Father's commandments: 
Answer.  Sol. The pharisees were righteous in their own eyes, as Christ else where doth plainly declare; 
Luke 18.  no wonder than they did thus brag they were obedient sons, when as in truth it was nothing so; for, had this son been as he did profess, he would never have murmured, nor repined at his father's just and equal proceed.  
Object. 2 But the Father doth seem to approve of this his eldest sons sayings, as appears, verse 31.  

Answ.  Christ would not now exasperate the pharisees, but from hence draweth an argument. q. grant you be dutiful and obedient, yet you do not well to be offended with this my dealing, etc.  
And thus we see who are the two sons here spoken of.  
In the estate of this Father in his children (saith one) the estate and condition of the Church militant is not obscurely shadowed and prefigured: his two sons represent the two sorts of people that are in it: if this be so, we see that the Church visible is a mixed assembly: 
Doctr. The Church visible is a mixed company. Mat. 13.34. Mat. 13.47. Mat. 3.12.  it is a mixed company both of good and bad. The Parables in the 13. of Matthew, so set it forth. It is compared to a field, wherein is darnel and stubble, as well as wheat. It is compared to a net, which gathereth together of all kinds of fish, both good and bad. It is compared to a floor, on which lieth both corn and chaff: sundry other comparisons are brought in Scripture by our Saviour, to confirm this truth. 
Mat. 25.1.  It is compared to ten virgins, whereof 5. were wise 5. were foolish: to a marriage feast, where some had wedding garments, 
Mat. 22. 2. Tim. 2.20.  other none: to a great house, wherein are vessels of wood, and vessels of gold; and may well be compared to that great sheet, 
Act. 10.11.12.  wherein are all manner of beasts and fowls, clean and unclean: thus it ever hath been; thus it ever will be, until the great judge with his fan shall purge his floor; 
Mat. 3.12. Mat. 13.30.  till the Angels shall carry the wheat into the barn of glory: until this day comes, some rubbish will be in the net; some tares amongst the wheat, some chaff upon the floor; some goats amongst the sheep; some with the mark of the beast in the Congregation of Saints; on Ishmael in the Family of Abraham; amongst the Disciples there will be a Demas; amongst the Deacons a Nicholas: and amongst the Apostles themselves, there will be a judas.  
The cockle must grow for the corns exercise; 
Reason. 1. Cor. 11.19.  there must be heresies, saith the Apostle, that they which are approved amongst you might be known: the faith of God's children must be tried, as Peter saith, 
1. Pet. 1.7.  and how can that be, were there no bad to try them?  
Uses.  
Foully then are they deceived, who think there is no Use 1 true Church, where there are any open corrupt members; and, foolish is their dealing, who hereupon, make a separation, because bad and good are mingled together: Is an honest society of tradesmen a false society, because some are retained amongst them, who are unhonest? was the Church of Corinth, a false Church, 
1. Cor. 5.1.  because they had amongst them wicked men? Why then did the Apostle call it a Church of Christ, 
1. Cor. 1.2.  and a company of Saints? was not the Church of Thyatira, which suffered jesabel to teach, to seduce, and commit fornication, 
Reuel. 2.20.  a true Church? Is a wife no true wife, because she hath a blemish; And was not Rebecca, the true wife of Isaac, though she had an elect and reprobate in her womb? And why then should not that Church be a true one which hath both jacob and Esau within her: As for their separation, thus much I confess, if a brother walk disorderly, we may withdraw ourselves from him: 
2. Thes. 3.6.  but that we are to withdraw ourselves from the church because of him, I utterly deny: we may not leave God's floor, because there is some chaff; neither may we break God's net, because there is some baggage fish; neither depart out of his house, because there be some vessels of wrath; nor yet run out of his field, 
Non propter malos boni deserendi, sed propter bonos mali tolerandi: August. Epist. 48. cont. Don:  because there grows some cockle: for the bad which are in the Church we may not forsake the good; but rather tolerate the bad for the good their sake. And this we are to know, it is heaven that hath ●one but good: hell that hath none but bad: Earth that hath both good & bad: to have all good and none bad is a property of the Church triumphant; to have all bad and none good, a property of the Church malignant: but to have both good and bad mingled, is an inseparable property of the visible Church militant, here upon the earth: I will conclude this use with that exhortation of the Apostle, 
Heb. 10 25. Ecclesiam tento plenam tritico et palta, 'em ●do quos possum, tolero qu●● emendar● non possum; fu●io paleam, ne hoc sim; non aream, ne ni●il s●m● Aug.  Heb. 10.25. Forsake not the assembling of yourselves together, as the manner of some is: but exhort one another; and so much the more as you see the day approaching. Amend whom thou canst; tolerate whom thou canst not amend: but in any case run not from thy father's house, because a bad son or servant is in it.  
And so I come to a second use. Which is, for trial: are there both good and bad mingled in the Church visible? then examine thyself, what a one thou art. There Use 2 are many hypocrites in the Church, why mayst not thou be one? Many goats are amongst the sheep, & so mayst thou: rest not then in this, that thou livest in the church, for so false Israelites do, hypocrites & wicked men do; but make diligent search and inquiry, whether thou be a sound member of the Church invisible, or Catholic; whether thou be of the number of those faithful ones, whom Christ redeemed with his blood.  

Quest. Answer.  But, how shall I know, whether I am such a one or no?  
There are many signs, whereby it may be known, I will give thee one, which shall be instar omnium, all in all; and it is this; 

Holiness a mark of a true member of the Church.  
Perk: on the Creed. Reuel. 11.2. Ephe. 5.29.   a constant practice of holiness. By this mayst thou know, whether thou art a sound member of it; for every true member of the Church Catholic, is answerable to the quality and condition of it; now that is holy: and so are they: so S. Peter terms them, a holy Nation. And in other places so are they styled: art thou then holy? Dost thou seek after it, and follow it? Art thou sanctified and cleansed from the filth of sin? 
1. Pet. 2.9.  Dost thou express holiness in thy conversation, having respect to every commandment of God? Art thou holy at all times, in all places, about all actions? Hast thou it written in thy forehead, as it was in the breast of the high Priests robes? If it be so thy estate is good; be thou assured, thou art a true member of the Church Catholic, & shalt never perish: but yet again, let me admonish thee not to deceive thyself, but look that it be so; see that thy holiness be true and unfeigned: for I tell thee, there are thousands, that deceive themselves about this matter of holiness, contenting themselves with a cracked groat, pleasing themselves with a counterfeit, and why mayst not thou do so? What I said before, I therefore say again and again, be well advised, bring thy holiness to the touch: try it well, and examine it throughly; thou hast great need, because there are things so like, and so near of kin unto it, which indeed are not it. 

Two things especially like holiness, but not it.  
Cognatae sanctitati.  
Differences betwixt true sanctity and civility. 1. Difference. Mat. 23.25. Mat. 5.21.27. 1. Thes. 5.23. Ephe. 4.23.   Two things there are especially very like it, which thousands in the world take for it: but are foully deceived: And these, they are Civil honesty, and Restraning grace, these two are cousins to it, they are nigh a kin, but not the same: be not then deceived by these: which, that thou mayst not, I will show thee some difference between them and this.  
And first Civility reacheth only to the outward man, as for the inward, it is not regarded: thus was it with the Scribes and pharisees, their greatest care was for the outside of the cup, and to keep themselves from the outward act, and to be free from reproachful crimes: but now sanctification like leaven, spreads over the whole lump, no part or power of soul or body, but is leavened; it cleanseth the mind from gross ignorance and vanity, it maketh us to be careful, about the evils of the heart, and maketh us to be watchful over the thoughts and affections.  
Secondly, Civility respects principally duties of the Difference. 2 second Table, little or no regard is had of the first, but true holiness respects both, 
Tit. 2.12.  and (if any difference) hath more respect to the first Table then to the second duties of piety as well as of justice, and charity shallbe conscionably observed.  

Third difference.  Thirdly, the works of Piety, which Civility performs, are but ceremoniously observed, to preserve credit, or for fashion sake; it resteth contented with the bare act doing; never regarding the inward power of godliness: but true sanctity performeth them even for conscience sake; and is much offended if he feel not the power of godliness in them; it is still complaining of dullness and deadness, and is grieved at the heart, for serving God so drowsliy.  

Fourth difference.  Fourthly, Civility for the most part contenteth itself in abstaining from evil; it does no man wrong, it pays every man his own, none can say it hath stolen either ox or ass: 
1. Sam. 12.3.  this it thinketh to be enough, though it never doth any work of mercy, or charity: and so for the first table, it thinketh it sufficient, to be no Idolater, profane swearer, or the like: albeit they be ignorant of the true God, & in the grounds of his worship, & though they never honour him with their tongue; but true holiness teacheth both to eschew evil, and do good, knowing that abstaining from evil, 
Esa. 1.16. 1. Pet. 3.11.  is but one of the steps to heaven, doing well is the other: both which a man must take, if ever he would come thither. And these are some differences betwixt true sanctity, and that same mock-grace Civility, which so cousins many.  
Now for that other counterfeit, viz. Restraining grace, it may be discerned from true holiness, by these ensuing signs.  

Difference betwixt true holiness and restraining grace 1. Difference.  First, Restraining grace doth not hate the evil it abstaineth from: it is the Magistrates sword, shame of the world, or fear, or sense of God's wrath that doth curb them in, and make them to abstain: or else it may be, the want of a mind disposed, or of an occasion proposed, doth keep them within compass: as for the sin itself, they love and would commit it, had they ability or occasion offered: but true holiness doth eschew evil, because it is evil, and hateth the evil is escheweth: yea, it hateth it with an unfeigned hatred, 
Psa. 119.  so that were there no law or magistrate, yet it would be a law unto itself, it needs not to be bridled by the terrors of the law. No, it is the love of God that constrains to do good, and the same love restrains from evil.  
Secondly, Restraining grace doth not willingly obey, 
2. Difference.  but like a stomachful Horse, doth champ the bit within the teeth, it is inwardly discontented at, God's commands, yea, it is great pain to be kerbed, and crossed of it will; nothing is more painful then to leave sin, nothing is so grievous as to be in subjection to God's law, these they count as bands and cord, 
Psal. 2 3.  this yoke is esteemed as the heaviest burden: but the heart truly sanctified, desires to be kerbed; it is inwardly grieved when it is not restrained; no yoke is so grievous to it, as the yoke of sin, no yoke so easy as the yoke of God's law: what good it doth, it doth willingly and cheerfully, what evil it committeth, it doth grudgingly, and with repining. By these, we may discern true holiness, from both these counterfeits, Civil honesty, and grace restraining: fall now to work, be not hearers but doers also, 
jam. 1.22.  deceive not thyself; as it is to be feared, thou hast hitherto.  
Answer me directly to these questions I propound, and let God and thy own conscience be witnesses to thy answer: Hast thou as much regard of the inside as of the outside? Doth thy evil imaginations, sinful cogitations, trouble and disquiet thee, are these heart-evils, and secret sins, they that molest thee; if it be thus, it is well with thee, but if otherwise, thou art but a Civilian at the best. Again, I demand, whether thou hast respect to the first Table, as well as to the second, and to the second as well as to the first? Dost thou as well make conscience of blaspheming God's name, of profaning God's sabbath? as thou dost of murdering a man, or robbing by the highway? Answer me in truth, is it thus or no? And further, I demand, dost thou perform good duties for conscience sake? Dost thou lament & bewail thy dullness and deadness, thy drowsiness and heaviness in the performance of them? Art thou grieved and disquieted when thou findest not the efficacy and fruit of those good exercises in thy heart? Is it thus with thee, art thou sure of it? Then let me once again demand. Hast thou learned to make conscience of sins of omission, as well as of sins of commission? Dost thou as well open thy mouth to speak to his honour, as keep it shut from dishonouring of him? Dost thou as well make conscience of doing these good duties on the Sabbath day (hearing, reading, meditating, and the like) which God requireth, as thou dost of abstaining from the works of thy ordinary calling, which he forbiddeth? And dost thou not rest in Negatives, abstaining only from what is forbidden; but hast thou also regard to Affirmatives, doing what God hath enjoined to be done, esteeming this latter as necessary a branch of Christianity as the former: surely if it be thus, thou mayst have comfort, that thy holiness is sound and good, it is of the right breed, and no counterfeit. But yet let me examine thee a little further; thou abstainest from gross evils, such and such sins thou dost not commit, but what is the ground of thy abstaining, is it the law of the Magistrate? Fear of God's wrath? Or shame of the world? or is it, because thou wantest ability, or opportunity, and the like, if this be the ground, let me tell thee, this is a false holiness, which will deceive thee in the end. But dost thou leave these, because they are evil and displeasing to the Lord? Dost thou fear the Lord, and his goodness, 
H●s. 3.5. Psal 130.4.  and tremble to offend him, because of his mercy? Why then it is excellent, an evident sign of a sanctified soul: and yet once more answer me: dost thou feel it painful to be restrained from evil, and art thou discontented when God puts his bit into thy mouth? Is his law as bands and cords unto thee? are his commandments heavy, so that thou canst not bear them: if it be thus, it is a foul sign, that thy holiness is but restraining grace, and such a holiness as a Reprobate may have? But if on the other side, thou art desirous to be restrained, and thou countest it a misery not to have thy flesh bridled, if thou art willing to draw in Christ's yoke, and takest delight in obeying of his will: thou mayst then conclude, and that without fear, that thy holiness is sound and unfeigned, and so consequently, that thou art (not only a member of the Church visible) but also a true member of the Church catholic and invisible: oh my beloved, that we would deal truly with ourselves, that we would now at the last learn to be wise, and not gull our own souls, as most do. You see that all are not good, that are in the Church, there are many dissembling hypocrites, as well as sincere professors, there are goats as well as sheep in this fold of Christ, Now he that hath not the spirit of Christ, is none of his: 
Rom. 8.9.  What hope then can they have, who have not so much as a show of godliness? How desperate is their estate, who even in outward appearance, show nothing but profaneness? God's name which is holy they blaspheme; his sabboth's which are holy they profane; Religion which is holy they contemn; and in a word: all the laws of God, which are holy, they violate and break. And most fearful must the estate of such be, who mock and scoff at holiness and sanctity, and will not stick to profess, they are none of these holy ones; but know thou profane wretch, whosoever thou art, that every true member of the Church Catholic is holy, and who ever is not a member of that Church here, shall never be a member of that other hereafter; and therefore consider what thou sayest, and be thou better advised. Cast of thy profaneness, and follow holiness, which thou hast so long despised, for without it no man shall ever see God to his comfort. In a word, to conclude, all you that profess yourselves to be true members of this Church, declare it by your holiness, 
1 Pet. 1.15.16.  holiness becomes the Saints of God, be you therefore holy as God is holy. God is holy in all places, at all times, about all actions, so must thou be, or else thou art not holy as God is holy, he is holy in the day, so be thou; he is holy in the night, be thou so also. God is holy in the earth, so see thou be; God is holy in the heavens, so pray thou mayst be; his words are holy, so must thine; his works are holy, so let thine; oh that we could be thus holy as God is holy! Remember the Heavens are holy whether thou art going, the Angels are holy withwhom thou must dwell, and the Church is holy wherein now thou livest. And therefore see thou practise holiness, otherwise though thou live in the Church, yet thou art not of the Church, but art one of those Goats which shall be set at Christ's left hand, and hear that same fearful saying of Away from me ye cursed into everlasting fire. 
Math 25.   
Use 3 3. Seeing this is so, that the church visible is a mixed company, then let none be cast down to much when they see some to fall away, neither entertain any thought of dislike against Religion, or the professors of the same, as the manner of too many is, who when they see any revolt and back slide, presently condemn all for gross dissemblers and hypocrites. But this may not be, hypocrites there are in the Church, and ever will be, and such shall at length be discovered, and will make themselves known; but as there are hypocrites, so there are true professors, and Christ hath his good sheep as well as Goats in his fold, and though some do forsake the paths of righteousness they formerly walked in, yet be not hardly conceited of all other for their sakes, lest in so doing you condemn the generation of the just. And thus much shall serve to be spoken of this point, and of this Verse; we are now to enter upon the next.   
VERSE 12. 
And the younger of them said to his Father, Father, give me the portion of goods that falleth to me. And he divided to them his living.  
13. And not many days after, the younger Son gathered all together, and took his journey into a fare country, and there wasted his substance with riotous living.  
HEre beginneth the Narration, wherein we have laid down the Prodigal his Egress to the 17. verse, and his Regress from thence unto the end. In his Egress, we are to consider first his sin, verse 12.13. Secondly, the punishment of his sin, verse 14.15.16. His sin, which was either before he had received his portion, verse 12. or after he had received it, verse 13. Before he had it, his fault was double, he is greedy of it, and he is as impudent in calling for it: After he had it, he also commits a double sin, first, he leaves his Father's house; and secondly, he wastes and consumes his goods with riotous living.  
And the younger. 
Quest. ] But why is the Prodigal figured by the younger, rather then by the elder brother?  
I answer, Surely because of his folly and indiscretion, 
Answ.  which is most incident to youth that is heady, rash, 
Solent iuniores minus esse prudentes. Maldon. in loc. Stella in loc.  and soon seduced. Hence is it usual amongst us to term such as want foresight, and have been outreached, younger brothers, oh, you were made a younger brother, etc. Thus this prodigal was the younger, not in years, but in manners, not in age, but in want of wisdom. So then, by this term and Epithet, the folly and indiscretion of the prodigal seemeth to be set forth, which if it be (as I suppose it is) than this will be the point.  
Every sinner is a younger brother, foolish and indiscreet. 
Doctr. Sinners are younger brothers.  Sinners are childish and foolish, they want wisdom and discretion, whatsoever reckoning the world makes of them, or they make of themselves, yet indeed they are no other.  
The holy Ghost in Scripture doth every where befool them, 
jerem 4.22.  My people is foolish, they have not known me: they are sottish children they have no understanding: Yea, but it seems the Prophet in that place hath to deal with idiots and naturals: and against such to direct his speech; nay: for mark what he saith further, They are wise to do evil, 
jerem. 5.4.  but to do well they have no knowledge. So in another place, Surely these are poor, they are foolish. And in another place, 
Psal. 5.5.  The foolish shall not stand in thy sight. And in another place, 
Deut. 32.6. Verse 28.29.  Do ye so requite the Lord, oh foolish people and unwise! And again, They are a nation void of council, neither is there any understanding in them. O that they were wise. 
Prou. 1.7.22. Mat. 25.1. Math. 7.26. Luke 12.20. Rom. 3.18. Psal. 111.10.  Solomon affirms this in his Proverbes, almost, always, styling the wicked man the fool. And Christ jesus (a greater than Solomon) doth plentifully confirm it in his Gospel, comparing them to foolish Virgins, to foolish builders, and the like.  
If you would know the reason, this is it: they are strangers to the fear of God, that is not before their eyes. Now the fear of God is the beginning of wisdom, 
Prou. 1.7. jerem. 8.9.  Initium sapientiae; the very beginning of it, as if it were the A. B. C. to it, how then can they be wise when that is wanting?  

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

Answ. They are not in genere, wise; but in genere suo, wise to do evil. jer. 4.2.  Most true it is, they are wise, and indeed wiser than the children of God, according to Christ's speech: but yet mark the restraint, he accounts them not wiser absolutely, but only secundum quid, they be wiser in their generation, that is, in the things of this world; wiser in their generation then the children of light in theirs, for by reason of corruption that cleaveth so fast to; and of sin that hangeth so fast on; 
Hebr. 12.2.  we reach not to that measure of wisdom which we ought to do. This therefore maketh nothing against our former point: we may then hold it as a sound Maxim in Divintie, that sinners are fools. The uses may be these.  
First, to reprove such as judge contrary judgement Use 1 and gainsay, and contradict the testimony of Gods own mouth; if men are deep Politicians, have profound reaches, and have a deep insight into the world, though they be profane swearers, drunkards, Sabboth-breakers, or the like, yet these are the only wise men counted. But were this so, then would Pharaoh have had been wise, and Achitophel that grand Politician, and so Gebezi, and Achan, and Hammon; yet who played the fool more egregiously than these? have they not their folly written in their foreheads, so that who so runs may read it? have they not a Noverint universi set over their heads, that all may know them for fools to the world's end? I confess this Affection in worldly men's judgements is a strange paradox, and it is no wonder, for the natural man perceiveth not the things that are of God, neither can he perceive them because they are spiritually discerned. Yet that their mouths may be stopped, 
Six remarkable properties of fools, natural to every wicked man.  and (if it be possible) that they may in some measure discern it, let us consider some of the properties of fools, and then see whether they are not natural to every wicked man.  
One property of a fool is this, he is ignorant and indocible, Property. 1 he knoweth not the end why God made him, nor yet whether there be a God, or what this God is; and which is worst, he will not know; he is indocible, and will not be taught. And doth not this fitly agree unto the wicked? are not they as ignorant, can they tell why the Lord made them, or about what business they came into this world? do they not drudge and droil, moil and toil, and spend their whole time for the getting of a little vanity? do not their lives say (though their tongues are silent) that their chiefest errand hither was to get riches, to procure honour, to follow pleasures, to hunt after fashions, and to fill themselves with a few vanishing contentments of this present life; and can they tell whether there be a God, or what this God is, or how he will be worshipped and served: alas they cannot, and which is worst of all, they will not learn, they are ignorant, & will be ignorant, they are carelessly sottish of those things they daily hear and see; 
Suidas.  like that fool Amphistides, who would never learn to tell above five, or to know whether his Father or Mother brought him forth.  
Property. 2 Secondly, Fools and idiots are self-conceited, no persuasion can alter or change their minds, their own ways they like best, and their own courses they think safest. Thus is it with the wicked, their own ways they will follow, their own courses they will take, though destruction be the end, no persuasion that can be used, no argument that can be brought, can recall or reclaim them. Like that Nobleman's fool, 
Gilbert lib. 1. N●ro.  who being sent for wood, would always draw out from underneath the pile, thinking it the best way to do the hardest work first, and the easiest afterwards, when indeed he spent more time in pulling out a stick, then be should have done in carrying in an armful, if he had taken off the uppermost which had been most ready; yet by no means could he be dissuaded from this course till the pile fell upon his head, and slew him. Thus obstinate are the wicked in their evil ways, they drive in sin as if they were mad, (as it was said of jehu in another case) and will not be reclaimed till death and damnation seize upon them. 
2 Kings 9.10.   
Property. 3 Thirdly, Fools prefer trifles before treasure, a Counter before a Pearl, they will not leave their babble for a wedge of gold. This also fitly agreeth unto the wicked, who with the Gaderens esteem their Hogs more than Christ, 
Mark 5.17.  the things of this life before those so fare surmounting joys of a better. Such a profane fool was Esau, 
Heb. 12.16.  who preferred a mess of a pottage before his birthright; a large brood of profane ones he hath left behind him (though he himself be dead and gone) who will not stick to part with Heaven for a little pelf, for a mess of meat they will be content to lose, their souls, their Heaven, their God.  
Fourthly, Idiots and fools are all for the present, having Property. 4 little or no care for hereafter, preferring a penny in hand before a pound in reversion. And do not the wicked thus? all they desire is but for this present life, as for the day of death, and day of judgement, they think not of: their Quaeres are, What shall I eat, 
Math. 5.  or what shall I drink, or what shall I put on. But as for Heaven, and eternal salvation, they never open their lips to make any enquiry.  
Fiftly, Fools are very desperate, they are still a meddling Property. 5 with edge tools, and playing with knives and firebrands, and never rest until they have mischieft themselves. Even thus do the wicked, they play with sin and sport with their damnation; 
Ludit cum spin●●. Pro. 10.23. & 14.9.  It is a pastime to a fool to do mischief, (saith Solomon.) Sin is as it were his babble wherewith he makes himself sport, he makes a mock at it; drunkenness, whoredom, theft, murder, and the like, make him merry at the heart; but know thou fool, in the end these will sting like a Serpent, and bite like a Cockatrice, they own thee a shame, and assure thyself they will pay thee.  
Sixtly, Fools are very mischievous and harmful, Property. 6 and so are wicked ones, their sleep departs from them, except they cause some to fall. See how the Apostle sets them forth in the third to the Romans, at the 13. verse, 
Rom. 3 13.  Their throat (saith he) is an open sepulchre, with their tongues they have used deceit, the poison of asps is under their lips. Whose mouth is full of cursing and bitterness. 
Verse 14. Verse 15.16. Verse 17.  Their feet are swift to shed blood. Destruction and misery are in all their ways: and the way of peace they have not known. What fool is or can be more mischievous than a wicked man is.  
Thus you see how fitly these properties of folly agree to all wicked ones: and now what think you? shall these be wise in thy esteem? canst thou judge these to be discreet, that behave themselves as we have seen? it cannot be, no not possible: thou must needs set to thy seal, 
Wicked men not natural fools, but artificial fools.  and say that they are fools. True it is they are not natural fools, wanting natural wit (for then they were the less to be pitied) but they are artificial fools, fools of the devils making, and therefore the more to be detested. But carnal men in this life cannot see this, and therefore will not say this; but one day (to wit, at the last day) they shall acknowledge it.  
Use. 2 Secondly, This may serve for a terror to the wicked; for it is so indeed, 
The best work of a wicked man is but a fool's sacrifice. Eccles. 5.1.  that they are fools, let them esteem themselves to be never so wise? then assuredly their best works are but folly in God's esteem, their hearing, reading, praying, preaching, what are these but the sacrifice of fools, and so doth Solomon term them? What a miserable thing is this that a man should live 20. 30. 40. 50. or it may be more (according to the term of time, he life's in his natural estate) and offer up in all that space no other sacrifice then a fool's sacrifice unto the Lord? Oh woeful! Oh lamentable! can God be pleased with this? shall God accept of this? No, he cannot, nor he will not consider of it, therefore. (Oh man) spend one hour in serious consideration; the time will not be lost but redeemed. 
Math. 5 22. Reuel. 3.14.  And further consider, if he be in danger of hell fire, that saith, thou fool, as Christ jesus that faithful and true witness doth affirm. Then how much more likely is he to go to hell, that is a fool indeed? Is the very calling of one fool, (who is not) so great a sin, as that the slanderer is in danger of hell torments? Then how much more greater torment doth abide him? that makes himself a very fool by committing of sin, which is termed folly in Scripture language.  
Use. 3 A third use, is for exhortation; let all sinners break from the bands of their own folly, and seek after the true wisdom; every one would be counted wise, and desires so to be esteemed? But why then do you delight in folly, why do you take pleasure in sin? Oh then break off thy sins by repentance, 
Dan. 4.  and entertain the true fear of God into thy heart and soul, so shalt thou be aged whilst thou art but young, 
Num. 11.16.  and be an Elder, when thou art a child; but if thou continuest to go on in sin, thou shalt be still a child, 
Esay 65.20.  though thy head be hoary, and though thou livest the years of Methuselah, thou shalt never attain to years of discretion.  
The fourth use is for Admonition: Are the wicked Use. 4 fools? then beware of their company and counsels, and pass not for their judgements. For what wisdom is it for a man to make a child or idiot his guide or councillor? what wisdom is it to follow a wicked man's advice? beware of it, and evermore suspect it: and as their counsels so their companies, let them be avoided, it is not safe to be sociable with them. For howsoever idiotism and want of capacity is not contagious, yet this kind of wicked folly is very dangerous, and full of infection. Hoc that walketh with the wise shall be wiser (saith Solomon) but a companion of fools shall be made worse. And as for their judgements we need not pass: alas they are without wit, let them mock on, be not thou discouraged; should one of the Kings Guard cast off his livery because a fool laughs at it, he might justly be thought to be a worse fool than the other, a yellow coat would better become him then his red. Do not thou then cast off thy livery, forsake not thy profession because the fools of the world deride thee, they are fools and so esteem them.  
Father.] He calls him Father, yet gives him not a sonlike respect; his carriage doth not show what his tongue professeth.  
A man may profess God to be his Father, 
Doctr. All those that call God Father are not dutiful children. Mal. 1.6.  yet for all that be a disobedient Child. All are not obedient that call God Father, some prove but disobedient Sons. A Son honoureth his Father, (saith the Lord to the rebellious Israelites) & a servant his Master; if I be a Father, where is my honour; and if I be a Master where is my fear.  

Use.  Trust not then in lying words, which will not profit, it is not the bare naming of Father, 
jer. 7.4. Exod. 20.12.  that can prove thee a dutiful child, prove what thou sayest by thy dutiful carriage: a son honoureth his Father. Is God thy father, then see thou honour him; he that gave that law for honouring of your parent, doth look to be honoured of all his children: 
Mat. 26 49.  good words cost nothing, who cannot give them? judas himself can say, Hail Master. Words are but Court-holy-water, they will pay no debts: call not God then only Father (as many do) but give him all dutiful and son-like respect (as few do. 
Verba rebus proba, saith the Philosopher. ) Words are but vocal Interpreters of the mind; actions real; what a man doth we may be sure he thinks, not evermore what he saith; see then that thou carry towards him the affection of a child, love him, reverence him, fear him, obey him: otherwise so often as thou openest thy mouth, to call him Father, so often out of thy own mouth shall the Lord condemn thee. 
1. Pet. 1.17.  I shut up this in a word, with the saying of the Apostle. If you call him Father, who without respect of persons, judgeth according to every man's work; pass the time of your dwelling here in fear.  
Give me the portion of goods] A very impudent and saucy suit, so imperiously to claim it, and that as debt due unto him, was it not safe in his Father's hands? Or he well under his Father's government? that now he must have it in all haste, and be at his own dispose: surely, this Father might have pleaded judicially with his son, as sometimes God did with his people of Israel: Oh my people, 
Mic. 6.3.  what have I done unto thee, or wherein have I grieved thee, testify against me. Can he allege against him his unnatural clemency, or unkind entreaty, or want of things necessary? Can he plead for his departure, 
Gen. 31.4.  as jacob for his, when he went from his uncle Laban, his countenance is not towards me as formerly it hath been. 
Rom. 3.4. Psal. 51.4.  Surely he could not. Let God be true and every man a liar, that he may be justified in his sayings, and clear when he doth judge.  
But now to some instructions, and first we infer, 
Doctr. Nothing is more grievous to the wicked, then to be under God's government. Psal. 2.3.  that nothing is more grievous to the wicked, then to be under God's government, and in subjection to his laws. Come (say the wicked) let us break these bands and cast away these cords from us. They counted themselves to be in bondage, while they were in subjection to Gods most holy laws, and therefore they call upon one another to cast off the yoke. So Psal. 12. Who is Lord over us, 
Psal. 12 4. jer. 6.10.16. and 7.23. And 23.35.39. Isay 48.4. Zach. 7.11.  our tongues are our own, Who shall control us? It is lawless liberty they affect. They will have no hand over them to keep them in, or restrain them. There are many places which I could heap up, to confirm this point, but I will be sparing. Now, some may demand the reason. What are not his laws just and equal? Surely yes. 
Deut. 4.8.  For what nation is so great, that hath ordinances and laws so righteous? What then. Are they not hard and difficult to be kept. No neither; for my yoke is easy, and my burden is light. 
Mat. 11.30.  What then should be the reason, it may be, there is small profit in keeping of them. Yes, that there is, for in keeping of them there is great reward: 
Psal. 19.11.  But if you would know the reasons, than these they are.  
First, they are contrary to their natures, and therefore Reason 1 they cannot away with them, 
Rom. 8.7.  the wisdom of the flesh is enmity against God; for it is not subject to the law of God, neither in deed can be.  
Secondly, they are as a light that discovereth their Reason 2 faults, and as a strait rule that manifesteth their wickedness; now a crooked life, like crooked legs, desires to be hid, thus they hate them, 
john 3.20.  because their deeds are evil.  
Thirdly, God's laws doth cross them in their sins, Reason 3 which they cannot endure, they would go to hell with out any disquiet or disturbance; hence is it also, 
1. King 21.  that God's laws to them are as Eliah to Ahab, always troublesome, let them hear them or read them, they never prophesy good unto them, how then can they love them? these are the reasons.  
Now for the uses.  
Use. 1 And first behold a difference (whereby you may try yourselves) between the wicked, and the godly, the one desires to draw in God's yoke, and the other desires nothing more than to cast it off. As the one counteth it a bondage to be restrained, so the other, counteth it a misery, not that the flesh is bridled, but that it hath so much liberty, to rebel against the law of the mind: examine then how thy heart is affected: 
Rom. 7.23.  dost thou find this inward discontentment in obeying? Are God's laws as bands and cords in thy esteem? And as a stomachful Horse, dost thou foam at the bit, which is put into thy mouth? An evident sign of a rebellious heart; but on the other side, art thou content to submit thy neck to God's yoke? Art thou desirous, that thy nature would be more conformable to God's law? Art thou content to be restrained, and if it were possible to have the wicked inclinations of thy heart utterly abolished? Surely, than thou needest not to want comfort, thy estate will afford it: Go on therefore, and the Lord be with thee.  
But in the second place. This serveth for the discovery of many to be sons of Beliall; lawless, lewd, and dissolute persons, to whom nothing is more grievous, than God's government; and nothing more distasteful than the commandment of the Lord! God's word is like hard meat, lying heavy upon the stomach, that cannot easily be digested. Those precepts given, for the ordering of our ways; swear not at all: sanctify my Sabbath: 
Mat. 5.  they are hard sayings, who can endure them? Nay, they could wish, they were razed out of the book, and there were no such injunctions: debar them from swearing, you were as good sow up their lips; keep them from their sports on the Sabbath day, why then take away their lives; nay, they cannot, nor will not be so strait laced. Their sports they must follow; their pleasures they must take, and no day fit than that. Thus Samson like, they break Gods laws, like twinned threads, and say, depart from us, we will none of thy ways: 
job 21.14.  oh but these speeches are blasphemous, they come not out of our mouths, such speeches as these we abhor and detest.  
Answ. Yet, your works speak as much, 
Tace linqua, lequere vita.  though your tongues are silent. Sinnes whereof you are guilty, and of which you have been often convinced, are not yet left, nor forsaken, but held; and your tongues like so many pieces of sugar, though your sinful ways are condemned, yet you obstinately persist in them; and what is this, but with those servants to send word after the King, they will not have him to reign over them. 
Luk. 19.14.  Is not this to renounce the Lords government? To cast away his yoke, and break his bands? See what he himself doth testify of such courses. Psal. 81.11. 
Psal. 81.11.  My people would not hearken to my voice, and Israel would none of me: in not harkening to his word, they refuse and reject the Lord himself: let all such then know, that, (pretend what they will) they are but lawless persons, children of Beliall, who desire nothing more than to be from under God's government, and to cast his yoke from off their necks.  
In the third place. Let it teach us to submit ourselves Use. 3 to be governed by the Lord, and not seek to be at our own dispose: there are none would be counted for children of Beliall, wicked, lawless, and dissolute persons. Oh then beware of wilful breach of God's laws: 
1 Sam 1.16.  for by them he governs and rules his people; in casting them behind our backs, what do we else but cast off GOD himself, as Samuel telleth Saul. 
1. Sam. 15.23.  Rebellion (saith he) is as the sin of witchcraft, and stubbornness is as iniquity, and idolatry: because thou hast rejected the word of the Lord, he hath also rejected thee from being King: think well of the speech, and make good use of it.  
Give me the portion, etc. 
Text. ] Here see how boldly he calleth for it, and that not as a gift, but as a debt, give me that which belongs unto me.  
This teacheth us thus much: 
Doctr.  That God's blessings are counted but as due debts, 
Go●s blessings are esteemed but as due debts by sinful men.  by natural, sinful, and unregenerated men. They lay claim to them as to a debt owing. Thus was it with those dissembling Israelites. Esay. 58.3. So with those Mat. 7.22. And me thinks the Apostle doth intimate so much. Rom. 10.3.  

Reason.  And surely, it is no wonder: for ignorance breeds pride & contempt; now this is the issue of pride, not to think itself to be beholding to God, for any thing received.  
Use 1 This then first may serve for information of our judgements, concerning the doctrine of merit; a doctrine taught in the School of nature. And therefore no wonder it is so soon learned; hence it is, that Rome's religion seemeth to be so sweet, and so many drink of the cup of her fornications: while doctrine of merits is agreeable to the flesh, no wonder so many run mad with conceit, what unregenerated man cannot make an excellent Papist, with a little help. Surely, there is no man in his mere naturals, but is a fit piece of timber for the Pope's building: 
Rom. 7.8.  this doctrine being so pleasing to the flesh, we may well fear it is cursed of the Lord.  
Use 2 In the next place. It serveth to reprove such as jump with the Prodigal, in this his practice, challenging God as a debtor unto them. And of this sort are 1. Papists. 2. ignorant Protestants. For the Papist, according to their doctrine is their practice, challenging God as a debtor, claiming heaven as a pennyworth for a penny: their doctrine and practice is well known to all the world, and therefore I will be sparing: so much having been both said & written by so many learned men against it, only this I will tell you, there is none of them but upon their death beds call for mercy, though in their life they plead their merit. Feign would I see any of the learned of them, when they are a going the way of all flesh, thus to exalt and lift up themselves, as to say, Lord I am worthy of thy mercy, I have deserved thy kingdom, pay me what thou owest me, I desire no hang gratis, but to have according to my desert: surely howsoever in their doctrine they in effect teach this, yet I am persuaded at such time as the snares of death shall compass them about, none of them will be then so presumptuous: but will (as many of them have) at that time confer our doctrine, which in their life time, they do so much oppose.  
A second sort to be reproved, are many ignorant, and proud Protestants (and in this point very Papists) who, esteem of, and lay claim to God's gifts, whether temporal or eternal, as to a debt owing to them: alas, how common is this with the sons of men? As for God's good gifts, which are of a temporal nature, how few, do otherwise esteem of them? Health of body, peace and liberty, food▪ and raiment, seasonable weather, how lightly are these blessings esteemed of? Surely, if God were bound unto us, we could not possibly be less thankful: let these things be for a time withheld, our murmuring, repining, do evidently declare, we think God doth us great injury, in not paying what (as we think) is owing.  
And as these stand thus affected concerning things temporal, so is it also with them concerning things of a better nature. They doubt not of their salvation, as for forgiveness of their sins, and eternal life, they are out of fear: but upon what ground do they build this their assurance? Why, they love God above all, injury no man, pay well their tithes, tend their Church, and live peaceably with their neighbours, and speak well of all: and thus they hope to have heaven for their well deservings: but such build their hopes upon a weak foundation; their building will at length fall upon their heads, for should God give to man according to his best desert, he should reign fire and brimstone upon his head, thi● would be the portion of their cup.  
A third use of this doctrine, may be to admonish every Use 3 of us, to beware of this corruption, which is by nature in the very best, for wear all (in this point) borne Papists, and there is no man that hath not, as one said, 
Luther.  a Pope in his belly, a high conceit & opinion of his own works, (whereby we think we tie God unto us) albeit there be in us no real virtue, no true substance. We can of right challenge nothing at his hands, be our works never so good nor excellent: before thy conversion what canst thou deserve, when every work and action, 
Tit. 1.15. Heb. 11.6.  are as so many sins: for to the impure are all things impure; and without faith it is impossible to please him. Secondly, after thy conversion, all thy works are tainted with sin, whereas if they could meri● or deserve, they must be absolutely righteous. Challenge then nothing for thy works sake, thou knowest thei● 〈◊〉 perfections: or in begging any blessing, use no other plea, but the freedom of his grace, let Papists lay claim to them, as they are servants, we will lay claim to them as we are sons.  
As this point ought well to be considered of us all: so in a special manner, of such as are mourners of Zion, who are much cast down, because they cannot mourn sufficiently for their sins, persuading themselves, if they could so do, that then God would be gracious: let such know, that this is a spice of that corruption which cleaveth so fast unto us, as flesh unto our bones; for how ever we may think it proceedeth from humility, yet in deed it is otherwise: it cometh from natural pride, for shall God be gracious, because of thy tears? Can this procure pardon at his hands? Learn thou, to renounce thyself, and thy best works, and fly to his mercy: and because thou canst not mourn, nor grieve as thou shouldst, or wouldst; let God's mercy be thy only merit, and make it so.  

Text.  And he divided unto them, etc.] Here is the Father's condiscending to his son's request: he gave him his portion according to his desire. He lets him have what he sought, and suffers him to go.  

Doctr.  From hence in general, in the first place, we may learn; God is kind and gracious, even to the wicked and rebellious; he gives gifts unto them, as well as to the godly. 
God is kind and gracious, even to the wicked and rebellious. Mat. 5.45. Psal. 17.11. Psal. 37. Psal 73.2. Reason.  He suffereth his rain to fall, and his Sun to shine upon the just and unjust: he fills their bellies with his hid treasure. Yea, so plenteously, that the Prophet David complaineth of their prosperity; my feet (saith he) were almost gone, etc. because the wicked prosper in the land, having riches in possession, and doing what they lift.  
The reasons of God's liberality towards the wicked, may be these;  
1. That his bountifulness might lead them to Repentance, if they belong unto him, as the Apostle showeth. Rom. 2.4. 
Rom. 2.4.   
2. That they might be the more inexcusable, at that great day, when they must appear, to give account of their ways; if they belong not unto him.  
3. That God might reward that little seeming good, 
1. King. 21.29. 2. King. 10.30.  which is in any of them: So Ahabs' temporary humiliation obtained the removing of a temporal judgement; and jehu his obedience, in destroying Ahab● house, was recompensed with God's blessing upon his house, to the fourth generation. These may be some reasons amongst many, why the Lord dealeth so liberally with the wicked, in bestowing upon them many good blessings, as well as upon the godly; Now we will come to make some use of the point.  
Seeing this is so that God is so good to such as are very Use 1 bad, let this be for our imitation, 
Luk. 6.36.  learn to be merciful as your Father is merciful. And though we cannot equal God in mercy, (for alas all our mercy is faint and finite) yet let us imitate his example so far as we may; 
Ephe. 5.1.  and be followers of God as dear children. True it is, a little child cannot tread in the steps of his Father, yet he may walk in the path after his father: So let us follow God, though we cannot overtake him in goodness. God is kind to the good, be thou so too; God is kind to the bad, be thou so too; God is bountiful both to good and bad, see thou be so also.  
Use 2 The second use may be to admonish us all not to trust in lying vanities, or to persuade ourselves of God's special love, because of any temporal blessing, for as much as these things are common both to good and bad; nay, the rain and sun of worldly prosperity more often falleth upon the habitation of the unjust, then of the just; it is not Esau's riches, nor jesabels' birth, nor Goliahs' strength, nor Achitophel's wit, nor Absalon's beauty, nor saul's stature, nor Dives , nor the Fool's great Barns that can certify the soul, of the favour of God; all these a man may have yet be of old ordained to condemnation.  
Use 3 In the third place, let this teach the wicked to make good use of God's mercy towards them. Now mercy is showed, a day will come that none of these mercies shall be obtained, no not a drop of water to cool their tongs. If now they set light by these favours and blessings, take heed then of turning God's grace into wantonness; let these many mercies lead thee to repentance; joseph made a good use of his Master's bounty, 
Gene. 39.8.9.  oh that we could make the like. God hath dealt more kindly with thee in bestowing many favours upon thee, health, strength, wit, wealth, food, raiment, and the like. How then canst thou commit such great wickedness and sin against God, let his kindness overcome thee, and make thy heart to melt for thy former disobedience.  
Use 4 Lastly, This may afford comfort to the Children of God: for is God so kind to slaves? then surely he will not be wanting to his sons, but whatsoever is good for us shall be bestowed upon us: and if he spared not his own son, 
R m. 8.32.  but delivered him up for us all; How shall he not with him also freely give us all things?  
Now in the second place, in that the Father yields to his son's desire, 
Doctr. God oftentimes suffereth man to take his own course.  and giveth him what he seeketh: Hence we may note,  
God oftentimes suffereth man to take his own course, and leaveth him to the satisfying of his own desire, see for proof Psalm 81.12. Rom. 1.26. pregnant places to confirm this.  
Now for the more profitable handling of this point▪ 
Two kinds of Desertion et●●n●ll, or temporary.  let us know that God's desertion and forsaking of man, is of two sorts. It is either Eternal, or Temporary: The one in part only, and for a time: The other wholly. And for the temporary desertion, which doth befall God's dearest children, it is also of two sorts. First, 
Temporary desertion of two sorts; in sin, of in punishment.  desertion in sin. Secondly, desertion in punishment.  
Desertion in sin is, when God withdraweth the assistance of his spirit, and leaves a man to the committing of some grievous crime; thus was Noah left to fall into drunkenness, David left to fall into adultery, and Peter left to the denial of his Master.  
Desertion in punishment is, when God delays to remove his hand which he hath laid upon his Children, or to mitigate their sorrow; an example of this see in judges 6.13.  
Now, these desertions are but temporary for a time, and never beyond the compass of this present life, 
Esay 54.10. God's children may be left for a time: and the reas●ns of it.  For a moment in mine anger I hid my face from thee, for a little season; but with everlasting mercy have I had compassion on thee, faith the Lord thy Redeemer.  
The reason of Gods thus leaving his children, may be Reason. 1 diverse. First, that by the experience of the bitter fruit of sin, they may grow out of love with the same, and so be brought to repentance.  
Secondly, That, that hidden and spiritual pride, which Reason. 2 the best of God's Children are possessed with, may be mortified and subdued, thus saith the Apostle, 
2 Cor. 12.7.8.  There was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.  
Thirdly, That God may make trial of the estate of Reason. 3 his servants, not that he is ignorant of what is in us, but because we are ignorant of ourselves. And by this means he would have us come to the knowledge of ourselves, both of our corruption, that we may be humbled; as also of our graces, that we may be thankful.  
Thus do we see how the Lord leaveth his children, yet but for a time, for his kindness towards them for ever shall remain.  

How the Lord leaveth the reprobate.  The other kind of desertion which is eternal, whereby God (upon lust causes best known to himself) leaveth man to himself wholly, and for ever, befalleth reprobates, and only them; as Cain, Esau, judas, and others, who are of old ordained to condemnation. The beginning of which desertion is in this life, when God bestowing upon them benefits either spiritual or temporal, as he doth upon his own servants, withdraweth that part of his benefit which hath the promise of eternal life annexed to it: the accomplishment whereof shall be in another world, when as they shall be totally separated from the presence of the Lord, and be left unto the devils, eternally to be tormented.  
Use. 1 Thus much for the explication of this point; now for the application. And in the first place it may serve for a caveat to every of us, that we take heed, we make not God the author of sin, 
Est causa deficiens, non efficiens.  though he permit and suffer the same to be done, yet he is not the author nor worker of it.  

Rhem. Annot. in Mat. 6. vers. 13. & jam. 1.13. & alibi.  See then the wicked dealing of the Church of Rome, who amongst many slanders cast out against us, are not ashamed to lay this to our charge, that we maintain God to be author of sin, which is utterly untrue; for we teach privately, and publicly, by word, and by writing, in Schools and Churches, that God is not the author of sin, but the devil, and man's corrupt will. This is our doctrine, this we maintain; the other we abhor and renounce as open blasphemy. Most true it is, that we do teach, 
Actor in male, but not author mali. August. lib. que. 83. qu. 3.  that God is an actor in that which is evil, and that sundry ways; which may well be, and yet he free from sin, and no way the author of evil. The actions of God concerning sin may be referred to these three heads.  
First, He is the universal cause of all things, 
How God is actor in evil. Acts 27.28.  he sustaineth mankind, that in him he liveth, moveth, and hath his being; yea, he upholdeth the being and moving of all his actions, so that no man could move hand or foot to any action, were he not sustained and supported by God. The act than is of God, and God is a worker in every sin, so fare forth as it is an action; for every action as it is an action is good. One man kills another, the very moving of the body in the doing of this villainy is of God; but the wickedness of the action is from man, and the devil. 
Perkins on the Lord's prayer.  A man rides upon a lame horse, the rider is the cause of the motion, but the horse himself of the halting in the motion. Thus is God the author of every action, but not of the evil in any action.  
Secondly, God is a worker in sin, by withdrawing his graces, as he did from Saul; neither can this be a sin in him, because he is not bound to any; he is free to bestow where he will, & to restrain where he seethe good. And here is a difference between the action of God, and the action of Satan; God holds back grace, whereupon they fall into sin; the devil suggests evil motions, 

Deus deficit gratiam detrahendo, diabolus afficit malitiam apponendi; homo seipsum inficit duritiam contrahendo.  
Licèt Deus non sit author tamen, ordinator est peccatorum ne universitatis naturam turb●re, vel turpare permittantur. Aug. contra ●austam. lib. 22. cap. 78.   which causeth them to run into all evil.  
Thirdly and lastly, God worketh in sin, in ordering and directing of it as it pleaseth him; sometimes he restraineth it that it shall not pass, nor proceed further than he appointeth. Sometimes he turneth it to another end then the person intended that practised it; both these we see evidently in jobs temptations. Sometimes he maketh way for sin to pass, that thereby he may punish one sin with another. All this may God do and be free from sin.  
Thus we see the truth of this doctrine; and may it not be confirmed out of their own popish writers? Who do affirm as much in this as we do. For the first, that God is immediately the first cause of all things, produced by the two causes: but of things evil he is the mediate cause, 
O●●ha● qu: 5. 〈◊〉  in that he produceth and preserveth the creature. These are the words of one of their own side.  
The same writer also doth confirm the third, in saying that God is a debtor to no man, 
O●hani 3. qui 12 in 〈◊〉.  and therefore he is bound neither to cause that act, nor the contrary; nor yet not to cause it; but the will of the creature by God's law is bound not to cause the act, and so consequently sinneth by doing of it.  

Bellar. de amissi. great. lib. 2. ca 13.  The third way of Gods working in sin, Bellarmine (their graund-champion) doth maintain. Who saith; that God not only permitteth the wicked to do many evils; but he also overseeth their evil wills, and ruleth and governeth them, he boweth and bendeth them by working invisibly in them. Thus we see that our adversaries do in plain terms maintain that which they exclaim and cry out against us for. But I wonder with what faces they dare challenge us, for that, whereof they themselves are so guilty, have they forgotten what is written in their Canon law, viz. that the jews had sinned deadly if they had not crucified our Saviour Christ: (oh horrible blasphemy) whereby they do affirm that that immaculate Lamb in whom was no sin, and in whose mouth was no guile, was justly and worthily condemned. Can they show any thing of us touching the providence of God, which cometh near to this impiety? Let these things stop the grave of their slanderous throats, if they have not a whore's forehead, being past shame. But I may leave them as a people that have cast off all shame, 
2. Thes. 2.9.10.  spurned against the truth, and trodden under feet the blood of the new covenant, and therefore damned (if they convert not) through the just judgement of God, of themselves.  
Use. 2 Now for ourselves. Seeing this is so that God oftentimes leaveth men to themselves, and giveth them over to their own hearts lust: Let it admonish us all to beware of this heavy judgement, and pray to the Lord of all judgements to keep thee from this, that thou mayst not be given over to thy own hearts lusts. It is the saying of a worthy man, if God should give him the option to choose the torments of hell, with hope to recover his gracious favour; or thus, utterly to forsake him, of his grace, and leave him to his own ways: he would wish rather hell torments, with expectation of deliverance, than this giving up to the lusts of his own heart: and surely except God should presently send us down to that place of torment, where is pain endless, easeless, and remediless, I cannot see, what greater judgement can befall.  
But shall a child of God, always be thus left? 
Object.  Hath not God promised to return again: how then can this be so heavy a judgement?  
As I have formerly said: so again I say, 
Answ.  the desertion that doth befall God's children, it is but temporary for a time, and not for ever: were it for ever, it were hell itself. But albeit, it be but for a time, yet for that time, their case is grievous. These temporal desertions are more grievous unto them, then temporal death, and if they might have their choice, they would rather choose to die a thousand deaths, then to be thus forsaken: and no wonder, for put case many so be, that they can discern small difference, if any, betwixt themselves and a Reprobate: nay, they may hereby be so tormented, that they, even Gods own dear children, (they I say) may blaspheme God, and cry out, they are damned; read these places. job 13.24.16.12.22.3.4. And see whether job was in any better estate. Read also Psalm 6. 1.-4. And judge how miserable was David's condition. It is the judgement of a worthy Divine, that the pangs which David felt, after his fall, before he could recover again God's former favour, were more sharp & vexing, than those that did accompany his first conversion unto grace. Oh beware! beware! ye that now stand, beware lest you fall; 
1. Cor. 10.12.  be more provident for your own good, then to give God occasion by reason of your sins, to deprive you of his favour, & leave you to yourselves. If ever you do recover your loss, many a sigh and groan must be sent from the heart, before it can be obtained. Many a salt tear, and longing look up towards God, 
Rom. 11.20.  before the sense and feeling of God's spirit can be regained: be not then high minded but fear, be fearful of this heavy judgement; and in a special manner take heed of the causes thereof: for as all sin in general doth cause the Lord to leave us to ourselves: so there are some sins, 
Special sins that do cause the Lord to leave us for a time. Rom. 1.21.24. Ingratum si dixeris, omnia dixeris. Psal. 116.12.13  which in a special manner will lay us open to this danger. I will name them, that you may the better avoid them, they are these.  
The first is, unthankfulness for graces received, as our Apostle Paul doth make manifest, thus speaking: because when they knew God, they glorified him not as God, neither were thankful etc. God gave them up to uncleanness, through the lusts of their own hearts, etc. O beware of this same sin, it is an excuseless sin: this is the only tribute God doth expect from us, for all his mercies that he hath done unto us. And surely, I am persuaded, this is one cause, why Gods children are often thus left and forsaken of the Lord; and why his blessed spirit departs away, because they take no more notice of those graces which are wrought in their hearts; neither are they so thankful as they should be: they are ever complaining, they have nothing in them; no grace in their hearts, etc. This grieves God's blessed spirit, that thou art no more thankful for his good work that is begun: and causeth him to leave thee for a time, that thou mayst at last be more thankful; take therefore such notice of thy infirmities, for thy humiliation, as that thou forgettest not, God's good gifts and graces, for thy consolation.  

The second sin that causeth desertion. Luk. 19.12.  A second special sin which causeth the Lord to leave and forsake us, is, the ill use, or no use of good gifts bestowed. The slothful servant, that employed not his talent, shall have his talent taken from him: such gifts as are not employed, shall be blowed on, & soon come to nothing: let this be considered of every of us: art thou a public person, whether Magistrate, or minister? hath God given thee gifts fit for thy function? employ them, and employ them well, for the advancement of God's glory: art thou a private Christian; 
Mat. 25.25.  and hast thou a talent given thee, oh take heed lap it not up in a Napkin, but employ it to the behoof of thy master. In a word; let all that have received, spend their gifts, so as that their stock may be increased: Breasts not often drawn, will soon dry up: gifts not well used, will soon abate, and cause the Lord, and his blessed son to departed.  
A third sin to be taken heed of, is spiritual pride: 
A third sin.  a high conceit of ourselves, in respect of those gifts wherewith God hath furnished us; this sin is a dangerous sin, and such a sin, as the best of God's children, are prone unto: a disease that the very elect are sick of: yet God is said to resist the proud, 
1. Pet. 5.5.  and to give grace to the humble: let every one therefore whom God hath gifted in any special measure, take out that lesson of the Apostle, be not high minded, but fear: fear thy heart, 
Rom. 11.20. Pro. 28.14.  it is deceitful; fear all thy ways: Oh blessed is he that feareth always.  
Fourthly, the Lord doth leave and forsake us, and gives us over to our own lusts, when we do not profit by the means which he doth vouchsafe, to give us for our good. As doth evidently appear. Esay. 1.5. Heb. 6.8. and Ezech. 24.13. Oh beware how you neglect those means of your good, which God doth offer and afford, if you will not be given over to his fearful judgement.  
These are the sins, 
A fourth sin which must be avoided.  especially to be avoided of all such as would not be left unto themselves, and forsaken of God, in whose presence is fullness of joy, and at whose right hand, there are pleasures for evermore: avoid them then, yea, carefully avoid them, lest thou give the Lord occasion to withdraw his spirit: it is quickly lost, but not so soon regained. Thou mayst lose it in a minute, not recover it in a year: remember that and be watchful.  
Use. 3 A third use which we may make of this, is not to despair of the conversion of any, seeing it is usual with the Lord to leave man for a time, to follow the ways that seem good in his own eyes: the Lord at length may turn this to good, as he did this Prodigals running in riot: he went out of his Father's doors with a purpose never to have returned; little thought he of being converted, yet God order this his sin, that at length it makes for his glory, and the Prodigals good; so wonderful wise and good is our God, that even by sin he will destroy sin in his own.   

Text. Ver. 13.  VERSE 13. And not many days after, the younger Son gathered all together, and took his journey into a fare country, and there, wasted his substance with riotous living. 
THus we have seen what was the prodigals sin before he had received his portion: now let us see what was his sin after he had received it. It is here laid down to be twofold. 1. the leaving of his father's house in the former part of the verse. 2. his spending his goods riotously, in the latter part of the verse. In the first we are to consider these two circumstances. 1. the circumstance of time, when he went, which is here said to be after he had received his portion. 2. Not long after. 2. the circumstance of place, whether he went, into a far country.  
In the second branch, we are to consider. 1. What he spent, it was his substance. 2. The manner how: which was with riotous living. And of each of these in their order: And first of the first, which was his leaving and forsaking his father's house: and therein first of the time, It was after; and not many days after.  
In that this Prodigal doth leave his Father, after his Father had been, thus beneficial unto him. We may hence learn; That the wicked are most undutiful to God, 
Doctr. Wicked men are worst to God, when God is best to them.  when God is most beneficial unto them: When God is best to them, than they are worst to him, they are never more ready to rebel, then when God multiplieth his mercies upon them. See this further confirmed in Moses his song. Deut. 32.15. 
Deut. 32.8.15.  Where he reckoneth up many great favours, that God had showed, and many blessings that he had bestowed upon that people of Israel: He chose them for his own inheritance: he kept them in the wilderness, as the apple of his eye: he bore them on his wings, as the Eagle her young ones: he fed them with the best, and gave them plenty of all things: honey out of the rock, and oil out of the flinty rock: butter of kine, milk of sheep, fat of lambs, and rams of the breed of Basan, and goats, with the fat of kidneys, of wheat: yea, they did drink the pure blood of the grape. These, and many more blessings did the Lord bestow on them. But now behold jesurun waxed fat, and kicked: he waxed fat and was grown thick, yea, he was covered with fatness: then he forsook God, which made him, and lightly esteemed the rock of his salvation. This caused Moses, with admiration, 
Ver. 6.  to cry out, Do you thus requite the Lord? Oh foolish people, and unkind! Thus, it is with sin and disobedience, in stead of Gods leading you with his favours, leading & pressing him down with your sins; 
Hos. 4.7.  another proof of this point, we have in the fourth of Hosea, the 7. verse, where the Lord speaketh thus by his Prophet; As they were increased, so they sinned against me. The more I multiplied my blessings upon them, the more they multiplied their sins against me: So than we see, that whereas God's liberal bounty towards them should have made them thankful unto God: contrariwise his benefits made them wanton, proud, and forgetful of God: and not only negligent of all good duties, but made them prone to all manner of impieties. Again, 
Hos. 13.6.  this is further confirmed in the 13. Chapter of the same Prophecy, verse 6. the words are these, According to their pasture, so were they filled: they were filled, and their heart was exalted, therefore have they forgotten me. Where we see their great abundance, which should have made them thankful and dutiful to the Lord, 
Esay 5.12.  made them unthankful and forgetful of him. The like place have we in Esay. 5.12. But I need not be prodigal, in bringing Scripture for proving this, which daily experience doth make manifest: compare the Court, with the country, the Palace, with the prison, and it will plainly appear, that where there is greatest plenty of God's blessings, there is greatest penury of grace; amongst such as fear not God.  
The reason of this is, the corruption of man's nature, which being poisoned with sin, spider-like turneth all into poison: a corrupt stomach, maketh all meats have an ill relish; and a naughty temperature, the more it is fed with good nourishments, the worse it becomes: so is it with an ill tempered soul, the more it is fed with God, good blessings, the worse it is. Thus we see the truth of this point, with the reason thereof: let us now see what use it will afford.  
Use. 1 And first, seeing this is the cursed disposition of the wicked, let it admonish us all, to take heed of it, return not evil to the Lord for good, but let every blessing tie thee faster in obedience: be not so earnest in begging for any blessings, as earnest in praying for a sanctified use of them; for if the more we abound in them, the more we abound in sin, they cease to be blessings, and become curses: and surely so much the more need have we to be watchful over ourselves, by how much the more apt we are, to be forgetful and unthankful: hence it is that Israel was so often warned, before they came into the land of Canaan, 
Deut. 6.10.11.12  to take heed to themselves, lest when they had it in possession, they forget the Lord, and rebel against him; and why then rather then at another time? Surely, because riches, and pleasures, abundance, and ease, would be such baits, that then they should be in greatest danger, to be drawn by them to forget God's mercies: this is the corruption of our nature, and the poison of sin: oh than be you careful, whom the Lord hath anointed with this oil of gladness above your fellows: and upon whose habitation this Sun of outward prosperity shineth bright: the path wherein you walk is slippery, like the fat, fertile soil, whereon a man may sooner catch a fall, then on the rugged gravely way: stand therefore on your watch, let your blessings proportion out your obedience, and with every blessing, desire a greater measure of grace, that you may not forget the Lord that gave them.  
In the second place, I must fall from admonishing, to Use. 2 reprehending of too too many, and that of the better sort, who, forget the Lord, and are not thankful for his favours: in stead of being better, they become much worse than they were before, they had such abundance; in former times when they had not such plenty, they were more humble, more pitiful, more forward in good things, in duties public, in duties private, then now they are: their prosperity hath now made them (through their own corruption) to be more backward in the performance of good exercises: this is too apparent (I speak it to your shame) good exercises are forgotten. As for prayer, reading, catechising in thy family, thou hast now no time; why? thou hadst time before thou hadst such plenty. Take heed lest penury which the Lord may send, may make thee find time for the performance of these duties, which now thou carelessly omittest.  
Neither is this the sin of one, or two, but it is Epidemical, the sin of many; many are the favours which God hath showed to this land, he hath laden us with his blessings, both spiritual, and temporal, and wherein hath he been wanting unto us? But alas: the more Gods blessings do abound, the more pride, forgetfulness of God, contempt of Religion, and the utter neglect of all holy duties, abound also: our peace and plenty hath bred pride, and security, cursed daughters of so good mothers: had Moses cause to cry out against Israel: and have not we much more cause to cry out against England? Do you so requite the Lord, oh foolish people and unkind: For his many favours heaped upon thee, dost thou thus multiply and heap up sins against him? To return evil for evil, is a damnable sin: but to return evil for good, how shall we answer it? But thus it is, let favour be showed to the wicked, yet will he not learn righteousness, 
Esay 26.10.  in the land of uprightness, will he deal unjustly, and will not behold the majesty of the Lord.  
Use. 3 Thirdly, seeing this is the cursed disposition of man, by nature, to be most unthankful when God is most bountiful: and the more Gods mercies do abound towards us, the more pride, forgetfulness of God, and unthankfulness, do abound in us. Then this may be a notable ground for patience. When we do not abound with temporal benefits. For the Lord herein respecteth thy good, he withholdeth these worldly blessings from thee, that thy heart may not be withdrawn from him, couldst thou use them as thou oughtest, they should not be wanting. Seeing then, this is the cursed disposition of thy nature, learn to be content, and count it none of the lest of God's favours, that thou wantest what happily thou couldst desire, and seest others to enjoy. Oh how much better, to want the world, and enjoy the Lord, then to gain the world, and lose the Lord.  
Use. 4 In the last place, this may teach us not to be vexed out of measure, when as such as of whom we have best deserved, do show themselves, most unthankful towards us: considering that thus, we deal with our God, to whom we are so many ways bounden & indebted. Hast thou children, with whom thou hast taken great pains? of whom thou hast taken great care? for whom thou hast been at great cost and charges? and are they stubborn, undutiful & disobedient? Hast thou any such acquaintance, who, for many great favours by thee to them shown, return great unkindness? Well, be not too too impatient, considering thou showest thyself much more unthankful against God, to whom thou art infinitely more indebted; in their glass see thy own face; in them behold thy own fault.  
Not long after.] As this prodigal forsook his Father, 
Text.  after he had received his portion: so it was soon after: for he being left to himself, incontinently manifesteth his own weakness; hence than we may note  
That man being left unto himself, cannot long stand: 
Doctr. Man being left to himself cannot long stand.  the many falls and infirmities of Gods own children do evidently confirm this truth, Noah, Lot, David, Peter, how foully did these worthies fall, when God a little did withdraw his hand? Nay, Adam himself in the estate of innocence, how long stood he? being at his own dispose: some are of the mind he fell the sixth hour. 
August. Theoph. Tho● Aquin.  Others are of the opinion, be fell the ninth hour. Others, that he fell the twelfth hour after his creation. Most agree, that he fell the same day wherein he was made.  
And is it any wonder, 
Reason.  if we consider how weak we are become by that hereditary disease, which we had from our first Parents. Man at the first was made of a mutable nature, in power of standing, and possibility of falling. The power to persevere in goodness he had, yet the act of perseverance was left to the choice and liberty of his own will: he being assailed by Satan's temptation, abused this his free will, and received a down-fall, whereby he left all power to God, and brought on himself a necessity of sinning: in which estate all his posterity now lie; so that man is not now able to sustain or bear up himself in any good course; he hath not now power left not to fall, but lieth under a necessity of sinning.  
Secondly, as we are weak, so the Devil he is strong Reason. 2 and crafty in tempting: fitting his temptations to every man's humour, diligently observing, whereto we are inclined, what we love, what we hate, what we fear, what we want; and when he hath found us, he fits us: thus, dealing like a cunning fowler, having his nets and his call, and every thing in a readiness, if once he becomes acquainted with the birds note, and diet; he makes no question of the game: thus his poison meeting our nature, is easily devoured; considering then how ready we are to run hard, how forward the Devil to drive, it is no wonder, that (except God keep us) we make no more stay.  
Use. 1 Use. This first reproveth such as trust too much to their own strength, 
For reproof.  and rely too much on their own power: these of all other are in greatest danger, for pride goeth before destruction, 
Pro. 16.8.  and a high mind before a fall: look upon Peter, he was never more weak, then when he thought himself most strong; how cowardly did he behave himself in denying of his master, even then, when he made that courageous profession: Alas! how secure do men grow, thrusting themselves wilfully into dangerous places, exposing themselves to dangerous temptations, yea, tempting the Devil to tempt them, as if Satan dorst not set upon them; or if he did, as if they by their own strength were able to withstand all his encounters: and hence it is, that through this their carelessness, God doth leave them to themselves, and so they run on headlong into all ungodliness, committing such sins as the sun doth blush to see; and the very earth doth groan to bear.  
Use. 2 In the second place let this admonish us to despair of our own power, 
Rom. 11.20. 1. Cor. 10.12.  and of all strength of the flesh, Be not high minded, but fear, and thou that now standest, take heed, thou mayst fall. Art thou as stronges Sampso●, as righteous as Lot, as holy as David? yet thou canst not long stand without God's grace. 
Mat. 14.30.  Peter would needs walk on the sea, he thought he could have done as his Master did, but as soon as he sets his foot on the waters he is ready to sink, had not Christ caught him by the hand and held him up, he had been gone. So is it with thee and me, unless the Lord reach out the hand of his grace to support us we cannot but fall. A staff stands while the hand stays it, but when the hand is withdrawn it falls immediately to the ground. We are to the Lord as the sick man to his keeper, who cries, take me up and I will rise, hold me and I will stand, help me and I will go, etc. Let us then learn to renounce ourselves, and rely wholly upon the Lord and the power of his might, for by that shall we be strengthened, 
Esay 6 10. Es●y 1.11.  without that our strength is weakness. Doctor Pembletons' story shows this, of whom we read in the Book of Martyrs. 
Phil. 2.12.  Work out therefore thy salvation with fear and trembling. True it is in respect of God, thou hast no cause to fear. 
2 Tim. 2.19.  for his foundation remaineth sure; but in respect of thyself and own frailty thou hast great cause to fear, least by falling into sin thou dost displease the Lord, and cause him to hide away his face; and should not the Lord strengthen thee by his power thou wouldst hazard thy salvation every day, & forfeit heaven. It is not with us as wi●h a child, who after two or three years may be let go alone, God must still lead us; if he hold us not by the hand we shall soon have a knock. Nay more, 
2 Sam. 44.  as Mephibosheth jonathans' son, we shall catch such a fall, as that thereby we shall become lame until the day of our death. Conclude therefore with David, 
Psal. 73.28.  It is good for me to hold fast unto the Lord. Trust not to thy own strength, 
2 Cor. 12.10.  fear thy own weakness, then shalt thou be most strong when thou art most weak. When thou art most weak in thy own apprehension and acknowledgement, then shalt thou be most strengthened by a gracious supply from a higherhand.  
In the Third place this doctrine may serve to humble Use. 3 us, yea the best of us. We are still ready to stand in our own light, and to be highly conceited of our own strength and power, as if we were able to go through fire and water if need should require: alas! thou art ignorant of thy own weakness, thou canst not patiently bear an ague, nor the touthach, nor the colic, nor the gout, much less greater torments: should God withdraw his hand what Apostates should we prove? what sins would we not commit? we deceive ourselves if any of us think that it proceeds from us, or that it is out of our strength, that we live so blameless a life, commit not such nor such gross evils as others do: bless God for it, no thankes to nature, thine is as bad as others. Let this be well considered of, it will help thee to that jewel which is so much set by of the Lord. Namely a humbled and a thankful soul.  
He took his journey into a fare country] we have seen when he went, now let us see whether he went, the text saith, 
Regio longinqua suit oblivio ori. Aug. quaest. ● euang. 33.  into a fare country: where we must consider what is meant by this fare country: Secondly how he went into this fare country, for the first, the fare country here spoken of is, the region of sin. As Austin doth expound it, the country is fare not in regard of the distance of place (for every part of the world is a like near unto the Lord, 
Esay 46.12. Psal. 139.7.  as jonas found when he took his journey from joppes to Tarsus) but in regard of distance of affection, then is a man farthest from God, when he is most unlike unto God, 
Ier, 2, 5.  so the Lord himself expounds it. What iniquities have your fathers found in me, that they are gone away fare from me? so the Ephesians are said to be fare of, 
Eph; 2.17.  while they were in the estate of nature.  
And thus we may see the Second point also cleared, which is, 
Non pedibus sed affectibus.  how he went into this fare country? he went not by the feet of the body, but by the affections of the soul, he withdrawed his hart from the Lord, and set it upon vanity, 
Non interuallo locorum deu● relinquiter, sed pranitate morum. Amb. in psa. 119.  he departed far from him, in regard of the opposite and differing disposition. God his volo, being his nolo, and his nolo being God's volo. Secondly he went far, in regard of the great and many sins he did commit, for multiplication of sins is like multiplication of steps, which at length carry a man fare away from the place where he was: Both these ways may this prodigal be said to take his journey into this fair country.  
Thus having seen the meaning of the words, let us now come to the instructions; the first shall be this.  
It is the nature of sinners, to fly from God's presence, 
Doctr. Sinners cannot endure God's presence. job, 21.14. Gen, 3.8.  and get fare away out of his sight. This is there desire and endeavour.  
See this proved in the 21. of job. 14. so jonah. 1.3. also confirmed by examples. Adam who hide himself in the bushes. These fled from God in their affections and by their sins; & manifested it by a foolish desire, to convey their bodily presence out of his sight.  
Reasons. First the remembrance of his presence doth Reason. 1 cross them in there sins; and that they would not be. Therefore they (purposing to sin) get out of his sight (as they foolishly imagine) that so they may have the more liberty.  
Secondly, there is as great contrariety betwixt God & Reason. 2 sinners, as there is between light and darkness: how then is it possible for them to agree; therefore doth the sinner fly from his face: and by no means can abide his presence.  
Thirdly, sin maketh a man God's debtor, for the law Reason. 3 ties him to obedience, if he fail in it, it binds him over to the curse, and the more a man sinneth, the further he runneth into arrearages with God: Now experience teacheth, debtors care not for the sight of their creditors, especially if the bonds be forfeit, and debt due: but so is it with every sinner, and therefore no marvel if they fly from him.  
Let us therefore examine ourselves, whether we be Use 1 still in our sins, for hereby may we know it: dost thou love God's presence, and delight in it? dost thou set the Lord always before thee, walking as in his sight with that kingly Prophet? dost thou love his house, and the place where his honour dwelleth? 
Psal. 16.8. Psa, 26.8. Ca●t. 3.1.  dost thou bewail his absence as the bitterest cross: and never restest seeking with the spouse until thou hast found him? and canst thou long and look for his appearing in glory, 
2 Cor. 5.8.  destring to be absent from the body, that thou mayst be present with the Lord? are these things in thee in truth? dost thou find thy heart and soul thus affected? is it thus with thee? art thou sure of it? why then without question, thy sins are pardoned debts discharged and thou at peace with God: But if it be otherwise, and if the contrary be in thee, if thou puttest God out of thy remembrance, and canst not endure to have him in all thy thoughts; 
Psal. 10.4.  if thou respectest not his house, but esteemest it as a jail, being never well while thou art under his roof, and never better then when he is lost: and if thou desirest that he might never appear, or thou never by death or judgement might be brought unto him: Let me then tell thee to thy face thou art still in thy sins, thou art infinitely indebted to the eternal God, thou mayst every day expect a capias corpus to be fetched from hence and thrown into the jail, 
Math, 5.  from whence thou shalt not departed till the uttermost Use 2 farthing be paid, which will never be.  
In the next place; let this serve to admonish such, as would be able to endure Gods powerful presence, especially at that great and terrible day: to break of their sins by unfeigned repentance, and labour to have their debts discharged by Christ, for otherwise thou shalt call to the mountains and hills, 
Reuel. 6,  to hide thee from his presence that sitteth on the throne.  

Doct. 2. The following of sin is a forsaking of the Lord.  In the Second place, we may observe this doctrine, The following of sin is a forsaking of God, and the further in sin the further from God.  
The Scripture is plentiful in proofs, as Deut. 32.15. jud. 2.11.12. 1. King. 11.33. Isa. 1.4. jer. 2.5. & 5.7.  

Object. Psal. 1 39.2.3.4 5. etc. Answer.  But doth not the Prophet affirm that it is impossible to fly from the presence of God? Psal. 139. wonderful are the testimonies, the prophet there bringeth to amplify Gods illimited presence, how then can this be true?  
In a word for answer, know that out of Gods reach no man can fly, but out of his favour he may, and from his awe by his rebellious will. Thus do sinners fly from God and forsake him, as I formerly shown even now in the opening of these words. And therefore it is now needless to stay your ears with a commemoration, of what I so lately said, now for the uses.  
First this setteth forth the miserable estate of all impenitents: Use. 1 there whole life is nothing else, but a wand'ring from the eternal God, in whose presence there is fullness of joy, and at whose right hand there is pleasures for evermore, like lost sheep they stray out of God's pastures into Satan's enclosures, destruction and calamity must needs be in their ways, 
Rom, 3.  horror and shame will cease on them in the end. For lo they that are far from thee shall perish, they shallbe destroyed that go a whoring from thee. He that leaves the light must needs walk in darkness, 
Psal. 73.27.  and he that forsakes the God of life, whether is he posting but to eternal death? when Cain went away from God, there was no more account made of him, then of a vagrant, 
Gen. 4.14.  and vagabond, is their estate any better; who by commiting of sin departed from the Lord, what are they but cain's, Outlaws, Rebels, Runagates? travelling as it were without a pass, whose fairest end, will be to be sent to the house of correction: but greatly to be feared of most, to the place of execution.  
Use. 2. Admonition to such as are yet in their sins, Use. 2 and keep a constant course in commiting of them, speedily to turn back unto the Lord and look upon him, 
Isay. 45.22.  (as Esay exhorteth) as you have gone from him by sinning, turn to him again by daily repenting, that it may be spoken of thee, as Paul speaketh of the Ephesians. You who were once fare off are now made near. 
Ephes. 2. Psal. 119.28.  Conclude with David Psal. 119.28. It is good for me to draw near unto the Lord.  
Oh consider, advisedly consider, the estate thou now livest in, make a stop, and call to mind whether thou art going, thou hast kept a course of sin from the first day of thy birth to this present hour, every thought that came from thy heart hath been a step; so every word, and much more every deed. Thus hast thou multiplied steps, and been walking on for this twenty or thirty year, and whither hath thy course tended, surely to perdition and destruction, 
Prou. 5.5.  Thy feet go down to death, and thy steps take hold on hell. 
Pro. 4.15.26.27.  Be wise now at the last, walk on no further in this way, Avoid it, pass not by it, turn from it, and pass away; the further thou goest, the more sighs, sobs, 
Heb. 13.3.  and tears it will cost, if ever thou returnest. Take heed then that thou depart not further from the living God; if thou wilt persist and wilt not be reclaimed, why then, what remedy; if thou wilt needs perish, perish; but know that in the end it will prove an evil thing, 
jerem. 2.19.  and a bitter, that thou hast forsaken the Lord thy God.  
Use. 3 Here we see the reason why the wicked cry and are not heard, the reason is, they are too fare off; much complaining there is of God's deafness; he will not hear when they cry; 
Prou. 15.29.  he is fare off when they call. True it is, Solomon doth affirm it, but where lieth the fault? in God, or in thee? surely in thyself, and none else, for God goeth not from man, but man from him. But we play like some foolish Mariner, who sailing nigh some rock, thinks the rock runs from the ship, when indeed the ship sails and the rock stands still: so we leave the ways of God, and run our own courses, & then complain the Lord hath forsaken us, 
james 4.8.  and is fare away. Draw near to God by grace, he will be near to thee in mercy.  
And there wasted his substance with riotous living.] As it was not long after he had his substance that he departed from his Father, so was it not long after he had left his Father that he departed from his substance. This is the fruit of forsaking God. A man that will forsake the Lord and cast away his government, can neither keep himself, nor the good gifts which God hath given him. But I will not prosecute this point.  

Obser.  Observe we here how this prodigal being over shoes, never rests till he have plunged himself over head and ears, he goeth on in sin & maketh no stay till he come unto the top; being once impudent to call for his portion, he groweth past grace, and cares not how lewdly he spends it. This may teach us this general truth.  
That it is the nature of the wicked not only to sin, 
Doctr. Wicked men proceed from evil to worse, they make no stay but wilfully run on.  but to proceed and make a progress therein, going on from evil to worse, not ceasing till they come to the extremity of profaneness.  
This truth may be further proved, jer. 9.3. 2 Tim. 3.13. Isay 1.5.  
The Scriptures are full of examples (for the further confirmation of this point) both of the wicked and godly. Thus was it with Eve, 
Gen. 3.6.  first she listened to the devil's temptation; secondly, she made a light resistance; thirdly, she began to doubt of what God had affirmed; fourthly, she grew in concupiscence, the eye like the hart lusted, and both of them desired the forbidden fruit; lastly, she fell to flat apostasy and rebellion. Thus was it with Cain, first, 
Gen. 43.8.  he was an hypocrite offering sacrifice only for fashion; secondly, when he perceived God respected his brother better than himself, he waxed angry and wrath; thirdly, he grew to have a deadly hatred; lastly, he became a most unnatural murderer.  
Thus also judas was first an hypocrite, than a thief, than a liar, lastly a traitor. What need I speak of David, Noah, Peter, and many others, who like a cloud of witnesses will prove what hath been delivered.  
The reasons are many, one taken from the nature of Reason 1 sin, which will fret like a canker, and like a gangrene, eat further and further: 
2. Tim. 2.16. 1 Cor. 5.6. Mat. 13.33.  Paul compareth it to leaven which is of a spreading nature, as Christ showeth in the parable of the leaven, it ceaseth not until the whole be leavened. So sin getting once the heart, diffuseth itself over all the body, and never ceaseth until all be infected, it leaveneth the hand, the eye, the ear, and closely creepeth from part to part, till the whole man be leavened.  

jam. 1.15. Ezek. 47.1.4.  Many other comparisons there are in Scripture, that doth set out the nature of it.  
Reason 2 A second reason is, because wilfulness in sinning silenceth conscience, and by degrees extinguisheth it; so it is no wonder they commit sin with greediness, when this same Monitor is dead, or speechless.  
Reason 3 Thirdly, Because God often giveth up such to the hardness of their own hearts, as make no conscience of lesser sins, he forsaketh them who forsake him. This secret judgement the Prophet declareth, 
Psal. 81.11.12.  which fell on the old Israelites for not hearing the voice of the Lord. They would not be admonished nor reclaimed, 
Rom. 1.28.29.  Therefore he gave them up to the hardness of their hearts, and suffered them to walk in their own counsels. Thus God doth punish sin with sin: the sin that followeth is as a punishment of that which went before; he punisheth the first sin with a second, and the second with a third; and for their not obeying in smaller matters, he giveth them up to the swinge of their affections.  
Reason 4 A last reason may be, because the devil driveth them by his temptations and provocations. Now than it is no wonder they run so fast, for they whom the devil drives feel no Lead on their heels.  
Use 1 Seeing this is so, that it is the nature of the wicked to wax worse and worse, adding sin to sin, not staying till they come to the extremity of profaneness, as hath been proved by Scripture, example, and reasons. Then let wicked men take notice of their cursed condition and fearful estate, for what sin so foul that a wicked man may not, nay is not likely to commit. There is none so chaste but may prove an unclean adulterer, none so loyal but may prove a perfidious traitor, for what should hinder? Surely, if any thing doth, it must be God's restraining grace. But what hope or promise hast thou, that thou shalt be kept from coming to this height of sin? God's promise is only to such as fear him, and not to thee. Bless not then thyself from these gross evils, for thou mayest prove as vile a Nero, a julian, a judas, as ever the Sun saw, or earth bare, there wants but a temptation to drive thee to the grossest evil; there is that leaven, that poison in thee which (without God's wondered power in restraining) will at last discover itself in the practising and following of the most flagitious courses. Oh how happy were it for thee if by this that hath been said, the eyes of thy understanding might be opened, that thou mightst see thyself what thou art, and what thou art like to be.  
A second use may be for further terror to the wicked: Use 2 for doth sin grow? so doth the wrath and vengeance of God grow; thou that committest sin, with every sin thou committest (and alas what word, action, thought, is not a sin unto thee) thou hoardest up a proportionable measure of wrath against the day of wrath, 
Rom. 2.4.6.  as Paul doth witness. Thus is every wicked man a woeful hoarder up of treasure. Thou that hearest this, or readest this, who art in thy natural estate, consider advisedly what is said, couldst thou number exactly the multitude of thy actions, both spiritual, natural, and civil, couldst thou reckon up the millions of words, and put in the best words into the number, thou hast ever spoken, that ever passed between thy lips, etc. couldst thou sum up the infinite number of thoughts that ever hath been in thy heart; if thou couldst do this, thou mightest put down in thy Catalogue so many sins; and with every of these make account for a measure of indignation and wrath proportionable to thy sin. Oh consider this, the Lord jesus give you hearts seriously to consider it, and think of it; happy had it been for thee, thy mother's womb had been thy grave, or that thou hadst perished many years ago, except thou repentest of thy sins, for long life in sin is no blessing but a curse. 
Esay 65.20.  Accursed shalt thou be though thou livest an hundred years.  
Use 3 Thirdly, This may serve to inform our judgements concerning the wicked man, and who he is: seest thou one to persist in evil, adding drunkenness to thirst, going on from evil to worse? thou mayest then give sentence that he is a wicked wretch: True it is, thou canst not say he is a Reprobate, for God may call him in his good time, but for the present, thou mayest avouch (without craving pardon) he is wicked. 
Psal. 50, 16, 18, 19, etc.  One Swallow maketh not a Summer, nor one Sin a Sinner; but, as we may judge a man to be of such a Trade, if he follow it early and late, earnestly and constantly, and (in a manner) busy himself in nothing else, so if a man trade in wickedness, and make it his occupation, we may be persuaded he is profane.  
Use 4 Fourthly, Is this so, that when a man hath once given himself to sin, he makes no stay, but runneth on to further degrees; then let it admonish every one to take heed of the first beginnings of sin; sin is deceitful; nay, 
Heb. 3.13.  it is deceitfulness itself: Have therefore no dealing with it. It playeth with us, as the Levites father in Law, persuading us to stay this dinner, this night, and so at last makes us stay two days longer than we would, or should: 
Pro. 24.33. Sin is a shameless Beggar.  It saith as the sluggard, Yet a little sleep, Yet a little slumber, A little folding of hands to sleep, Yet a little more sin, Yet a little more good fellowship, Yet a little more deceit; and so many of these littles make a great deal. 
Pro. 17.4.  But what Solomon saith of the beginning of strife, is true, also of any other sin; it is as the opening of the waters, those that have given the onset to Sin, have as it were opened the floodgates of impiety, which are not again so easily shut, for the violence of the stream beareth all things before it: open not therefore those floodgates, though it be but a little, the waters will gush out, there is no easy stopping them: Have nothing to do therefore with sin, no not with the least sin (for they do but usher great ones; and like little Rogues, being crept in at the window, open the doors for the biggar to come in) but keep it off, even as thou wouldst an enemy at the swords point, for if once it enter, it is like the unwelcome guest, it will not away: Wickedness is much easier to keep out, then to cast out: While thou art on the the top of the hill, it is at thy choice whether thou wilt thence throw thyself down or not, but, if once thou throwest thyself down headlong, it is not at thy choice to stay, before thou comest to the bottom. They utterly therefore delude themselves, and pitifully gull their own souls, that running headlong into a course of sinning, conceive an opinion to leave sin at their pleasure, what need they Saint it in their youths, they have time enough to repent in their age? Oh that this Doctrine were well considered, surely it would take away this conceit, and evidently show them their madness and folly, for doth not custom prove another nature? doth it not bring such a hardness on the heart, 
Rom. 2.5.  as that man cannot repent; it is no easy matter for a man to forget that he hath been long a learning: be admonished therefore to stay from entering into any  courses. wouldst thou keep thyself from Murder, then repress rash anger; from Sodomy, fly adultery; from Perjury, beware of common swearing; for as no man on the sudden becometh most excellent in virtue, so no man on the sudden becometh desperate in evil, but cometh to the height of sin as it were by degrees: and therefore none can be too wary or watchful over himself in the preventing of the first beginnings, yea in killing and slaying of sin, while it is in the thought, as men do Serpents in the shell, and Ravens in their nest. This is a high point of heavenly wisdom, and therefore let us all be learners of it.  
A last use, is for our imitation, though not for the Use 5 matter that is abominable, but for the manner of growing, let us imitate them, for that is commendable: they grow worse and worse, and from one degree of sin to another, why then, see that thou grow better and better, 
2. Pet. 1.5, 6.  proceed from one degree of grace to another, to faith add virtue, to virtue add knowledge, etc. God in his Arithmetic love's addition in good, and substraction in evil; but the Devil, contrary: as then, he that is unjust becometh more unjust, 
Reuel. 22.11.  so let him that is righteous become more righteous; constancy and growth, if in goodness is a virtue, but if in vice, a sin, be good, and the Lord increase thy growth.  

Text.  Now we will come nigher unto the words [And there, etc.] Wherein observe, first, what he did in this fare Country: The Text saith, he wasted his substance, that portion which his father gave him, he spent and consumed: Secondly, how he spent it; it was with riotous living, he did not only spend but misspend it, he wasted it upon Harlots, and in other flagitious courses. The instructions that I do gather from these words, are these two, 
Doct. 1. Sinners are great wasters.  first, that every sinner is a great waster, secondly, that Sinners spend and waste Gods good gifts in sins service: for the first of these, and the proof of it, viz. that Sinners are wasters and spendthrifts: See it proved, by two or three instances, Take notice of the waist that Adam made, by sin at the very beginning, What a waist made he of his knowledge, wisdom, liberty, glory, peace, and other good gifts and graces, by forsaking of his God? Did he not lose that in six hours, which God was providing for him in six days? Consider Esau, what a waist made he? how many privileges lost he at once: 
Gen. 17.7.  for first, he was by Nature, heir to the Covenant that God had made with his grandfather Abraham, which was, That God would be his God, and the God of his seed after him. Secondly, he was heir to all his grandfathers and father's lands. Thirdly, all his brethren and sisters must do reverence unto him: Now, all these he wasted and sold away: but what had he? surely but one dish of meat, 
Gen. 25.34.  and that a mean one, A ●esse of Pottage.  
The reasons may be these:  
First, they want wit, id est, spiritual wisdom, and Reason. 1 understanding to husband God's blessings well, viz. to his glory, and their own profit, and the good of others: what is not thus employed, is but wastefully spent.  
Secondly, they are so greatly in league and love with their own lusts, 
jam. 4.3.  (as so many Harlots which they maintained, and keep) that they think nothing too good, or too dear for them: What is laid out on them is lewdly wasted: They will at length waste all in maintaining these.  
This in the first place may reprove such as judge contrary judgements, esteeming wicked worldlings, covetous misers, and others of the like stamp to be excellent husbands: True it is, they are still in trading, buying and selling, and seem to thrive, but if the matter be well weighed, they make but a sorry gain, they get earth, lose heaven, get a little vanity, and vexation, and lose an eternal right of glory, now is this any better than Esay his pennyworth? What gain is this? What profit brings this? Is it profit to win the whole world, and lose the soul, which a thousand worlds cannot redeem? this is but penny wise and pound foolish: these courses are no thriving courses, let us therefore reform our judgements, and esteem of them as they are indeed, great wasters and spendthrifts.  
Secondly, let it admonish every one of us, and such as are Masters, in a special manner to take heed of dealing with the wicked, for they are stroy-goods and spendthrifts, they wast their own goods, and what hope is there they will husband thine better, nay do they not bring God's curse at their heels, which will consume, and, like a Moth, fret what they go about? 
Deut. 28.  hath not God threatened to curse whatsoever they put their hand unto? Take heed then how any of you open your doors to a graceless person, without you want a waster and a spendthrift; if so, then set open your dooes, and entertain the wicked, and bid them welcome. It may also admonish Parents, and put them in mind in matching of their children, to beware of such: Every one desires to have good Husbands for their daughters, and provident Wives for their sons; if so, then match with them that fear the Lord, for they will as well being in as lay out; their ear and eye gathers, as well as heart and hand spends. But, as for the wicked, they lay out of the whole stock, and have no care of increasing of ●heir goods, and what good husbandry is in this? In a word, let all be warned, and of all let my council be regarded, lest thou mourn at the last, when thy flesh and body are consumed: and say, How have I hated instruction, 
Pro. 5.11, 12.  and my heart despised reproof.  
Now we come to the second point which I observed, and that is this, 
Doctr. The wicked spend God's gifts in sin's service. Hos. 2.8, 9  The wicked spend God's gifts in sins service. read Hos. 2.8, 9 Where we may see how liberal and bountiful the Lord was unto them; he gave them Corn, Wine, and Oil multiplied their Silver and their Gold, but these they employed in the service of Baal, which they should have employed to the glory of God. 
Amos. 6.4. Rom. 3.13.  So Amos 6.4. they abuse these outward blessings, to gluttony and drunkenness. So see Rom. 3.13. as they thus abuse gifts of body, so also gifts of mind; their Knowledge, they abuse to God's dishonour, employing it in curious prying and searching into hidden Mysteries; their Wit and Learning also, they thus employ, as doth evidently appear in the Stories of jeroboam, Saul, Achitophel, Hammon, Herod, and others. I shall not need to stand further upon the proof, it being so evident, and therefore I will come to some use.  

Use.  And first, this serveth sharply to reprove thousands in the World, who thus abuse those gifts which they have received from the Lord. How many are there to whom God hath given the fat of the earth? whose bellies he hath filled with his hid treasure? whose barns are full? whose cup doth overflow? whose corn and oil he hath wonderfully increased? that truly seek to glorify God by these their riches? Is it not a rare matter to find one amongst a thousand? Let experience speak, who more griping, more covetous, more proud, more forgetful, more unthankful, than they who have greatest abundance of these outward things? Again, do not many spend their riches on gorgeous attire, unbeseeming their places? upon gorgeous buildings, for the Screetch-owle and Bat to dwell in? upon excessive cheer, and vain pleasure, spending more at one banquet, than would keep twenty poor members of Christ jesus, in good sort all their days? Are there not as many, nay more, that do offend in abusing the gifts of the body, employing every member thereof to the service of sin? their eyes making windows of vanities, having their ears open to filthy talk, songs, and ribald speeech; their tongues are not they used to cursing, and swearing, and blasmeming of the most sacred name of God, which they should fear and reverence? their hands, are they not cursed instruments of sin? wholly employed in deceit, filching, or fight, or the like: Their feet, are not they employed in walking in the ways of sins, to places of uncleanness, Stageplays, Bull-batings, Bawdy-houses, and other such like cages of uncleanness? Do not most of you thus use those members, to his dishonour who hath bestowed them upon you. Alas, alas, it is too too apparent. And as for these inward gifts, the gifts of mind, which God hath bestowed on men, as Wit, Knowledge, Learning, how are they abused? for the nourishing of contention, and the maintenance of injury, oppression, and injustice.  
Thus than you see how many in the world come under this reproof, let every one of us look well unto it, for he is one of a thousand that deserves not to be taxed: See therefore, and confess your failings, and employ God's gifts to his own glory. Oh! consider how you will answer it; should a loving Husband give unto his Wife rich jewels and fair bracelets, and she bestow them on a Stranger, could this be well taken? or should a King give many Lordships, and much Revenues unto a Subject, and he employ them in the enemy's service, would not all count him for a rank Traitor? And what art thou better? God hath given thee many jewels, and bestowed on thee many Lordships, as thy tongue, thine eye, thy hands, thy body, thy soul; these thou wholly dost employ in the service of God's enemy: thou givest them to the Devil, by thy blasphemy, drunkenness, by thy pride, by thy uncleanness. Oh wretch! to receive thus with the one hand from the Lord, and to give with the other unto the Devil. But in a word, to conclude, remember all you that any way thus misspend these gifts of God: I say, 
Matth. 25.30.  remember the servant that was unprofitable in not employing his Master's Talon to his advantage, but returned to him his own, wrapped up in a napkin: he (I say) had his portion in that Lake which burneth with Fire and Brimstone. Now, if he were thus punished in not using of it, how shall you be plagued, who do abuse them wickedly and maliciously to his dishonour: surely, if you persevere herein, the hottest fire in Hell shall be your reward. You that are in authority, (I speak to you and warn ye) abuse not your authority, pervert it not to injustice, or oppression: Rich men, I speak to you, let not your wealth make you swell with pride, let it not cause you to be contentious: I speak unto you all, and from the eternal God I warn you, not to abuse any good blessing that God hath given you, for be you assured there will come a day of reckoning.   
VERSE. 14. And when he had spent all, there arose a mighty famine in that land, 
Ver. 14.  and he began to be in want. 15. And he went and joined himself to a Citizen of that country, and he sent him into his fields to feed swine. 16. And he would fain have filled his belly with the husks that the swine did eat: and no man gave them unto him. 
IN these three verses, we have laid down to be considered the punishment of his sin, which is common upon the whole country with him, ver. 14. or personal on him in special, ver. 15.16. To come to some instructions briefly, which this 14. verse will afford, and so to hasten to the next verses, 
Doctr.  which are principally to be weighed of us. In general we might observe, That where sin goeth before, punishment will follow after: as we have heard of his sin, now here follows the wages: but I will only name this.  
And when he had spent all. i e. 
Text.  All that portion the Father had bestowed, those common gifts which his father had given unto him, these were they, that were spent and wasted. This may teach us thus much.  
Common gifts are of a wasting nature: 
Doctr. Common gifts are of a wasting nature. 1. Sam. 16.14.  they may be utterly spent and consumed, and finally be lost. Thus did Saul lose that portion of common gifts God had given him, for the text saith, the spirit of God departed from him: not the spirit of regeneration, which worketh in the elect; for that dwelleth where it once entereth. But by spirit, we are there to understand the common gifts of the spirit, as wisdom, fortitude, and other moral, civil, and ordinary gifts, wherewith Saul was endued, & which God had vouchsafed unto him, for the enabling him to the duties of his government; as for the spirit of regeneration, and the sanctifying and saving graces of that spirit, he never had. 
Heb: 6.4.  So also Heb. 6.4. the Apostle doth confirm this truth, where he showeth, that some that are partakers of the holy Ghost, they may fall away: Any common gift or grace, as knowledge, learning, or the like, may be lost: and so for the things of this world, which God gives in a plentiful measure, to the men of this world, they are but of a wasting nature; For the world passeth away, 
1 joh. 2.17.  and the lusts thereof, as john affirmeth.  
Use 1 Use. Let this teach us to learn, to put a difference betwixt that portion, which God giveth to his children, and to the wicked, between the earthly and heavenly inheritance: the one may be wasted by the using; the other shall be increased; the one may utterly be spent: the other never: most true it is, the sanctifying graces of God's children are subject to a kind of abatement, and decrease; for want of using, and renewing, but finally be spent they cannot; 
Rom. 11.29.  for these gifts and graces are without repentance.  
Use 2 In the second place, let this serve for direction, what portion especially to choose & seek after, not that which is so ready to decay, 
Caduca spern●●e, coelestia spirare:  but labour for a portion of a better nature, namely, for that inheritance which is reserved in the heaners: what folly is it for thee to spend thy time, and bestow thy pains, in getting that which is of no continuance, which will consume and waste like wax before the Sun: oh be more wise and choose the better part, 
Luke 10.42.  that shall never be taken from thee. Wean thy hart more and more from these perishing pleasures, and make choice of that portion that endures for ever: get true faith, and other saving graces, and be assured Hell gates shall never prevail against thee.  
Use 3 Last use, may be an use of comfort, to all such as have the saving graces of God's blessed spirit bestowed on them, for the best portion God hath given thee, the goods of the permanent inheritance is thine, be thou content that God shall distribute his moveables to whom he pleaseth. Take thou thy part which is the better, go thy way, and be thankful, for thy freehold is fare better than their coppie-hold: thou hast no cause to complain.  
There arose a mighty famine in the land. 
Text. ] By this famine is prefigured the want of all heavenly comfort, which how ever it was before, in this land of sin, yet he felt it not before, and therefore it is said, he began to be a hungry. i e. to feel it. The point that I will note is this;  
The region of sin is a land of famine. 
Doctr. The region of sin is a land of famine.  There is no food for the soul to be found in it: As no corn to be had but in Egypt, so no succour but in the Church of GOD, in all the world else there is a great dearth. This Solomon doth confirm in his Ecclesiastes. 
Eccles. 1.  All the world can afford, is but vanity and wind unto the soul; nay, so fare is it from satisfying and refreshing of the soul, that the best things it can afford, doth but oppress and vex it.  
Sin is merely contrary to the soul of man, as poison Reason 1 to man's body; this than cannot save but destroy.  
It is a way of darkness, therefore comfortless. Pro. Reason 2 
Pro. 4.19.  4.19. How uncomfortable was the darkness of Egypt, to Pharaoh and his subjects.  
Let us apply this to ourselves. And first behold the Use. 1 miserable, wretched, and deplored estate of all such as remain within the borders of their sins; these are like for ever to perish, and be affamished: to perish, and to perish by famine, what more grievous? 
Lamen. 4.9.  Better is he that perisheth by the sword, than he that perisheth by this: they that be slain by the sword are better than they that are slain with hunger. For those pine away. No other punishment is so tedious; they are dispatched in an instant; only famine is like hell, where every part is pained, a man being already dying, yet never dead. 
Amos 8.11.  And yet this is but the famine of the body, behold a greater famine than this, a famine of the word: a famine of the soul, which most sustain, yet feel not, know not: the one is felt and bewailed, the other not respected nor regarded. What God said to the Church of Laodicea, may truly be said to many thousands in these days, thou sayest thou art rich and increased with goods, 
Reuel. 3.17.  and hast need of nothing, and knowest not that thou art poor, blind, miserable, wretched, naked. May not this be spoken to many in this City, who have their corn and wine increase, their cups run over, their bodies fat, and in good liking, thou thinkest thou art rich, increased with goods, and art in good case, and hast need of nothing, when alas, thou knowest not thou art poor, miserable, and ready to be starved. Oh that you did know it, you profane ones, whose bones are well covered with flat and flesh, 
Ezek. 34.18.  I would that you could feel it, than should not God's pastures be contemned & trodden under foot, 
Esay 55.1.  nor God's waters fouled; then should not God's servants need to spend their strength, & waste their spirits, in calling upon you to come and drink, nay you would cry with Sisera, give me drink, or else I perish. But this famine is not felt nor discerned. Where shall one find that man that complaineth for want of means, these birds are rare ones; but to find one, nay, many that say, they have enough, is no hard matter, they hear once a week, once a month, once a quarter, and their souls are in as good a case to God-ward, as the best. But is this like, thy soul can be in so good plight, with so little food? Can that thrive well when it is, bereft of her daily meals, and weekly feasts, which she should have? be more wise, and well consider of the matter: what man's heart doth not ache, that hath in him any spark of remorse, to pass by your Prison grates in this your City, and there to see such ghastly countenances, & hear such rueful complaints, for want of food. But had every soul a grate to look through, and liberty to cry for herself, a thousand times more lamentable would the cry be in all places and companies where you come.  
Use. 2 This may serve for exhortation, to leave this barren land, which affords nothing but famine and scarcity, and return to thy Father's house, for there is plenty: have some pity on those poor souls of yours, which are committed to your trust, for a small time, and for which thou must assuredly stand, before God's tribunal, and render an account: let us consider how by it we live and breath, should that leave us but a little, for a moment, we should return unto the dust, and be but a dead corpse; and shall we not feed it? oh be more wise, give it the bread of life, as well as thy body the bread of wheat; let thy soul have her meals daily and duly, as well as thy body hers: suffer her not to be starved with these inferior things: they are pauca, parua, prava, few in number, small in measure, bad in abuse; there is bread enough in your Father's house, why do you then sicken your spirits in a voluntary want, and fast from it, which is able to feast a world of faithful guests?  
And he began to be in necessity.] 
Text.  The country being punished with a great famine, the Prodigal is here said to have his share in it, as these words & the words following do make manifest. Wherein observe, first, his distress, which is laid down briefly in these words, but more largely, ver. 16. Secondly, his shift in this his distress, with the effects of it. ver. 15.  
For the first, he began to be in necessity; he had made great waist, and now he sustains great want: how justly is he paid home in his own kind: here in general we may learn this lesson;  
God doth often punish sin in it own kind: 
Doctr. God doth often punish sin in it own kind. 2. Sam. 24.10.15.  of what kind is the sin, of the same kind shall the punishment be, proper and proportionable to their offences. This may plentifully be proved out of God's book: this was Gods dealing with David, he sinned in numbering of the people, and God doth punish him in diminishing of the number: so, for his sin of adultery, as he defiled the bed of another, so should others defile his; 
2. Sam. 12.11. 1. King. 21 29. 1. Sam. 15.33.  thus did God deal with Abab, who shed the blood of innocent Naboth, in the place where dogs licked up the blood of Naboth, should dogs lick up his blood also. Thus was Pharaoh paid also; he drowned the males of Israel, and he himself shall be drowned in the red sea. 
R●uel. 16.5.6. Dan. 6.24. ●st●r 7.10. judg. 1.6.  Not to heap up more places (which were a thing easy, if as needful) take notice of that one in the first of judges, verse 7. and so an end; threescore and ten Kings had their thumbs and great toes cut off by Adoni bez●h, and were made to gather their meat under his Table: at last he himself is taken, and his thumbs and toes are cut off also: now hear what he himself professeth, 
Ver. 7.  As I have done, so hath the Lord requited me. The Lord paid him home in his kind, his punishment was in the like, proper and proportionable to his offence. 
Mat. 7.1.2.  This is that same retaliation of sin, which God returns into their own bosoms that harbour it.  
Reason 1 The reasons of the Lords so dealing may be these;  
First, hereby his justice is cleared, and the mouth of iniquity stopped, 
He hath the law, which is called Lex talionis.  for what hath man to say for himself, how can he complain of injustice, so long as he receiveth his own, and is repaid with his own coin.  
Reason 2 A second reason may be in respect of others; hereby the sinner is better put in remembrance of that sin for which they suffered: for this kind of punishment presenteth the sin, as it were visible before our eyes; know the punishment, know the sin; remember the punishment, remember the offence.  
Use. 1 Now let us apply this to ourselves (for herein lies the life of doctrine) first than seeing this is so, let every one look to have his sin brought upon his own head: thou that art a swearer, look that as thy tongue spettes abroad the flames of hell, so shall the flames of hell be poured upon thy tongue: thou drunkard be thou assured, that as now thou wilt not keep the cup of satierie from thy mouth; 
Psal. 7.5.8.  so God will one day hold unto it the cup of vengeance; a cup of wine, of mixed wine shalt thou drink, to the very bottom: thou adulterer look to have fire added to thy fire, the fire of hell to the fire of lust: 
jam. 2.13.  art thou merciless, having no regard of the afflictions of joseph; judgement merciless shall be showed unto thee, thou Dives look to it, who now wastest so many tons of wine, 
Defideravit guttum qui non dedit micam. Aug. Hom. 7. Psal. 109.11.  the time will come thou shalt not procure a pot of water, nay, not one drop to cool thy tongue: art thou a covetous extortioner, or a griping usurer, expect that thy posterity shall be devoured by it, and thy house eaten up by the extortioner.  
Let me further apply this to you that are inferiors, art thou a disobedient child unto thy parents? dost thou contemn thy fathers and mother's wholesome admonition, 
1. Sam. 2 25. Gen. 9.22;  as Hophny and Phineas did the counsel of their father Ely? or dost thou mock and scoff at them for their infirmities, as cursed Ham did? 
judg. 17.1.2.  or dost thou beguile them, or closely convey any of their goods from them, as Micah from his mother? 
Gen. 27.41.  or art thou sick of the mother, or longest thou after the death of thy father as Esau did? Be thou assured, who ever thou art, that there is a just God in heaven, who (if ever he bestow posterity on thee) may withhold his grace from them, & suffer them to be as disobedient, scornful, thievish, undutiful to thee as now thou art to thine, and see thou expect it without repentance: so thou that art a servant, dost thou give stubborn, or moiling answers to thy master or mistress, as Hagar to Sara; or sleeveless answers, as Gehezi to Elisha? or dost thou belie thy master, 
2 Sam. 16.3.  or falsely accuse him, as Ziba did Mephibosheth? or runnest thou from thy master, and wilt not abide with him, like the servant of Shimei; or pickest and pilferest from him, 
1. King. 2.39. Phile.  as Onesimus from Philemon? Look then to reap, even as thou sowest; and to be paid home in thy own kind; for God is just, and what hath been may be, as God hath dealt with others, he may deal with thee.  
A second use we may make of this is, to teach us in Use. 2 time of any judgement or affliction that lieth on us, to labour for spiritual wisdom, that by the punishment we may come to see what the sin is, that is the cause thereof; for by the kind of the punishment we may very often come to find out the kind of the offence. Art thou slandered and backe-bitten, are there reports raised of thee that are not true? why, it may be thy heart can tell thee that thou hast slandered others. 
Eccles. 7.21.22.  Hast thou disobedient children, servants, etc. call to mind thy former ways, it is to be feared such disobedience was then in thee. And so in all other kinds of punishments, or manner of judgements whatsoever, take them, and lay them on thy sin, as salve upon a sore, so shall we make them profitable; yea, this benefit will come of it, we shall justify God, judge ourselves, and prevent further judgements, that otherwise we may look to fall upon our heads.  
Use. 3 In the third and last place, this doctrine will afford much comfort to the children of God, for as God doth thus punish according to the manner of our sinning, so will he reward according to the manner and measure of our walking. Many notable examples are recorded in Scriptures, of God's gracious dealing in this kind also towards those that have been obedient, for our comfort and encouragement. The widow of Sarepta she relieved the Prophet of the Lord, wherefore God relieved her and her whole family, 
1 Kings 17.16. jerem. 39.18.  for the meal wasted not, neither did the oil fail. So Ebed-melech saved the life of jeremiah, and therefore had his own life given him as a prey. Many other examples might be brought. Oh how should this encourage us to all good works! What a spur would this be if it were well considered to well doing? Let it be considered of us, and let it stir us up to do good to god's Church, and people: Do good to them, thou dost good to thyself, 
Math. 7.1.2. Eccl. 11.1.  for thou shalt receive measure for measure, good for good, blessing for blessing.  
This is general. Now we might here further take notice of the cursed disposition of the wicked, who though they be miserable in regard they are strangers from the life of God, yet do they not know their misery, until by want of earthly comforts they be brought to necessity. This prodigal was miserable before, yet he felt not his misery until now: and now having lost all, and consumed his portion, it is said, he began to be in necessity; that is, he began to feel himself to be in misery.  
Thus than it often falleth out, 
Obser.  that so long as God's creatures are enjoyed, the great want of God himself is not felt. But of this I shall have occasion to speak more, when I come to speak of the occasion or motives of his conversion. Now then to the next verse.  
Then he went and clavae, etc.] Though this prodigal begins to feel his misery, yet he returneth not home unto his Father; but trieth further, and seeketh other means to supply his need.  
In him behold the corrupt disposition of man by nature, 
Doctr. The wicked in misery use other helps before they fly to God. Hosea 2.7.  Who being in misery assayeth all other means for deliverance, before he flieth unto God for help. To his Father this prodigal will not go, till a failing in other courses doth enforce him: to God man will not seek, until a kind of absolute necessity doth compel him. See this proved in the example of the Israelites; who being afflicted for their sins, and hedged in with troubles and grievous afflictions, run unto their Idols, and follow after their lovers, hoping and expecting deliverance from them. They betake not themselves unto the Lord, until they see themselves crossed in their wicked courses, and are out of hope by any other means to have help or deliverance out of their present misery; and then shall she say I will go and return unto my first husband; that is, they shall then resolve and determine to forsake their Idols, and return unto the Lord, and of him seek help. Thus was it also with Ephraim and with judah. For when Ephraim saw his sickness, and judah his wound: 
Hosea 5.13.  then went Ephraim to the Assyrian, and sent to King jareb. God was not sought to, nor enquired after until he was to Ephraim as a Lion, 
Verse 14.  and as a young Lion to the house of jacob, until he did hide himself and return unto his place, 
Verse 15.  than did they acknowledge their offence, and seek his face; yea, in their affliction they did seek him early, saying, Come, 
Chap. 6.1.2.  and let us return unto the Lord, 
1 Sam. 28.3.  for he hath torn, and he will heal us, he hath smitten, and he will bind us up. What shall I need to speak of Saul, of Asa, and others, of whom Scripture maketh mention, who have sought to others, before they sought unto the Lord.  
Reason. 2 The reasons may be these. First, Faith is wanting, they doubt either of God's power, that he can; or of his mercy, that he will help them; and therefore it is no wonder they seek to other helps, and fly not to the Lord.  
Reason 2 Secondly, There is a quarrel betwixt God and them by reason of sin; now we know how hardly that man is brought to seek help of his neighbour that is at odds with him, he will rather seek fare then be beholding to him; and so is it with the sinner towards God.  
Use. 1 This may serve first for reproof of such as herein imitate this prodigal; 
Reproof of 3. sorts. First sort reproved.  if they begin to be an hungry to have a sight of their sins, or if they be in any other distress fly to vain helps. Thus doth the Papist, who hath his several Saint for each several sickness, to S. Anne they fly in poverty, to S. Roch they fly in sickness, to S. Vrbane in time of hunger, to S. Margaret in the time of travel. What shall I stand reckoning up their rabble of unknown Saints, to whom they seek for themselves and others, allotting to one the head 
a Anastatius. , to another the eyes 
b Otilia. , to another the teeth 
c Apallonia. , to another the neck 
d Blaze. , to another the belly 
e Erasmus. job. 5.1. , and to each of them they fly according to their needs. Should now that question be propounded to them which Eliphay did once to job, To which of the Saints wilt thou turn? They would quickly make answer, I to this, I to that, they want not for Saints to turn unto; for the number of their hee-Saints and shee-Saints is so great, as that they have no more room left in the Calendar to put others in.  

2. Sort to be taxed.  But to come to ourselves: Many amongst us come under this reproof, who in time of their distress withdraw their hearts from the Almighty, using sorry shifts, yea, sinful courses, for the relieving and easing of themselves: are they inwardly troubled with a sight of their sins, terror of conscience, or the like? then they seek and have a foolish hope to deceive this their inward anguish by some by-imployments; thus, going to a stage-play, reading of some merry books; a game at Cards, or Tables are held to be excellent helps against these spiritual qualms and melancholy fits, as they please to term them; or are they outwardly crossed, themselves or their Children strangely visited, or their Cattle lost, or languishing with any extraordinary disease? then by and by they seek to this cunning man or that cunning woman; then they run either to Baalzebub the God of Ekron, or to Beelzebub the Prince of devils for help; they expect succour either of the witch of Endor, as Saul did; or fly to the wizard of Pether, as Baalak did; or to the sorcerer of Babel, as Nebuchadnezar did, one wizard or other must be found out. And thus they forsake the Lord that made them, flying to the devil himself for succour and relief. This sin is rife and common, yea, so common as it is counted but a cipher. When Saul sought unto the witch, we read, 
1 Sam. 28.  He changed his garment that he might not be known; but in these day's men are grown more bold, they change neither coat nor countenance.  
Obser. But oftentimes we have help by seeking, 
Obser.  and were it not lawful thus to seek for help, why doth God give them such power of curing?  
First, the devil (being indeed very skilful in things Answer. 1 natural) doth often, yea, for the most part, 
Vulnerat animam sanando corpus.  recompense this homage and service done unto him, with a cure of the disease or sickness; yet know, that it is but a pitiful cure where the devil is physician; and better were it for thee to die of thy disease, then to be thus cured.  
Secondly, I answer, God permitteth this to be, not Answer. 2 that we should trust them, but to try us whether we will departed from him, yea, or no. What Moses saith of the false Prophet, 
Deut. 13.1.2.3.  may be spoke of them in this case, If there arise among you a Prophet, or a dreamer of dreams, and giveth thee a sign or wonder; and the sign or wonder come to pass whereof he spoke unto thee: You shall not hearken to his words. For the Lord your Good proveth you, to know whether you love the Lord your God with all your heart, and with all your soul. So then, we see though the things do come to pass that they foretell, yet are they not to be believed. Let all such consider this as either have or do seek to these helps for succour; and remember Saul never went to the witch of Endor till God had left him, 
1 Sam. 28.15.  as he himself confesseth.  

3. Sort to be taxed.  Others there are that make Gods unto themselves, for their deliverance of riches, friends, policy, and power, seeking not to God for help, 
2 Kings 18.21.  but wholly rest upon these vain things, which will at length prove as the Reed of Egypt, which will not only break when it is leaned on, but (flying into splinters) doth pierce the hand of him that trusted on it.  
Use. 2 But for a second use: Let every of us be exhorted to rely only upon the Lord, and in time of distress to run to him who will relieve us both freely, and speedily. Take heed, take heed of using any in direct course, be so much the more watchful over yourselves, by how much you are most prone unto it. The seed of this sin is in the very best, and often sprouteth forth to our great shame; 
Psal. 73.28.  say thou with David in every distress, It is good for me to draw near unto the Lord. For assuredly, this is the only way that will bring a man peace at the latter end.  

Ambrose.  Unto a Citizen.] The fare Country (as we have heard) is the region of sin. Now this Citizen may seem to represent the prince of darkness, with his cursed confederates, the reprobate Angels, called Citizens in the kingdom of sin, because they have not only sinned, but they abide and continue in sin, they dwell in it, and cannot leave it. But let him be whom he will, he was but a hard master towards this his servant, he put him to base work, and gave him but small wages, not food for his belly.  
Learn then, Those that refuse to give service unto God, 
Doctr. Those that will not serve God shall serve a harder Master. Deut. 28.41.48.  shall be enforced to serve a worse master, Deut. 28.47.48. And what doth the scripture speak of such as are not converted nor returned to the Lord, doth it not say such are ruled by the God of this world, id est. the Devil: who works in the hearts of the children of disobedience doth it not testify, 
2 Tim. 2. vlt.  that such are in the snare of the Devil being taken captive of him at his will.  
Reason there are but 2. 
Reason.  Lords and commanders of the whole world. God and the Devil: forsaking the service of the one, we must needs go into the vineyard of the other, there is no remedy.  
The use of this is, for admonition to us that we know Use. 1 how we leave God's house and service, that we cast not of the yoke of the Lord our God, for if we refuse to se●ue him let us be assured, we shall serve others whose service we shall find more hard, and wages most woeful at the last: there is no fishing like unto the sea, no service like unto God, and to the Kings: keep still then in the house of God; never comes a better. Oh remember that you are Gods sworn servants, and have taken the blessed sacrament upon it, that you will be obedient unto him, and fight against the world, flesh and devil, and that valiantly and constantly unto your life's end: beware lest you be found guilty of perjury and apostasy from the living God: make good what you have promised and vowed to the Lord before his Saints and blessed Angels, who are witnesses of thy covenant: 
Math. 7.22.  Call him not only Lord Lord as many do: but let him indeed be thy Lord as few do. Did service consist in wearing of a livery or taking of wages or giving good words, than God should have servants enough: but there must be more, obedience is required, in a cheerful doing all that is enjoined: be not then stubborn, withdraw not the shoulder from yielding obedience unto the Almighty; carry thyself in all things like a dutiful servant, deserve not to be cast out, lest thou sing the song of this prodigal. How many hired servants in my father's house have bread enough, 
1 john. 5.3.  and I perish for hunger. This master is liberal, he gives the best wages and for the easiest work: every one of his servants are advanced to be sons: every son is an heir, every heir a king: every king hath an eternal kingdom: thus God rewards with honour, but Satan with shame: do not then by swearing, by drunkenness and such like sins, thrust thyself out of God's doors, and enter into the service of that beggarly master the Devil, who hath nothing to give his followers, but hell and ever lasting torments, keep then in God's service and thou art made for ever.  

Text.  And he sent him to his fields to feed swine] By farm or fields we may understand this world, by swine, sinners, wicked, and  men of the world; his feeding of them, is his keeping company & conversing with them. This seems to be the moral exposition of these words. Now for some instruction, and first in that the wicked are compared to swine, we may observe thu● much.  

Doctr. Wicked men are no better than bruit beasts.  Men without grace are no better than beasts without reason, they are swinish, brutish.  
Hence it is that the holy Ghost (who can give most congruous names to natures) doth so frequently in scripture, compare the wicked to bruit and savage creatures; sometimes to Lions, 
Psal. 58 6. Psal. 59.6. Psal 80.13. Psal 22.12. Psal. 32.9. Math. 10 16. Luke. 13.32. Isay. 1.3. Math. 7.6. 1 Pet. 2.22.  sometimes to Dogs, sometimes to Boars, sometimes to Bulls, sometimes to Horses, and Mules, sometimes to wolves, sometimes to Foxes: sometimes to the Ox and Ass, otherwhiles to Swine: do not all these names serve to set forth their brutish disposition.  
Reasons of this point may be these, first because man by sin degenerateth into the nature of the beast, by it Reason 1 he loseth the right use of his understanding, which is the very thing that maketh them men, and doth distinguish them from bruits. This the Prophet showeth plainly in the 49. Psal. the 20. verse. Where he saith that man being in honour and understandeth not, is like to the beasts that perish. Here the Prophet showeth that man's honour above the beasts, is his understanding, which he losing by sin, doth degenerate into the dishonourable rank of bruit creatures.  
Secondly, because wicked men give up themselves to Reason. 2 be led by sense and appetite, like the bruit beast who followeth his own lust and no other persuasion: they will not live by rules of renewed reason; persuasions to leave sin, and take better courses can no more prevail with them then with a beast: 
2. Pet. 2.12.  this reason Peter gives in his second epistle the second chapter and the 12. verse, so the Prophet jeremiah, 
jer. 5.8.  expresseth this property in the wicked jews, where he saith, that like full fed horses, every one neigheth after his Neighbour's wife.  
The use we are to make of this point is manifold; first, it may serve to show us the cursed and malignant quality of sins: which Circe's like doth transform men into beasts, and maketh those who at the beginning were made after Gods own Image most glorious and beautiful, to be more ugly in the sight of God than the most brutish creature that he hath made.  
Secondly, it may teach us how to esteem of the wicked, surely as God himself esteems of them, no better then of beasts; nay, well were it for them, if they were no worse, for when the beast dies, his misery ends, but when these die, their unhappiness gins: These are the heard of unclean Swine, whereinto to the Devil is entered, and will at length fling them into that bottomless Lake.  
Thirdly, let wicked men take notice of their own Use. 3 base estate and condition, who though they be never so great, rumbling it in Caroches, riding on their Palfreys; yet if sinful and graceless, they are no better than the beasts that draw them, than the horse that carries them; nay, worse in God's account. What man would endure to be called a beast, to be termed an Ass, an Owl, a Dog, or the like? yet the brutish practices of many, show they are no better. How many live like Swine, rooting in the earth, trampling under their feet the holy things of God? contemning the Word and Sacraments, and wallow in the mire of uncleanness and drunkenness? How many resemble the Horse and Mule, who will not endure bit or bridle, nothing can curb them or keep them in compass? mercy's, judgements, promises, threatenings, all are too little, their Rider they will cast, and give him a farewell with their heels, such jadish tricks too many use. What a number of two-legged Dogs are abroad in the world of all sorts and kinds? some resemble the Mastiff, worrying Christ's Lambs, by grinding the faces of the poor; some have the quality of the Spaniel, fawning and flattering, good for nothing but to fetch and carry; tale-bearers, busybodies: Others, of the Greyhound, outrunning all moderation, running in all excess of riot, spending on back and belly their whole patrimony: There are many also resemble your bawling Curs, Railers, Revilers of God and goodness: And as many the Bloodhound, persecuters of the Saints and servants of God, who are never well till they have their blood to drink. Thus we see how many resemble these bruits in their practices, who (notwithstanding) would think foul scorn so to be esteemed: but thou wicked graceless person, whosoever thou be, esteem as highly of thyself as thou wilt, yet thou art a very bruit, and no better, God doth so account thee, and who dares otherwise esteem of thee.  
Use. 4 Fourthly and lastly, let this teach us not to satisfy nor content ourselves in this; that having speech and reason, we go beyond birds, beasts, and other creeping things, unless by grace and goodness we excel, and go beyond unregenerated persons; for else, though thou dost retain both the place and shape of a man, yet being in thy qualities and properties like a beast, thou art no better in the eyes of God.  
To feed Swine] Here is the work this new Master did employ this Prodigal in; to keep his Pigs: 
Text.  Here was a sorry preferment, to forsake his sonship, and become a swineherd. The point we may from hence learn, is this:  
The service of Satan is a most base service. 
Doctr. The service of Satan is a most base service.  What more base than this, to keep at the Hogges-trough, and serve sin? yet this is the work whereabout he was employed: so then, his service is but base drudgery; never did the Taskmasters of Egypt impose on the Israelites so base a work, as Satan on his slaves; for their making Brick was not unlawful, but these must do that only for the Devil that is unlawful; every brutish lust must be yielded to; every lewd and sinful companion conversed with; the body must be defiled; the soul and conscience corrupted; yea, 
2. Sam. 13. 2. Sam. 17. Math. 27.3. 2. Pet. 22.  all their works and ways polluted: What was the service whereabout Ammon, judas, Achitophel, were employed? was it not most base, and vile? and why is it that the Holy Ghost compares sin to the mire, nay, to the dog's vomit, if it were not to set for the baseness of it.  
Such as the Master is, 
Reason.  such must needs his service be: now Satan, is become the very basest of all God's creatures, therefore his service must needs be base: he can employ his, in no better service than he hath for them, viz. to rake continually in the stinking kennels of sin, whereby to stain and poison themselves, yea the whole World.  
The Use that we are to make of this, may be first for reproof of such as glory in their shame, bragging and boasting of their base servitude, of their wicked sinful and flagitious courses which they daily follow, and think it to be a credit, to swear, swagger, drink, carouse, and the like: surely, if it be a credit to be a drudge and slave unto the Devil, to be at the command of every base lust, and to be employed about the basest scullery, than they have whereof to boast. Deceive thyself no longer, thou profane liver, but see thy condition; brag and boast of thy freedom, and privileges, wealth, and worship never so much, yet know thou art but a drudge, and a base drudge, being at the command of every lust be it never so vile, and canst thou be free? no, no, thou art not free till Christ doth make the free, and then, 
joh. 8.36.  thou shalt be free indeed: So long as thou servest sin, thou art not freed by him, but art still a bond slave unto the Devil, 
2. Tim. 2.26.  being taken captive by him at his will.  
Use 2 In the second place, this may serve to estrange our affections from Satan's service: Who would serve such a Master, as doth set him about nothing but the basest drudgery? Shall man, who was created after the glorious Image of God, suffer himself to be so abased, as to become a Hog heard? If thou hast any spark of true courage in thy bosom, return to thy father's house, and be no longer held in this base servitude. Shall such a man as I fly, said Nehemiah? so say thou, Shall such a one as I, who was made but a little inferior to the Angels themselves, created after the Image of God, nobly descended, borne to a Kingdom, suffer myself to be the Devil's Scullion? nay, I will not, I will hereafter carry myself more lofty, and think scorn to enthral myself to so base a bondage.  

Text. Ver. 16.  And he would fain have filled his belly with the Husks.] By Husks, is generally understood the vanities of this present evil world, which can give no true content to the soul of man, having nothing in them but emptiness, vanity, vacuity, and no solid nor substantial nutriment. Yet there are some, who by them understand the Doctrine of the Scribes and Pharises, 
August.  which was frothy, and without substance, being stuffed with tales and fables, and many traditions received from their elders; which Doctrine of theirs, (being thus of their own devising) could not satisfy nor nourish the hungry souls of poor sinners, but they went away still as hungry as they came: and this they take to be meant by the words following, And no man gave unto him. If this exposition be taken (which in my judgement may well be) I cannot see any inconvenience will follow. But forasmuch as the whole current of expositors do give the other, it will not be amiss to speak somewhat of both, though the briefer: Taking the former, this is the point, No earthly thing can satisfy the soul, 
Doctr. No earthly thing can content the Soul.  nor confer any true content unto the mind: They are but husks, a frothy substance, they may puff up, but not nourish. All things are full of labour, saith Solomon, man cannot utter it, the eye is not satisfied with seeing, 
Eccles. 1.8.  nor the ear filled with hearing: hear a wiser than Solomon speak, Christ jesus who is wisdom itself, 
john. 4.13.  Who soever drinketh of this water shall thirst again. There is a defect in the water of jacobs' well, and so in every other earthly thing whatsoever, it cannot quench this inward thirst, but causeth a greater thirst than was before.  
The reasons of this point may be many. 
Reason.  The First is this, because God is the proper object and centre of the hart, now we know if a man had all the music and melody in the world before him, he could not hear it with his eyes, because it is the proper object of the ear, if never so gorgeous shows he could not see them with his ears, because it is the proper object of the eye: and again take a stone and fling it out of a sling, it never rests until it comes unto his centre, no more will our hearts until it rest upon the Lord, 
Fecisli nos Domine propter te & semper inquietum est cor nostrum donee requiescat in te. August. 1.  who is the proper object & centre of the soul: excellently therefore said a father. Thou madest us o Lord for thyself and our hart is ever unquiet till it rest in thyself.  
A Second Reason may be this, because every thing in this world is transitory; now where there is no assurance Reason 2 of perpetuity there is no content; 
Prou. 23.5.  therefore not in riches, honours, nor the like: these fly away like an Eagle as Sol: speaketh, not like a tame bird that may again be caught by running after, nor like a Hawk that may be called to the lure: but like an Eagle strong of wing, swift in flight, whose wings thou canst not clip nor pinion.  
Reason. 3 Thirdly, this is unnatural food for the soul: which will not satisfy but increase the hunger of it, these things to the soul are as flesh to the horse, grass to the Lion, preposterous food: the food that it must have must be of like substance unto itself, spiritual not earthly and corporal, it is as impossible to replenish a spiritual emptiness with a corporal substance, the mind of man with earthly treasures, as it is to fill a corporal emptiness with a spiritual substance as a house with virtues or, the stomach with wisdom.  
Reason 4 Fourthly and lastly our appetites are unsatiable by reason of corruption, left in man's heart since his fall; so that now his carnal thirst cannot be satisfied. All honours, riches, pleasures, preferments, they are but as oil cast into the fire, which serveth but to increase the flame: were it possible that one man should have in his own possession, 
Eccles. 5.9.  all the treasures, riches, pleasures, delights, that are in the world; yet he would still be seekeing and thirsting after more.  
Thus we see the reasons of this truth now we will come to apply this doctrine to ourselves.  
Use 1 And first I must begin to reprove the folly of many with the words of Isay. Wherefore do you lay out money and not for bread? why spend you your labour for that which satisfieth not? Why do you so earnestly, so eagerly, pursue the vanities of this world, 
Isay. 55.2.  foolishly imagining to fill and satisfy your hearts with them: which cannot be; for what though by your eager pursuing of these earthly things; you get as much as possibly can be had, yet shall you be as fare from content; nay farther than ever you were before: 
Esay. 29.8.  much like unto the hungry man (of whom the Prophet speaketh) who dreameth that he eateth, but when he awakes he hath still an empty stomach. Or like those unclean spirits who seek for rest but find none, 
Mat. 12.  you will in the end be deceived of your hope and not only so, but find that you sought not, namely vanity and vexation of soul.  
Secondly let this admonish us, not to seek for content, Use 2 in these outward things which afford it not, but seek for it where it may be had; the dove that Noah sent forth of the Ark went flying up and down, finding no rest for the sole of her foot, 
Gen. 8.9.  till she returned again to Noah, so is it with thy soul no place of rest will it or can it find, nor any creature to content it, till it return unto the Lord from whence it came. He only must content thy soul; all other things may vex the soul of man, 
Caeteris rebus occupari potest, repleri non potest. Bernard.  but cannot fill it, but he will fully fill it and throughly satisfy it, and though it should enlarge the desires of itself beyond the heavens, yet shall no part thereof be empty or unreplenished. Set therefore thy hart upon the Lord and not on things below. Remember how in the creation God rested not his work until he had made man; he wrought the 1. 2. 3. 4. 5. 
Gen. 2.2.  days and saw his works in their several kinds, that they were all good, yet no sight of these creatures could content the Lord till man was made, all the thoughts of that divine mind aimed at him: and when he was made then is it said that God rested and not before. Wherewith wilt thou oh man requite this kindness of the Lord, surely in this do thou labour to show this thankfulness, that as the Lord would not rest till he had made thee, so do not thou rest till thou hast found him, but choose him for thy portion, with the Prophet David: 
Psal. 73.25.  have none in heaven but him, desire none upon the earth besides him.  
Thus much for the former exposition of these words, now for the latter; i. e. by husks we understand the doctrine of the Scribes and pharisees, which was stuffed and mingled with their own traditions, delivering for doctrine (as Matthew showeth) men's precepts. 
Mat. 15.  Then this may be the point.  

Doctr. Man's doctrine is but a frothy doctrine.  Man's doctrine is but a frothy doctrine; such doctrines as are of man's invention, either contrary or besides the written word of God, are but frothy, no better than husks without kernels; that will not, cannot, nourish the soul to salvation. 
jeremy 23. Verse 16.  This doctrine is notably confirmed in the 23. of jeremiah, in many places of that Chapter, in the 16. verse he saith thus, Harken not unto the words of the Prophets, that prophecy unto you; they make you vain; they speak a vision of their own heart, and not out of the mouth of the Lord. Where we see, that their doctrines are fare from feeding of the soul: they oppress the soul, and make the people vain, and not better. Again, 
Verse 21.22.  verse 21.22. the Lord saith thus. I have not sent these Prophets, yet they run; I have not spoken unto them, yet they prophesied. But if they had stood in my counsel, and caused my people to hear my words, than they should have turned them from their evil way, and from their evil doings. In which words, the Lord doth imply thus much; that the reason why the people were not turned from their sins, 
Verse 28.  was, they taught their own counsels, and spoke their own words. So again, in the 28. verse, it is thus said. The Prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat, saith the Lord? Where you see in plain terms their doctrine is termed chaff. A light thing, without any solid substance, or good nutriment: 
Verse. 32.  And in the 32. verse, you may find these words. Behold I am against them that prophesy false dreams, saith the Lord, and do tell them, and cause my people to err by their lies, and by their lightness: yet I sent them not, therefore they shall not profit this people at all. So that you see by these many places, this truth strongly confirmed, that man's doctrine is but light, husks, chaff: unprofitable for the soul's nourishment.  
Reason 1 The reasons may be these. First, because this doctrine cannot bring to a true sight of sin, before which no true comfort can arise: man's doctrine cannot wound the soul, let them strike at sin, the blow is given, but with a leaden dagger; the sword is not sharp enough to cut it down.  
Secondly, it wanteth God's blessing; now man liveth Reason 2 not by bread only, but by God's blessing on the bread: 
Mat. 4.  is it so with the body, then much more is it so with the soul: it is God's blessing that must make this food comfortable; but God hath promised to bless only his own ordinance, and not man's inventions.  
These may be the reasons. Now let us see what good uses it will afford unto us.  
First, this serveth to set forth unto us the miserable estate Use. 1 of poor deluded Papists, who are fed altogether with the husks of Popish doctrine, having for doctrine either Apocryphal additions, or their own humane inventions and traditions: their masses, trentals, dirges, half communions, invocation of Saints, adoration of images, and the rest, have no footing in the word of God, no warrant from thence, but are of their own devising: now alas, how can the poor people suck any good nourishment from such trash, for their soul's health? this food may load the stomach, but never fill it, such light, slight stuff can never make them of a ruddy complexion with David, nor of a fresh hue with Daniel: I mean the constitution of their souls can never thrive thereby: true it is, they have several dishes for the feeding of their senses; brave objects for the eyes; melodious tunes for the ear; and the like: but by these they are not brought a step nearer heaven. Let a man that gins to be in want, and gins to have a sight and sense of his sins, be brought to the seeing or hearing of this their melody and music, shall his mind be ever the more satisfied? Surely he may as well feed his stomach with painted plumes, as his soul with such foolish guegays: let us therefore pity them, and pray for them, that so many of them as belong unto the Lord, may have their eyes opened, to see their misery, and that they may have better food, and more solid nourishment for their souls.  
Use. 2 Secondly, seeing this is so that man's doctrine is but husks: this may stir us up to thankfulness, seeing God hath been so good and gracious unto us as to give us olid and substantial nutriment: never was God's word since the time of the Apostles more plentifully, or powerfully taught then now it is amongst us; Oh what cause have we to be thankful; especially we in this same city, who have this Manna in such a rich measure, falling about our camps: there are thousands in the world, nay, in this land, that would be heart glad of those Sermons that you regard not, but sleep out and despise, oh how happy were we if we knew our happiness I but we like pampered children, play with our meat; and like the carnal Israelites, stumble at the plenty of our Manna: the onions of Egypt have a better relish in our mouths: well framed words, quirks and tricks are more affected then profitable matter; but should the Lord once show us the terrors of hell, and visit our consciences with the apprehension of his wrath: then the very crumbs of the Gospel would be welcome, when now we loathe the full dishes of consolation. Then to hear but one sentence of the Gospel plainly expounded, and to have but one of the promises powerfully applied, would be more acceptable, than all the fine devices of the wit, delivered in the perswaseable words of man's wisdom: let not therefore these things be hid from your eyes, take notice of your privilege, your glory, your advantage, wherein God hath blessed you above other cities, countries, and nations. Italy, Spain, and other rich countries in Asia and Africa, abound with wealth, but in stead of their rich mines of gold and silver, we have this inestimable treasure of the word, the value whereof is far above all precious pearls: the outward blessings that God gave unto his people are compared to the ornaments of the body, 
Ezech. 9.10.11.  as Bracelets, Habiliments, Rings, Chains, and the like; but his giving of his word and statutes unto them, is compared to his marriage with them, let us then take notice of this our happiness, and rouse up our hearts to daily thankfulness.  
The third use, is that which the Apostle maketh; Beware Use. 3 least any spoil you through Philosophy, and vain deceit, 
Colos. 2.8.  after the tradition of men, after the rudiments of the world, and not after Christ. Let us not be beguiled by false teachers, neither let us lend our ears to their frothy doctrine: please the care they may with the enticing words of man's wisdom; save the soul they cannot without preaching the words of Christ, that only is the word of life, and the power of God to salvation; all other food is but dust and dravery, no better than husks, fit to feed swine, then to nourish the sons and daughters of God, to eternal life.  
In the last place, here is a lesson for us ministers, that Use. 4 we teach not the people, our own fond devices, nor feed them with our own fancies, but build upon the foundation of the Prophets and Apostles, Christ jesus being the chief corner stone. 
Mat. 28.20. Ezek. 3.17.  Let us teach therefore what he hath commanded us to observe, and hear the word from the mouth of God, giving warning from him: oh let me exhort and be exhorted to remember whereto we are called, and wherefore we are sent: is it to please the ear, or save the soul? Preach I man's doctrine or Gods (saith the Apostle) or go I about to please men? 
Gal. 1.10.  for if I should yet please men, I were not the servant of Christ: More I might say, but I will not; a word to the wise may be sufficient.  
Now, further in that it is here said, No man gave unto him, we might observe this point of doctrine;  
The Lord doth usually take from those whom he means to save, those sinful means and helps whereon they rest, 
Doctr.  and maketh them unsufficient for the satisfying their desires.  
Thus dealt he by his people Israel, as doth appear in the second of Hosea. 7.  
But I will not stand on this general point, I will show what use might be made of it, 
Use.  and so I will leave it. Art thou disappointed of thy vain hopes, and deprived or forsaken of these means wherein thou trustedst, whether goods, or friends, or strength, and the like? Know and be persuaded, the Lord hereby doth chastise thee for thy vain confidence, and withal, doth beat thee from these worldly stays, that thou mayest fly to him for succour, and for help: consider of it, and make this use profitable as occasion serves. And so I pass from his Egress to his Regress.  
Hitherto of his Egress. Now of his Regress, and return: wherein we have his repentance, and the success of it: his repentance is laid down from the 17. verse, to the 22: the success in 20, 22, 23, and so to the end.  
In his repentance are observable these Specialls; first, the occasion thereof, or motives, inducing him thereto, laid down in this 17. verse: secondly, his resolution, grounded upon the former motives, vers. 18, 19: thirdly, his practice, and revolution, verse 20, 21. To begin with motives, or occasion of his turning, laid down first generally to be a serious consideration of his ways and his courses: then more particularly, first a sense of his own misery, I perish, etc. Secondly, a hope of his Father's mercy, which is nourished in him by the consideration of his Father's liberal dealing, even towards his hired servants, which maketh him confident to look for goodness towards himself, being his son. How many hired servants, & c?  

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

Doctr. A wicked man is a mad man.  A man in his sins is out of his senses, he is a mad man, and out of his wits, Sinners are Bedlams and Lunatics, void of sense or reason. 
Esay ●6. 8. Caluin in loc. hertatur ut cer redeant hoc est resipiscant: Menizerus, Redite praevaricatores ad cor. Dissesserant ergo, à cord. Muscul.  Me thinks these words of the Prophet Esay, may sufficiently prove this in the 46. Chapter ver. 8. where he saith, Remember this, and show yourselves men, bring it again to mind, O ye transgressors! the words may be thus read, Return to your minds, O ye transgressors! or, Return into your heart, as Caluin reads them: observing this very point from thence, that they were not well in their wits before. So Misculus, Mentzerus, with many other.  
And indeed the words usually used for repentance, both Greek and Latin, doth show as much; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Greek word is derived of another, which signifieth Folly and Madness, and is as much as afterwit: 
Resipiscentia quasi receptio mentis ad Se. Tertullian. Vol ut alij Resipiscere quasi resapere. Luk. 23.34. Acts 7.60.  and for the Latin word, the Prophet in the former place cited, seemeth to give the signification of it. And it is no wonder, for their reason and judgement are now corrupted through sin, so that, as our Saviour Christ and blessed St Steven saith, they know not what they do. And is it not the very definition of a madman to be without judgement? to follow his fancy, and to be led by appearances without trial?  
Let the uses of the point be these, 
Use.  first it may inform our judgements concerning sin and sinners: Sin is madness; Sinners are Lunatikes, being possessed with a spiritual frenzy and madness: look upon them but with a spirituaall eye, and their actions will declare it. Some run to and fro stark naked, and blush not, 
Wicked men show that they are mad men diverse ways. Exod. 32.26.  tearing off, and casting away the garments of holiness and innocence. Were they ashamed (saith jeremiah?) nay, nay, they were not ashamed? Are men ashamed of their flagitious courses, which layeth them naked both to shame and judgement? Alas no, they glory in them, never blushing for the committing of them. Others, (though sometimes they keep within compasse●, and seem to be well governed, as if they were no such men) being a little displeased, or any thing crossed, straight fall a playing of their mad pranks, raging and raving against heaven and earth, cursing and banning all that speak to them, infecting the very air with their vile speeches and horrible oaths, as if they would pluck God out of his throne, and again crucify the Son of God afresh.  
Others, foam at the mouth, their talk is idle and beastly, savouring neither of wit nor honesty; sparkles of hell come forth from their lips, whereat the Devil kindles fire of dissension.  
And again, how deeply are others possessed with this spirit of madness? who are never well but when they are wounding, beating, and destroying of themselves and others: wasting their estates, consuming their bodies, and pitifully gashing of their consciences and souls, yea killing and destroying whoever they company with, drawing them into the same excess of riot, that so they may all perish together.  
And in a word, what mad property is to be seen in any Bedlam, that is not to be found in a wicked man: Oh! happy were it, if the rod of discipline were better used, then there would be hope of more sobriety.  
Use 2 Secondly, is this so, that sinners are Lunatics? let it then admonish all such as are well in their wits to keep out of their companies: Men bodily mad, are kept bound and chained, and narrowly watched over, that they cannot hurt; and yet we are loath to come within their reach. But we never fear these spiritual Bedlams, of whom we ought to be most wary, being they are at liberty in every place and house, in most companies, and many times have power to hurt; many being in place of authority, and yet (the more is the pity) how careless are we? Oh be more watchfulll you that love yourselves, be more careful, come not in their companies, receive them not into your houses, unless necessity compel: What though they keep within compass for a time, yet first or last they will have their fits, and much endanger your souls and bodies.  
The last Use, shall be an exhortation to such as are yet Use 3 in the estate of Nature, to pity themselves, and pray for themselves, that they may have their senses restored to them: when thou seest a Lunatic to rage and rave, to rend and tear his hair and flesh, thou canst not but pity and send forth a prayer for him, that God would help him. Behold, oh man I thine own estate, such a one art thou, void of all sense and spiritual understanding, who dost daily wound thine own soul by sin; be as merciful to thyself as thou art to others, bewail thine own fearful estate, cry to God for help and redress, never give over till thou art brought to thyself, and being once cured, commiserate the estate of others that are not: Turn not their mad prank into a jest, (as most do) but turn to God by prayer for their recovery, as few do.  
And thus much shall serve for this point, which the phrase hath afforded: now to the motives or inducements causing his turning: He first takes himself aside, and gins to consider of the estate wherein he stood: [He said,] whence learn, 
Doctr. Examination of our hearts the first step to Repentance. jer. 8.6.  That a taking ourselves aside, and diligent examination of our hearts and ways, is the first step to Repentance. Thus much is implied in these words of jeremiah. cap. 8. ver. 6. I harkened, and heard, but they spoke not aright, no man repent him of his wickedness, saying, What ha●e I done? They repent not: why? surely, because they examined not themselves, they communed not with their own hearts, saying, What have I done? Thus much also is expressed by him in the 3. Chap. of his Lamentations, and the 40. 
Lament. 3.40.  verse. Let us search and try our ways, and turn again unto the Lord: there must be a searching and trying, before there can be any turning.  
The reason is plain, 
Reason.  because we can never know our ways, what they are, nor whither they lead, without a serious consideration and strict examination of them; a Physician cannot know the estate of a man's body, without some good search and inquisition; how then can a man know the condition of his soul. Now the ignorance of a man's own bad estate is never severed from a false persuasion of a man's own good estate; 
Reuel. 3.  as we have example in the Church of Laodicea; he that is ignorant of his own ways, ever thinks his ways to be the best ways, and who in such an error will desire any change or turning.  
Use. 1 The uses are, first, to convince and condemn such as walk on securely in ignorance, and never take notice of their ways, neither call their courses to account, yet think their estate to be very good, and no man's better, that they have repent, and their sins shall be pardoned. But how is this possible, can thy sins be pardoned before they be repent of? and is it possible to repent of them before thou dost know them, and canst thou ever know them without faithful searching and accurate sifting into them? deceive thyself no longer with thy vain dreams, (for alas thou dreamest) thou art so fare from repentance, that as yet thou art not capable of it, seeing thou hast not called thyself to a reckoning.  
Use. 2 Secondly, Let this stir us up to a diligent search and examination of our estates. Wouldst thou repent of thy sins, turn from them, and have them pardoned? then labour to know them, strive to find them out, consider of thy ways, make a stand for a while, and examine thy courses; put the question to thy soul, What have I done; and again propound it, wherein am I failing. Take the light of God's law, that will show thee thy filthiness, that will discover unto thee thy great corruptions, and many failings: Be not backward in this duty, the more backward thou art, the greater cause hast thou to fear thy estate. It is a secret guiltiness of sin that causeth a backwardness in our examination. Bankcrupts that are not worth a groat do not, dare not look into their estate, because they know they be worse than nought. Be then persuaded to call thy courses to account, consider the estate wherein now thou art, thy case is fearful because thou art ignorant of it, but it is desperate; if thou wilt not be persuaded to look into it; but on the other side, if thou wilt take thyself aside, and commune with thy own heart (as David speaks) surely than thou wilt be in a fair forwardness to a sound conversion. 
Psalm 4.   
Lastly, Let me add a word of exhortation unto all Use. 3 (in as much as all have sinned, and all do sin, and therefore had need daily to repent) often to consider of your ways and courses, let no day pass over without examination. Call to mind what evils have been committed, what good duties omitted, which God hath required, suffer not thy eyes to slumber, nor the temples of thy head to take any rest, tell this task be performed; Would Christians daily keep this course, and well consider of their carriages the day past, they would soon find the excellent commodities of it, to their unspeakable comfort. Oh how watchful would it make them over their courses, and how many a sin would be prevented, which now for want hereof they fall into; 
Psal. 119.59.  this was David's practice, I have considered my ways (and what follows) I have turned my feet unto thy testimonies. As oft as he considered his ways he ever found some defect that needed redress; so will it be with thee, thou shalt never strictly examine thy estate, but thou shalt ever find somewhat that needeth amendment. Make conscience then of the practice of this duty, we see how needful consideration is in the things of this life, for without it no estate of life can be well ordered. The Mariner must consider his course by his Compass, or else he is in danger to run on rocks or sands. The Merchant, if he consider not his affairs by his Count book, will quickly prove bankrupt. The Traveller, if he considers not his way, will soon go wrong; if he seethe many ways before him, he considereth with himself which of them to choose, neither will he go on till he be well advised which is the best. How much more than should we consider of our actions, whose course is to the kingdom of Heaven, for every way leadeth not to it. Doth every one use consideration in every estate of life? And shall a Christian only be careless, fare be this from us. There is no passing from earth to Heaven without consideration.  
How many hired servants.] See here the two motives of his turning. First, he saw his own misery, and that drove him from himself, I perish with hunger.  
Secondly, He remembreth his Father's mercy, and that brought him unto him. How many hired servants of my Fathers have bread enough.  

Math. 6.  By hired servants, are meant principally the Scribes & Pharisces, and under them all others, who serve God mercenarily, only for the reward sake, and not of love.  

Pani● est doctrinalis, Sacramentalis, victualis, Ludolph. john 6.51. Panem à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitudinem salutum, magnitudinem sol●minum plenitudinem omnium bonorum.  These had Bread enough. Bread hath a large extent in Scripture, for under it is contained a sufficiency of food and nourishment, both for soul and body; and therefore some would derive the Latin word from a Greek, which reacheth fare and wide, and so make it a comprehensive word, signifying all things needful whether to corporal or animal sustenance. It implies then (saith one) much health, great comforts, fullness of all necessary good things: but (as I take it) in this place that exposition is too large; for by bread, is especially meant that bread which Christ broke amongst them, I mean, his doctrine & miracles, of this bread they had enough, for they often heard the one, and saw the other. Now to the instructions.  
The Prodigal was miserable, and in great distress, hunger had already consumed his flesh, and almost brought him to rottenness and worms. I perish with hunger, this he had a sense of, which drive him home to his Father.  
Here then observe, what excellent means crosses and afflictions are to chase men to the Lord, and make them look home.  
The Scriptures are full of proofs for the confirming of this truth: in the 26. of Isay and the 16. verse, 
Doctr. Crosses and afflictions are excellent means to make men look home. Esay 26.16. Psa. 107.10.13. Hosea 5.15.  the Prophet saith thus, Lord in trouble have they visited thee, they poured forth a prayer when thy chastening was upon them. So in the 107. Psalm, verse 10-14. They being bound in affliction and iron, etc. cried unto the Lord in their trouble and distress. This the Lord himself doth further witness in the 5. of Hosea 14.15. I will be to Ephraim as a Lion, and as a young Lion to the house of judah, I, even I, will tear and go away, I will take away, and none shall rescue. I will go and return to my place, till they acknowledge their offence, and seek my face; 
Chap. 6.1.  for in their affliction they will seek me early. And so indeed they did, as doth appear in words following, Come, and let us return unto the Lord, 
Esay 17.6.7.  for he hath torn, and he will heal us, he hath smitten, and he will bind us up. So also in the 17. of Esay 6.7. the Lord telling the people of the common destruction that he would bring upon them for their sins, saith, that then they should look up to their Maker, and their eyes should have respect to the holy one of Israel. And hence it was (as it may seem) that the Prophet David (preferring the salvation of his enemies (out of a holy love and spiritual charity) before their outward estate) prayeth thus, 
Psal. 83.16.  Fill their faces with shame, that they may seek thy name O Lord. Many examples I could bring for the proof of this point, if it were as needful as easy so to do, as of Manasses, 
2 Cron. 33.11.12.13. jer. 31.18. Acts 16. Reason.  Ephraim, the jailor, the danger of whose outward man, was a means to save both the outward and inward man, besides many others, but these are sufficient. And it is no marvel they should be so available, for hereby we are fitted and prepared for the hearing of God's voice; true it is, the spirit of God is the principal cause of our saving hearing, for he openeth the heart, and beareth the ear, that we may attend to it, and receive it, as he did the heart of Lydia, 
Acts 16.14.  but yet affliction and tribulation is a special means, 
job 33.16. & 36.15.  which he useth for the fitting and preparing of us hereunto, as Elihu declareth in the 33. of job, verse 16.17. and also in the 36.15. he delivereth the poor in affliction, and openeth their ears in oppression: when therefore with Eliah we have had our share in this stormy tempest, 
1 K●n. 19.11.12.  and have been well shaken with these earthquakes, then are we well prepared to hear the still and soft voice of the Lord, speaking unto us in the ministry of the Gospel. Thus than you see they further our conversion, as they fit us and prepare us for the hearing of the word, which is the ordinary means of our salvation.  
Reason 2 A second reason may be this, because afflictions are excellent means to work in us contrition and humiliation, which are other means of true conversion, our hearts are melted and mollified in this fiery furnace; these humble us and cast us low, and pluck down our lofty hearts, which in our prosperity we did so exalt, these like a hammer break our rocky hearts, and brings us to a sense of our own misery.  

Object.  But if this be so (may some say) how cometh it then to pass that so many have been afflicted, yet are not bettered, 
2 Cor. 28.22.23.  as the Lord himself hath showed, Esay 1.5. Amos 4. and as we see in the example of Ahaz, who in the time of his distress did trespass yet more against the Lord. And also by the example of Pharaoh, Saul, jeroboam, with others.  

Answ. Esay 45.7. Amos 3 6. Sim: Poison of itself is hurtful, but by the skilful tempering of the Physician becomes profitable●  We must know that it is not affliction in it own nature, that worketh this repentance (for in their own nature they are evil, and teach rather aversion from, then conversion unto the Lord) but by the secret operation of God's spirit these fruits are brought forth. Now this working of the spirit is wanting in the wicked, neither are afflictions sanctified unto them, but are still curses (be they never so many) and not crosses, and make for their further hardening, not mollifying. This therefore is to be understood only of the elect, and no other. True it is, they may make the reprobate for a time to be humbled; as was Pharaoh and Ahab, with others. But this is worldly sorrow, which bringeth death.  
Now for the uses.  
And first, it may serve for the reprehension of such, as Use. 1 judge of God's favour and love towards themselves, or others, by outward afflictions, this is a false measure, and will soon deceive us; and yet how are Gods children counted as cursed and plagued, because they are afflicted and corrected, and the proud esteemed blessed, because they are not in trouble as others; but could such a conclusion be drawn from these premises, 
Psal. 73.15. Mat. 3. Esay 53.3.4.  then must we needs condemn the generation of God's children, yea, Christ himself (that well-beloved of his Father) who was a man full of sorrows and acquainted with grief, smitten of God and afflicted; such a conclusion than cannot be drawn from hence, for whom God doth love them doth he correct, yea, 
Heb. 12.6.  he chastiseth every son that he receiveth. Be not then too rash in judging any whom the Lord exerciseth with afflictions: the choicest flower in the garden, lieth open to a storm, as well as the nettle in the wilderness. Neither think the better of thyself, because the rod is not on thy back, for the wholesome means of thy amendment is withheld from thee, & thou mayst justly fear, the reines is laid on thy neck, and thou art given up to thy own ways. A tree that is fruitful will be well cudgeled and beaten, when a tree that is good for nothing but the fire shall never be disturbed: the wheat endureth more than the chaff: and yet the wheat is for the board, 
Nihil insaelicius faelicitate peccantium. August.  & the chaff for the dunghill. Bless not then thyself in this estate: count not thyself blessed, because thou art never afflicted, for thou art sore plagued when thou art spared; neither is any thing more unhappy, than this felicity.  
But for a second use: is this so, that crosses and afflictions Use. 2 are such excellent means, to drive men home and bring them to repentance. Let this then serve for terror to such as have often been afflicted, and yet are not bettered. The Lord's hand hath been often upon them and yet for all that they have not turned to him: sin is not left; their wicked ways are not forsaken, surely such may fear, their case is desperate; seeing these are such excellent means, and ordinarily the last means to bring a sinner home, and yet with them can do no good: what cause have such to fear, that they shall be given over of the Lord, as a hopeless cure. Hear and tremble at that which the Lord speaketh by his Prophet Ezechiel. 
EZech. 22.18.19.20.  Thus saith the Lord God, because you are become dross, behold therefore I will gather you into the midst of jerusalem, as they gather silver, and brass, and iron, and lead, and tinn, into the midst of the furnace, to blow the fire upon it, to melt it: so will I gather you in mine anger, and in my fury, and I will leave you there, and melt you. Yea I will gather you and blow upon you in the fire of my wrath, 
Verse 18.  and you shallbe melted in the midst thereof, etc. The Lord had in the verse before these words, complained of the house of Israel, that it was become dross, they were all brass, and tinn, and iron, and lead in the midst of the furnace; that is, in the furnace of affliction, they would not be bettered, nor purified, as they ought to have been, therefore doth the Lord threat, that fearful judgement, to fall upon them. Oh consider of this, thou that hast often been afflicted, by sickness, losses either of goods, friends, or any such like cross: I say ponder on it, consider how fearful a thing it is to be afflicted, and not purged by affliction, to be stricken with the rods of God, and no conversion to follow: What is this but a sign of a fearful induration. Consider another place in the Prophecy of jeremiah, and weigh it well. The words be these; The bellowes are burnt, 
jere. 6.29.30.  the lead is consumed of the fire: the founder melteth in vain: for the wicked are not plucked away. Reprobate silver shall men call them, because the Lord hath rejected them. Lo here, if those afflictions that the Lord hath laid upon thee doth not better thee, nor pluck thee away from thy wickedness, swearing, whoring, profaning God's Sabbath, and the like: Reprobate silver shall men call thee, and thou mayst fear the Lord hath rejected thee.  
Let a third use of this doctrine therefore be admonition Use. 3 to every one of us, to make a good use of these means, when the Lord affordeth them; let it be our wisdom to fear the rod, and who hath appointed it: Gods rods are speaking rods, and have a voice with them, 
Mic. 6.9.  and commonly call for repentance, and turning, look to it therefore, that thou be'st not a non-proficieus in this School; let every cross purge away some dross and filth, wherefore doth the Lord send them, but for this end; let not God lose his end, but let thy crosses become corrections: now how are they corrections, when they work no amendment. Be not thou more fearful of being afflicted, than thou art careful of not being reform, by that thy affliction, and so mayst thou have great comfort that thy affliction is sanctified unto thee; that it is a part of Christ's cross, and not of Adam's curse. Be careful to come out better than thou goest in, for if thou be'st hardened, not melted, thou art clay, not gold.  
The last use, may be comfort for Gods elect, for seeing Use. 4 that afflictions are so good and profitable, as the effects thereof do declare, proving as wholesome medicines, and fatherly chastisements, to amend and reform us, what cause have God's children to groan so much under the burden: many are ready through the Devil's suggestions, to make hard conclusions against themselves in time of trouble, as if God had forsaken them, or that they were cast out of his favour; but consider why doth the Lord send them? what effects doth he work by them? surely, no other then to bring thee to himself, these are but like the dog of our good shepherd, to fetch us into his fold: he setteth them but as thorns and briars, to keep us from running on in that same smooth and pleasant passage, which leadeth to destruction. Doth he take from us health, wealth, ease, peace, or the like; yet he dealeth no otherwise with us, than David did with Saul, 
1 Sam. 26.  who finding him sleeping in his camp, would neither slay him himself, nor suffer Abn●● to slay him, only he took away his spear, and his waterpot, which also after he had wakened him, he restored again: no way intending his destruction. Thus dealeth God with us, who many times findeth us sleeping in our sins, when we should be waking, yet he slayeth us not, neither intendeth our destruction, but happily taketh from us those things wherein we place our strength and trust; which also after we are awaked, he restoreth again unto us in a most gracious manner. What cause then hast thou to murmur or complain, when thou art afflicted? nay, how great cause hast thou of thanksgiving, and rejoicing? Be not then deceived, it is needful and profitable for thee, to drink of this cup, it was good for David that he was afflicted, and as good for thee and me, and the rest of God's children. Be not then cast down under the hand of God. Of all herbs in the garden, esteem of Rue and patience.  
And thus much be spoken of this motive the sense of his misery: now for the next, which is the persuasion of his Father's mercy. The point hence will be;  

Doctr. Sense of God's mercy causeth repentance. Zach. 12.10.  That the sense and knowledge of God's mercy and goodness is, that which causeth us to turn unto him.  
This is notably confirmed in the 12. of Zachary, ver. 12. The house of David and inhabitants of jerusalem, are brought to Repentance, and godly sorrow, upon a consideration of God's infinite love towards them in Christ jesus. 
Psal. 130.4.  So saith the Prophet David Psal. 130.4. There is mercy with thee, that thou mayst be feared. So saith S. john. 
1 john. 4 19 Heb. 11.6.  We love him, because he loved us first: and what doth the Author to the Hebrews else mean, in saying He that cometh to God, must believe that God is, and that he is a rewarder of them that seek him.  
Reason 1 The reasons may be these, our hearts are of a sturdy and flinty nature, and never will kindly relent, till love work on them. True it is, the heart may be pricked by the Preaching of the Law, and humbled with sense of a man's own misery, but it never cometh to break forth into hearty confession, and true grief for sin, as it is sin, and a breach of God's law, until the sense of God's mercy is in some measure tasted of. Can misery alone turn one to God, then might the Devils have been long ago converted: and judas also might have repent, for he felt anguish enough, and horror of conscience, but that did rather drive him from God, because he could not apprehend the kindness and mercy of God towards him.  
The works of God's favour and mercy toward us Reason. 2 imprint a stamp and image, of the like in us, therefore his choosing of us, imprints this in our hearts, to choose him for our chief treasure; his love of us, causeth us to love him; his turning to us, to turn to him.  
Is this so, that the persuasion of mercy should cause Use 1 us to turn: this than reproveth such as turn God's grace into wantonness, and make this mercy of God a bawd for sin. Nothing is more called for, and nothing more abused: 
Rom. 2.4.  Knowest thou not (saith the Apostle) that the mercy of God should lead thee to Repentance: But thou despisest the riches of his goodness, and forbearance, and long suffering, and after thy hardness, and impenitent heart, treasurest up unto thyself wrath against the day of wrath: how often hear we this apology returned, when all other defences fail, oh God is merciful: it is true, but to whom, it is to such as turn from their sin, not to such as continue in sin: 
Esay. 27.11.  as for such Esay reads their doom; He that made them will not have mercy on them, and he that form them will show them no favour. And Moses fearfully in the 29. 
Deut. 29.19.  of Deut. He that heareth the words of this curse, and blesseth himself in his heart, saying, I shall have peace, though I walk in the imaginations of my heart, to add drunkenness to thirst. The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against him, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven. A fearful thunderbolt thrown on the head of all such impious beasts, as make God's mercy a cloak for sin, take notice of it thou filthy profane liver, who being reproved for thy drunkenness, and such like uncleanness, hast this for thy defence, and hold'st up this for a buckler; no, no, he hath no mercy for thee, so long as thou walkest on in thy impenitency, but wrath and severity, which he will one day manifest.  
Use 2 Secondly, let this exhort you to take true notice of his mercy, thou that wouldst repent; get a taste of his love, were his mercies seriously thought upon, whom would they not move? whom would not these coards of his love draw? call them to thy mind, muster them together, they are indeed innumerable, but for your better meditation consider of these four ranks, first of his preventing mercies, consider from how many sins he hath kept and preserved thee, many sins indeed thou hast committed, but fare more wouldst thou have had committed, had not his mercy prevented thee, what hath kept the from murder, was it not his mercy? what from robbery was it not this mercy? and what from whoring, but this his mercy? the seeds of all these are in thy heart, yea and of worse, the seeds of the sin against the holy Ghost not excepted, which thou mightest, nay wouldst have committed had not God with held thee, had not God been thus merciful unto thee, thou wouldst have proved the vilest julian; Nero, judas that ever the earth bare: this than is God's mercy, God's great mercy towards thee: oh let it lead thee to repentance. If mercies of this kind cannot move, then in the Second place call to mind his sparing mercies, for albeit thou hast not committed such gross sins as some others have, yet thou hast done enough, yea a thousand times more then enough, to cause God, and that justly to have destroyed thee long before this hour 
* Lamen. 3.  and to have thrown thee into hell, and given thee thy portion amongst the reprobate. Consider God's justice on Zimry and Cosby you Adulterers, on jezabel you proud ones, on Senacherib you blasphemers, on Achan you worldlings, on Ananias and Saphira, you liars. And then tell me if God's mercy be not great towards thee; thou livest in the like sins, thou knowest it, yea and happily thy conscience condems thee for it; these were stricken suddenly in the very act of their sins, thou hast committed them over and over again, & yet art spared. Oh the mercy of God towards thee! consider of his goodness. There are many thousands in hell for those sins thou livest in, and yet have not committed them so often as thou hast done: and others that have not committed so great gross sins as thou, behold then God's severity towards them, but his mercy towards thee. Let this lead thee to Repentance: If mercies of this kind prevail not, then in the third place consider, his Renewing mercies, whereby he doth renew his favours to thee daily, and loadeth thee with his blessings, though thou ladest him with thy sins, doth he not daily renew his favours with the light, giving thee life, health, food, raiment, and many other blessings which others more dutiful than thyself do want? There is never an hour in the day nor night, but thou forfeitest all health, wealth, peace, liberty, yea heaven, and thy salvation. Yet for all that is God thus gracious? and openeth his hands liberally to bestow good things upon thee; shall he be thus gracious in renewing his mercies, and wilt thou be so graceless as not renew thy obedience? be not so reckless, let these cause thee to repent.  
If yet these will not do, then in the last place consider, his pardoning mercies; he is ready to pardon all thy sins, & willing to pass by all thy offences, upon thy repentance, be they never so many, 
Esay. 1.18.  Were they as red as scarlet yet they shallbe made as white as snow: how ever thou have lived & thy sins be many and great, and they all double dipped and died, wilt thou repent? the strength of his mercy shall undo them, shall change them, and make them as if they had never been done, thy sins shallbe forgiven in Christ, and never imputed nor laid to thy charge; if yet these will not prevail, than put all together consider his Preventing, his Sparing his renewing, his pardoning mercies, & if there be any hope of thee, they will move thee to look home, and with this Prodigal to return to thy father's house. Oh how inexcusable art thou whom these mercies cannot allure? art thou not worthy of double condemnation? the sins committed against the law, may be cured by the grace of the Gospel, but when this grace is despised, and men who may receive mercy for repenting, will not repent, wherewith shall this impiety be healed, doth there remain any more sacrifice for sin; shall any new Saviour be sent to save such men? Surely no, there remains nothing for such, but a fearful looking for, 
Heb. 10.27.  and expectation of judgement, and fiery indignation, which shall devour them.  
Use 3 In the last place, here we see, that sense of misery without sense of mercy will not bring us to repentance, no nor yet sense of mercy, without sense of misery: the sense of mercy without a feeling of our misery, maketh us to presume, and the sense of misery without hope of mercy, driveth us to despair; so that misery and mercy must be both seen, else it is impossible to be brought to repentance. So look on thy misery, as withal thou hast an eye on God's mercy, and so have an eye on his mercy, as that first thou hast an eye on thy own misery: these are the two eyes of every penitent; of neither of them must he be blind, that would find the way to God's kingdom.  
I cannot yet dismiss this verse, before I speak something of a point or two, which I cannot well balk, they lying in the way, and offering themselves to our consideration. First, in that these are termed hired servants, which were in his father's house; let us note;  
All in God's house are not dutiful sons, 
Doctr. In God's house are hirelings. Math. 6.2.  for some are hirelings: Such were the Scribes and Pharises, here they served God only for reward, and did other duties mercinarily; as doth appear by the words of our Saviour Christ, Matt. 6. and so in the Parable of the Grounds, 
Math. 13.20.  one of those kinds receive the Word with joy, but it is only for by-respects, and temporary causes, and therefore fall away in time of persecution. 
joh. 6.  Such also were many of Christ's followers, who sought only after the bread that perisheth, as appears by Christ's words. john 6.  
And therefore, seeing this is so, 
Use.  it standeth every one in hand, truly and throughly to examine himself, whether he be a son or hireling; thou mayest know it by the end thou aimest at in the service of God: aimest thou at his glory principally, or thy own good? Is his glory the White thou levelest at? Or, art thou corrupted with some other consideration? If God's glory be the mark, than art thou a son, but if thou professest the Gospel for other ends, and by-respect, thou art a mercenary, and a hireling.  
But Moses is said to have an eye to the recompense of reward: yea Christ himself, (the Son of God, 
Ob. Heb. 11.26. Heb. 12.2.  in whom was no sin) for the joy that was set before him, endured the Cross, despising the shame, and is set down at the right hand of the Throne of God.  
I answer, in performing of good duties, 
Sol. How we may have respect to the recompense of reward in doing good works. Annet. Fest. Math. 3.10.  an eye may be had to the recompense of reward, and the consideration of it may be used as a help to our dulness. But let us know, that we are not principally to respect it, for were there no reward, neither heaven for the good, nor hell for the bad: yet a child of God is bound, yea and would obey the Lord for conscience sake: Take notice then here by the way, of a shameful untruth, wherewith the Rhemists do charge us, namely, that we condemn all doing of good, in hope of heaven; or leaving of evil, for fear of hell; and that such kind of preaching, we utterly dislike. How true this is, our Congregations can testify; we exhort men to do good, in respect of the reward, and we use (as motives) both heaven's joy, and hell's horror: howsoever (indeed) we exhort not men to do good only and principally for the rewards sake, but rather in duty and thankfulness to God, that he may thereby be glorified.  
Now further see: these hired servants, have bread enough, yea, and more then enough, for they have to spare: 
Doctr. God provideth a large diet for his Household. Pro. 9.1.2.  Hence we gather, God provideth a large and liberal diet for those of his household. The very hirelings have such plenty, that there is to spare, and then surely his sons shall not be pinched. For the confirming of this point, see Proverbes 9.1, 2. Wisdom hath built her house: She hath hewed out her seven Pillars: She hath killed her Beasts: She hath mingled her Wine: She hath also furnished her Table. In which words, the bounty and magnificence of the Lord towards his Church, 
Psal. 36.8.  is reprepresented by the plentiful provision of a liberal Feastmaker: so also, in the 36. Psal. ver. 8. They shall be all abundantly satisfied with the fatness of thy house: and thou shalt make them drink of the river of thy pleasures. And in the 25. 
Esay 25.6.  of Esay most excellently: In this mountain shall the Lord of Hosts make unto all people a feast of fat things, a feast of Wines on the Lees, of fat things full of marrow, of Wines on the Lees well refined: The meaning is, that God will provide for his Church and people (both jews and Gentiles) a sumptuous and royal feast for the refreshing of their souls: which bountiful provision, our Saviour Christ also setteth forth in the Gospel by a parable; comparing the kingdom of Heaven (that is, the Doctrine of the Gospel) to a marriage Feast, 
Math. 2●. 4.  which a King prepared for his Son: Now mark, first it is compared to a Feast, therefore costly: secondly, made by a King, therefore not common, but plenty: thirdly, to a Wedding feast, therefore not sparing, but liberal and large: fourthly, to a feast made at the marriage of his own Son, and therefore so much the more sumptuous, and magnificent. So then we see this truth strongly confirmed by these Scriptures which have been brought. Now hear the Reasons.  
First, God is of sufficient ability that he can do it: Reason 1 many indeed would provide for their Family in a more liberal manner than they do, if they were able, but means is wanting: It is not so with God, he hath means sufficient, to him is nothing wanting.  
Secondly, as he is able, so he is willing, his love is Reason 2 great unto his household, and therefore he will do it. Some there are, that though they have ability, yet they have no will, and therefore do it not: but in our God, is both, and therefore we may conclude with David, 
Psal. 23.  Nothing shall be wanting that is good.  
The first Use, is for reprehension, and that twofold; first, of such as being in the place and room of Stewards, do scant the household of that liberal provision which the Master alloweth: thus do the Papists, who brag and boast that they are the faithful Stewards in the house of God, yet (by their leave) sacriligeously rob the Family of God's allowance, providing for the people such a poor thin diet, as is not able to keep life and soul together, for whereas God hath apppointed for his Church large fare, and a feast of fat things, both the Word and Sacraments, to be taught and administered; and charged, that as faithful stewards, every one should have their portion: They deprive them of some, and corrupt the rest; giving them Gall for meat, and Vinegar to drink, as the Psalmist speaketh. 
Psal. 69.21.  For the Word, (behold their dealing) they keep it from the people, and lock it up in an unknown Tongue, 
Harding.  condemning it as, heretical, for them to have it in the vulgar Language charging, upon pain of damnation, 
Quest. Why the Papists keep the Scriptures from the people.  that none read it without special licence.  
But what may be the reason of this, may some demand? Why do the Papists thus coffer up the Scriptures, and keep the people from reading of them?  

The true cause.  Surely, the true cause is this, that their works of darkness may not be discovered: Should this light be set into his Candlestick, their rotten wares would lie rotting upon their hands, they would want vent for for their filthy Merchandise of Pardons, Masses, Indulgences, and the like; therefore to have the better sale, like deceitful Tradesmen, they care not for the light; or, like unto thiefs, they put out the candle, that they may rifle more safely in the dark.  

Their pretended Reasons. Psal. 19 7.119.130. 2. Tim. 3.16.  I confess, they allege other causes of this their dealing, they say it is dark and obscure, hard, and knotty, yea, a breeder of heresies, and maker of strifes, and many pervert it to their own dectruction. But I am sure, the Holy Ghost saith, it giveth wisdom to the simple, and will guide them in the way, as also, that it is profitable to improve, and not to impair the truth; it is as a hammer, to bruise errors, and not to breed them: and what if some do pervert it, shall therefore all be deprived of it? then away with preaching, for to some it is the savour of death. 
2. Cor. 2.16. 2. Cor. 11. Luke 2.34. Rom. 9.33. 1. Pet. 2.7.  Away with the Sacrament, for to many it is a seal of damnation: yea, and with Christ himself, for to many he is a Rock of offence. Now then, because some abuse it, shall we take away the right use of it? Is it a good reason to prove that no Vines must grow in Lacedaemon, because some drunkards did abuse them to excess? or, because some abuse a Sword, therefore let none wear any? Were it not cruelty in a Nurse to refuse to give children milk, for fear of dropping upon their Clothes? and cruelty in a Mother, to take bread from her children, for fear the dog may snatch it? Is it less cruelty in these to keep the Word from the people under these pretences?  

Object.  But (may some say) this seemeth to be a slander, for they permit the people to read the Word, and have translated the Testament into their vulgar Tongue, so that any may understand.  
True it is (the curses of the people have been so many, 
Answ.  for their engrossing up this grain into the musty garners of their Bishop's houses) that now within these few years, to stop the people's mouths, they have vented some of their corn; but it is such musty, mildewed and blasted grain, so corrupted with Apocryphal additions, and humane traditions, that their sin is no less now in poisoning, than it was before in starving.  
But yet may some say, they take pains in preaching, 
Object. Answ. Dr. Boys on the Festin. Ps. 3. Dr. Bassinet.  and what is wanting one way, they supply another. Let the words of a learned man, be an answer to this. In former times, it was as great a wonder to hear a Bishop preach, as to see an Ass to fly (as one of their own side in a public Oration before the Bishops assembled in Aninion did testify: 
What doctrine Papists teach. ) Now indeed they preach more than heretofore, but their Doctrine savours of policy more than of piety, tending rather to King killing, than soul saving. Their Divinity tracts are worse than their humane learning; and their Sermons are the worst of all Divinity; being stuffed with lying legends, and not according to the wisdom of Gods Law.  
The jesuites (saith my former Author) (alluding to the words of Seneca) in their preaching are male Agentes, as making merchandise of God's holy Word. 
Magna vitae pars, elabitur malè agentibus, maxima nihil agentibus, rota aliud agentibus. Senec. Epist. lib. 1. Epist. 1. Legant, qui volunt, & inveniunt, aut falli imprudenter, aut fallere impudenter. August.  The Friars in their preaching, are nihil Agences, understanding neither what they speak, neither whereof they affirm: for the most part, all Papists in their preaching, are aliud Agences, either beyond the Text, or behind the Text, or besides the Text. Thus the jesuites with their too much learning; and the Friars with their too little, wrist and wreathe the Scripture to serve their own turn.  
As this is their dealing with the Word, so the like is their dealing with them about the Sacraments: for whereas Christ bequeathed both the Bread and the Wine, to his Church, and prepared a full meal for his people; they bar them of their allowance, giving only the bread, 
Math. 26 27. Mark. 14.23.  keeping back the cup from them: whereas Christ saith, Drink you all of this; they say, no, only you Priests, drink you of it. But let us hear their reasons. 
Reasons which the Papists bring for withholding the Wine from Laiety. Answered 1606. Answ. We receive not Christ's body and blood in the Sacrament as he lay in the manger, but as he was nailed on the Cross.  Christ's blood (say they) is in his veins; now, (say they) receiving the bread, which is the real body, we must have the blood also which is in the body.  
Answer. We receive not Christ's body in the Sacrament as he lay in the manger, or as he is in heaven, but as he was nailed on the Cross: and his blood, not as it is in the veins, but dropping from his heart: and therefore in the Institution it is said, This is my body broken for you, and this is my blood shed for you: And further, if this reason be good, why do they then drink? for what reason can they bring, why they may not receive the blood in the veins as well as the people?  
Secondly, they say, the Wine is in danger of spilling, but there is less danger of the bread.  
If this be not a silly reason, what is or can be? for shall Reason. 2 we break the Institution of Christ, because such an inconvenience may follow? 
Answer. Christ's institution may not be broken for some inconvenience that may follow. Ob. The Wine that is spilt is no part of the Sacrament. Sol. 1. Cor. 10.4.  And admit that some were spilt, it were no such heinous crime: True it is, that it is a fault against that holy, comeliness which ought to be regarded, but no such fearful sin as they make it.  
But is not the Wine that is spilt, a part of the Sacrament? how then can this be so small a sin as you make it?  
I answer, Only so much is consecrated as we receive; and no more is the Sacramental sign: for to prove this: That water that the people of Irael drunk, was sacramental water: And that only, and no more, I hope none will say, that that which the cattle drunk, was such also.  
Reason. 3 A third reason they bring, is this: Christ gave it only to his Disciples, and so do they unto the Ministers after his example.  
Answ. By this reason they may deprive the people of both, for the bread was given to them, 
Answ. The people may aswell be denied the bread, as the wine. Mark 14.24.  and only unto them; but I would they would consider better of Christ's words, than would the controversy soon be ended. This is my blood, etc. which is shed for you, and many. Now, who were those many? Were they not such as should ever after believe in him? From whence we reason, To those, for whom the blood of Christ was shed, the Cup must be administered. But the blood of Christ was shed for the people, aswell as for the Minister; and therefore it ought to be administered to the one, as well as to the other.  
In the fourth place, they say, there ought to be a difference Reason. 4 betwixt the Clergy, and the Laity, therefore the Ministers receive both signs, and the people but one (as is fitting) that difference might be made.  
I grant, the Ministers calling is above the people's, 
Answ. The Laity have as great a part in Christ's Passion as the Clergy. Gal. 3.28.  and so there is difference. But if we regard their persons, the people have as great a part in Christ, and his Passion, as any of the Clergy. Outward differences there are, but in Christ there are none, as our Apostle teacheth us, There is neither jew, nor Greek; there is neither bond, nor free; there is neither male, nor female: for you are all one in Christ jesus.  
And thus have we seen their wicked and sacriledgious dealing with the Church of God, in keeping from God's household that large portion which God hath afforded; for which they must one day give a fearful account, unless the Lord please to open their eyes, and give them repentance. But now to ourselves.  
For are there not many amongst us also, who being set in the place of Stewards, allow to God's household a thinner diet than God himself doth afford? Oh that there were not such amongst us! who feed their sheep in short pastures, and lead their flocks by the still waters (I speak it in another sense than David did) feeding them quarterly or monthly, 
Psal. 25.  but scarce weekly can their voice be heard, clean forgetting the rule of the Apostle, 
2 Tim. 3.2.  preach in season and out of season. Hence it cometh to pass that the sheep belonging to their charge are like Pharaohs Kine, so lean and evil favoured, and so weak as every bush is able to entangle, & every ditch ready to drown, every blast of vain doctrine able to blow away. Oh that we did consider that charge the Apostle giveth to him, 
2 Tim. 3.  & in him to us, that we would remember that woe that belongeth unto us for not preaching the Gospel. Art thou a Steward? art thou an Ambassador? why then dost thou not deliver thy message? why dost thou not distribute God's food unto his people? how wilt thou be able to look him in the face, at whose bar one day all flesh must stand.  
There be good injunctions for the comely ceremonies of the Church (saith one) so likewise many good orders for the reverend administering of the Sacraments, 
Doct. ●oys.  and diligent preaching of the word; let not the one be true Canons, while the other are made only potguns. And thus much for the first sort that come under the reprehension of this use.  

2. Sort reproved.  Now for the second, and they are such as will not feed on God's delicates. It is Gods good pleasure to have them well fed, but they can be content with a sparer diet, they are afraid of growing too fat at the heart; quarterly preaching is well, and monthly preaching very sufficient, but if it be once a day it is more than needs; they can hear more in an hour than they can practise all their lives; and I believe them. And as for the Sacrament to receive that at Easter, or at every good time, is enough in conscience. But consider you unwise amongst the people, and you fools when will you be wise; doth the Lord deal thus graciously with thee, and art thou so unthankful? Doth the Lord provide such plenty, and darest thou call it waste? Oh times! Oh manners! how heartsick are we grown of peace and plenty. What a surfeit have we taken of God's good blessings, a happy and a blessed cure were it to restore us to our former days of health; but alas, our disease is grown so desperate, that God's physicians know not which way to turn their hands, or heads, to help us. It i● therefore to be feared that God himself will take the cure into his hand; and as physicians prescribe abstinence, when a surfeit's's taken, so the Lord will diet us, and bring us again to our former appetite, by withholding of the means as he long since threatened to his people. 
Amo. 8 11 12.13  Be you therefore warned, esteem more highly of the Lords favours, lest you be deprived of them, and those days come wherein you say, (for lo they will come without repentance) surely there hath been a Prophet amongst us. 
EZ●k 33.33.   
And now for a second use, is this: so, that God provideth Use. 2 so liberally for his household? then let us get good stomaches, come to his house with hungry & thirsty souls; resort to the word & Sacraments, & to the holy ordinances of God as a hungry man doth to a good feast. Purge a way whatsoever may annoy your stomaches, and kill your appetites, let no sin be loved nor allowed, this will cloy your souls, that you can have no appetite to God's dainties and delicates, as the Apostle Peter's words doth import, all maliciousness, and guile, and dissimulation, and envy, and evil speaking must be laid aside, before we can desire the sincere milk of the Word, 
1 Pet. 1.2.  to grow thereby. All these must be purged away by godly sorrow, 
Esay 55.1. john 7.37.  before we can get that hungering & thirsting whereto we are so often exhorted in Scripture.  
A last use may be for comfort to every true member Use. 3 of the Church of God, be he never so mean; happily at home there is hard fare, and small provision; yet in God's house there is Gods-plenty a feast of fat things, provided and prepared, which thou shalt have as large a share in as the wealthiest, for the privileges of God's house belong unto thee, as well as to the greatest, if thou be faithful: let then the fruition of the greater countervail the want of the less; though thy fare be hard, yet the fruition of the Word and Sacraments may make amends. The very remembrance of these dainties did so comfort the heart of David, that though he were banished (for the present) from the assemblies of the Saints, and was in a barren and dry wilderness pinched with hunger, and pressed with thirst; yet (I say) the very remembrance of those things that were passed long before, and the meditation thereof, did satisfy his soul as with marrow and fatness, and made him most cheerfully to undergo all his penury and want. If the remembrance of this afforded him such comfort in the time of his absence, 
Psal. 63.5.  how much more should they comfort us being present at the same? And thus much for this point, and for this Verse. Now we are to come to the next, which containeth in it his purpose and resolution which he had in his heart, upon the consideration of the premises.   
VERSE 18. I will arise and go to my Father, and will say unto him, Father, I have sinned against heaven, and before thee, 19 And am no more worthy to be called thy Son: make me as one of thy hired servants. 
IN the former verse we have this Prodigal in his deep meditations, comparing things together, and weighing them in the balance: But behold, whilst he mused the fire kindled in his bosom. And now he speaketh. I will arise, 
[Surgam] quia iacebat, [& ibo] quia longè aberat, [ad patrem meam] quia sub princ●pe porcorun, erat. August.  (for by sin he fell:) And go, (for he was fare departed;) To my Father, (for he was under the regiment of the Prince that ruleth in the world, and in the hearts of the children of disobedience;) And (I) will say unto him, Father, I have sinned, etc. In the words, these three specials are observed. First, What he resolves to do, I will arise. Secondly, To whom he will go, viz. To my Father. Thirdly, What he will say, Father, I have sinned.  
Something may be profitably observed in general, before we enter upon the particulars. As this first.  
Sound resolution and serious determination to walk as may please God, is very necessary for him that would live godly, 
Doctr. Sound resolution needful for him that would lead a godly life.  and lead a life pleasing to the Lord. It is needful (I say) for such a one as would thus do, to have a mind bend and resolved to strive towards all good courses, and to set itself against all  ways whatsoever.  
This was that which Barnabas persuaded the Antiochians unto, 
Acts 11.22.  That with purpose of heart they would cleave unto the Lord. This also was David's practice, 
Psal. 119.57.  as appears in the 119. Psalm, verse 57 I have determined to keep thy word. It was the resolution and determination of his soul, the full bend of his heart was thereupon. And as it was with him, so ought it to be with all other that would walk in the ways of God, they must resolve and determine upon it, that they will not sin, that they will not persist in their evil ways and courses, but will avoid every known evil way, come on it what will. For if a man's heart be not thus set, if he be not thus resolved, if he have not this settled determination and resolute purpose, he will never hold out in that which is good.  
The first reason is, that arms him against all lets & impediments Reason 1 in the way, and fits him to encounter with all discouragements, and oppositions; yea, and to foil all contrary forces: that is as armour of proof unto him upon all occurences. 
* Dimidium facti, qui benè caepit, babet.  So that whosoever thus gins well with sound resolution, is as good as half his way, in the course of a godly life, the way to heaven.  
And the second reason is, because the devil is subtle, Reason. 2 and with his many allurements will strive by all means possible to hinder our repentance, which he will easily do, if he finds us to be hover, and not resolute. For alas! then how easily will we give place to his temptations and wicked suggestions, and how violently will he (also) assault us? As a man pulling at an Oak or other tree, if he finds it yielding, he plucks with greater force, and leaveth not till he have it done; so in this case if Satan find us doubting and wavering, he will the more violently assault us, and not rest until he overcome us, when if we were resolute and constant, and did thus resist him with settled determination, he would be out of hart, and as james saith, she from us. This than you see is needful.  
Use 1 Let every one then that beginneth to look towards heaven, labour and endeavour to have his mind thus bend and resolved to perform all good duties, and to leave and forsake all  courses whatsoever: yea, and bind himself as it were by a covenant to the Lord, that from this good course he will never be removed. This resolution of the heart, is the very heart of Repentance, without which our turning is nothing worth; many there are that enter into a good course, and begin to practise somewhat a while: and indeed it is but a while, for they continue not, and what is the cause? why, surely this: they enter not into this course upon determination, they do no otherwise, than that foolish builder, of whom Christ speaks, that doth not first lay his count, whether or no he be able to finish: lightly do they embrace religion, and as lightly do they fall away from the profession of religion, for that which is not sound concluded, how can it be constantly performed, and what hope is there that we will attain unto the end? (that is, to the perfection of piety) when we are careless of the beginning thereof, which is a sound purpose and resolution, if we will be godly; see therefore that thou hast this constant purpose of heart, to forsake thy sin, and to endeavour thyself to the obedience of God's commandments: 
● per. Psal. 119. Psal. 119. Verse 57  there are three excellent helps to a godly life which David doth deliver in the 119. Psalm, one is Determination, that maketh a man to begin well, I have determined to keep thy word (saith he) than he adds, 
Verse 58.  Supplication, which makes a man to continue well, I have made my supplication in thy presence, with my whole heart: and then Consideration, which causeth a man when he goeth wrong to return, and reduceth him again into the way of God, when through weakness he hath wandered from it, contrary to his first determination, 
Verse 59  I have considered my ways, and turned my feet unto thy testimonies. Thou seest then what great use there is of this in the whole course of thy life.  
In the second place, we learn. 
Doctr. Serious consideration brings forth sound determination. Psal. 119.59.  That it is serious consideration, that bringeth forth sound determination: He doth not thus resolve, before he had well considered in what estate he was, but having seriously communed with his own heart, he presently upon it, thus determines, I will arise and go. This may be further proved by David's practice, I considered my ways, and turned my feet unto thy testimonies; he first considers, then resolves and doth: this is the reason we are so often urged to this, as Deu. 32.29. 
D●u●. 32.29.  Oh that they were wise: that they understood this, that they would consider their latter end: So David: 
Psal. 4.4.  stand in awe and sin not, common with your own hearts upon your beds, and be still.  
The reason is this, 
Reason.  because hereby the judgement becomes informed, and the understanding enlightened; and these are the commanders of the will and affections; for as the mind is enlightened, and the judgement informed, so is the will inclined to do, or not to do, and thus we see the point clear.  
This is a point I have spoken somewhat of before, yet let none think much to hear of it often, 
Nunquam satis d●●i●u● quod nunquam satis addissitur. 2. Peter. 3.1.  it is never taught enough, that is never enough learned, and therefore give me leave to stir up your pure mind, by way of remembrance, for we are much wanting in this duty, which is so absolutely necessary in the life of a Christian: it is needful, therefore we should be put in mind of it often, to add somewhat therefore, to what formerly hath been taught. This may seem first, to give us to understand the reason, why there is no sounder determination: surely, Use 1 because no better consideration; why do not men determine to leave sin? because they consider not what estate they are in, by reason of sin; or happily if at any time upon hearing the word, and Gods judgements threatened against their sins; or if upon consideration of the day of judgement, and terrors of hell, their hearts are pricked, so that they do purpose and resolve to leave their courses, 
Hos. 6.  yet it soon dies, and proveth like the morning dew, or a flash of lightning, because they digest not what hath been taught with due meditation and application to their own souls: they think superficially on these things, not earnestly nor seriously, and that is the reason they bring forth no better fruits, worthy amendment of life; 
Mat. 3.  for did they but well consider of the danger of sin, and the fruits of the same, viz. horror of conscience here, and hellfire hereafter, they would never be so fool hardy, as to adventure upon the committing of it, or continuing in it.  
Use. 2 Would we then sound resolve and determine on good courses, then seriously and frequenly consider of thy ways and actions, with the end of them. A traveller who hath a journey to go, will ever be considering of his way, whether it be right or wrong; so should it be with us, who are Pilgrims here on earth, and every day travailing towards our own home, what an excellent means would this be to set us forwards towards heaven; 
Psal. 119.  how soon would we turn our feet unto God's testimonies, & how constantly should we walk in his ways. The thought is as the seed & conception of all our actions; now, as after conception, there is travel to bring forth, and a birth in due time: so when the soul by thought hath once conceived, presently the affections being moved, the will is inclined, and the will being thus bend, commandeth all inferior powers (like an Empress) to execute her pleasure. 
Mat. 2.1.  It is thus in evil, and it is thus in good: the blessed man's meditation in the law, 
Psal. 1.2.  doth stir him up to a doing of it. So many of you therefore that truly desire to fear the Lord, and constantly to walk on in his ways; be frequent in the performance of this duty; it is the practice of a godly one, to meditate day and night; no day shall pass over his head, without some line of meditation, consider therefore of thy estate, wherein thou livest, 
Matter, for consideration.  whether it be of nature or of grace, consider advisedly of thy ways, what they are, and whether they tend; consider often of thy end, and of the account that thou must give unto the Lord (when all flesh must appear before him) of all thy works, and words, yea, of every idle word, as Christ affirms; and therefore much more of wicked profane swearing, blaspheming speeches; consider seriously of the joys of heaven, of those unspeakable joys, of those superabounding pleasures, which God hath prepared for his, such joys as neither eye hath seen, 
1. Cor. 2.9.  ear hath heard, neither can man's heart conceive of: and think of the pains of hell, of those intolerable torments, 
Mark. 9.48.  prepared for the wicked, which are endless, easeless, and remediless. Endless for the fire is unquenchable, there, their worm dieth not, and the fire never goeth out: there, 
Mat. 3.12. Mark. 9.46. Revel 20.10.  shall be torment day and night, for ever and ever. As it is endless, so also it is easeless, there shall be no ease, no comfort, no mitigation of pain: 
Reuel. 14.11.  there shall be no rest day nor night: there is nothing but pain, anguish, vexation, and torment; there cannot be had a drop of water to cool Dives his tongue. And lastly, they are remediless; Between us and you there is a great gulf fixed, 
Luk. 16.24.  so that they which would pass from hence to you cannot, neither can they pass to us that would come from thence, as Abraham answered Dives: from thence there is no redemption: 
Verse 26.  thou parent, thou canst not there help thy child, nor the child thee, nor thou husband redeem thy wife, nor thou wife thy husband; there is no sucker nor help to be had by any. Let these and such like considerations be ever in thy mind, and pondered on, then wilt thou have sounder resolutions in thy heart, and better performances in thy life.  
Now to come to the particulars; and first, we are to consider what he resolves to do: 
A threefold resurrection of a Christian.  I will (saith he) arise and go, etc. There is a threefold Resurrection of a Christian. The first is Sacramental; and thus we rise again in Baptism: the second, is Corporal, and so we shall rise again in the day of the Lord jesus, in our bodies from the grave: the third is Spiritual, which is his Resurrection in this life in soul, from the death of sin: thus did this Prodigal arise, and thus doth every true penitent arise, while he here liveth on the earth. The point may be this;  

Doctr. Repentance from sin is the first Resurrection. Ephe. 5.14. Reuel. 20.6.  That repentance from sin, is as a Resurrection from death, this is plain by the Apostles words, awake thou that sleepest, stand up from the dead, and Christ shall give thee light. And the holy Ghost doth thus call it in the twentieth of the Revelation, verse 6. Blessed and holy is he that hath part in the first Resurrection, on such the second death hath no power.  
Use 1 Is this so, then Repentance is no such easy a matter, as the world takes it to be, the work of repentance is no less miraculous, than the raising of the dead, it is a work that cannot be wrought by the power of nature, but such a work as must be wrought by the mighty power of God. Much might be spoken of this subject, but I shall have fit occasion to prosecute the point, when I come to speak of the reason of the Father's kind entertaining of his son, 
Verse 24.  to which place I refer the farther handling of it: a word therefore for a second use, and so to proceed.  
Use. 2 And that shall be, to stir us all up thus to arise: for if the soul while it is in the body, arise not out of the grave of sin, sure it is the body shall never rise out of the earth, but to shame and confusion; use all good means therefore, that thou mayest have thy part in this, that so the second death may have no power on thee, for otherwise it is impossible to escape the power of it, by no means canst thou escape the pains of hell torments: if thou dost not here, awake, stand up from the dead, and with Lazarus come forth: the means that are to be used for this end. I refer with the farther handling of this point, to the place before named.  
And go] It was a good and holy motion, 
Text.  which he had of arising, this he doth not quench but cherisheth and nourisheth it; he adds more fuel, to this fire begun, though but a spark; to the good motion of arising, he adds the second of going. I will arise and go. First then learn.  
The good motions of God's blessed spirit, at any time, 
Doctr. Good motions are not to be quenched, but cherished.  in any measure (though never so weak) begun; are not to be choked, but to be cherished. When the Lord shall put any good motion into our hearts, we are to nourish & cherish the same; to one good motion we must add a second, and to that a third, and to them a many; and so fall to blowing, & give not over until at length they break forth into a comfortable flame of godly practice: 
1. Thes. 5.19.  Quench not the Spirit saith the Apostle: that is, quell not, choke not the gifts and motions of the holy Ghost; He useth a metaphor borrowed from fire, whose heat and light when it is put out, is said to be quenched. 
2. Tim. 1.6.  Thus also he exhorts Timothy, to stir up the graces of God which be in him. And writing to the Ephesians, he saith thus; Grieve not the holy spirit of God. 
Ephe. 4.30.  He permits them not so much as to give it any occasion of withdrawing the vigour of his operation in them.  
He brings a forcible reason. Whereby you are sealed Reason 1 unto the day of redemption: This is the only evidence we have of freedom from condemnation: this is God's mark and character, set on us, and seizing us for his own: This is like the blood that was stricken upon the doore-posts, which shall make the Lord to pass over us, 
Exod. 12.22.  and not to suffer the destroyer to come near us, when he goeth to smite the Egyptians. By this we are assured, that the day of judgement shall be to us no day of wrath, but a day of redemption. So then thus we may take the Apostles meaning: As you desire to retain assurance of your deliverance from the wrath to come; and that the Lord should take notice of you for his, in the day of that dreadful separation; so see that by all means, you cherish in you the gifts and operations of Gods holy spirit: grieve it not by strangling & choking of those holy motions suggested by him: but give all endeavour, that all his holy motions and operations be cherished and preserved in their fullest fervour, without any the least abatement. Thus we have seen the point proved. Now it remains to apply it.  
And first, this serveth to condemn such as nip the bud so soon as ever it peeps forth, and quench every spark that at any time appeareth; yea, wilfully set themselves to repel all good motions, hasting to their cursed company, to chase away those (which they call profanely) qualms of devotion, sweet inspirements of Gods holy spirit. Oh the cursed unthankfulness of these men! What unkind, ingrateful, discourteous dealing is here with the spirit of grace? Thus shutting him out, so soon as ever he gins to enter? wouldst thou deal so unkindly with thy friend, who cometh to thy door? Why dealest thou then so uncourteously with Christ jesus, 
Reuel. 3.20.  and his holy spirit? who stands at the door and daily knocks, but can get no entertainment. Beware, 
Act. 7.51.  beware, of this resisting of the holy Ghost; the sin is fearful and uncomfortable, for hereby thy heart may grow more obdurate, and thy life more brutish and abominable.  
Use 2 And therefore in the next place, let it serve for admonition to thee, and me, and to us all, that we beware how we suffer that blessed heat to slake, which by God's grace begins to be enkindled in our hearts: suffer not that coal, that holy motion which the Lord hath cast into thy bosom to die within thee, but blow it up, lay on more fuel, add daily more and more matter to it; and tremble to lose the least measure of God's gracious gifts; Be frequent in spiritual exercises, as in hearing, reading, meditation, Christian conference, prayer, and the like: let no means be neglected, that God hath ordained for the working of establishment. And as thou layest on fuel, so see thou givest this holy fire vent: exercise and employ, and put these holy motions into practice. Much wood piled on a coal (if vent be wanting) doth soon smother it, and put it forth. See than thou exercise the grace's God hath given to thee.  
But how may I know and be able to distinguish between the motions of God's spirit, 
Quest. How the motions of God's spirit may be known from Satan's suggestions.  and the suggestions of the Devil?  
Surely thus, if the motions that are put into thy heart, speak not contrary to God's word: if the word and they speak one and the same, then are they of God, not from Satan. Answer 1  
Secondly, if they lead thee not beyond thy calling, 
Esay 8.20. The second mark.  or the measure of gifts that God hath given thee: There are many that are very much excited to reform some abuse, that belongs unto the Magistrate: or it may be, are desirous to enter into the Ministry, when they are not gifted: these motions certainly are not of God, they are but Diabolical delusion.  
And lastly, 
The third mark.  thou mayst shrewdly suspect them if they be too violent, and neither interrupted, troubled, nor mingled with other evil motions: such a motion as is so violently, and not controlled with thy own corrupti●● thou hast cause to fear, and mayst well suspect. Take these rules for trial, until thou hast learned better.  
A second doctrine, that may be hence gathered is this; 
Doctr. 2. Grace grows by degrees.  Where spiritual life, and new birth is once begun, there will be a growth, and an increase in grace. There will be no standing at a stay, but a proceeding by degrees: (after a rising there will be a going.  
Christ confirms this by a Parable of seed growing secretly: So is the kingdom of God, 
Mark. 4.26.27.  as if a man should cast seed into the ground, and should sleep, and rise night and day, and the seed should spring, and grow up, he knoweth not how. Thus true grace will have it proceed, from one degree unto another: And as it is in the natural conception, after the first quickening, the Infant stirs, and grows more strong every day than other: so is it in the spiritual. He compareth grace (also) in the heart, to a grain of musterd-seed, which is small to see to at the beginning: yea, less than all the seeds that be in the earth. 
Verse 30.31.32.  But when it is sown it groweth up, and becometh greater than all herbs, and shooteth out great branches, so that the fowls of the air may lodge under the shadow of it. Thus when grace is once planted in the fruitful ground of a regenerated man's heart, it springeth up incontinently, increaseth speedily, spreadeth mightily, and prospereth exceedingly. The Prophet David also proveth this, in the 92. Psalm, where speaking of the regenerate, saith thus; The righteous shall flourish like a Palm tree, 
Psal 92.12.13.14.  and shall grow like a Cedar in Lebanon: such as be planted in the house of the Lord, shall flourish in the Courts of our God, they shall still bring forth fruit in their age, they shall be fat and flourishing. Thus we have seen the point proved. Now (in a word) hear it thus applied.  
Use 1 First, let it serve for examination: Try thyself hereby, see what growth of grace is in thee, what increase of faith, love, zeal, patience: what strengthening of the inward man? doth grace get more strength every day than other? doth it grow to some bigness? doth it shoot up in tallness, and stature? Surely then it is out of question, that grace is true grace, and thou art made partaker of the new birth: but doth it remain still Infant-like, and feeble, without any stirring or showing of itself? Then hast thou cause to fear, it is but the counterfeit, and not true grace indeed.  
Use 2 Secondly, this may serve to reprove such as stand at a stay, and go not forward; but are like the George on Horseback, ever riding, but never go a step further: where you leave them this year, there you may find them the next. This is a fearful sign, and most uncomfortable: the child that is ever sucking, and yet thrives not, we will soon judge to be in some consumption: So may we judge of these, who are ever learning, 
2. Tim. 3.7.  yet never come to the knowledge of the truth: but are as lean, lank, and evil favoured, after many a year's means, 
Gen. 41.3.  as Pharoahs' seven lean kine were, after they had devoured up the seven fa●.  
In the third place, let this admonish every one to grow Use 3 in grace, let us forget that which is behind, 
Phil. 3.13.  and endeavour to that which is before; let us press hard towards the mark, for the price of the high calling of God. Let us not be evermore as smoking flax, or bruised reeds, or as new set plants, but let us abound more and more. 
1. Thes. 4.1. Non progredi, est regredi.  At a stay we cannot stand (judge what we will) not to go forward is to go backward, not to increase is to decrease: like as the Sun we are evermore in motion; and as the Sea, ebbing or flowing: And as the Angel on jacobs' ladder, ascending or descending. See then that you proceed in sanctification, and go from strength to strength. 
Psal. 84.  And to this end use the means God hath ordained; be constant in religious exercises, hear the word, receive the sacraments, 
1. Pet. 2.2.  read, pray, meditate, and be not wanting in these, which are as requisite for the souls increase in grace, as meat and drink, and the like necessaries for the body's growth and strengthening. If you be in Christ, never rest until you become strong men in Christ. Nay, if you be in Christ you will not rest till you come to some perfection in him; join therefore unto your virtue faith, 
2. Pet. 1.5.  and with faith knowledge, and with knowledge temperance, and with temperance patience, and with patience godliness, and with godliness brotherly kindness: for if these be in you, and abound in you, they will make you neither unfruitful, nor unprofitable.  
The last use may be for comfort to such as are partakers Use 4 of this new birth. God that hath begun this new work of grace will finish it: So saith the Apostle. 
Phil. 1.6.  He that hath begun a good work in you, will perform it until the day of jesus Christ. Many of God's children are much discouraged; and why? the reason is; there faith is weak, their hope is feeble; there love is cold; and there is so much corruption they fear there estates not good: But that grace thou hast, is it true grace? if it be, then fear not, it will grow more strong, by thy daily feeding it in the using of the means: If thou bearest any fruit, God (like a careful hus-bandman) will prune thee, 
john. 15.2.  that thou mayst bring forth more fruit; other trees at last decay though formerly they have boar fruit: but trees of Righteousness, the more they yield the more they shall be replenished; and the elder they grow, the more shall they flourish, and the better shall they prosper. Keep then thy grace in an honest heart, and it will increase, though yet it be small, like the widow's oil in the cruse and meal in the barrel; when great graces in an unsound heart shall vanish away and come to nothing.  

Text.  To my Father.] Not to my brother; or father's servants or to my harlots: But to my father. Hence learn.  

Doctr. The bosom of the Lord, is the only best refuge in the day of calamity.  Relief is to be sought for, only at God's hands in time of misery and distress. To him are we to betake ourselves and to none but him.  
This hath God's Church and children shown, by their practice: David being in misery, ever flieth to the Lord, this was his ordinary course, as might be made plain by many particular instances, fetched out of the Psalms, Where we may often read of these and the like sayings I called upon the Lord in my trouble, and again, In my distress I cried to the Lord, 
Psal. 3.4, Psal. 120.1. Psa, 142.4. Psa. 116 4.3. Psal. 107.4.5.6.  and again When all refuge failed me, I cried to the Lord. Such sayings are frequent. This course did the Church take in time of trouble. For when they wandered in the wilderness in a solitary way, and found no city to dwell in, being hungry and thirsty their soul fainting in them: Then they cried to the Lord in their trouble, and he delivered them out of their distress. 
Vers. 12.13.  When their heart was brought down with labour and they fell, there being none to help them; t●ere also they cried to the Lord in their trouble and he saved them out of their distress. 
Verse. 17.18.  When they were afflicted because of their transgressions and iniquities, than they cried to the Lord and he saved them out of their distresses: yea, 
Vers. 27. 2●.  when they were at their wits end by reason of their afflictions, they cried to the Lord out of this their trouble, and he brought them aught of their distresses. It were endless to bring what might be brought for the confirming of this truth: 
Psa. 99.6.  I could tell you of Moses and Aaron amongst his priests and Samuel amongst them that call upon his name; how these called upon the Lord and were answered. But what shall I need, to underprop so known a truth; let me give you the reason and then I will show you the use.  
All power to help is in his hands alone, 
Reason. 2 Chron. 20.  as jehoshaphat doth confess when he saith thus. O Lord God of our Fathers, art not thou God in heaven? and rulest not thou over all the kingdoms of the heathen? and in thine hand is there not power and might, so that none is able to withstand thee? 
job. 5.6.  Afflictions come not out of the dust, neither spring they from the earth: but from the most high God do they proceed. 
Hos. 6.1.  Now who shall bind up the wound, but he that made it? who shall heal, but he that hath smitten? to him therefore must we turn; to him must we seek for help.  
Let this serve then to reprove such, as betake themselves Use 1 to other helps in time of misery, seekeing to be relieved, either by Saints, or Angels in heaven; or by Conjurers, Witches, or such like unlawful means here upon the earth. This was King Ahaziah's sin, 
2 King. 1.2.  who being sick sent messengers and said unto them. Go inquire of Baalzebub the God of Ekron, whether I shall recover of this disease: contrary to that charge which God doth give his people. Regard not them that have familiar spirits; 
Levit. 19 31.  neither seek after Wizards, to be defiled by them: I am the Lord your God Of this I have formerly spoke more, and therefore a word or two here shall suffice.  
Secondly, let this te ch us to betake ourselves unto Use 2 the Lord, when sorrows and griefs assail us. Seek help from him, and that by means; yet only by such lawful means as he hath warranted in his Word. And beware of trusting in the means that God hath warranted. It is lawful to seek to the Physician, and use of his help, yet to trust in the help of the Physician, more than in the help of God, and to seek first and rather to the Physician then unto God, 
2. Chro. 16.12.  is sinful. This was Asa his sin, and remains as a blemish upon his name to this day, and will do for ever: Trust not, then in the means, but in God who must give a blessing upon the means. Let them have their place, & set them not above their place, for by one blast of God, they may become unprofitable and unsuccessful. See therefore thou be more desirous of a blessing, then of the means: let this be the chief means that thou dost use to fly unto the Lord, and pour forth thy soul before him; and then be thou assured (at length) to have redress and help. What we say of some special medicine, that hath oft been tried, we may say of this, probatum est. God's children never took this course in vain.  

Text. Verba sunt, poenitentiam, meditantis, in confession peccati, nondum tamen agentis. August.  And say unto him, Father.] He doth here, forethink what he should speak when as he comes into his Father's presence (for as yet he was not.) From his practice learn, Not to come into God's presence without preparation: but consider what to say, and what to seek, before you speak.  

Doctr. Preparation needful before we speak to God. Eccles. 5.1. Hos. 14.2. Reason.  Be not rash (saith the Wiseman) with thy mouth, and let not thine heart be hasty to utter any thing before God. We must confer with our own hearts, and prepare them before we come into the Lord's presence. To this, doth the Prophet Hosea seem to exhort Israel, Take unto you words, and turn to the Lord, and say unto him.  
The reason of this, Solomon gives in the place before cited: For God (saith he) is in heaven, and thou art upon the earth: as if he should say, God is full of Majesty and wisdom, but thou an infirm and wretched creature: He is both Lord and judge, but thou a miserable and sinful worm: And therefore, it concerns thee to consider advisedly what to speak.  
This serves to reprove many, 
Use.  who rashly come into God's presence without any preparation, or due meditation of what they are to say or crave. Small is the number indeed of such as do pray, but smaller is the number of such as prepare themselves to pray: Few there are that frequent hi● house, fewer there are that preparedly come into his presence. 
Gen. 41.14.  In preferring some petition to a King, or if that suit be but to some meaner personage, what preparation shall be made beforehand? how careful will we be, of the well placing of our words, that our speeches may not be distasteful? Are we thus circumspect when we have to deal with man? how comes it then we are so careless when we come before the Lord? Why are we so rash with our mouths, and hasty to utter any thing before him? Surely, this is our sin, and it goeth not alone, 
Math. 6.7.  but often causeth a vain and idle repetion of what formerly was uttered; which Christ condemns.  
And therefore in the second place, let this admonish Use. 2 us to prepare ourselves, before we come to appear before the Lord, to call upon his name, whether in public or private. Be watchful over the words you utter, and respect the matter. Ask such things as be agreeable to his holy will: So shall your prayers be acceptable and well pleasing to him.  
But hear this Question may be moved: 
Quest. Whether a set form of prayer be lawful.  Whether it be lawful to use a prescript form of words in Prayer? and whether (without sin) a man may imitate this Prodigal: For that form he framed and devised, the same he useth, as appeareth vers. 21.  
To this I answer, that it is lawful, 
Answ. Numb 6.23, 24 & 10.35, 36.  and for some very behooveful. That it is lawful, it is evident by the Word. Moses was enjoined by the Lord to use a form of blessing of the people, which form was to be used ever after by the Priests. Now, if this were lawful for the Priest, (whose lips should preserve knowledge, and at whose mouth the people were to seek the law, and therefore, without question, were able of themselves to conceive a Prayer, as the Spirit of God should give utterance and ability) can it be thought unlawful for the people (who have less gifts, 
Deut. 26.3.15.  and therefore had need of more help,) to use the like? A form of prayer was also prescribed for the people to be used, at the bringing of the first fruits unto the Temple. Psalms there were also which were apppointed to be used on special occasions: 
Psal. 92. Psal. 22.  One was, to be used every Sabbath day: Another, to be used by the Priests and Levites every morning, containing in them matter of praise and petition: Another there was, appointed to be used in time of affliction, 
Psal. 102.  entitled thus, A Prayer for the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord. 
2. Cro. 29, 30.  Yea the Levites were commanded by Hezekiah the King, with the rest of the Princes, to praise the Lord with the words of David, and of Asaph the Seer. And as we have warrant for set form of Prayer in the old Testament, so also have we sufficient for it in the new. 
Rom. 1.7. compared with 1. Cor. 1.3. & 2. Cor. 1.2. & Gal. 1.3. Ephes. 1.2. and so the rest. Math. 26.42, 44.  The Apostle Paul observes a set form of blessing, in the beginning and ending of his Epistles, and Christ himself (whose example is without exception) did use the same words in Prayer three several times, as the Evangelist Saint Matthew doth affirm: (who not contenting himself to say he prayed thrice, addeth withal this, that he said the same words.)  
Thus we have seen it proved, that set Prayer is lawful. Now, as it is lawful, so for some it is very necessary and behooveful: For every Child and servant of God, though he have an honest heart, yet he hath not evermore a flowing tongue; but often wanteth the gift of utterance, 
G●g● on the Eph●s.  and of boldness; of invention, and of order; having simple capacities, and frail memories. Now to conceive a Prayer, all these are required, he must be able to utter, and to order, to invent and to discern: He must have gifts of audacity and of memory. Now are all the godly thus qualified? or shall we dare to blot them out of the Register of Gods chosen that cannot thus do? For these then, a prescribed for me made by themselves, or others, either conned by heart, or read out of a Book, is very helpful: 
Perk: Case of Conscience.  as a Crutch for one that is lame in his limbs, who though without it he cannot go a step, yet with it can walk apace. 
Not always to tie ourselves to a set form.  Thus than we have seen it lawful; and for many needful, to come before the Lord with a set form of words, as this Prodigal did before his Father: yet withal, let me give this caution, that we do not always tie ourselves to a form of words.  
For first, what form of prayer is there wherein are Reason. 1 all our wants expressed? have we not new assaults? Do we not commit new sins? Do we not enjoy new blessings? and shall we not then open our mouths to sing a new song unto the Lord? Tie not therefore thyself always to a form of words, for thou shalt have occasion to alter it.  
But we want words to express these our desires, 
Object.  neither can we alter the form but very rudely, so that we are afraid, to leave the former form that we do use.  
In Prayer, 
Answ. Rom. 8.26.  the groans and sighs of the heart is the best Rhetoric. God doth not measure our prayer either by the multitude, or fineness of the words, but by the fervency of the spirit. This is the soul of prayer, words are but the body, which without the soul is but a dead carcase. He will be content to bear with Barbarismes in our prayers, so that the spirit be present. Albeit then thou canst not invent nor order; though thou wantest eloquence and words, yet make up this want, by groans and sighs: 
Rom. 8.27.  for God knoweth the meaning of the spirit: 
Math. 6.  Words are but to make thee understand thyself, and not to give God understanding of thy needs; for he knoweth whereof thou hast need before thou askest. When words are wanting, then fall to sighing. A father hath pity upon his child when it complains: but if it cannot speak but only weep and groan, and lift up the hands and eyes unto the father, oh then his bowels earn, and his compassion is doubled So the Lord, he heareth his children when they speak unto him; but when they cannot speak, when words are wanting, all they can do, is thus to lift up their hands and watery eyes, sighing and groaning for deliverance and ease: This moveth the Lord much, and causeth him to pity.  
Reason 2 A second reason why we may not always tie ourselves to a set form, is this: Because we are to strive to grow and increase in grace, 
Heb. 6.1.  and in all things labour to come to perfection. We may not evermore stand at one stay, nor always be as children, who needs leading by the hand, but we must grow more and more in knowledge and in judgement. And thus much may be spoken of this point, we are now to speak of the words themselves, 
Text.  which he devised to speak. Father I have sinned, etc.  
In these words of his acknowledgement, we may see what it was especially that touched him to the quick; namely this, that he had abused and wronged the love and kindness of so good a Father. This was that which made him so much to insist upon the name of [Father.] I will go to my [Father:] I will say [Father.] The misery that he was in (as his want of bread and other necessaries) no doubt was grievous; yet all this troubled him not so much as this, that he had carried himself so undutifully towards so gracious a parent. Let this then be noted.  

Doctr. To the godly sin is the greatest sorrow. Ps. 51.4.  That nothing is so grievous to a true penitent, as this, that by committing of sin, he hath offended God. This was that which most troubled David, and went nighest to his soul, that he had sinned against the Lord, and offended his Majesty by his committing of evil. Against thee, against thee only have I sinned, and done evil in thy sight. It is not high meaning to lessen his offence, the words may not so be taken but his speech showeth what went nighest to hi● heart, and lay heaviest on his soul. His trespass against Vriah, in taking away his life, was grievous to him: His trespass against Bathsheba, in drawing her to unchastity, did also trouble him, but that (by both of these) he had offended God, this did most of all perplex him; Against thee, against thee have I sinned. Nothing touched him so near as this, no not shame of the world, nor fear of hell.  
Thus is it also said of the house of David, that the spirit being poured upon them, they shall mourn for him: 
Zach. 12.10.  That is, when the godly shall come to see what evils and miseries their sins brought upon Christ, and how odious their offences have been towards him, this should pierce their hearts, and nothing more. Thus was it also with the people of God, who are said in the day of their fast, to draw water, 
1. Sam. 7.6.  (namely out of their hearts) and to pour it out before the Lord. By all which is meant, they wept bitterly and abundantly for that they had offended the Lord by their many sins. joseph being tempted to folly by his lascivious Mistress, said, How shall I do this great wickedness, and sin against God? The wrong that he should have done his Master, was nothing in his eye, to the offence against the Lord.  
The reason of this, the Apostle Saint Paul giveth. 
Reason. Rom. 8.15.  They have not received the spirit of bondage again to fear, but they have received the spirit of adoption: Which Spirit, doth make them love the Lord, and fear to offend, and exceedingly grieve when he is offended: As it is with a true lover towards his beloved.  
Now for the uses, and first we may see here a difference Use 1 between the sorrow of the Godly and of the wicked: both grieve, both mourn. Ahab as well as David. 
Differences betwixt the sorrow of the godly and wicked. 2. Cor. 7.1.  judas as well as Peter. Yet the sorrow of the one is godly and bringeth life: the sorrow of the other worldly and bringeth death: For hear is the difference. The sorrow of him that is truly penitent, 
Malum peccati.  is most conversant about the evil of his sin; and is more for God's cause then for his own; more that God is offended, then for any manner of respect unto himself. Were there no shame, no danger, no punishment, neither here nor hereafter, in this life or in the next; yet this would wound their souls and grieve them at the heart, that by sin God was offended. Thus is the godly sorrow: This is that which causeth repentance never to be repent of.  
Now the sorrow of him whose repentance is unsound, is of another nature, and is principally occupied about the evil of punishment. Being more for there own sakes then for Gods. 
Malum paenae.  There sin hath no place in their sorrow, nor God offended. It is shame and punishment that causeth them to grieve, Cain grieves, but why? his punishment is greater than he can bear. 
Gen. 4.13.14 Exod 9.27. 1 Sam. 15, 24, 25 1 King, 21.21, 27. Gen. 27, 38. & Heb. 12.17.  Pharaoh howls and takes on; but it is the thunder and hail that causeth it; his sorrow is gone over with the storm. Saul mourns, but it is because, God had cast him away from being King. Ahab puts on sackcloth, but it was the evil that was to come upon his house, with the taking away of his posterity that caused it. Esau wepes, but he more respects his own loss than God's dishonour: the blessing is lost. Thus self-love is the mover of it; were there no shame, judgement hell, there should be no sorrowing for sin. This is the sorrow of the wicked, which bringeth repentance to be repent of, and is a sorrow to be ever sorrowed for. We see then how each of these differ in the object, that either of them is exercised about.  
Use 2 Secondly, this may teach us to try ourselves and our repentance. For is it so; that nothing is more grievous to a true penitent than this, that by sin he hath offended God? Examine then thy heart, deal truly with thyself, what is it that most troubles thee? I do not doubt, but thou hast had some manner of remorse; At some time or other, thy heart hath been smitten for thy sins thou hast committed. But deal now truly with thyself, and ransack thy own conscience: what was it that did most perplex thee? what was it that lay heaviest on thy soul? what did most trouble thee? was it thought of shame and fear of hell? was it caused by some such by respects? rest not then in it, for a reprobate may thus sometimes grieve, and therefore I say rest not in it; I do not simply discommend this sorrow: For I confess it is a good preparation to repentance, and as the needle which makes way for the thread, so doth worldly sorrow for godly sorrow; the spirit of bondage for the spirit of à●option. But I wish thee to go further: for this sorrow as yet is but worldly, and bringeth death being rested in. But is it otherwise with thee, is this the main cause of thy grief, that God is offended and if there were no hell nor punishment, neither hear nor here after, yet dost thou find in thyself, an inclineablenesse to mourn for thy sins thou hast committed? art thou grieved that by thee God hath been dishonoured; canst thou gree●● for sin as it is an offence against God? if thou dost thus; then thy estate is blessed, yea thrice happy is it; for thou shalt never repent of this thy sorrow. Yet let me tell thee, thou mayst deceive thyself, and think it is thus, when it is not; for the heart is full of guile and deceit, and will cry peace peace when there is none.  
And therefore for thy further establishment, 
Signs of true sorrow for sin.  know if thou dost thus grieve, these things shalt thou find in thee.  
First thou wilt grieve for sins of all sorts, 
1 A grief ●o all kinds of sin.  original & actual; of ignorance and of knowledge; of commission and of omission: secret and open: for lesser as well as for bigger; whatsoever is sin thou wilt mourn for, because God's law is by it broken, and so his Majesty is offended. 
Psa. 51.5.  Thus was it with David in sin I was conceived, he mourneth as well for his sin, original as actual, for sins of nature, as of life. And again, 
Psal. 19.12.  who can know the errors of his life? Oh cleanse thou me from secret faults. He as well mourns and desires to have pardon for his sins unknown and secret, as for them that were open and apparent to himself, or others.  

2. If we grieve for the sins of others.  Secondly, If thou grievest because God is offended, then wilt thou grieve also for the sins of others, aswell as for thy own, because God is dishonoured by the one, as well as by the other. 
2 Pet. 2.8.  Thus was it with righteous Lot, For the righteous man dwelling amongst the wicked, in seeing and hearing, vexed his righteous soul from day to day, with their unlawful deeds. Thus also was it with holy David, His eyes gushed out with rivers of tears, 
Psal. 119.136.  because men kept not God's law. So did those mourners, marked for Gods own people, 
EZek. 9.4.  mourn for the abominations done in jerusalem.  

3. A greater desire t● 〈…〉 of sinne● 〈◊〉 of any other 〈◊〉 cross. 2 Tim. 2.19.  Thirdly, If thy sorrow be godly, and is for sin as it is an offence against God, thou wilt then be more desirous to be aid of sin, then of any other cross whatsoever; yea, as hearty desirous never to commit it, as thou art desirous that God would never impute it. The foundation of God standeth sure, having this seal, the Lord knoweth them that are his. And let every one that nameth the name of Christ, depart from iniquity. Many other signs and marks might be brought, but these are enough, to manifest the soundness or unsoundness of thy sorrow. Thou that formerly wast well persuaded of thyself, ask thyself now once again whether these things be in thee, yea, or no; think it not labour lost the second time to put thyself unto the trial: the better assurance, the sounder will be thy comfort. Dost thou grieve for every sin, as well as for any sin, for the corruptions of thy heart, thy secret and unknown sins? Dost thou acknowledge and bewail thy hidden corruptions, and lesse-grievous crimes? Dost thou condemn thyself before God, for such sins as the world knows not of: as have been done in secret, God and thy own conscience only seeing thee? And dost thou not grieve as well for thy omission of good duties, (as prayer, reading, meditating, relieving others in their necessities, and the like) as well as for commission of evil? And dost thou blame thyself as well for the evil that cleaves to thy best works, (as pride, vain glory, hypocrisy, dulness, deadness, etc.) as for thy evil works? If it be thus with thee, it is an evident sign that sin, as it is sin, and a breach of God's law, doth wound thy soul. But in the second place, I demand of thee whether thou grievest in secret for the corruptions of the times; for the pride, drunkenness, blasphemy, contempt of God's word, profanation of the sabboth's, that doth every where abound, do these and the like sins fetch groans from thy soul, and tears from thy eyes, bring thee on thy knees, cause thee to wring thy hands, to see God so dishonoured, is it thus with thee? But is it so indeed? oh then well is it with thee, thy case is happy. And yet lastly answer me, is it thy greatest desire to be rid of sin, yea, of every sin, be it never so gainful or profitable? And dost thou as earnestly desire to leave it as thou dost to have God forgive? Why, this is an excellent sign, a neverfailing sign of thy sound sorrow; this is a certain testimony to thy soul, that thy grief is unto life, and that thou art a child of God. Oh! let these things be well thought on, and often remembered, and let us often search our hearts by them, that we may know what we are, and what sorrow we have, whether godly or worldly. Without question many of God's children want that sound comfort which they might and should have for want of this search and trial; for without it, it cannot be but we must remain either in error or in doubtfulness. Use 3  
Now, in the third place this may serve for the reproof, yea, for the terror of many, who rest in a counterfeit and unsound repentance. For, doth a true penitent grieve more for God's cause then for his own; is he more grieved for the offence against God, then for any manner of respect unto himself? Then surely such are fare from true repentance, who (were it not for fear or shame) could be content to live in sin, and tumble in it all their days. A kind of sorrow indeed many have, but it is only worldly, slavish, devilish; their respect is wholly to themselves, to God nothing. They loath sin, but not because God abhors it; they grieve, but not because God is displeased by it; but because they cannot make their parties good enough against him, in keeping of their sins, and preventing of his judgements. Who almost makes conscience of secret sins? Where is he that grieves for less evils? that mourns & grieves for his omission of good, and neglect of duties God hath required? for few are there that sigh and cry for the abominations committed in our shops and streets: should God send his Angel through this City, to mark those that thus mourn; 
Ezek 9.4.  how small would be the number of those that receive the mark? How many of us have this desire rather to be freed from sin then any other cross, & are as willing not to commit it, as to have the Lord not to impute it? Can we then think that repentance is so common as the world takes it to be? Surely, surely, these things do testify to our faces that we are fare from it. Be it known therefore unto thee, thou that mournest not for thy secret corruptions, who abstainest not from secret sins, that grievest not for other men's sin, aswell as for thy own, thou that hast not this earnest desire to be rid from all sin whatsoever; be it known unto thee (I say) and certified to thy soul, that though thou dost mourn and grieve, and art sorry thou hast done amiss, and also couldst wish that many things could again be recalled which thou hast committed; yet thy sorrow is unsound, it is but a heavy and comfortless sorrow, and the beginning of sorrows everlasting. And therefore content not thyself with it, as if it were godly sorrow, for it is not, and it will turn to bitterness in the end.  
Use 4 A forth use may be for admonition to every one of us, that would have sound comfort of their repentance and conversion, to use all good means, that they may find their hearts thus to be affected: Never rest satisfied till thou canst mourn for sin, because it is sin, and make thy sin to be thy greatest grief. Rest not contented until thou find thy heart humbled for thy close corruptions and hidden sins; yea, for every sin, aswell as for any sin; for the sins of others, aswell as for thy own. 
Means to be used for attaining to true sorrow.  Know nothing by thyself whereby God is offended, that thou dost not as hearty desire to leave, as to have the eternal God forgive. Till it be thus with thee, thou canst have no hope that thy repentance is sound and good. Use all good means for the attaining to this grace. And amongst others these.  
Often meditate on those cords of love, 
First, meditate of God's love.  God's works of mercy towards thee, both in things temporal concerning this life present, (as health, life, liberty, peace, prosperity, and the like;) as also in things spiritual that concern a better, wherewith the Lord doth compass thee. 
Ephes. 1.7.  And amongst all others forget not that rich grace and mercy in giving of his Son to be a reconciliation for thee, when thou wert a slave to Satan, and a firebrand of hell; that he should send his Son, and give him up to death; yea, to that shameful death of the cross, to redeem thee from all iniquity, 
Psal. 86.13.  O great is thy mercy towards me (saith that kingly Prophet) for thou hast delivered my soul from the lowest hell. Great it is indeed, what mercy greater? In this one mercy a world of mercy is comprehended. Consider then of this one mercey, this free mercy, this full mercy; and thou canst not, but needs must grieve to offend so good a God.  
Secondly, Pray for God's spirit, 
2. Prayer. Zach. 12.10.  for that worketh true compunction and contrition in the heart. I will pour upon the house of David, and upon the inhabitants of jerusalem the spirit of grace; and they shall look upon me whom they have pierced, and they shall lament for him, as one that mourneth for his only Son, and be sorry for him, as one is sorry for his first borne. In which words we have both these means laid down that I have now named. Let these be especially used, and we shall find them very available for the obtaining of this grace. Let me entreat thee for the Lords sake, and for thy own soul's sake, to put them then in practice, and that daily. It is a matter of special behoof, and very important, it concerns the eternal salvation or damnation of thy soul, and therefore look about thee.  
Use 5 In the last place, it may comfort such as do thus grieve for sin, more regarding God than themselves, looking more upon him whom they have offended, then upon what they have deserved by offending: Not so much grieving for shame of men, or fear of hell, as that by their sinning they have offended God. Let not such be discouraged, for this sorrow is a blessed sorrow, and shall end in joy; this sorrow will bring to life and happiness: Oh let all such mourners of Zion comfort themselves therefore with these words.  
And before thee.] That is, in thy sight, as afterwards verse 21. This did add much unto his sorrow, and did very much aggravate his fault. Two points are here to be observed.  
The first is this, that God's eye is on all men's actions.  
The second is this, the forgetting of God's allseeing eye in the committing of evil, doth aggravate the sin, and increase the same.  

Doctr. All men sin, God looking on. Heb 4.13. Psal. 139.2.  For the first of these, viz. That God's eye is on all men's actions, he is an eye-witness of every work done and sinne committed. All things are naked and open unto the eyes of him withwhom we have to do, (saith the author to the Hebrews.) And excellently David: Thou knowest my downe-fitting and uprising: thou understandest my thought a fare off. 
Verse 3.  Thou compassest my path and my lying down, and art acquainted with all my ways. 
Verse 4.  For there is not a word in my tongue, but lo thou knowest it altogether. Thou hast beset me behind and before. 
Verse 5.  And again, If I say, surely the darkness shall cover me, even the night shall be light about me; yea, the darkness hideth not from thee, 
Verse 11. Verse 12.  but the night shineth as the day, the darkness and the night are both alike to thee. That whole Psalm may be a proof for this truth. And in another Psalm he saith, 
Psal. 90.8.  Thou hast set our iniquities before thee: our secret sins in the light of thy countenance. The Lord himself doth testify this by his Prophet jeremiah, 
jer. 7.9.  Will you steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other Gods whom you know not; 
Verse 10.  and come & stand before me in this house, which is called by my name, and say, we are delivered to do all these abominations. Behold, even I have seen it, 
Verse 11.  saith the Lord. So in another place, Am I a God at hand, 
jer. 23.23.24.  saith the Lord, and not a fare off? Can any hide himself in secret places that I shall not see him, saith the Lord, and do not I fill Heaven and earth? I will not be too prodigal in spending time in underpropping so known a point, which all confess for truth, and for which Scirpture is so strong. To come then to the reasons.  
First, God is every where present, he can be shut out Reason 1 of no place, as man can, or as the Sun can; because he is infinite in nature. Do not I fill heaven and earth, 
jer. 23.24.  saith the Lord? Am I a God at hand, and not a fare off? And therefore it cannot otherwise be, but he must needs behold our doings, and our actions.  
Secondly, It is he that made the eye, and shall not he see, Reason 2 it is he that made the ear, and shall not he hear! 
Psal. 94.9.10. God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he giveth knowledge, and shall not he know! Can any thing be hid from him from whom they have their being? The work is known unto the worker; the art unto the artificer, the pot unto the potter: and shall not the creature be known unto the Creator? These reasons shall suffice, though many might be brought. Now for the uses.  
And first, this may serve for terror to all such as live Use. 1 in sin; what greater terror to a thief, then to have the judge an eyewitness of his villainy? So what greater terror to the wicked then this, to have the Lord behold their doings. Come hither then and learn thou dissembling hypocrite, thou that coggest and dalliest with the Lord, give care, attend: God hath spied and doth espy thy rottenness within, for all thy painted outside: He knoweth that though thou wearest Christ's livery on thy back, thou wearest the Devil's favour in thy bosom. Think upon this you lurking Dans, close enemies of the Church, whose sleep departs from you, till you have caused some to fall: The Lord seethe your plots and cunning devices, your close practices against his Church, and people; But he that sitteth in heaven shall laugh you to scorn, the Lord will have you in derision. Take notice of this also you adulterers and whore-mongers, who say in your hearts, Who seethe us? We are compassed about with darkness, we need not fear: Behold the Lord himself, who shall be thy judge, he seethe thy villainy, and looketh thee in the face, in the act doing. In a word, all you that think of secrecy, and hope for ever to avoid, both the reproach and punishment of your sins committed: consider this and be better advised, think not by denying, excusing, colouring, or cloaking them to avoid the shame; For what if men do count you innocent, yet God will bring in evidence, to find you guilty. He himself took you with the manner, and was in place at the deed doing: 
Psal. 50.  and therefore he himself will witness against thee, and set thy sins in order before thee.  
Use. 2 Secondly, this serveth to set forth God's wonderful patience, and long suffering: for, is all sin in his eye? then wonder at God's forbearance! who seeing so many and outrageous sins daily committed; yet for all that, spares us. Some are swearing, some tippling, some cheating, some whoring, when his eye is on them: All our impurities, impieties, he doth plainly behold, yet he forbears and doth not strike: wonder at this, wonder at it oh you sons of men, and let it teach you to repent.  
Use. 3 A third use, may serve to stir us up, and encourage us to well-doing, what lazy servant will not put forth his strength, when his master's eye is on him? So, who is it (were he well persuaded that the Lord is a spectator and beholder of his doings) would not put forth his strength to the Lords work? Were this well considered, how courageous should we be, both in the duties of our general and special callings? how forward would we be to every good work? Be not then slothful in God's service, stand not all day idle; be ever doing of good: not the least good can be done, but he doth know it, be it done never so secretly, yet he seethe it, He seethe thy prayers; he heareth thy groans; he bottles up thy tears, which are shed, and made at midnight, and will reward them: thou needst not look for witnesses, to take notice of thy actions, God himself is wit●●●● and thy own conscience also. Thy conscience is as a thousand witnesses, and God as a thousand consciences; How many witnesses wouldst thou have? canst thou desire more? Let this inflame thee to piety, and cause thee to make ever holy thoughts, precious: For, as there is not the least evil in the heart, which can escape God's knowledge: no more is there the least good motion and cogitation. Oh that this were well weighed! then should we not have such a number of lazy Christians, as now we have: let it be considered, and let his knowledge support thee in every good action.  
Fourthly, this point affords us a use of comfort; for, Use. 4 is it so, that God is a beholder of all our works and actions? surely than this may serve for our singular consolation, and that in diverse distresses. I will instance but in some; As first, against the malicious enterprises of wicked men, who band themselves against God's Church, and people; the Lord seethe and knoweth how to bring their purposes to nought, and however they say, 
Psal. 94.7.9.10  the Lord shall not see, neither shall the God of jacob regard it, yet they shall know, that he that made the eye doth see, and he that chastiseth the heathen shall correct. Secondly, it may comfort us in time of persecution; Are we any way wronged in body, or in goods? why, the Lord stands by, he is an eyewitness, and taketh notice of all our wrongs. I have surely seen the affliction of my people, 
Exod. 3.7.  which are in Egypt, saith the Lord, and have heard their cry, by reason of their taskmasters: for I know their sorrows. Commit therefore thy cause unto the Lord; say only with David, Lord thou seest it. And thirdly, it may comfort us against the censures and slanders of the wicked. The Lord knoweth us and our desires; he knoweth our hearts and innocence, what ever the world either say or think. This was jobs comfort in the like case; my witness is in heaven, and my record is on high. And thus the Apostle Paul, when he was disparaged by the Corinthians, I pass not, saith he, to be judged of you, my judgement is with the Lord, he judgeth me. It matters not what the Prisoner saith, so the judge acquit us: And thus we see what comfort this affords.  
The second doctrine, hence to be observed is this;  

Doctr. 2 The forgetting of God's eye, doth aggravate the sin.  That the forgetting of God's allseeing eye, in the committing of evil, doth aggravate the sin, and increase the same. This he insists upon, as an aggravation of his fault, that he had not feared in the sight of God to offend. The speech of Ezra in hi● confession, may seem to make much to this purpose, 
EZra. 9.15.  Behold we are before thee in our trespasses, for we cannot stand before thee, because of this: As if he should say, our sin is increased, in that we had no mo●e regard of thy presence, and stood not in that awe of thee that we should, but now we see that we were all the while in thy view, and because of our neglect hereof, we now perceive, we cannot stand before thee. Thus doth David aggravate his sin, Against thee, against thee only have I sinned, and done evil in thy sight.  
Reason 1 The reasons of this point are these. First, we sin against the means that ought to keep us from sin, and this doth aggravate the sin exceedingly, and make sin out of measure sinful. What better means to restrain us from the committing of sin, than the remembrance of God's eye? Now when we respect not God's eye, and fall into evil, we suffer sin to break out against the good means, that should restrain it: This is a fearful aggravation.  
Secondly, we rob God of his honour, and give not that Reason. 2 unto hi● which is his right, we would pluck out his eyes, that he should not see, or at least, judge him to be blind: to think God seethe us not is a kind of atheism, for after a sort, we deny him to be God. And to think God seethe us, and yet to run in sin without respect of his presence, is little better than to contemn him: both ways he is dishonoured, and ●o the sin aggravated, and increased.  
Let the use of this be to admonish every one of us to Use 1 take heed, lest we forget God's eye in our works and action's: let the eye of his majesty be duly thought upon, wheresoever thou art, or whatsoever thou art a doing, yet still remember it: for, the careless regard of it will increase both thy sin and sorrow. Esteem of every place as jacob did of bethel, what he then said, urge still upon thy soul, The Lord is here present, and I was not ware of it. Let thy shop be a Bethel, thy chamber a Bethel, thy closet a Bethel; for God is there present. Oh that this meditation did take place in our hearts, how many sins would it keep us from? how conscionably should we walk? how upright would we be? The chief fountain of all hypocrisy, is either ignorance, or not considering of this divine property of God. And surely, if any thing will banish hypocrisy, this will do it. As many of you therefore as call upon the name of the Lord, and desire to departed from iniquity and sin, remember the ubiquity of God's eye. A man cannot choose but be good (saith Boetius) who still remembers, that he stands in the presence of the Lord: let this meditation then be ever in thy mind, that God is before thee, and behind thee, without thee, and within thee, on thy right hand, and on thy left hand, always near and never fare of: and so shalt thou walk uprightly.  
Use 2 In the next place, this may serve for terror to all such bold presumptuous sinners, as dare and do commit sin, albeit they do remember, that God's eye seethe them: albeit their consciences cry loud in their ears, that the Lord beholds them. Doth the very forget ●pe●●e of God's eye, increase and aggravate the sin? then what doth this, how fearful is the sin of such, as though they do remember, the eye of God is on them, yet slightly regard it, and will not abstain from their evil doings? I doubt not but the consciences of many, tell them, they have thus sinned, thus boldly, audaciously, and presumptuously transgressed. Few will deny that God sees them, and they will say, they know it and remember it too: If this be true thou sayest, than the more wretch thou, that darest thus provoke him to his face, and as it were, challenge him in the field. Dost thou not in effect say this? Albeit thou hast forbidden me to do thus, or thus, and hast threatened damnation, for the doing of it, yet I will do it, though thou lookest on me, I care not for thy eye, I fear not thy threats, I esteem not of thy judgements? Oh wretched creature, dust and ashes, wormsmeat, that thou darest be thus bold: Take heed, God will be provoked: though not easily: he will be angry, though he be slow to anger; and thou shalt then know, what a fearful thing it is to fall into the hands of the eternal God.  
Use 3 In the last place, here is matter of humiliation, for the very best amongst us; doth the forgetfulness of God's eye, increase the sin? then alas, how are our sins increased? how many sins have we committed, when the eye of God hath been never thought on? Nay, how many sins have we committed, under hope of secrecy? No man's eye hath over-looked us, therefore have we took liberty to sin, and been bold to do evil: how horribly have we abased his glory, and majesty; when we have not been ashamed to do that under his eye, which our consciences tell us, we would not do; nay, we should have been ashamed to have done, if the eye of the least child had looked on us? Oh let this humble, and in making thy confessions, let not this be forgotten; bring thy soul to a humiliation even for this, amongst the rest, that God was not remembered. In doing of evil, the sight of God was little reckoned of. Let this be put in thy Catalogue of sins, and for this very particular, afflict thy soul before him.  
And am no more worthy to be called thy son. 
Text. ] See how he humbleth and abaseth himself, even to the uttermost. I am not worthy to be thy son, nay not worthy of the name of a son, make me but as a hired servant, and I shall think myself most happy. Oh rare humility! yet greatly necessary, because God is good to such. But, as for the proud, he beholds them a fare off. But to come to the Lesson, and this it is; 
Doctr. Where there is true repentance, there is a sight of a man's own unworthiness.  Where there is true Repentance, there is a sight and sense of a man's own unworthiness. The better repentance, the more humility. Before, there was no place in the Family good enough for him; now, he thinks himself not good enough for any place in the house. Thus they that have their eyes opened, and are truly penitent, will esteem God to be great, but themselves base. It was the speech of Abraham, the Father of the faithful, I am but dust and ashes. 
Gen. 18 27. Gen. 39.10. 2. Sam. 7.18. jud. 6.15. joh. 42.6. Luke 5.8. 1. Cor. 15.8, 9 1. Tim. 1.15. Math. 8.8.  It was the voice of jacob, I am not worthy of the least of thy mercies. It was the speech of David, Who am I, O Lord God, and what is my house, that thou hast brought me hitherto? It was the voice of Gideon, My Father's house is the least in all Israel. It was the voice of job, I abhor myself, and repent in dust and ashes. It was the voice of Peter, Depart from me, Lord, for I am a sinful man. It was the voice of Paul, I am not worthy to be called an Apostle: and that he was the chief of all sinners. It was the voice of the humble Centurion, I am not worthy thou shouldest come under my roof. What shall I need to speak of Ezra, Nehemiah, Daniel, Mary Magdalen, with others; who have been vile and base in their own eyes, though great in the Lord's estimation and sight. If you go through the whole book of God, from the beginning to the end, you shall ever find, that the fairest Saints have esteemed themselves to be the foulest sinners.  

Reason. Revel 3.17.  And it stands with good Reason; for the affections must needs follow the temperature of the mind; so that as the conceit of holiness and happiness doth puff up a man in pride and presumption; so the true sight and sense of his sinful and wretched estate, must needs cast him down with shame and sorrow: as may be seen in the Prophet Esay, 
Isay 6.5.  when he cried out; Woe is me, I am undone, because I am a man of polluted lips, and I dwell in the midst of people of polluted lips.  
Use 1 Let us then examine our Repentance by our humility. Hast thou truly repent? then thou art truly humbled, and cast down with a sight and sense of thy sins and transgressions: Then thou art vile and base in thine own eyes and estimation: 
Signs of an humbled soul.  then art thou poor in spirit, and broken in heart. And if it be thus with thee, these marks will make it manifest.  

First, trembling at the Word. Esay 66.2.  First, a trembling at God's Word: To this man will I look, saith the Lord, even to him that is poor and of a contrite spirit, and trembleth at my Word. I am not ignorant how some refer this only to the Law; which threateneth, terrifieth, and denounceth the horrible judgement of God against sinners; but it is to be taken more largely (as Caluin doth) in regard that the faithful themselves tremble at the Gospel. 
Cal●in loc.  So then, a trembling at the Word, yea at every word of God; the threatening word, the promising word, the commanding word, 
First, at the threatenings.  is a sound sign of a humbled soul. First, a trembling at the hearing of God's threatenings: When he he hears the menacings of God's vengeance against sin, there is a kind of inward quaking and fear, lest by sin we should incur the danger of God's wrath, and bring on our heads the curse denounced against the breakers of Gods Law. Thus David, 
Psal. 119.120. Hab. 3.16.  his flesh trembled for fear of God, and he was afraid of his judgements. Thus was it with Habakkuk, His belly trembled, and his lips quivered at the hearing of the voice. Rottenness entered into his bones, and he trembled in himself, that he might rest in the day of trouble.  
Secondly, as they tremble at God's threatenings, 
Secondly, at the promises.  so also at his promises. The hearing or reading of God's mercies and promises, begets in the humbled soul an inwa●● fear and quaking; lest through unthankfulness and disobedience, he should deprive himself of the use and fruit of the promise made. To this doth the Apostle exhort the Hebrews; 
Heb. 4 1.  Let us fear lest at any time by forsaking the promise of entering into rest, any of you should seem to be deprived. And let not this seem strange to any, that a child of God should tremble in hearing of such comfortable Doctrine: that the hearing of God's mercies and promises, should cause him to fear: For these two may well stand, and are mixed together in the heart of every believer. He hears the promises, 
Psal. 2.  conceives the sweetness, takes much comfort in them; Hereupon he fears lest that he by his misdemeanour should miss of such happiness.  
Thirdly, he trembles at God's precepts, 
Thirdly, at his precepts.  fearing to transgress, because of the authority of the commandment. Thus was it with David, 
Psal. 119.161.  Princes have persecuted me without a cause, but my heart standeth in awe of thy Word. God had commanded; he stands in awe of this command, and will give obedience. Thus we see one mark of a truly humbled soul, a trembling at God's word, yea at every word; both Threatening, Promising and Inioyning.  
Secondly, if thou art indeed humbled, 
The second sign, a renouncing of our own works.  and hast a base esteem of thy own self; thou wilt renounce thy own works and merits, and disclaim all opinion of thy own virtues and goodness, resting only on the mercy and favour of God in Christ jesus. Thou dost see the imperfections of thy best works: and how thy best righteousness is like a menstruous cloth, filth and polluted, and therefore dost not dare to think, any thank due unto thyself for the obtaining of any good blessing be it never so small.  

The third sign. Thankful acknowledgement of the least of God's favours. Gen. 32 9.10.  Thirdly; if thou hast this humble heart; then there willbe a thankful acknowledgement of the least favour or mercy that God doth bestow: As a poor man is thankful for every farthing, so wilt thou be for every small blessing; acknowledging it to be infinitely abo●● desert, thou being lesser than the least of God's mercies.  
Thou wilt be thankful for thy health, peace, liberty, yea, for the benefit of the light, use of thy senses: for thy going upon the earth, for thy breathing in the air: for the least crumb of bread, or drop of water thou dost receive. For thou art not ignorant how unworthy thou art of the least of these.  

The fourth sign. Contentation with the hardest measure.  Fourthly if thou hast this contrite and humbled soul, thou art content with God's severest courses: and patiently submittest thyself unto his will. Thou art content to receive evil at God's hands as well as good. Thus was it with old Ely, when he heard of the intended judgement against him and his house. 
1 Sam. 3.18.  It is the Lord (said he) let him do what seemeth him good. And thus it was with David also. 
Psal. 119.75.  I know o Lord that thy judgements are right, and that thou in faithfulness hast afflicted me. So saith the Church. 
Mic. 7.9.  I will bear the wrath of the Lord because I have sinned against him. So then we see that when we are once throughly humbled under the sense of our sins, we will patiently submit ourselves, unto the greatest afflictions that God is pleased to lay upon us.  
Fifthly if thou art thus humbled thou art then teachable, 
The fifth sign. teachableness.  for a broken heart is ready to receive impression; but pride is impatient of admonition, it will not be taught; it is deaf on that ear? The proud pharisees take it in great scorn, 
joh. 9.39.40.  that Christ should reprove them of blindness. 
2 Cor. 18.23. Isay. 39.8.  Proud Zidkiah cannot endure Micaiah his admonition. But let a Prophet deal with a humble Hezekiah, you shall hear him say. Good is the word of the Lord which thou hast spoken.  
Sixtly and lastly, 
The sixth sign. humble carriage expressed.  a humble heart will show itself in a humble carriage towards others, accounting other of God's servants better than themselves: Striving in giving honour to go before others. It will cause us patiently to bear injuries and wrongs, as David by Shemei; God hath bid him curse. It will make us sparing in our censures, & will not suffer us to disgrace or diminish the gifts of others, as that proud Publican did; yea we will account it no disgrace to be employed in the meanest service, for the good of any of God's people. And in a word; our very looks and vesture, will make it apparent that we are humble. And thus we have seen the marks.  
There wants nothing but a diligent examination, to tell us whether we have this humble heart yea or no: & consequently, whether as yet we have sound repent. The Lord give us hearts to examine ourselves, and grant us his grace, for the better performance of this duty that we may not deceive ourselves as we are too too prone, but that we may have a certain knowledge of the estate of our souls.  
But in the Second place I must fall from exhorting to Use 2 lamenting; for certainly there is but small store of true repentance upon the earth, there is so little humility: the signs we have given, doth apparently show it. Where is this trembling at God's word that formerly we spoke of? this quaking at his threatenings, at his promises, at his precepts? how ordinarily are these things heard of without trembling? do not men even make a mock at the threatenings? 
2 Pet. 3.4.  saying the vision is as wind and where is the promise of his coming? are not the promises of the Gospel abused, and made matter of licentiousness? and is not the grace of God turned into wantonness, 
Rom. 2.  by men of the world? And as for his commands who stands in awe of them, who doth yield to that which God requires; 
Psal. 85.8. Psal. 2.2. jer. 5.5. Psal. 50.17.  or hearkens to that which the Lord will say? alas men break the bands, and cast away the yoke; hating to be reform. And again, what trusting to men's own works, what boasting of our own goodness is to be found amongst us? and how little relying on God's favour and mercy? Further what horrible ingratitude doth reign amongst us? what devouring up Gods blessings? and how little acknowledgement of God's goodness? 
Isa. 1.3.  The Ox knows his owner, and the Ass his master's crib. But England doth not know, this people doth not consider. Great blessings are underprized; but smaller mercies altogether despised, the Gospel and the fruits of it as peace plenty etc. these are undervallewed and slightly regarded: and as the Israelites of there Mannah; 
Num. 11.6.  we think basely of it; our peace we grudge ourselves: never better times then when more war say many. Is this our thankfulness to God for this his goodness? oh wretches that we are, to be so unthankful for so great a blessing.  
And as for common mercies how commonly are they neglected? as food, raiment, lodging, preservation, how few are thankful for these things? We swallow these up, as the Swine the acorns, not looking up to the tree; Scarce blessing our meat we eat. And why? oh these are but ordinary? and are they ordinary, the more have we to answer for our unthankfulness.  
For God's goodness is the greater, in that he continues these unto us, albeit we daily make forfeiture of them by our sinning. And so for other blessings both privative; (as keeping us from diseases, saving us from dangers, keeping us & ours every night from fire, from robbers, from ruin) as also positive, in giving of us life, health, strength of body, use of the senses, in feeding us leading us in our going in and out, refreshing us with sleep every night, our great unthankfulness for these good blessings, plainly showeth that humility is wanting. Besides how wonderful impatient are we under Gods correcting hand, what murmuring, complaining, repining, against God and his proceed; when any loss befalls us, or other cross lies on us? We are content to receive good from him, but evil by no means can we endure. In the day of trouble our spirits are as short as Jehoram's was, 
2 Kin. 6.33.  Behold this evil cometh from the Lord wherefore should I attend on the Lord any longer. Oh our impatience, our impatience, I say when gods hand is on us, our murmuring and grudging against Gods proceed, our freting in the day of our tribulation, as if some injury or wrong was done us, doth evidently testify we are fare from this humility of spirit.  
Moreover, how impatient are we of admonition? How do we swell when we are told of our faults? What a disgrace do we hold it to be told of our duties, though in never so humble and submissive a manner? Yea, though it be by the mouth of God, or Nathan. Yet what a spirit of contradiction do we manifestly show, returning reproof for reproof, rebuke for rebuke. If we should see one that is dangerously sick, instead of taking a potion prescribed, fling it in the Physician's face, 
Ostendo illi latum, aspergit me luto: Ostendo illi speculum, & allidit parieti.  we would pity his estate, and think it desperate. The case of such is little better, that do cast a reproof into his face again that gives it. Doth not this show our hearts are haughty, void of all true humility and meekness? And lastly, (in a word) doth not our carriage and behaviour towards others condemn us? What condemning of others, and justifying of ourselves? What censuring and judging of our brethren's infirmities? Do not these argue haughtiness of spirit? And do not our proud speeches, countenances, doings, and apparel signify a vain and proud heart? If all these testify against us, where is then repentance? the counterfeit of it may every where be had, but the true grace indeed is rare to be found. Oh! what cause have God's children to run to the gap? what need have we all to fly unto the Lord, for there is abundance of sin in every place and corner; but little repentance the Lord he knoweth. You therefore that fear the Lord call upon him: you that have any interest in the Lord, pray unto him: down at morning, down at evening, give him no rest until he have sheathed up his sword, which he hath drawn out and is now a furbushing and making ready for the battle, with which he will shortly strike, if the prayers of God's children do not hold his hands.  
Use 3 Thirdly, this may serve for terror to all such, who as yet have not this mean and base estimation of themselves. Let all such know they are void of grace: I have God, 
Hab. 2. 4.  word for my warrant. Behold (saith the Prophet) his soul which is lifted up, is not upright within him. All those that are void of humility are far from uprightness: The higher the Sun is, the shorter is the shadow; the more grace, the less conceit: The emptiest vessel ever sounds loudest, and the fuller the base. Wood that in burning yields the greatest smoke, doth commonly give the smallest heat. 
Altitudo non est valida, Chrysost. Hom. 20. in Epi. ad Rom.  Those bows which are most laden with fruit; those ears which are fullest of Corn, do ever bend downward; when the barren bow, and empty ear stands upright: So those that are emptiest of grace, evermore make the greatest ostentation and crack most of their own goodness. But of this I shall have occasion to speak more hereafter.  
Use 4 Lastly, this may comfort such as are thus mean and base in their own eyes, who cry out with that holy Patriarch, They are less than the least of God's mercies and favours. And with blessed S. Paul, They are the worst of all sinners, who upon diligent search find in them the former marks and signs of true humility; let such comfort themselves. This is a great argument of sound grace; It is an evident testimony of sound repentance, and of God's favour; and certain it is, and therefore hold it for a truth, the viler and base thou art in thy own esteem, the more dear and precious thou art in the eyes of the Lord.  
Make me as one of thy hired Servants.] As if he should have said, I dare not; I do not make suit to be as before I was, a son: I am unworthy of such favour, yet vouchsafe me that favour that I may belong unto thee: and although I am not worthy to be called a Son, yet vouchsafe me to be a hanger on; let me have a room and service in thy house, though it be amongst the company of thy hired servants.  
Here we see the case is altered; while he was in the house no place was good enough for him; but now that he hath been a while in a fare Country, and wanted of that bread which his Father's servants had, he doth desire to be in the basest office.  
This teacheth us this lesson. 
Doctr. Gods blessings are better discerned by their want, then by their enjoyment. 1 Sam. 3.1. Isay 4.2.  God's blessings are better known, and more esteemed by the wanting of them, then by their enjoying. The worth and value of God's good blessings are not known till we be without them. This vision was precious in the days of Ely, when that was wanting. And the Prophet Isay telleth the people of Israel, that the blessings of the Lord should be excellent and pleasant to them, after they had been pinched with the want thereof, in their captivity, yea, the bud shall then be beautiful, etc.  
The use of this (in a word) is to teach us to esteem more of the good blessings we receive from God, 
Use.  and beware of undervaluing them, lest we give the Lord occasion to deprive us of them. These common blessings of the shining of the Sun, breathing in the air, meat, drink, preservation in our going out, in our coming in, use of the senses, strength of body, and the like, let them be more esteemed of thee: alas, consider how miserable thou art without these! The Lord is f●ine (so great is his mercy, and our corruption) to deprive his children of many of these good blessings, till they know the price and worth of them; and in their restraint make them enjoy the smallest blessing more thankfully and comfortably. Hunger is good sauce, and giveth good relish and taste to course meats, and homely fare, when for want hereof dainty dishes are but contemned. Should the Lord deprive thee of thy health, strength, sense, sleep, then wouldst thou see what a benefit thou hast enjoyed. Bewail therefore thy own corruption in this kind, and pray for this wisdom, that thou mayst rather know the worth of God's blessings by the enjoying, then by the wanting of them.  
And he arose, and came to his Father, etc.] This Prodigal now puts in practice, what formerly he had resolved to do. As resolved to arise: So, he arose. In this his practice we must consider; First, what he did; Secondly, what he said. For the first; the Text saith, He arose, and came unto his Father. Where we have first the parts of his repentance; which are two, Aversion from his sin, [He arose.] Secondly, Conversion, to his God, And came unto his Father.  
Secondly, We have to consider the circumstance of time when he did it, which is implied in this word [And, or, So,] that is immediately, he deferred no time, but presently put in execution what was before but in purpose and resolution. Something in general from the dependence, before I come to the specials.  

Doctr. Where there is true repentance there is not only a purpose in heart, but an endeavour in life. Psal. 32.5.  In the former verse we heard his purpose, in this verse we see his practice. Hence learn: Where there is true repentance, there is not only a purpose in the heart, but a holy endeavour and practise in the life. The true penitent doth not only purpose to leave sin: but also doth put in practice what formerly he hath purposed. This may be confirmed by many examples in Scripture. David resolved to confess his sin; and he was as good in practice, as he was in purpose. Then I acknowledged my sin unto thee, neither hide I my iniquity: For I thought, I will confess against myself, my wickedness unto the Lord, and thou forgavest the punishment of my sin. So also in another place, 
Psal. 119.59.  he thus saith, I have considered my ways, and turned my feet into thy testimonies. He did not only consider and determine, but perform and do.  
Because they have the same arguments for the one, Reason 1 which they have for the other. What stronger argument can be brought for resolution in heart, then can be brought for action in life? Surely the same reasons that we have to move us to resolve well, the same (if not better) we have to moou● us to do well.  
Secondly, The s●●e spirit which worketh in us the Reason 2 will, worketh in us th● deed also; 
Phil. 2.  and it is as well able to work the one, as it is to work the other.  
First, Let this serve to reprove the folly of such, as Use 1 rest themselves contented with their faint purposes, persuading themselves they have truly repent, and would have others also to be so persuaded, though no reformation follow hereupon. Many there are who while they are hearing of the word, seem very much to be moved with the promises or threatenings; insomuch that their sins which they hear to be reproved, for the present they purpose to forsake, & the duties they hear commanded they have some desire to perform; and with Agrippa, they are almost persuaded to be Christians. 
Act, 26.28.  They are almost persuaded to take better courses: But there they rest. Many there are also, who when the hand of God is upon them by losses, or sickness, or such like visitation; they purpose and promise great reformation: but when God's rod is removed, and his hand taken away, they are as bad as ever they were: so that we may say of them, as the wise man by shearing his Hogs, Here is a great deal of cry, but a little wool. Here is a great deal of purpose, but a little practice, abundance of resolution, but small store of action. And herein they deal with the Lord as the people of Israel did, who when God brought any calamity upon them, 
Psal. 78.33.34.35.36.37.  they presently returned and sought God early. But (as the Text saith) they flattered him with their mouth, and dissembled with him with their tongue. Thus many there are who make many good proffers of coming forth of their sins: but (alas!) they presently recoil like Zarah in Thamar's womb, and Perez steps forth. These passions the Prophet compares to the morning dew, 
Hos. 6.9.  which is soon dried up with the heat of the Sun, as if it had never been: Of such a nature are all these qualms that many have, they soon pass away, and are of no continuance. It is true indeed good motions are to be respected, but if they bring not forth good actions, and if there follow not good endeavours, they are no other than such as may be in the very wicked and reprobate; many have gone as fare as this, who are now in torments. 
* Hell's mouth full of saint purposes and desires.  Many as good resolutions as thou hast any, are now in hell; many who are of old ordained to condemnation, have been Sermon-sicke, as well as thee; have resolved to leave sin as well as thee; and wilt thou then rest in this? Pharaoh can sometimes cry out, 
Exod. 9.27. 1 Sam. 24.17.  I have sinned. The Lord is righteous, and I am wicked. Saul in a passion will confess to David, Oh my Son David, thou art more righteous then I.  
Nebucadnezer in his fits can purpose well, when he seethe the excellent prophetical spirit of Daniel in interpreting his dream, he is then so affected, That daniel's God is the only true God: 
Dan. 2.47.  a God of Gods and Lord of Kings, and a revealer of secrets. But alas this motion lasted not long, for a while after his idol must be worshipped on pain of death as the story shows. 
Cap. 3.16.  And after this, the sight of the miracle in the three children's delivery did so wonderfully affect him, as that it did wring from him the acknowledgement of the true God; and caused him to make a decree. 
Cap. 3.29.  That every people, nation, and language: which spoke any thing amiss, against the God of Shadrach Meshach and Ab●dnego, should be cut in pe●ces and there houses made a dunghill, because there was no other God that could deliver after that sort. 
Cap. 4.30.  Yet for all this not long after you may see him letting it in his palace, and as proudly as ever advancing himself above the Lord. Rest not therefore in these purposes and passions, which thou seest are in very wicked men and hypocrites. Do not think thou hast truly repent because thou hast had a purpose to forsake thy sin, no, know it for a truth thy repentance is not true, unless these motions and purposes conceived, bring forth good actions in life to be practised.  
In the next place, let this serve to urge a former point delivered, viz. that we bring good motions unto perfection, and not suffer those good resolutions, which God hath put into our hearts to die, but ever proceed from purpose to practise: would wishing and purposing serve the turn, Baalam would have been in heaven long ago: 
Num. 23.10. Purposes are but fools purchases.  I tell you, hell will be full of good intents, but heaven of good actions; thou, therefore who wouldst have any comfort to thy soul and conscience in thy repentance, ever join these two together, resolving and doing, when ever God's spirit hath put into thy heart any good motion, follow it hard until thou bringest it to perfection, and then thou shalt be blessed in thy deed; 
jam. 1.25.  imitate this prodigal, what thou resolvest to do, do. As thou sayest thou wilt confess so confess, as thou resolvest to return so return; let it not be said of thee, as of that foolish builder, this man began to build, and was not able to finish. 
Luk. 14.30.  To lay a foundation, and not build higher is but ridiculous; resolution without practice is no better. Make not thyself ridiculous both to God and man: we all love lasting stuff in a suit, we cannot away with that horse that will tire; and can God like such as do not continue? he cannot do it.  
But some may demand, What good means are to be used, 
Quest.  for the bringing these good motions to perfection? which is no easy matter, the Devil being ready to steal every good motion out of our hearts, & our own corruption to extinguish it, before we can bring it forth into actions. 
Answ. Means for the bringing of purposes to perfection. First resolve on a good ground   
For the attaining to this, let these rules be practised; First, resolve upon a good ground, build thy resolution on a strong foundation: if thou resolvest to leave any sin, consider well the absolute necessity of forsaking of it, the danger it will bring if it be continued in, both in this life, and another: the impossibility of obtaining heaven, without repentance for it, and the like, and so also for doing of any good duty, build thy resolution on a good foundation, that in time of trial and temptation, thou mayst stand fast. And surely, here is the reason so many good purposes vanish away, 
Hos. 6.4.  like the morning cloud, and come to nothing, because they do not seriously consider the absolute necessity of doing, or leaving undone, that which they resolve on.  

Second means to determination and supplication.  Secondly, add to thy determination earnest prayer, and supplication: hast thou any good motion, and doth it come thus fare as to a holy resolution, to leave such or such a sin: or do this or that good duty, then second it with a petition, lift up thy heart unto the Lord, and call for grace. Thus David prayed in the behalf of the people, when he saw them so well disposed in their cheerful offering to the Temple, 
1 Cro. 29.18.  O Lord God of Abraham, Isaac, and of Israel our Fathers, keep this for ever in the imagination, of the thoughts of the heart of thy people.  
As he did in their behalf, so do thou in thy own, Lord keep this for ever in the imagination of the thought of the heart of thy servant: it is thou Lord who hast wrought in me the will, be thou pleased also to work in me the deed: oh suffer not this my resolution to die, but give grace to practise what I have now resolved. Thus be thou earnest with him, and call upon his name, for be thou assured, thy best resolution will prove but a vanishing motion, unless thou be strengthened with grace from above.  

Third means, speedy execution.  A third means is speedy execution: delay not but speedily put in practice: before the iron cool it is good striking; and while the wax is pliable, it is good setting on the seal, and therefore what Solomon exhorteth in the case of vows, 
Eccles. 5.3.  is generally to be practised in all holy purposes and motions, be not slack to perform them. They that know themselves, know how fickle and unconstant their hearts are: now as we would deal with a variable and unconstant man, so let us deal with these hearts of ours; we would take such a one at his word, and lay hold of the opportunity, when we find him in a good vain, least within a short space he altar his mind. Our hearts are fare more variable and unconstant than any man is or can be, let us then learn this wisdom, presently to lay hold of every good motion, and put it in practice, do not stand debating the matter, when God putteth any good thought into thy heart, or raiseth up any good purpose, or desire within thee, but presently proceed to execution: make no long tarrying before thou dost put them in action; there are many, who have been much affected in hearing of the Word, and have resolved to leave such a sin, or do such a duty, and put in practice what he hath heard, but by reason of their deferring until the next day, or such a time, those motions die, and purposes vanish, and come to nothing, and therefore let this be amended of all you that would be constant, and let this rule, with the rest, be carefully observed, of all you who desire to be as good in action, as you are in purpose and affection, and so by God's grace, and help (without which all is unprofitable) you shall see much benefit and profit come hereby.  
Thus much for the coherence and dependence which this verse hath with the former, he puts in practice what there, he did but purpose.  
Now to come nigher to the words of this verse, wherein we see what this Prodigal did, he ariseth and goeth to his Father: he leaveth his sin, and turneth to his God. Secondly, the circumstance of time, when he did this, which is implied in this particle And, or So, that is presently upon his resolution, he did not debate any longer upon the matter, but forthwith rose up and went his way.  
He arose and came to his father. 
Text. ] His arising is nothing else, but his leaving of sin (as formerly we have heard) and his coming to his Father, is his turning to the lord 
Terminus à quo, & terminus ad quem.  So then here we have the parts of true repentance laid down, which are in number two, first, Aversion from sin: secondly, Conversion to God.  
First, we might observe this general Doctrine;  

Doctr. True Repentance consists of two parts. Psal. 34.14. and 37.27. Esay. 1.16. Ephe. 4.22.24. Act. 26.18. Use.  That true repentance consists of two parts, viz. Leaving of sin, and turning to God: According to that of David, Eschew evil, and do good. And that of Esay, Cease to do evil, and learn to do well. And that of the Apostle, Put off the old man, which is corrupt, etc. And put ye on the new man, which after God is created in righteousness, and true holiness. And I might from hence take occasion sound to lesson such, as think true Repentance to consist only in a forsaking of some evil, and abstaining, from some gross sins; how often do we hear this Apollogie made? when other reasons are wanting to prove the soundness of repentance? I am neither whore, nor thief, nor murderer. Well and what then, this may be true, yet thou mayst be a Reprobate: He that goeth no further, goeth but half way to heaven at the most, and he that rests in the midway, is like never to come thither: what shall I say to thee, to speak as favourably as I can, thou art but half loyal, and is such a one a good subject? thou art but half a son, and therefore a bastard; thou art but half hot, 
Reuel. 3.  and therefore lukewarm. What then canst thou look for, but to be spewed out of GOD'S mouth, as loathsome and unsavoury unto his stomach? Think of this, oh you civil honest men! who bless yourselves in your civil carriage; you do no man wrong, you oppress none, you have taken no man's ox, nor ass▪ This may be, yet know this can be no good argument, to prove thou hast repent: many go thus fare, who are of old ordained to this condemnation: think of the Parable of the talents, 
Mat. 25.25.  there thou shalt find that the servant which gave God his own, did not escape hell, cast you that unprofitable servant, into utter darkness, there shall be weeping and gnashing of teeth. Behold here though thou givest God his own, yet that will not save thy soul; couldst thou say thus unto the Lord, behold Lord here is my talon, I have not spent it, 
Note this you civil honest men, note it.  here is my time, thou didst lend me, while I was upon the earth, be it 40. or 50. years, or more or less, here it is; in all this time, I have not swore one oath, nor spoke a word that might tend to thy dishonour: not an idle word hath passed from between my lips; here is also my substance, not one penny wastefully spent, on my own lusts or pleasures, take Lord thy own, there it is, couldst thou say thus? which alas, thou canst not, yet, if thou couldst thus speak, and truly so speak, yet I tell thee, thou wouldst come short of blessedness, because thou hast been unprofitable; what dost thou more than the bruit beasts? they dishonour not God with their tongues, but in their kind, they glorify him, are not they then nigher happiness than thyself? Consider well what I say, 
2. Tim. 2.7.  and the Lord give thee understanding in all things. But I intent to stand on this General: I come to the Specials.  
He arose.] The point we may observe hence, is this; 
Text. Doctr. Where there is true repentance, sin is left.   
Where there is true Repentance, there is a rising from sin; there is a leaving, and a forsaking of all former evil ways, and courses. This point might be confirmed by many examples: As of Paul, Peter, Zacheus, with others, who left their former courses, and committed them no more. But amongst all other examples, that is most excellent, to prove this in the 19 of the Acts, who to show the truth of their repentance, brought their curious books, and burned them openly. Hence is it also that the servants of God have ever called upon the people, that they would testify the truth of their Repentance, by their forsaking of evil; thus Samuel enjoined the Israelites, 
1. Sam. 7.3.  to put away their strange gods from amongst them. And Peter laid this task upon his hearers, that they would amend their lives. 
Act. 2.37.38. jon. 3.8.  So the King of Niniveh, gives this in charge, that every man should turn from his evil way, and from the wickedness that is in his hands; he full well knew, that there was no averting or turning away the judgement, threatened by the Prophet, but by repentance; and that there was no true repentance, if sin were not forsaken.  
Reason. 1 The reason of this is, because every true penitent, is partaker of Christ's death, and the power of it, which causeth him to die unto sin; as the Apostle notably showeth, 
Rom. 6.6.  in the sixth to the Romans, at the beginning of the Chapter, Knowing this (saith he) that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin: thus Christ's death being applied by faith, will work in us the death of sin, and cause us to forsake our former evil ways.  
Reason 2 And secondly, the spirit of God dwelleth in that man's heart, 
Rom. 8.4.2.  and is become his guide, and this spirit freeth us from the law of sin and death. This expels sin, and will not suffer such filthiness to remain in the room where it doth lodge. These may be the reasons of the point  
The uses follow.  
Use 1 First, hereby try thy Repentance, whether it be good or no? Hath it wrought a change, and alteration in thy affections, 
2. Cor. 5.  words, and actions, are all old things done away, and new come in the place thereof? is there a forsaking of sin, a reformation of life? if it be thus, than it is well, for thus it is, and must be with every true penitent. True it is, in the time of our impenitency, like wild, and mad horses, we gallop in the way of sin: yet in the day of our repentance, the spirit of God, as with a bit or bridle giveth us a jerk, and turneth us back, & setteth us as fast a going the other way, Insomuch that our companions stand wondering at the matter; admiring that we so suddenly break of company, 
1. Pet. 4.4.  and run not with them to the same excess of riot. So great is the change, that not only ourselves, but others also see it and admire it. Now than thou that talkest of Repentance, is this change in thee? assure thyself, if thou hast repent, it is, and all the world may see it; canst thou with good conscience say of thyself, 
1. Cor. 6.10.  as Paul did of the Corinthians, I was once a thief, a drunkard, an adulterer, a reviler, an extortioner, a covetous person, and the like. But now I am washed, 
Verse 11.  now I am sanctified, yea, and justified in the name of the Lord jesus, and by the spirit of my God. Canst thou thus say of thyself and that in truth? Why then (to thy comfort be it spoken) this is a notable evidence of the truth of thy repentance; but if it be otherwise, thou mayst deceive thyself, but be it known unto thee, thou art as far from it, (for any thing that I can see) as they are that rob by the high way side, and it may be farther.  
Secondly, this may serve for terror to such as find Use 2 no change in themselves, but are the same still that ever they were; As proud as ever, as profane as ever, as worldly as ever, as irreligious as ever, if not worse than ever; yet these men bless themselves with a false persuasion of repentance, when indeed, they have not trodden over the threshold of repentance: and though they have lived thirty, forty, or it may be threescore years, yet poor souls, they have not all this time trod one step, nor to be the first stride towards God's kingdom; Sin is not yet left nor forsaken. But oh thou dreamer awake, if ever thou wilt awake, Awake, gull not thy own soul, thy torment shall not be the less in hell, because thou fallest in before thou be'st ware. Delude then thyself no longer, but look well about thee: Thou canst not endure others should cousin thee, why cozenest thou thyself? Happily thou hast had some spiritual qualms, or upon hearing of the Word hast shed some tears; but what then? if no reformation follows, these are not signs of true repentance. 
Mala praeterita plangere est, plangendaiterum non committere. Amb. Vera paenitentia est quando sic panite● hominem peccasse, ut crimen non repetat. Born.  This is true repentance (saith a Father) so to bewail sins past, as that we commit them no more, which we have bewailed. It is to no purpose then for thee to bewail thy former courses, unless there follow hereupon a due amendment, let not then this deceive thee, for thou dost but mock, and not indeed repent, when thou still dost that whereof thou hast repent. This is true repentance, so to repent, that thou hast sinned, as that thou dost so no more. Till therefore thou dost cease from sin, 
Inanis paenitentia quam sequent culpa coinquinat. Aug. Soliloq.  and reform thy ways, until thou dost find this change in thyself, so that thou canst truly say, I was thus and thus, but now the case is altered, thou canst have no comfort in thy repentance, for assure thyself, that Repentance and continuance in thy old wicked courses, can never stand together.  
Use 3 In the third place, this may serve for the comfort of all such as do find this change in them; who can say as that blind man, 
john 9  who had his light restored, One thing I know, that whereas I was blind, now I see: whereas I was filthy and unclean, I am now washed and cleansed, oh happy is the condition of such a one! thrice blessed is thy estate, only let me admonish thee, that thou manifest this change unto the world, that others may also say; 
Amb. lib. 2. de penitent. cap. 10.  How is this man changed from what he was? Ambrose makes report of a young man, who having a long time lived in lust and uncleanness; at length traveled, and in his travel was converted: afterwards returning home meets with one of his old acquaintance, with whom he had been often nought, but passed away and would not salute her; at which the Strumpet wondering, speaks to him after this manner; What; have you forgotten me? It is I: 
Sed ego non sum ego.  His reply unto her again was this, yea, I know it, but I am not I. Thus it becomes thee to manifest this change thou findest to be in thee: that as others have been witnesses of thy sin, so they may be also witnesses of thy Repentance. And thus much shall serve for this first part of his repentance, viz. his Aversion from his sin; 
Text. Doctr. In true repentance there is not only a rising from sin but also there is a turning to God. jer. 4.1.  now we come to the second, which is his Conversion to God.  
And came to his Father.] From hence we learn;  
In true Repentance there is not only a rising from sin, but also a turning to the Lord, and a setting of our hearts towards him and his kingdom. This therefore is enjoined us (as well as the former) in many places of scripture: If thou wilt return oh Israel, saith the Lord, return unto me: and again, Oh Israel return unto the Lord thy God: take with you words, and turn to the Lord. And again, 
Hos. 14.1.2. joel. 2.13. Act. 26.20.  Rend your hearts and not your garments, and turn unto the Lord. This was Paul willed to exhort the Gentiles to; that they should repent and turn to God, and do works meet for repentance. Many more places might be brought to confirm this: but what need I? By the mouth of two or three witnesses, shall every word be established.  
The reason is this: As by faith we are engrafted into Reason 1 Christ jesus, and so made partakers of his death, and the power of it, which causeth us to die unto sin: so also by the same faith we are made partakers of his resurrection, which causeth us to walk in newness of life, 
Rom. 6.4.11.  and live unto the Lord. Secondly, the same spirit that doth cause Reason 2 us to leave sin, doth bring us to the Lord, enabling us to cry Abba-Father, as the Apostle speaketh.  
Use. To reprove many, who will indeed confess, 
Rom. 8.15.  there Use. 1 must be a turning: and will also practise a change; but it shall be from bad to worse: from one sin to another: As for example; how many do turn from prodigality to covetousness? from swearing to cozening? 
Stuliidum vitant vitia, in contraria currunt. Rom. 2.22.  from atheism to popery? from profaneness to hypocrisy? now alas; what is this, but to turn out the Devil at the porch, and let him in at the postern? As for turning from all sin to God, that is no ordinary thing to be found in these days; And therefore assuredly, repentance is not so common, as the world takes it to be.  
And if these are to be reproved, then much more are Use. 2 such to be condemned, who turn from God to sin; from a Protestant to a Papist, from a professor to an Atheist. How fare are these from true repentance? What hope can they have, who come short of those that come short of heaven? Take good notice of this, you that have been forward, and zealous, but now are become Apostates and backesliders; and harken to the counsel given to the Church of Ephesus, 
Reuel. 2.5.  Remember whence thou art fallen, and repent, and do thy first works, or else I will come against thee quickly, except thou repent.  
In the last place, let this admonish us, to look that our turning be a true turning: And as by sin we have departed with this Prodigal from our Father's house, so let us also arise with him, and set forwards towards heaven: fix thy eye upon the Lord; make towards him with thy foot: Let the main current of thy affection, be on things above, 
Colos. 3.2.  and thy hart be upon thy God. And thus turning from the one unto the other, thou mayst have comfortable assurance, that thy repentance is true, and sound. Now I come to the circumstance of time, when he repent, employed in this word  

Text. Doctr. Repentance is not to be deferred but presently to be set upon.  So, or And.] After this Prodigal had resolved to go and humble himself unto his Father, he did not debate any longer about the matter, but forthwith rose up and went his away.  
Repentance is not to be deferred but presently to be set upon, so soon as God shall put the motion into our hearts. There may not be deferring nor procrastinating, but a speedy practice, and execution.  
To day (saith the Prophet David) if you will hear his voice, 
Psal. 95.7.8. Esay 55.6. Gal. 6.10. Heb. 3.7.13. jocl. 2.12.  harden not your hearts. Seek the Lord while he may be found, call upon him while he is near (saith the Prophet Esay.) While we have opportunity, let us do good (saith the Apostle:) And again, Exhort one another daily, while it is called to day: many proofs might be brought: and as many reasons.  
Reason 1 First, God is to be served before all; God ever required in his service the first fruits, 
God is to be first served. Deut. 15.21. Pro. 3.9. Exod. 13.1. Mal. 1.8.  and the first borne: The firstlings are his darlings; the fattest Lambs are fittest for his sacrifice: Now hath the Lord respect to beasts? Nay, surely, but hereby he showeth us our duty: the main he aims at in all those types, was to teach us to give him the first and best.  
Reason 2 Secondly, we ought not to defer, in respect of the shortness, 
Because man's life is short and uncertain.  and uncertainty of life. Our lives they are compared to a pilgrimage, to the flower of grass, to wind, to smoke, to a vapour, to a dream, and the like: all which showeth the shortness of our time: and therefore our whole life is little enough to spend in God's service.  
But farther, as it is short, so also it is uncertain: 
Nihil c●rtius morte, hora mortis nihil incertius.  We have no assurance to live one hour; we are here but Tenants at will, and know not how soon our great Landlord will turn us out of this earthly tabernacle: We may be cropped off like an ear of corn: 
job 24.24.  for what is this life, but as a nest of straw and clay, soon shaken a pieces. Many have seen a fair bright morning, who never beheld the evening (as the Sodomites. 
Gen. 19.24. ) And upon many the Sun hath set in the evening, to whom it never appeared rising in the morning: So was it with the rich Glutton in the Gospel. Seeing this is so, 
Luke 12.20.  we have great cause speedily to repent.  
Thirdly, the longer we live in sin, the harder will Reason 3 our repentance be; for first, 
Qui non est hodiè, cras minus aptus erit. Sicut non potest aliquis dedisc●rematernam linguam, sic vix longam peccati consuetudinem. Basil. jer. 13.23.  our sins will grow more strong; And secondly, we ourselves shall grow more weak. By continual sinning we get a custom and habit of sinning, and it is not easily left, a man may as soon forget his mother-tongue, as leave it, Can a Black-more change his skin, or a Leopard his spots? then may you also do good, that are accustomed to do evil, (saith the Prophet.) Where he seemeth to make it a thing impossible, for one that hath continued long in sin, to leave and forsake it. And indeed, with man, it is impossible, though with God it is not, for with him are all things possible: Art thou not able to pluck up a plant when it is new set; how then wilt thou be able to do it, when it is often years growth? And as repentance will be the harder in respect of sin's strength; so it will be the harder also, in respect of thine own weakness: for the longer thou livest in sin, the weaker wilt thou grow in all the powers and faculties both of soul and body. Experience showeth, that the longer a sickness doth continue, the more is the body weakened, and made unfit for labour: so the longer sin (which is the soul's sickness) remains unrepented, the more weak and unable will we be to shake it off: Our understandings will be more darkened, our wills more perverted, our affections more corrupted, our hearts more hardened, our consciences more feared, and all the powers and faculties, both of body and soul, more and more disabled. And therefore we have great reason, to make haste, and no longer to defer and put off repentance.  
Reason 4 Fourthly, because for the present, thy estate is fearful, 
Is the great danger that the sinner is in for the present.  the wrath of God hangs over thy head by a twined thread, if thou hadst eyes to see it: thou eatest in danger of thy life, thou drinkest in danger, walkest in danger, sleepest in danger, lying between death and the Devil, as Peter did between the two soldiers, 
Acts 12.6.  bound with two chains. Now who would be in such a danger one hour, for the gaining of a world? every creature is up in arms against thee, they wait but for a watch word: would God bid them strike, they would soon dispatch thee; and Hell, that gapes for thee, longing to devour thee. You have little cause then to defer one day, one hour, or one minute. Thus you see some reasons: many more might be brought, but we hasten to the uses.  
Use 1 And first: This reproveth that wonderful madness and exceeding great folly of such as procrastinate and defer their conversion to the Lord; and put off their repentance, though the Lord call them thereunto, and offer them never so fit an opportunity. Men indeed confess repentance is needful, & they will say there is no hope of Heaven, except they do repent, & they purpose to repent: But here is the mischief of it, they will not do it in time, but defer and foreslow it till hereafter, and that through the Devil's delusion, persuading them that they have time enough to repent in; they may yet enjoy the pleasures of sin, and turn to God hereafter, who will assuredly receive them to his mercy. For God saith, he is merciful, and hath faithfully promised, that whensoever a sinner repenteth him of his sin, he will blot out all his wickedness out of his remembrance. As he dealt by the thief, who was received to mercy at the last hour, though his whole life was spent in wickedness; so will he deal with thee: What needest thou then, as yet, think of repentance; seeing thou mayest enjoy both the pleasures of this life, and of that which is to come also? And thus he carries thousands blindefold to hell (who know not they are nigh it, until they they fall in it) gulling them most shamefully; teaching them to reason against their own salvation: how often do you hear these reasons brought? 
Thirdly, many lets of timely repentance. First hope of long life.  I have time enough to repent in: What tell you me of Repentance, as yet? Is not God merciful? Did he not show mercy to the thief at the last gasp? I doubt not but to be saved, as well as the precisest of you all. But thou who thus goest on headlong to damnation, come hither and let me show thee thy monstrous folly: that, if it be possible, thou mayest be recovered out of the snare of the Devil, 
2 Tim. 2.26.  who art thus taken by him at his will. First, 
It is a folly to defer repentance upon hope of long life.  thou blessest thyself with hope of long life, thou wilt repent when thou art old: but how knowest thou, that thou shalt live till thou comest to be old? Dost not thou see, how upon the stage of this world, some have longer Reason 1 parts, and some have shorter? 
Because many die before. Matth. 20.1.2.  And as we enter into the Lord's vineyard, do we not so go out? that is in such a manner, and at such an hour, some in the morning, some at noon: some at night, some die in the dawning of their lives; passing from one grave unto another, being no sooner come out of the womb of one mother, but another mother receives them into hers: Some die in youth, as in the third hour, others die at thirty, forty, or fifty, as in the sixth and ninth hour, and other some very old, as in the last hour of the day. Now tell me how many die before fifty, for one that live till they be passed that age? What hope hast thou to live till thou be'st so old? Dost not thou daily see and hear of many, that go well to bed at night, and are found dead in the morning; & of many other, that are suddenly slain, or come to some untimely death: why may it not be thus with thee? how vain then, and false is thy hope of long life? seeing no man can tell what a day, what an hour may bring forth.  
Reason 2 But in the second place; Say thou dost live until thou art old, 
Because old age is no fit time for it. 2 Sam. 19.35.  yet consider how unseasonable a time this is for repentance. Behold (saith Barzillai to David) I am this day fourscore years old, and can I discern between good or evil, hath thy servant any taste in that I eat or drink? Can I hear any more the voice of singingmen and women? wherefore then should thy servant be any more a burden unto my Lord the King. Hear see how he confesseth, that by reason of his age, he was unfit to attend upon the King, or do him service: and therefore much more shall a man be disabled in old age, for this work of repentance. Solomon calls the days of old age, evil days, and withal, 
Eccles. 12.1.  wils the young man to remember his Creator before they come. They are termed evil, not because they are so in themselves, but because of the manifold miseries that do accompany them, and so the Philosopher called old age, 
Diog. Laert. in vita Dion.  The Haven of all evil, because of the innumerable maladies, and aches, and pains, that do flock thither, as into a common receptacle: For then shall the keepers of the house (by which Solomon meaneth the hands, which are the protectors of the body) tremble and shake. 
Eccles. 12.1.  And the strong men (that is the legs, that should carry the body) bow themselves, and wax faint and feeble; and the grinders (by which he meaneth the teeth, the mouth being as the mill, and the two rows of teeth, like the upper and neither millstones) shall cease, because they are few: and those that look out of the windows shall be darkened, (that is, his eyes shall wax dim, and his sight shall fail him ●) then shall the door be shut in the streets, when the sound of the grinding is low. The mouth and the jaws shall hang down, and not be fast; neither shall they eat as young men use to do: He shall rise up at the voice of the bird; his sleep shall not be found, but it shall be taken away, yea with every little chirping of a bird he shall be awaked: and all the daughters of music shall be brought low; their cares shall wax deaf, they shall not delight in music; they shall also be afraid of that which is high; they shall then go hanging down the head and shoulders, as they use to do that are afraid (for these are the height of the body.) And the Almond tree shall flourish; that is, the head shall be full of grey hairs, and wax hoary; And the Grasshopper shall be a burden, that is, his leanness and bones sticking out, his crooked back shall be wearisome; and then shall his desires fail, his meat and drink and all other pleasures shall be loathsome, he shall delight in nothing. See here how age is described, and do but consider whether this be a fit time for Repentance: Is it like thou wilt be able to undergo so great a task as that, when thou shalt feel so many aches in thy bones; so many cramps in thy joints, and so many pains in all the parts of thy body? when thou art dull in apprehending, and of bad capacity and remembrance; without a good leg to bring thee to Church, without a good ear to hear at Church, and without sight to see to read a letter in God's book? Oh think how fare unfit thou wilt then be for this weighty work of Repentance.  
As therefore it is an exorbitant course, 
Boys p●st.  while the Ship is sound, and the tackling sure, the Pilot well, the Sailor strong, the gale favourable, the Sea calm, to lie idle at road; and when the Ship leaks, the Pilot is sick, the Mariners faint, the storms boisterous, and the Sea outrageous, to launch forth, and hoist up sail for a voyage into fare Countries: So is it as absurd for thee to spend the morning of thy youth, & soundness of health, and perfect use of reason, in the service of sin, and thy own lusts, and never resolve to weigh anchor, and cut the Cable that withholds thee from seeking Christ. But when as thy wits are distracted, thy senses astonished, all the powers of thy mind, and parts of thy body distempered, then to begin to seek after God, thinking suddenly to become a Saint at thy death, though thou hast lived like a devil all thy life. See then thy monstrous folly, & condemn thyself for it; Lay not this task on thy old bones; Thou wouldst condemn him for a fool, who being to go a fare and foul journey, and having a great burden to be carried; would lay it upon a weak jade, that hath much to do to bear up itself, and let a stronger go empty. Yet this is thy wisdom, who dost intent to lay the great load of Repentance upon thy faint and feeble dote age, which is hardly able to bear it own burden.  
Reason 3 And thirdly, Say thou dost live till thou be'st old, and art freed from much of this trouble; 

None is then sure to find grace.  
justum est, ut à Deo contemnatur morions, qui deum omnipotentem contempsit vivens.   having understanding, memory, sight, and sense, etc. yet who can tell whether God will hear thee at the last gasp? For what can be more righteous, then that the Lord should contemn thee at the hour of death, who hast contemned him in thy whole life? and that thou shouldst forget God when thou art going out of the world, who wouldst never remember him whilst thou wert in the world? And that thou shouldst die impenitent, who hast lived in impenitency? Hath not the Lord threatened this? are not these his words? 
Prou. 1.24.4.  Because I have called, and you have refused; 
Verse 25.  I have stretched out my hand, and none would regard: But you have despised all my counsel, and would none of my correction. 
Verse 26.  I will also laugh at your destruction, and mock when your fear cometh. 
Verse 27.  When your fear cometh like sudden desolation, and your destruction shall come like a whirlwind; 
Verse 28.  when distress & anguish cometh upon you. Then shall they call upon me, but I will not answer, they shall seek me early, 
Verse 29.  but they shall not find me. Because they hated knowledge, and did not choose the fear of the Lord. Let these words take deep impression in thy heart; For if thou wilt not know God in thy youth, he will never know thee (for aught thou knowest) when thou art gray-headed: If thou wilt not give him the young and sound, and that which is without blemish, he will never take in good part the old, and sick, and evil favoured, which no man will give to his friend, or dare offer to his Prince. 
Mal. 1 8.  He that would not have a beast, that had no eyes, in his service, will have thee whilst thou hast eyes to serve him. The Lord complained of the Israelites for offering the sick, and lame, were they no good offerings then, and are they now good ware? Will the Lord be pleased with the blue bottom, when the devil hath had the cream? will he accept of the devils leaving? Take thou heed then how thou darest put off repentance till hereafter; send it not before thee to three or fourscore years; thou mayst never overtake it, nor obtain mercy. 
Heb. 12.16. Math. 25. Reuel. 2.21.  Let the example of reprobate putters off, move thee to prevent the devil's penitential hour. Remember Esau, and the five foolish Virgins, and that false Prophetess jesabel, who had time to repent, yet repent not, but put it off from day to day, until she found no place for repentance. Be not like these in their wicked practices, lest thou be like them in their fearful punishments. 
Second Let of repentance is presumption of God's mercy. The great folly in putting off repentance upon hope of God's mercy.  Thus thou must needs see the folly of this in course in putting off repentance upon hope of long life.  
Now, for the other Let which keeps thee from timely turning; and whereby thou dost confirm thyself in wickedness, and hearden thy heart in sin; let us speak somewhat of it. Thou allegest God is merciful, and will receive thee whensoever thou dost turn. That God is merciful, none can deny; 
Ephes 2.4. Psal. 145.9.  the very devils in hell will confess it. He is rich in mercy; yea, His mercies are Reason. 1 over all his works. 

It is ingratitude.  
Quae maie●riniqui as, quam ut inde à to creator contemnatur, unde plus amari merebatur. Bern.   But now consider what an unthankful part is it for thee to offend so gracious a God? What greater iniquity can there be, then that thy Creator should be contemned of thee, for which he deserveth the more to be loved and respected by thee. There is mercy with thee (saith the Prophet David) that thou mayst be feared; not that thou mightst be despised or contemned, that teacheth us no such lesson. How dost thou suck poison out of this honey? Is God such a one as thou imaginest? the more is thy sin to deal so wretchedly with so good a God.  
Reason. 2 But in the second place know, that as God is gracious and merciful, 
God is just, etc. Paravit caelum, sed paravit & tartarum. Paravit resrigeria, sed paravit etiam aeterna supplicia. Cyp. Ezek. 33.11.  so is he also just and true; and as he hath prepared heaven for some, so hath he also prepared hell for others. Now, the question is, who shall taste of his mercy, and who of his justice; for whom he hath prepared Heaven, and for whom he hath prepared hell. Surely God himself doth show us in his word: As in that place (which is so much abused by wicked ones, for the nourishing of themselves in carnal security) of Ezekiel, I will not the death of a sinner, but that he turn from his way, and live. Hear we see the Lord speaketh not of all sinners, but of such as turn from their evil ways, and repent. As for such as do not, but continue still in sin taking occasion by God's mercy to continue in their vn-, repenting, 
Rom. 2.4. Deut. 29.20.  despising the riches of his bountifulness, his patience and long-suffering, The Lord will not spare him, but the anger of the Lord & his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven. 
Exod. 20.5. Exod. 34.7. Multum deiectat omnes peccateres, quia misericors & miserator dominus, etc. Sed si amas tam multa initia, time ibi & ultimum quod ait & verax, Aug. Quanto diutius deus expectat ut ●mendetis, tantò gravius iudicabit si neglexeritis. A●g. de Van. saec   
So then we see, no carnal secure one hath cause to bless himself, for so long as he continueth in his sins, without repentance, mercy belongeth not to him; but judgement. Thou therefore that blessest thyself with a false persuasion of mercy, walking still on in a course of sin, deceive thyself no longer, for God is just as well as merciful. And will visit the iniquities of the fathers upon the children, unto the third and fourth generation of all such as hate him, and he will by no means clear the guilty. It is very pleasing (saith one) to all sinners to hear of those lovely attributes, The Lord is merciful and gracious, slow to anger, abundant in goodness, keeping mercy for thousands forgiving iniquity, transgression and sin etc. But if thou love so many good beginnings; fear that which next followeth, for God is also just and true; and further know, that the longer God in mercy hath expected thy amendment, so much the more grievously will he punish thee for neglecting of it. Reason. 3  
And lastly; let me tell thee; 
Qui promisit paenitenti veniam, non promisit peccanti pevi. ē●am.  though God hath promised that at what time soever A sinner doth repent him of his sins etc. He will put all his wickedness out of his remembrance. Yet he hath not promised to give repentance to such as have despised it. And if he give it not, thou wilt never have it: For as all good gifts come from above from the Father of lights. So must this also. Thus than thou seest how little reason thou hast, to harden thy heart in thy sins because God is merciful.  
But in the third place, 
The third let of repentance removed; which is the example of the thief converted at the last. Luk. 23.43. Vnus miserecordiam invenit hora ultima, ne quis desper●t, et unicus, ne quis presumat. Aug.  thou allegest the example of the thief upon the Cross, who had spent all his life in sin, yet repent at the last gasp. It is most true that the Scripture maketh mention of such a one, and but of one; of one (saith a father) that none might despair, of but one that none might presume. This then is a medicine against desperation, and no cloak for sin: Look upon his fellow thief, who was crucified with him, what place found he for repentance? And for this one have we not many thousands that have perished? know thou then that this is but one particular, and an extraordinary act of God's mercy, and therefore, thereof thou mayst make no general rule. Is it not madness to look every day for the Sun in the firmament to stand still or go back because it hath done so once? 
Ios. 10.13.  or to think to hear every ass speak, because Balaams' once did, 
2 King. 20.11. Num. 22.28.  It is as great a madness for thee to hearten thyself in sin by this one example, and farther (that thou mayst come to a sight of thy folly) let me show thee what difference there is betwixt him and thee: 
Great difference between the thief and such presumptuous sinners  for first (in all likelihood) this was his first call, which presently he hearkeneth unto; & willingly entertained the good motions of the spirit. But thou hast been often called, invited, alured, yet all will not do: The spirit of God hath many times stood knocking at the door of thy heart, but thou hast not opened but unkindly and churlishly sent it away without answer.  
Secondly, he never resolved (as thou hast done) to persist in sin, and reserve his old days for God, but he (without question) continues in his sinful courses through ignorance, and not through wilfulness; But it is otherwise with thee; thy conscience doth witness it.  
Thirdly, see what fruits of repentance he bringeth forth.  

Luk. 23.40. Vers. 41.  For First he confesseth his sins, and reproveth his fellow thief for his wickedness: Then he earnestly prayeth to Christ for pardon and forgiveness: 
Vers. 4●.  He further confesseth Christ to be his Saviour and redeemer even then when all his disciples for fear forsook him: These and many other fruits appeared in this convert, which did manifest his repentance to be unfeigned and sound: Seeing then there is such differences in your purposes and courses, I cannot think there will be the like in your repentance and salvation; Let not then any of these things, hinder you from a present conversion, but see your former folly and bewail it, and suffer not thyself, to be held in the snares of the devil any longer. Weigh well these reasons; ponder on them: they will convince thee or convert thee.  
Use 2 Secondly, Let this admonish every one of us to defer no time, but speedily to repent. Abraham rose up betimes to sacrificie his son; 
Gen. 32.3.  so do thou make haste to sacrifice thy sin. Zacheus came down hastily when he was called, why then do we defer coming to our Saviour? Hearken not to that same crow-crying cras, cras, to morrow, to morrow, the voice is dismal. In worldly business deliberation is very necessary, and it is held a point of wisdom, to deliberate long before a man determine any thing: but in this matter it is dangerous. It is not safe for the hunted beast to stand still when the hounds pursue him; 
Psal. 140.11.  nor for thee to stand musing when Gods judgements follow thee at the heels. Escape for thy life (said the Angel to Lot, when he lingered in Sodom) lest thou be destroyed: so say I to thee, fly for thy life, make all possible speed to come out of thy sins, linger not in Sodom, nor about the borders of it, lest thou be consumed with the fire of God's wrath. Consider of the former reasons, and let them move thee hereunto. And remember the longer thou delaiest, the more matter thou preparest for thy own sorrow and grief: If the best doth happen, that thou hopest for; if ever thou dost truly repent (which if thou goest on still is much to be feared) for the greater sin, the greater sorrow: every sin will fetch a groan from thy soul, and tears from thy eyes, if ever God do give thee grace to turn unto him, and therefore break off thy sins betimes, and heap not up more matter of grief to thy own soul: let every one of us be warned to amend: you young men, 
Eccles. 12.1.  who are now lusty and strong. Remember you your creator now in the days of your youth. You shall not see my face, said joseph to his brethren) except you bring your younger brother with you: how canst thou behold the face of the Lord jesus, if thou dedicatest to the Devil thy lovely younger years, and givest him nothing but thy loathed old age? How long (saith a Father, speaking to all young men in his own person) shall I say to morrow to morrow? why do I not now? 
Quamdin cras cras, quare non modo, quare non hac hora finis turpitudini● meae. August.  why do I not this hour make an end of sinning. So, why dost thou not now at this very instant, cast away thy filthiness, thou knowest not what may happen before to morrow: while thou hast time turn; Challenge not to thyself thirty or forty years hereafter, for thou art not sure of one day or hour. As for you that have neglected your youth, and slept that out, now awake, if ever you will awake; Awake, for it is high time: and as the Israelites gathered twice as much Manna the day before the Sabbath, as they did at any other time, 
Exod. 16.22.  because on the Sabbath they might gather none: So thou that art aged, who lookest every day for thy last Sabbath, shouldst redeem thy time by double diligence, that thou hast formerly lost by sloth & negligence: hear twice as much, pray twice as much, do twice as much good as any young man doth: It stands thee much upon, for thou hast a great journey to go, and but a short time allotted.  
In a word, to you all: Repent, and that while it is called to day; defer no longer, thou hast deferred too long: be now more wise, and do that in time, which all the world would do out of time, and cannot. All men seek the Lord at last, 
Esay. 55.  but wise men seek him while he may be found: what wretch so profane, that upon his deathbed, doth not make the Lord his refuge? Then the eye, the hand, is lifted up unto him; then will they call for mercy, & desire others to pray to God for them. But oh that there were such an heart in thee, that thou wouldst do thus now while time is, and the gate of God's mercy is set open for thee.  
The old world had a time for repentance, while Noah preached: Sodom had her time, while Let visited: jerusalem had a time, while Christ conversed in her: So had Dives his time; and Esau his time: the five foolish virgins their time: and jesabel her time for Repentance: which, being neglected, they had no more time offered. If the filthy Sodomites, if profane Esau, if the foolish virgins, if the rich Glutton, if whorish jesabel were now alive, what would they do? or rather what would they not do, to obtain salvation? Nothing would be so much esteemed, as a trice of time, which heretofore by days, weeks, months, years, was lavishly misspent. Oh that thou knewest what treasure time offers to thy soul! thou wouldst then look with a jealous eye on the hourglass, and sigh at the dropping of every sand that falls: Be not so foolish as to hazard thy soul to the last hour. Remember the reasons that were formerly brought, and well consider them: thou hast no lease for thy life: this night may thy soul be taken from thee: and say thou dost live till thy hairs be grey, what likelihood is there that God will then give thee grace to repent, who hast obstinately refused grace all the days of thy life? Hath not God shown his visible judgements on such putters off? Some dying suddenly, others sottishly, others desperately, as that wretch, who was wont to boast, that he could repent, if he had time to say but three words, 
Domine miserere mei.  Lord have mercy on me; which time he had, and did speak three words, but they were not those he did intent, but three other more fearful: for, riding over a water, upon a broken bridge, his horse stumbled, and both fell in, and were drowned; yet before his drowning, 
Capiat omnia Daemon.  he had leisure to use these three words, The Devil take all, and thus he perished. This and many other like examples, are for warning unto thee, that thou shouldest not defer, as they have done: by their harms learn thou to beware, and venture not the salvation of thy soul upon uncertainty. There is no hurt comes by timely. Repentance, but much damage by delaying, and deferring. Never did I know any repent of their timely Repentance: but I have heard many lament, for their turning no sooner: 
Paenitentia serae raro vera. jam te peccata dimittunt non t●●lla.  And indeed there is great cause to suspect that Repentance, which is thus put off till the last hour, and which many thousands frame unto themselves at the last gasp: for it is many times more forced and feigned, then safe and sound; sin then rather leaving man, than man his sin: defer not therefore, but presently fall about this work; make not any tarrying to turn unto the Lord, but with David, make haste to keep God's commandments. 
Psal. 119.60. Amb. add penitent agend exhort.  Remember the words of Ambrose (with which I will end this use and doctrine) He that repenteth at the last hour▪ and is reconciled, and so departeth out of this life, whether he be secure and safe from condemnation I am not certain: Do I say he shall be damned? I say not so, neither do I say he shall be saved. But wouldst thou my brother be out of doubt, concerning thy salvation? And wouldst thou be delivered from uncertainty? Repent then while thou art in health: for, if thou dost truly repent in thy health, and the last day so find thee, than thou art safe: because thou hast repent, whilst yet thou mightest have sinned. And thus we have seen what he did. Now we are in the next place, to hear what he saith, according to my proposed method.   

Text. Verse 21.  VERSE 21. And the son said unto him, Father I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. 
THere are some who say and do not, and some that do and say not, but he doth both: whence learn this in general;  

Doctr. True repentance will manifest itself. Rom. 10.10. 2. Cor. 4.13.  Where, there is true grace, there will be a manifestation of it, both by deed and word. With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation, saith the Apostle. And again in another place he thus saith, I believed and therefore have I spoken. We also believe, and therefore speak. See one example amongst many that might be brought, 
Act ●9. 18.  to prove this; In the believers of Ephesus, it is said of them, that they confessed, and shown their deeds; As they had true grace, so they made it manifest both by speaking and doing.  
The reason is, because the grace of Christ is every whit as large as the sin of Adam: 
Reason.  And as there is no part, 
2. Thes. 5.  or power of soul or body, but is corrupted, so there is no part or power of soul or body, but is in part sanctified: and however this power of God's sanctifying spirit appears not alike, evidently in every part, yet hath every part and particle his seasoning with grace. Look then as corruption doth show itself in every member (as hand, tongue, eye, ear, feet, etc.) so will Use 1 grace also, where it is truly wrought.  

Reproof of two sorts. 1. Hypocrites.  This then serveth, first, for reprehension of two sorts of people: first, Hypocrites, who say but do not, and secondly, Nicodemites, who do, but say not: For the first, they fry in words, but freeze in deeds; talk by else, but work by inches; they confess fair, but practise foul: their works and words differ, as it is to be seen in some tap houses, where the walls shall have sober sentences on them; as fear God, honour the King, watch and pray, be sober, etc. When there is nothing but drunkenness in the rooms. What was said of julian the Apostata, may be said of these; they have a busy tongue, but a lazy hand. With these kind of painted Sepulchers, is our Church pestered, it were well, if they would once learn either to be as they profess, or profess to be as indeed they are: But I have small hope to prevail with these, and therefore I will spare my breath, 
Second sort, Nichodemites.  and come to the other sort, and they are our Peter like professors, Nicodemites, who think it sufficient, if they believe well, though they confess nothing at all. We have many that live in the bosom of our Church, who carry themselves so closely, that a man may be acquainted with them many years, yet not know of what Religion they are of, they may be Atheists, or Papists, or Brownists; a man cannot tell by their profession. If they be Christians, a man had need be told so, for it doth not appear by their works and actions. Look what course the foolish Painter doth take with his ill-favoured pictures, writing underneath their names, as, this is a Bear, or this is a Lion, that so all may know them; the same course had we need to take with these, that they may be known to be believers and professors. But let such know, that had they true grace, it would break forth like fire, 
jere. 20.9.  after it hath been long kept in, and discover itself both by deeds and words. Grace will find vent first or last, where ever it be, and manifestly declare, and make itself known both by hand and tongue.  
Secondly, let this teach us, to make manifest the graces Use 2 God hath bestowed on us, and openly to profess it. Trees of Gods planting have both leaves & fruit, leaves are for a medicinable use, and therefore may not be wanting. Remember the words of Christ, and consider of them, 
Matth. 10.32.  Whosoever shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before my ●●ther, him will I also deny before my Father in heaven. Be not then ashamed of the profession of godliness, unless thou wouldst have Christ to be ashamed of thee at the last day.  
Now we come more particularly unto the words, which are a Confession of sins made by this Prodigal unto his father. 
Division of the Text.  Wherein observe; First, the matter of his Confession, I have sinned. Secondly, the circumstances; as first, to whom, viz. to his father: secondly, the manner how:  
And that was with 

Exaggeration, Against heaven, etc.  
Humiliation, And am no more worthy, etc.    

Quest.  But why doth this Prodigal leave out that same latter clause, which he did purpose to use, verse 19 make me as one of thy hired servants: here he confesseth his sin, but craves no pardon.  
Answ. 1 Some are of judgement, that it was not omitted, though they be not here recited by the Evangelist; 
Maldon. in loc.  for it is usual in Scripture, when any thing is repeated, which formerly hath been said, to omit something of what formerly was spoken.  
Answ. 2 Or secondly, his heart might be so surcharged with grief, as that his words might fail, his passions (happily) drunk up his speech, and made that imperfect. So sweet a harmony might be between his heart and tongue, a broken heart, and a broken prayer.  
Answ. 3 Or lastly, his father might interrupt him, and cut off his speech, with his hasty calling upon his servants. And so much may the word but, in the next verse seem to imply.  
These may be the reasons. Now to come to some Instructions.  
And first, in that the Prodigal maketh a confession of his sin: we may hence learn:  
Without confession there is no remission. 
Doctr. Confession necessary before remission.  Whosoever would have pardon and forgiveness of sins from God; must bring them in an acknowledgement and hearty confession, before him.  
Now (for the further explanation of this point) we are to know that there is a twofold confession: 
There is a twofold confession. Civil; and that is of two sorts.  

Civil, and  
Religious.    
Civil confession is either 

Public, or,  
Private.    
Public, 
1. Public. Ios. 7.19, 20.  is that which is made before a judge or Magistrate by malefactors, such a kind of confession was that which Achan made, when he was examined before josua.  
Private, 
2. Private. Gen. 20.7.  is that which is made by one man to another, for some trespass done, or wrong offered. Thus Abimelech was willed to confess to Abraham, the wrong that he had (though unwittingly) offered. With this kind of confession we have not now to do.  
Religious confession is that which is made to God, 
Religious confession; which is either public, or private.  as a part of his worship; and with this we have now to deal.  
And it is either 

Public, or,  
Private.    
That is public, 
Public confession is either general or particular.  which is made in the public assemblies. And that either Generally, by the Minister with the whole Congregation: or else Particularly, by some one man before the Congregation.  
This general confession, 
General confession is, Ordinary.  which is thus made by the whole Congregation together, both Minister & people,  
Is 

Ordinary, or,  
Extraordinary.    
Ordinary, as at usual times and common assemblies, as that of Aaron, 
Levit. 16.21.  who was commanded to lay his hands upon the live Goat, and confess over him all the iniquities of the children of Israel.  

Extraordinary.  Extraordinary; As in time of some great and general calamity: 
joel 2, 15.16, 17 Ezra 9 5. N●h●m. 9.2.  Such was that joel 2.15, 16, 17. which the Priests & Ministers of the Lord are willed to make, and that which Ezra and Nehemiah did make unto the Lord.  

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

Private confession; what it is, and when to be used.  And thus we see what this public Confession is, now for the private; which is, when the fault is confessed privately; and this must then be used, when the sin is private:  
This also may be made to 

God, or,  
Man.    
To God; and that either in 

General, or,  
Particular,    

General: and how. Ezra 9.6, 7, 8. Isa. 59.12. Isa. 59.12. Particular: and how. Isa. 59.13.  In General, as when a sinner doth only in general manner confess that he is a sinner, that he hath offended God, and done wickedly: so did the jews confess; Our transgressions are multiplied, etc.  
In Particular, when there is an acknowledgement of particular sinne●, which we are guilty of. Thus did the jews also in the place before quoted, where they confess and say; In transgressing and lying against the Lord, and departing away from our God: speaking oppression and revolt, conceiving and uttering from the heart words of falsehood. 
Ezra 9.2.  So did Ezra, who acknowledged in the behalf of the people, their special sin of marrying strange wives.  

Private confession unto man, a●d in what ca●e.  To Man also, may private confession be made, as in trouble of conscience to find peace: when sin lieth heavy upon the soul, and clogs the conscience, notwithstanding confession hath been made unto the Lord, then may a man make known his grief to another in private, and voluntarily confess (either to his Pastor, or to some other discreet and faithful Christian, who is able to counsel and to comfort him, to pray with him, and for him, unto God, that such or such a sin doth trouble him, according to S. james his council, 
james 5.16.  Confess one to another, and pray one for another.  
Thus we have seen the several kinds of confession, now he that is truly penitent, will not stick, neither may he stick to make confession, according to the nature of his sin: if it be public, his confession must be public; if private, his confession may be private. Thus must he confess, if he would have forgiveness, as may be proved by many examples in Scripture.  
Public examples we have in Nehemias making a large confession of his and the people's sins. 
Neh. 9.5, 6, 7. Ezra 9.6, 7. Dan. 9.5, 6, 7.  So in Ezra and Daniel, who in the behalf of the people confess that justice belongeth unto God, but shame and confusion to themselves: Hereunto may be annexed the example of the Ninivites, 
jonas 3.8, 9 Matth. 3.6.  who openly confessed their sins to God. And of the people who came to john the Baptist to be baptised of him.  
Precedents also for this private practice we have many: 
2 Sam. 24.10.  David confesseth & bewaileth his folly in numbering of the people; his adultery with Urias' wife; his murder in causing her innocent husband to be slain, & for these he is content (if I may so speak) to do penance every Sabbath day in our Congregations, 
Psal. 32. Psal. 51.  where his Psalmos are preached, read, heard, spoken of, and sung; for in how many Psalms hath he recorded his offences with his own hand, that all God's people might take notice of his falls, and be warned that they commit not the like offences. The like confession is made by Paul of his misled life in the time of his unregeneracy, 
1 Tim. 1.13, 15.  I was a blasphemer, and a persecutor, and an oppressor, etc. and confesseth himself to be the greatest amongst sinners.  
The reasons of this point are these; first, God cannot Reason 1 in justice forgive, except we make our confession unto him. 
1 joh. 19  If we confess our sins, he is faithful and just to forgive us our sins (saith Saint john). But if there be no confession, than there is no promise: How can God then without violating his truth show mercy unto such? and therefore saith Solomon, 
Pro. 28 13.  He that hideth his sins shall not prosper: but who so confesseth and forsaketh them shall have mercy. Such a one then as doth thus confess, may look for mercy and none else.  
Reason. 2 A Second reason is, Because there is no sound repentance for sin, where there is no true confession of sin. For the inward sight of sin would open our mouths, and cause us to confess it. When the heart is pricked, words will break forth, the tongue cannot forbear: As we see in David, who so soon as his heart smote him for numbering of the people cried out. 
1 Sam. 24.10.  I have sinned exceedingly in that which I have done. Thus, out of the abundance of the heart will the tongue speak as Christ saith.  
These may be the reasons.  
The uses follow.  

Use. To reprove such as do not confess.  And First (seeing this is so, That whosoever would have pardon of sin must confess the same.) This serveth to reprove such as look for pardon on God's part, but will bring no confession for their part. And there are diverse sorts of these.  

First ignorants.  As first all ignorant ones: For how can these confess sin truly who know not what sin is: They have never had a sense nor feeling of it, and can such bewail it? True it is they will confess in general they are sinners as others are, and God forgive them; but yet there sins never trouble them, neither have they any feeling of what they say. Let such know as are yet in ●gnorance, that there estate is fearful; for there is no hope of pardon, till we make confession and that we cannot do until the Lord open our eyes to see ourselves.  

Secondly concealers.  A Second sort to be reproved; Are such as do conceal their sins. These have knowledge of them, and do feel the burden, yet are loath to utter them, and ashamed to confess them. But here is shame misplaced: Where it should not be there it is, and where it ought to be there it's wanting; God gave shame for sin, & boldness for confession; But (here is that saying true) The Devils in't For the matter is so inverted, that when sin is committed shame is absent; but when sin should be confessed then shame is present. It's strange me thinks, that men should be bold and audacious in committing evil, in the view of the whole world, and yet will have none to know them to be penitent for their faults: This is a bashful devil; cast it forth, And if shame will move you, then be moved with the greatest shame; for whether is it a greater shame, to confess sin before the Angels and the whole world, God sitting in his judgement seat to condemn it, or before man God sitting in his mercy seat to pardon it? For confessed it must be either here or here after. In the meantime know, thou hidest mercy from thyself, but not thy sins from God, who knoweth them (and except thou dost confess) will one day Set them in order before thy eyes, 
Psal. 50.21.  to the horror of thy soul.  
A Third sort are such as do excuse them. 
The third sort are excusers.  They will not altogether conceal and hide, but they will shift it off; and lay the fault on others. This corruption is (within a day) as old as Adam, who posted of the matter from himself unto his wife. 
Gen. 3.12.  The woman that thou gavest me she gave me of the tree. And so the woman after his example, lays the blame upon the serpent; The Serpent beguiled me and I did eat.  
This milk we have sucked from our great grandmother's breast, and are grown as skilful in it as they themselves were; we can excuse and post off sin, and lay the blame on others; we are grown expert at it; Sometimes the Stars shall be in fault, I have done badly, but it was my destiny, surely I was borne in an ill hour: Otherwiles the Times shall bear the blame, this is not well I must indeed confess, but the times are bad wherein we live, we can do no other, God help us, O●● upon this wicked world; They are well that are with God, and thus we daub up the matter: When the Apostle useth this as an argument to make us more watchful, 
Ephes. 5.16.  In redeeming the time because the days are evil. Sometimes we blame ill company, and lay the fault on them: But for such a company I had not done thus or thus. This is Tyburn language common in the mouths of theives, Oh that I had never seen his eyes, I would I had never known him, & thus we shift the matter from ourselves. And many there are that do not stick to lay the blame on God; It was God's will that I should do thus or thus. But let all these know, that so long as they thus seek to excuse their sins, and lay the fault on others, they are fare from that ingenuous confession, which must be made before remission and forgiveness can be obtained.  

A fourth sort are deniers of sin. 2 Kin. 5.25. Acts 5.3.  A fourth sort are such, as do deny their sins, and will not at all acknowledge them; if they be told of them yet they will outface it. Such a one was Gehezi; Thy servant went no whether. And of the same brood were Ananias and Saphyra, who made no bones of lying to the holy Ghost: many such we have amongst us, who have great skill in this art of denial, reprove them and they will outface it: take them in the manner, yet they will deny it: or if they be brought to confess any thing, it shall be this; That, the first time of their taking, was the first time of their sinning.  

A fift sort are defenders of sin.  A fift sort to be reproved, are those that with a brazen face, and whorish forehead, will defend their sins. Drunkenness, that is good fellowship, and they'll maintain it. Pride, is but handsomeness; and how would you have them go? Fornication, a trick of youth, and the best are inclined to it. And as for Swearing, they hope they may swear, so they swear truly: Thus is worldliness, usury, oppression, maintained and defended: These are fare from confessing sin, 
Culpa cum defenditur, geminatur.  when they thus defend it, and so double it: and as they are fare from confession so are they also fare from remission. These do but feed themselves with wind, while they hope for heaven.  
And a last sort, are such, as brag and boast of their lewd courses, yet will not stick to say, they look for heaven as well as any. These can make themselves merry with their drunkenness, and whoredoms, thefts, and murders. They will confess, they did such, and such a villainy, at such a time, and in such a place. But this confession is rather a profession, and committing them afresh; and shall these find mercy? Certainly a man need no great skill to read these men's dooms; for, except the Lord give them a great measure of repentance, the very blackness of darkness is reserved for them.  
Thus than we see the error of all these, who make themselves sure of remission, though they never bring their sins into a confession, but either conceal, or excuse, or hide, or defend, or boast of their evil actions. Let these in time look well about them; For though they make themselves never so sure of heaven, yet let me tell them, that this certainty, is but a senseless presumption, which will at length destroy their souls, if they bring not themselves to this confession, which God requires: And now for a second use.  
Is this so, that there is no remission, where there is no Use. 2 confession? Then let this admonish every one, that desires to have their sins remitted, to see, that they be truly and unfeignedly confessed. Conceal them not, hide them not, excuse them not, defend them not, and above all, take heed of glorying in them. Seek not with Achan to hide that cursed thing, it will prove thy overthrow; Be not Secretary to the Devil, it is no good office; conceal not that which God commands thee to make known. Sins that are smothered, will in the end fester unto death: Remember remission is promised, but upon condition of confession; suffer, then, no sin to go unconfessed, which thou wouldst not have to go unpardoned. The only way to have thy sins covered is to uncover them: 
Dum agnoscit reus, ignoscit Deus.  the only way to have them hid, is to reveal them. For, when man uncovers, God doth cover; when man condemns, God will justify; when man accuseth, God will pardon; But God will never cancel, what man doth conceal. Is thy offence public? let thy confession be so. Be not ashamed of a needful confession, when God may be glorified by it. A sincere heart will not stand upon terms of private reputation, much less will dare to give the price of a Harlot, for a sacrifice for his sin; seek not by money to buy out thy confession, thou canst have small peace in it: If thy offence hath been private, go to God in private, and humble thyself; give not over confessing, until God hath spoken peace to thy soul, and given thee some assurance, that thy sins are forgiven thee.  

Motives.  And to stir you up to the performance of this duty, consider of these three motives, (besides what hath been already said.)  

First, it brings glory to God. Iosh. 7.19 Bis Deum landamus, ubi pie nos accusamus.  First, by thy confession, thou bringest glory to God; his Name is honoured, when thy sins are confessed: Thus saith josua to Achan, My son, give, I pray thee, glory to the Lord God of Israel, and make confession to him, and tell me now what thou hast done, hide it not from me. Where we see he joineth giving glory to God, and confession of sin together.  

Quest. Answ. How God is glorified by our confession.  But how is God glorified, when sin is confessed?  
Many ways; for in our confessions we give him; First, the glory and praise of his truth, in acknowledging that to be true, which his word chargeth on us.  
Secondly, the glory of his justice; by acknowledging, that if he should punish us, 
Psal. 51.4.  and throw us into hell, we had but our desert; he should do us no wrong.  
Thirdly, the glory of his Wisdom; in that we acknowledge, no secret thing can be hid from him, but that our secretest sins are naked, and open before him. 
Heb. 4.   
Fourthly, the glory of his Patience; in acknowledging his long-suffering, & forbearing of us, 
Lament 3.22.  whereas he might have executed Martial Law upon us, and speedily have consumed us.  
Fiftly, the glory of his Power; in that we acknowledge there is no way to fly from him, 
Psal. 139.7.  but that the only way for pardon, is by flying unto him.  
And lastly, the glory of his Mercy, in that we have hope, that he will pardon and forgive us, 
Psal. 32.2.  and not impute our sins unto us.  
And thus we see, how the true and sincere confession of sin, doth serve notably to the setting forth of the glo●y of God's name. How should this, yea, how would this prevail with us, if there were any spark of grace in our hearts? Thou that hast a long time dishonoured God by sin, make some part of amends this way, by thy humble and hearty confession of it: Dost thou look for glory from God? then see, that this way thou dost give glory to God, honour him by hearty confession, whom thou hast hitherto dishonoured by thy presumption.  
Secondly, consider; 
Second motive it bringeth confusion to Satan. Revel.  Confession of sin brings confusion to Satan. Satan is confounded, when sin is confessed. His labour is to accuse us night and day, and therefore is he called, The accuser of the brethren: Now when we prevent him, and be the first accusers of ourselves, oh the foil that we give him then do we stop his mouth, that he hath nothing to say against us, nor wherewith to charge us.  
And lastly, consider, it ●●●gs peace to thy own soul, 
Third motive, it brings peace to the soul. Psal. 3●. 3. Verse. 4.  and quietness to thy heart: See this in David, so long as he kept close his sin, and held his tongue, his bones consumed, and his moisture was turned into the drought of summer. He was night and day, as it were in Little-ease; he could have no rest nor quietness, 
Verse. 5.  till he did acknowledge his sin, and confess against himself, his wickedness to the Lord, and so he had the punishment of his sin forgiven. Look then as a sick stomach is eased by vomiting, 
Quicquid conscientiae stomachum gravat, totum, vemitu purae confessionis ●uomere ne differas. Bern.  so is a guilty conscience eased by confession, and not before; defer not therefore to take this vomit, if thou wouldst have ease.  
Use 3 And so I pass from this to a third use, which is, for our direction: for, must confession go before remission, then let every one look that as they confess, so they make an upright confession. Many have confessed, yet found small comfort: as, Pharaoh, Saul, and judas, with many more; if therefore we would speed better than they did, we must look that our confession be better than theirs was; See then that you observe diligently the true properties of it, and they are these;  

Properties of true confession first, it must be in particular, not by whole sale. Ezra. 9 Neh. 9 Psal. 51.4. 1. Tim. 1.13.  First, it must be Particular, and of special sins, and not by lump, or whole sale: There must be a particularising of thy faults, and a culling out of thy chief transgressions, and not content thyself with terms of general acknowledgement. This hath been the practice of God's children continually. Ezra and Nehemiah when they make confession, what specialties do they rip up? into what particulars do they descend? So did David: this evil have I done. Thus did Paul reckon up his special sins, I was a blasphemer, etc. It is not then sufficient to say, I am a sinner, God forgive me; but there must be an acknowledgement of particulars, if we would have God forgive. To the Physician thou wilt tell thy particular pains; in what part, in what manner, thou wert taken; and nothing shallbe concealed: but see thy folly here; Thou wilt confess, that thou art sick, that thou art a sinner, but there is all; as for thy special sins, God must find them out, 
Dan. 2.  thou wilt confess none; dealing with him as Nabucadnezer, with his enchanters about his dream; he had dreamt, but they must find what; so we are sinners, but God must find wherein.  
But who knoweth the errors of his life, who can remember all his former faults? 
Object.   
Remember what thou canst, 
Answ.  reckon up thy special evils thou knowest that thou hast committed; and the Lord will be pleased to accept of a general repentance, for the rest as he did of David. 
Psal 19.12. A Second property, it must be with the heart.   
A Second property of true confession is, that it be made with the Whole heart; Such a confession as is fetched no further than from the mouth will never be respected: This lip-labour God hateth as a lame offering and maimed sacrifice.  
Thus did Ephraim confess, and the poor Publican, 
●r. 31.18. Luke. 18.13.  who smote upon his breast, and said, Lord be merciful to me a sinner. Far from the heart are those drowsy confessions which many make; but let such know, that their cold confession, will bring but a cold effect and fruit of consolation in the end.  
Thirdly, it must be freely and willingly, 
The Third property, It must be free. Confessio ut perfecta sit, tria debet habere, scil. ut sit voluntaria, nuda, et munda. Bern. Psal. 32.5.  and not extorted or enforced: Many do confess their sins, but they are drawn to it (as we say) by head and ears; The anguish of their Souls, and horror of their Consciences; the violence of some sickness, or some other judgement, doth force them to it. But this is no freewill offering, and therefore not regarded: Perfect confession must be voluntary, and so was David's; I will confess my sin, and so thou forgivest etc.  
Fourthly, we must so confess, 

The Fourth property with purpose to forsake.  
Vera confessio & vera penitentia est, quando sic paeuit●t hominem p●ccass●, ut crimen non rep●tat. Ber.   as that we also purpose to leave and forsake: for otherwise Pharaohs confession would be as good as ours; then doth a man truly confess, when he leaveth those sins, which he hath made confession of. We may not then confess, as the Papists do, who presume to sin because of confession; nor as the Atheist doth, who confesseth sin in a bravery, purposing to live in it; but with good Shecaniah, so confess, as that we make a covenant to leave and forsake those sins, which we make confession of. 
Ezra. 10.23. The Fift property. It must be with hope of mercy.   
Fiftly, it must be in Faith: As with the one eye we must behold our sins, and the heinousness of them, so with the other eye we must look upon the mercy of God in Christ: So are we to dwell on the meditation of our sins, as that we forget not the riches of God's grace. We may not then confess, as the convicted thief before the judge, who expects nothing but hanging: but as the sick man to his Physician, in hope of being cured. There is a confession, which is the daughter of desperation, 
Math. 27.5.  as we see in judas, who confessed, I have sinned, and hanged himself when he had done. Beware of that.  

The sixth property with prayer for mercy. 2 Sam. 24.10.  And lastly, with confession, Prayer must be added, and with the acknowledgement of our sins, remission must be craved. I have sinned exceedingly in that I have done, (saith David) therefore now Lord I beseech thee take away the ttespasse of thy servant. He doth as well beg mercy & forgiveness, as acknowledge his offence. But this did did not Cain nor judas: Though they made confession of there faults, 
Gen. 4.  they cried not for mercy, and therefore received no comfort nor grace in time of need.  
Other properties there are necessarily required, as that it must be made with Exageration, we must aggravate our sins and not extenuate them; As also that it be made, with humiliation, and only unto God, not to Saint or Angel. But these I am in the next place to handle, and therefore I pass them by here. See then that thy confession be made in this right manner, that it may be acceptable and pleasing unto God: Confess not only in General that thou art a sinner, but reckon up thy special sins; say. Lord this and this have I done; such a word did I speak, such a fault did I commit; at such a time, in such a place to the provoking of thy wrath, and that most justly against me. And see that thou confessest with the heart as well as with the tongue, that thou mayst call God himself for a witness: Thou Lord who art the searcher of the heart and reynes, knowest that I confess it with my soul, yea and that freely and willingly, without any extorting or enforcing, and with a full resolution to forsake it hereafter. Pardon therefore oh Lord! pardon and forgive. 
Psal. 51.2.  And according to the multitude of thy mercies blot out this my offence. Thus (or after the like manner) must thou come before the Lord and make thy confession: which if thou dost, assure thyself (for God hath engaged his truth upon it) that thou shalt obtain pardon and forgiveness.  
And in the last place, seeing this is so. That the ready Use 4 way to obtain pardon for sin is to confess it; Then this affordeth great comfort to such as are truly grieved and hearty sorry for them, who are ever confessing and bewailing their sins to the most high God; yea, such sins as none but their own consciences can check them for, and are much grieved because they can reveal no more. Let not such be too much discouraged, for assuredly, that sin that is truly confessed shall never be imputed: For God is faithful and just, 
1 john 1.9.  who hath promised, the word is gone out of his mouth, which he will never recall; he can no more deny it then deny himself. Comfort therefore thyself, for the more thou confessest the better it is for thee; and how ever, in the Courts of men, confession brings shame and punishment: yet in Gods court it brings a cover and reward.  
Father.] Here we see to whom he makes confession. It is not to the servants, nor to his brother, but to his Father. Hence learn;  
Confession of sin must be made unto the Lord. 
Doctr. Confession of sin is to be made to God. Psal. 32.5. Dan. 9.4. Hos. 14.2.  I acknowledged (saith David) my sin unto the Lord. And so did Daniel, I prayed unto the Lord my God, and made my confession, and said, O Lord, we have sinned, etc. This is given the Israelites in charge, That they should take upon them words, and turn unto the Lord. It is to God then, to whom we must turn, it is to him that we must confess.  
The reasons are these.  
First, All sin is committed against God. True it is, Reason. 1 we may hurt and wrong men by our sins, 
Because all sin is properly committed against God.  and bring much damage both to the body and goods of others by the committing of them, as David to Vriah; but the chiefest dishonour is against God, whose law is broken and transgressed. And hence it was that David did cry out, 
Psal. 51.4.  Against thee, against thee only have I sinned, and done evil in thy sight. Now, if this be so, then am I to make confession unto him him alone, he being the party wronged, and against whom the chiefest dishonour is.  
Reason. 2 Secondly, God only can forgive sins, and none but he. 
God only can forgive. job 34.31.  It pertaineth only unto God to say, I have pardoned, I will not destroy (saith Elihu in the Book of job.) The jews though they were blind in many things, yet this they knew, that none could forgive sins but God only. And the Lord himself doth testify as much, 
Mark 2.7. Isa. 43.25.  I, even I, am he that putteth away thy iniquities for my own sake.  
Reason. 3 Thirdly, It is very requisite that he to whom we make confession should know the heart (for sinners will dissemble. 
He only knows the heart. ) Now, this God only doth, and none but he: To him therefore are we to come and make acknowledgement.  
Reason. 4 And lastly, Confession of sin is a special part of divine worship. 
It is a part of his worship. Isa. 41.8. 1 Sam. 7.3. Math. 4.10. Object. Answ.  Now, God will not give his glory to another, he will not have any partstakes with him, Thou shalt worship the Lord thy God and him only shalt thou serve.  
But than it may seem unlawful to make confession unto men, and to acknowledge our sins unto them.  
Not so: We allow confession of sins to men, both in public and private (as we have heard in the beginning of the former doctrine) to testify the truth of our Repentance, and for the setting up of God's glory, and satisfaction of the parties wronged.  
Use. 1 And first, This may serve to overthrow the popish Auricular confession (held and maintained by that man of sin) which upon pain of damnation must be made in the ear of a Priest by every one, immediately before the receiving of the Sacrament of the Lords Supper. A cunning invention for the discovering of all states, and for the upholding and enritching of that covetous and ambitious Sea: Hereby they come to know the hearts and affections of men, and knowing them, they can quickly tell what course to take for themselves, either for bringing good or preventing mischief, 
Scripture brought to maintain auricular confession answered. jam 5.16. Matth. 3.5.6.  for the enriching themselves and impoverishing of others. As for the Scriptures they allege, they make nothing for them, if they be throughly scanned, Confess your sins one to another (saith S. james) an express place say they to prove Confession of sins to a ghostly Father. There went out jerusalem, and all judea, and all the regions round about jordan, and were baptised of him in jordan, confessing their sins (saith S. Matthew:) Lo, say they, how those converts did also practise it. 
The confession S. james requires, was to be, 1. In time of sickness.  These are two of the main pillars which they have to uphold their building, when indeed neither of them is for their turn. As for the first, Let them know (if they will not wilfully be ignorant, which is much to be feared) that the confession of faults which the Apostle there speaks of, is to be made in time of sickness.  
Secondly, In the private houses of the diseased; 
2. In the private house.  And not in the Church; in the time of health, and in the ear of a Priest, and in their holy time of Lent a little before Easter.  
Thirdly, 
3. It must be one to another. Caictan. Scotus.  The Confession he there requires is to be made one to another. So then by this the Priest is as well bound to confess to Laymen, as they unto the Priest; it binds as well the one as the other, as two of their own side have confessed.  
As for the example of those converts which they allege; this briefly. First, 
The confession of the Converts, was, 1. Voluntary. 2. In general, not of every particular sin.  their confession was voluntary, not constrained.  
And secondly, It was general, and not particular of all and every sin; for had they confessed every one and that particularly, john must have stood from morning to evening, many years together, because jerusalem and all jewry, and all the Countries round about came unto him, as the Text saith; had it therefore been as the Papists teach, john must of necessity have had shriving work enough for all the days of his life. 
Fulke in loc.  Such a confession therefore, 
Quod fine numero est, quomedo numerale? Bern. See Caluin Institut. l. 3. c. 4. And Whites Way to the Church. pag. 157. 226. 227. with many others.  as they teach and use, is neither necessary nor possible, and such a doctrine as was not heard of before Innocent the third, which was twelve hundred years after Christ, he was the first that made an act and decree touching it. But I will be sparing in this point (for I intent not controversy) so much having been written for the confutation of it. I now leave them, and come to a second use.  
Is this so, that confession of sin is to be made unto the Lord: then see thou fly unto him when thou hast offended, Use. 2 and make known thy faults to him, whom thou hast much dishonoured.  

Object.  But God already knows them, what need we then confess them?  
Answ. 1 We must confess them, not to make God know them, as if he knew them not before; But first, to testify our obedience, and perform that homage which we own unto him.  
Answ. 2 Secondly, because God hath promised pardon and forgiveness upon this condition, that we confess and acknowledge.  

Quest.  But cannot God forgive sin, without this condition, that we confess it?  

Answ.  The Question is not what God can do, but what God will do: He can do fare more than he will; and will do what he pleaseth. It is his will, that the end and means should go together: he hath decreed it, and therefore will not alter it. Plead therefore no longer against thine own salvation, but acknowledge thy faults unto him: remember he is one that knoweth before, what & wherein thou hast offended, and therefore seek not to hide any thing from his allseeing eye. Set thyself ever as in his presence, in making thy confession, whether it be in public or private, and bring with thee a holy blushing, a godly sorrow, and a full purpose to leave and forsake those sins which thou makest confession of: evermore remember thou hast to deal with God, & not with man, in this penitential exercise. Were men thus persuaded, they durst not come with that impudence and hollowness, to make acknowledgement, which now they do; but be thou persuaded of it, and in confessing of sin, add not sin to sin.  
Against Heaven, 
Text.  and in thy sight] He doth not mince and extenuate the matter; he saith not, Father, I have sinned, but I had no bad meaning, I knew not what I did. Neither doth he plead the instability of his youth, to extenuate his fault, but he aggravateth and enlargeth the grievousness of his sin, and sets it out to the uttermost. 1. I have sinned. 2. Against Heaven. 3. In thy sight. All tend to the aggravation of his fault. To break a lawful command enjoined by the Magistrate (though of ignorance) is a fault; wilfully to break, it is a greater: but to do it in his sight and presence, argueth great rebellion. From the Prodigal his practice, let us learn,  
That it is the property of a true penitent, not to mince, 
Doctr. A true Penitent doth not mince his sin, but aggravate the same.  or coctennate his sin, but to aggravate and set it out, in the worst and vilest manner that he can. True repentance makes a man large and plentiful in the accusation of himself, it causeth a man to amplify and exaggerate his offence, and make the most and worst of sin that possible can be. See this proved by sundry examples. Ezra confessing his own sins, and the sins of the people, saith thus; 
Ezra 9.6.  Our iniquities are increased over our heads, and our trespasses grown up to the heavens. And Daniel, he confesseth thus, We have sinned, 
Dan. 9.5.  and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts, and from thy judgements. See what terms of aggravation he heapeth up, as if all were too little that he could say against himself, and the rest of the people. So David in his confession, 
2 Sam. 24.10.  for that sin of numbering the people, I have sinned greatly, in that I have done; and now I beseech thee, O Lord, take away the iniquity of thy servant, for I have done very foolishly. Such was his indignation against himself, for offending God, as that he had never enough in blaming of himself, 1. I have sinned. 2. I sinned exceedingly. 3. I have done foolishly. 4. Very foolishly. Thus is he large and plentiful in his own accusation. And so the Apostle Paul, speaking of his persecuting of the Church, doth set it out to the full. I was (saith he) a persecutor, 
1 Tim. 1.13, 15.  a blasphemer, & an oppressor, yea, the chief of all sinners. See how he doth load himself with terms of reproach. 
Neque hoc dicebat mentiendi praecipitatione, sed existimandi affectione. Bern. De vita solitaria.  Who could have said more against him, than he did against himself? Neither doth he, in uttering this speech, make a lie, or speak for modesty's sake, but, as he thought, in his very heart, esteeming no man's sin like his own, nor feeling another man's, as his own.  

Reason.  The Reason may be this; Because the eyes of a Penitent are in some measure opened, so that he now seethe sin in its own colours, and apprehendeth it as a deadly, enemy to God's glory, and his own soul's health. Now we know how ready we are to speak the worst we can, of those who are enemies unto us, and to set forth their vile practices to the uttermost. Thus the hatred he beareth unto sin, causeth him to think, that he can never sufficiently display it, and maketh him so disposed, as that no malicious wicked man can so set forth the faults of his enemy, whom he deadly hates, as he desires to set forth the loathsomeness of his own sin. Thus we have seen the reason. The uses follow.  
Use 1 And is a penitent, thus qualified? is there such a disposition in him, as that he will lay to his own charge, as much as possibly he can? Then what shall we say of such as study this art of mincing and extenuating sin? The sins of others they can enlarge, they have both will and skill in setting open to the view of the whole world, in every branch and circumstance the faults of others, so that many times they appear to be greater, than indeed they are. But in confessing of their own sins, they have no such gift, nor faculty; then they do so mince the matter, that mountains seem molehills, and molehills motes. Sinners they are, but yet not the greatest sinners: they are not alone, but others are as bad as they. justify themselves they will with that proud boasting Pharisie; God I thank thee, 
Luke 18.11.12.  I am not as other men are, extortioners, unjust, adulterers, or even as this Publican: so they thank God, they are neither whores nor thiefs, murderers, nor drunkards; and if they do no worse, they trust they shall do well enough. This in stead of ingenuous confession, is to be seen and heard amongst men, which evidently proclaimeth, that true repentance is much wanting.  
Secondly, Wouldst thou have pardon at the hands Use 2 of God? then enlarge thy sins, and lessen them not, stretch them out to the utmost pin, and set them forth at full, with their parts and circumstances: At what time, in what place, after what manner, with what company they were committed; let no circumstance of aggravation be wanting, by which they may appear the more foul and filthy: but as God seethe sin in the vileness of it, so do thou lay it before him, in the acknowledgement of it. Say after this manner; Ah Lord God, how have I displeased thee? how grievously have I offended thee? Sinning not of ignorance, but of knowledge, yea, wilfully and presumptuously, with a high hand: against the light of my conscience, and those blessed means thou hast afforded me for my restraint: I have grieved thy blessed spirit, and the hearts of thy children, and I have opened the mouths of the wicked, causing them to blaspheme, by reason of my sinful crime. Thus am I not only a sinner, but a rebellious sinner; not an ordinary offender, but an obstinate one: a filthy, loathsome, unclean Leper, whose soul and body is wholly polluted and defiled; from head to foot there is nothing appearing, but wounds, bruises, and sores, full of corruption; all my thoughts, words, and deeds, are evil, only evil, and that continually. Thus must thou aggravate thy sins, and article against thyself. Urge God again and again, to hear this, and this too, Lord, this sin have I committed, and this also, at such a time, in such a place, amongst such and such company, there did I do it, etc. And thus must thou exaggerate thy faults, and confess them largely, and ingenuously. Thou didst enlarge thy sins in the committing, cut them not short in the confessing: Tell the worst tale thou canst against thyself, and thou shalt speed the better: And be ashamed that any should say worse of thee, than thou dost of thyself unto the Lord.  

Quest.  But doth not a man prejudice the truth, in amplifying of his own weakness and unworthiness, and in confessing more of himself then indeed is true, as the Apostle Paul, who saith, he was the first or chief of sinners, when there were many greater sinners than he?  

Answ. Doctor Willet on the second of Sam. cap. 9 Quest. 6.  This question is thus answered; First, we must make a difference between the general confession of the weakness and sinfulness of our nature, which the most perfect in this world may and must acknowledge; and a particular acknowledgement of some actual sin which a man is not guilty of: Now, to confess such or such a sin, which a man hath not committed, is a preiudicing of the truth, and may not be done. And thus Saint Paul, though he say, he was the chiefest sinner, yet he doth not say, he was an Adulterer, or an Idolater, or the like, which sins he was free from.  
Secondly, we are to know, the practice of Repentance (being an act of the affections) causeth a man to judge, and speak of himself, according to the truth of that he doth conceive and feel to be in himself, and so according to his sense, to make his faults with the most, rather than with the least. And this a man may do, and yet be within the compass of the truth of his own conceiving, though beyond the extent of the truth of his sins, in themselves exactly considered. And thus did the Apostle speak, according to his sense, and thought himself to be inferior unto all. And thus much for this Question, as also for this doctrine. Now, let us proceed and come to the next, which is his Humiliation.  
And am no more worthy to be called thy son. 
Text.  See how he humbleth, and abaseth himself unto his Father, I am unworthy to be thy son, yea, I am unworthy the very name of son, so many have been my sins, so lewd hath been my course. The instruction hence may be this;  
The only way to obtain pardon for sin, 
Doctr. The only way to obtain God's favour is with an humble heart to seek it. 1. Pet. 5.6.  and procure God's favour, is with an humble heart, and lowly soul to come before him. The only way to be exalted by him is to come unto him in humility of soul, and lowliness of spirit. The practice of this Prodigal is a precedent for us. For the farther proof of this truth, remember what S. Peter saith. Humble yourselves therefore under the mighty hand of God, that he may exalt you. And what S. james saith, 
jam. 4.10.  Humble yourselves in the sight of God, and he shall lift you up. It is no hard matter to bring a cloud of witnesses to justify this, but I will be sparing, and remember you only of that Parable of the proud Pharisie, and the Publican, and so away. These two go up into the Temple to pray. 
Luk. 18.10.  The Pharisie gins and prays thus, God I thank thee, 
Verse 11.  I am not as other men, etc. He shows not vulnera, but munera, not his wounds, but his worth; not his misery, but his bravery: reputing himself so just, that he neither saith, thy kingdom come, nor yet forgive us our trespasses: 
August. Hom. 36. de verb. Dom. second Luc.  But (as having no sin, and abounding already with all grace) both these he leaves out; thanking God more for that other were bad, then for that himself was good. Now the Publican, he stands a fare off, 
Verse 13.  and would not lift up so much as his eyes to heaven, but smote upon his breast, saying, God be merciful to me a sinner. As the one exalts himself, in respect of his virtue: so the other humbles himself, in regard of his sin: As the one shows his robes, so the other (like a poor beggar) shows his rags, and (as an humble petitioner) his grievances. Now mark how Christ applies this, 
Verse 14.  I tell you this man departed home unto his house, more justified than the other: for every one that exalteth himself, shallbe abased, and he that humbleth himself shallbe exalted.  
The Reasons may be these:  

Reason. Isay 66.2. Isay 57.15.  First, Such only hath God promised to look upon, and show mercy too; To this man will I look, even to him that is poor, and of a contrite spirit: and again; Thus saith the high and lofty one, that inhabiteth eternity, whose name is Holy, I dwell in the high and holy place: with him also that is of a contrite and humbled spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones: as for other, they have no promise of favour or of mercy.  
Reason 2 And secondly; Such only are capable of grace and mercy. Full vessels can receive no liquor, and haughty hearts, no favour; for they despise it. As therefore the vessel must be emptied, and the air and wind removed before any solid liquor can be received; so must thou first cast out haughtiness and pride out of thy heart, before mercy can be obtained.  

Use.  Let the Use of this, be for Exhortation. Come before the Lord with humbled souls and contrite spirits, for this is of him much set by. And to stir us up to the putting on of this grace (as the Apostle doth exhort us) consider of these motives; 
Colos. 3. Motives to labour for humility, and avoid pride. Tract. de Passione Dom. cap. 19 First, Pride is the Devil's first borne. A second motive, God exalts the humble, but casts down the proud one. Luke 1.46. Ps. 113.56.  first, Pride, it is the Devil's first borne, and the Devil's first poison which Satan poured into our nature; and this (as Bernard speaks) is the Devil's character: for as the servants of Christ and children of God, are known by charity and humility; so the servants of sin, and sons of Satan, are known by pride and cruelty; and therefore let this move us to embrace the one and abhor the other. Secondly, God exalts such as are humble, but such as are proud doth his soul hate. His deeds hath manifested this: he called humble David, from the Shepherd's crook to the King's Crown. He did so regard the meekness of the Virgin, that all generations count her blessed. Thus he taketh up the simple out of the dust, and lifteth the poor out of the mire. But he deals otherwise with the proud, and ever hath done. The proud Angels he thrust out of heaven, and our proud parents out of Paradise: For it he drove Nabuchadnezzar from the company of men, 
Dan. 4.30.  and made him to have his habitation with the beasts of the field, and to eat grass as Oxen. What shall I need to speak of Haman, Herod, and others, 
Pro. 16.8.  whose pride did cause their fall and ruin? by this that hath been said we see the Psalmists saying verified, 
Psal. 138.6.  Though the Lord be high, yet hath he respect unto the lowly; but the proud he knoweth a far off. The most high hath especial respect to such as are most low. 
Marlo rat. in Luc. cap. 1. vers. 48.  God cannot look above him (saith one) because he hath no superior: nor about him, for that he hath no equal: he regards only such as are below him. The lower than a man is, the nearer unto God, and the more exposed to his sight, who looks from above: but the higher he is, the farther is he off; and the more proud he is, the less is he respected. Seeing then this is so, how should this work upon us, and make us to deck ourselves with this excellent grace; which like the Violet (though it grows low by the ground, and hangs the head under some obscure leaf, as willing to live unseen,) yet is the sweetest of flowers, and beloved of all.  
Thirdly Humility, is the keeper of all graces, 
A third motive, Humility preserves grace, but pride destroys it. It is, conseruatrix virtutum. Bernard, 2 Kings 4.39. Eccles. 10.1.  but Pride the spoiler of them. No box better to keep those jewels in, than a heart well lined with humility. Look as ashes do preserve fire, so doth our humility the sparkles of God's blessed spirit. But now on the other side, pride spoils all. This, like Coloquintida, imbitters the whole pot of Pottage. And, like a dead Fly, spoils a whole box of ointment, causing it to send forth a stinking savour: This causeth our knowledge to stink, our zeal to stink, as it did Iehues: In a word, any good thing that is in thee, is spoilt by this weed. Oh how should this cause us to be in love with that grace, and detest this vice!  
Fourthly, Humility makes us like Christ himself, 
Fourthly, By it, we become like Christ himself.  and therefore must needs be an excellent virtue: this grace he willeth us to learn of him, for he was meek and lowly in heart. He disdained not to wash his Disciples feet, 
Phil. 2.5.6.  to teach them humility. He made himself of no reputation, and took upon him the form of a servant, that we might learn of him to be humble. Let the same mind therefore be in you (saith the Apostle) that was in Christ jesus. He was humble, be thou then ashamed to be proud.  
Let these things be well thought of, and that by us all, be we never so extraordinarily graced by God, Pride is such a sin as it steals upon the very best; and Gods most sanctified children are most buffeted with it. Therefore these motives are to be remembered by us all, and the Remedies to be used, 
Means for subduing pride and seeking humility.  which are these: First, careful and conscionable attendance upon the Word. This is the hammer that must break the heart, for until it be humbled, there is no good to be done. Is not my Word like a hammer, that breaketh the stone? This hammer will bruise this stony heart, and grind it to powder, and without this hammer, there is no hope of ever having the heart truly humbled. Submit thyself therefore to the stroke of this hammer, if thou truly desirest the attainment of this grace.  

I●r. 28, 29. A second means is Meditation. First of God's Attributes and works of his justice in special. Heb. 3.16.  A second means is Meditation, and that of a threefold object.  
First, of God, and his Attributes, with the works of his Power and justice, which are excellent helps to make us quake; and break the stony rock of our souls to pieces: As we see in Habakuk, When I heard (viz. of these judgements threatened) my belly trembled, my lips shaken at the voice, rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble.  

Secondly, of thy estate past. Ephes. 2.3. Psal. 51.5.  Secondly, of our own estate either Past, Present, or to Come. For the Time past, what thou wert viz. A child of wrath and firebrand of hell. Shapen in iniquity and conceived in sin. The serious meditation of this would be enough to humble us and make us strike sail.  
For the time present. 
Secondly of thy estate present, being first frail. job. 4.19. And 10.9.  Remember how thou art frail and sinful: thou art frail and brittle, being but dust and ashes, and ready to be broken with every little fillip, and knock, Thy foundation is laid in the dust, and thy walls are made of clay. Thy whole body is but a Tabernacle of earth. This is thy estate oh man! and this is the estate of all men. Some indeed are more painted than other some, but all are earthen pitchers: Some are more clear than others, but all glasses frail, brittle. Is here any cause of pride?  
Thou art also sinful, 
Secondly sinful. Rom. 7.24.  having much corruption within thee, and carrying a whole body of sin about with thee, so that the good thou wouldst do, thou dost not, and the evil thou shouldst not do, that dost thou daily. 
Verse 19  Thou mayest well cry out with the Apostle Paul, O wretched man that I am.  
For the time to come, 
Thirdly of thy 〈…〉 Gen. 〈◊〉  remember what thou 〈…〉 dust thou art, so to dust thou shalt return, yea, and beco●● the basest dust. As we see the whitest Snow, when it is resolved unto water, whereof it was congealed, becomes fouler water than any water else: so thou Oh man of earth, when thou shalt return again unto earth, shalt become viler, and base earth, than any other whatsoever.  
Thus the consideration of thy own natural estate, whether Past, Present, or to come, will be an excellent means, to take down this Peacock pride, and make thee humble.  
Thirdly, consider of the estate of others, and without envy cast an eye upon their gifts: 
Thirdly, of the estate of others  consider how many thou comest fare behind in knowledge, faith, zeal, etc. and other graces. This is the receipt which the Apostle prescribeth to the Phillippians, against this sin of pride, Look not every man on his own things, 
2. Phil. 4.  but every man also on the things of others. This would be an excellent means, to diminish a self liking, and that overweening conceit of our own excellency.  
The last means to be used, 
The third means is Prayer.  is earnest and fervent Prayer, that the Lord would be pleased to give thee this grace of humility; and bless the means thou usest for this end and purpose: Every good gift (saith S. james) cometh from the Father of lights: and so must this also, else we shall never have it. Thus we have seen the means, now let us use them, and that conscionably, for let me tell you the cure of pride is no easy cure, and the obtaining of humility no easy purchase.  
All vices are against it; and which is more strange, all virtues are against it; and which is yet more strange, humility hath an opposition against humility, as if she were false to her own person. 
Sape homo de vanae gloriae contemptu vanus gloriatur.  Humility oftentimes by a prodigious and preposterous birth bringeth forth pride. How often is a man proud because he is not proud. A secret pride is oftentimes occasioned by overcoming (as we think) pride, when alas now pride hath given us the soil, as a cunning wrestler seemeth many times to take the fall, for no other end but to get the other upon the hip. How wonderful careful than had we all need to be, what need have we to study and pray for humility yea, in the midst of grace to pray for an humble heart. See thou remember the former means delivered; and if at any time (as who at sometime shall not feel) thy heart begin to swell, remember these and the like sayings, Be not high minded, but fear. God resists the proud, he looks upon such a fare of. Oh they are excellent helps! hearest thou any commend thee, and set forth thy praises, then remember the former sentences, and let them stand Sentinel, to keep thee from pride. Remember also to meditate (as of God's glory and greatness) so of thy own vileness and baseness; remember what thou wert, what thou art, and what thou must be; hold thyself to this task, 
Plin. Nat. hist. lib. 11. cap. 10.  and it will keep thee from it. It is recorded of the Bee, that in stormy weather it will get up a little stone, that by the weight it may fly more steadily, and get home in safety. Art thou in danger to be blown away with pride? get thyself to Prayer, and Meditation, it will be to thee as the little stone to the Bee, or as Ballast to the ship, to keep thee from being turned about with the waves of self-conceit. Thus get this grace, and when ever thou comest to the Lord bring it with thee, and fear not of speeding, for they that fall down lowest at Gods almes-dealing, speed ever best. And thus much for this point, as also for this part of the Prodigals Regress.   
VERSE 20. But when he was yet a fare off, his Father saw him, and had compassion, and ran and fell on his neck, and kissed him. 
Having spoken of the Prodigals Repentance, we are now to speak of the success of it; which is laid down in the 20, 22, and 23 verses, and so to the end. Wherein we may observe, His father's goodwill; and his Brother's ill-will; his father's goodwill is to be seen in the 20, 22, 23, and 24 verses: his brother's ill-will in the rest. In the former these three things are observable. First, his Father's readiness to receive him, verse 20. Secondly, the entertainment he gave him, vers. 22, 23. Thirdly, the reason of both, verse 24.  
The readiness of the father to receive his son, is noted; First, by his looking on him a fare off, For when he was yet a great way off, his father saw him, Secondly, by his running to him, while he was a fare off, He had compassion, and ran. Thirdly, by his kind embracing of him, He fell on his neck and kissed him.  
To begin with the first.  
But when he was yet a great way off, 
Text.  he saw him] Albeit this be put here in the last place, yet it is referred by most of our Expositors to the first time of his conversion; for it was this look that brought home this Prodigal. He saw him, and looked on him with the eyes of pity, and by looking upon him, infused into him the secret efficacy of his spirit, and pierced his heart with the beams of his grace, which so prevailed with him, that it brought him to repentance, as it did with Peter, which made him to go out and weep bitterly for his sins, after he had thrice denied his Master. Thus they make it, as a cause of his conversion. And taking it thus, this point will follow.  

Doctr. Our conversion is from God's free grace. john 6.44. Rom. 9.6.  The conversion of a sinner is from God's free grace, God's grace is the cause of it. Hence is it, that Christ saith, No man cometh unto me, except the Father draw him. Hereunto also cometh the saying of the Apostle, It is not in him that willeth, nor in him that runneth, but in God that showeth mercy. Hence is it also, that the Church thus prayeth, 
Cant. 1.4.  Draw me, and we will run after thee. But most fully and clearly doth the Prophet Ezechiel set out the truth of this point, speaking (in the person of God) these words, 
Ezech. 36.26, 27.  A new heart will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your body, and I will give you a heart of flesh, and I will put my spirit within you, and cause you to walk in my statutes. See how the Prophet wholly disableth man from the work of his conversion, ascribing both the beginning and progress thereof unto the Lord.  
Many pregnant examples might be brought, both of the Unregenerate before their conversion, as also of the Regenerate in their falls, after their conversion, for the further confirming this point in hand. What disposition was the●e in the Apostle Paul, 
Acts 9.1.  to further his conversion? was he not breathing out threatenings and slaughters against the Disciples of Christ jesus? and had he not procured a commission from the High Priests, to bind all that were of that way? Did not God behold him a fare off? Did he not look upon him from the habitation of his dwelling? And did he not thus behold Matthew the Customer, Zacheus the Usurer, Marry the sinner, 
Ephes. 2.12.  and us Gentiles, When we were (as the Apostle saith) without hope and God in the world, being strangers from the covenant of promise, and aliens from the Commonwealth of Israel? I could bring variety of examples, that would serve to strengthen the point, but I will remember you but of one more, and so hasten to the uses, and that is of Peter; was not God fain to look on him a fare off before he repenred? 
Luk. 22.  He had denied his Master once and wept not: yea twice, yet shed not a tear (though the Cock had crowed.) And the third time he denies him, yet weeps not until Christ beholds him, and then (as the text saith) he wept bitterly. 
Verse 61.  Assuredly, if Christ had not cast an eye on him, and beheld him with a gracious aspect; had a thousand several persons questioned with him about his master, he would have denied him a thousand times. Thus a sinner is like an Echo, he cannot speak first to God, but must answer a voice from God.  

The Reasons.  
And needs must this be so, because we are dead in trespasses Reason 1 and sins, as the Apostle saith, 
Ephes. 2.1. Colos. 2.13.  and as the Father of this Prodigal avoucheth of him, dead, not in a swoon, but dead; stone-dead (as we say) and therefore have no more power to stir hand or foot, for the furthering of our own conversion, than Lazarus had power to come out of the grave, before Christ called him.  
A second reason, why God's grace is all in all in the Reason 2 work of our conversion, may be this; That all matter of boasting might be taken away, for we are very ready to ascribe unto ourselves, that which of right belongs unto the Lord: should we have any hand in the furtherance of it, we would soon fall a boasting after this manner: yet in this am I beholding to myself: Thus fare I am a worker in my own conversion: for this or that degree of it, may I thank myself. And this is the reason that is given by the Apostle, 
Ephes. 2.8.  By grace you are saved (saith he) and that not of yourselves: it is the gift of God. If any now ask a reason, he giveth it in the next words: 
Verse 9  Not of works lest any man should boast. Thus have we seen the reasons, now let us hear the uses.  
And in the first place, this may serve for confutation, Use. 1 first, of the Pellagians, who affirm, that our good actions and cogitations proceed only from freewill, and not from God's special grace.  
Secondly, it maketh against our Semi-pellagians, I mean the Papists, who are all for Will, little or nothing for john: that is God's grace, but (like Solamons' whore) divide that betwixt two, 
Voluntas humans non libertate gratiam, sed gratia libertatem consequitur. August.  God and man, which of right belongeth only unto God. God only (say they) persuades the will, as a man his friend, to take a journey, whereto he is unwilling: but in the accomplishing of any work, God is only an assistant, for man by his own power worketh together with him. This is little better than blasphemy thus to hold, that the will of man doth work with God's grace in any thing, that is good. True it is, as they are works and actions, so they proceed from the will of man; but as they are good works, so only are they works of grace: For all actions of man may be distinguished into three sorts: some are natural, as to eat, drink, walk, sleep, etc. Now most true it is, that in these and the like actions, man hath freedom of will, but yet so, as that he hath only power to the doing, but not to the well-doing; he is not able to do any of these things, to any good or godly end: he may use the means to obtain faith, and repentance: he may go from place to place: he may enter into the house of God, or not enter, hear the Word, or not hear it; for this is left to man, and put as it were into our hands; but it is to make us without excuse; for so to hear as that thereby our conversion might be wrought, is not in our power: It is the Lord that must first boar the care.  
Other kind of actions are moral; as all economical, and Political duties. In these, man hath no free will of himself, to choose the good, or refuse the evil: to embrace the virtue, or decline the vice: but as he is wholly directed and governed by God's spirit. Lastly, other actions are spiritual: wherein we are to consider man with a threefold difference. First, as he is before his conversion, where his will is altogether corrupt, inclining only to that which is evil. Secondly, as he is in the very act of conversion, where in respect of the grace, which outwardly prevents him, his will is merely passive; and he is in the hands of God, 
Rom. 9.21.  even as the clay in the hands of the potter, but yet in respect of the time, wherein his conversion is wrought, he is not like a stock, but while he is healed by the holy Ghost, he is also active. In the very act of conversion, the will of man is not idle, nor without all motion and sense, but it followeth, 
Acti agimus.  the spirit of God, that draweth it far more, and the same moment God moveth and boweth the will, and causeth us to be willing indeed; but yet so as all the efficacy of the work is from the spirit of God; who of unwilling, maketh us willing: and maketh us run, who were before slow and dull.  
Thirdly, man is to be considered, as he is after his conversion: where, because the grace of God beareth rule, there is a readiness to obey, as the Apostle showeth to the Phillippians, I am able to do all things through Christ, 
Phil. 4.13.  who strengtheneth me. So then we see the truth of this doctrine, how we have no ability to cooperate (as they falsely teach) with the grace of God: freedom of the will to turn to God, and to work with him, is no power of nature, but the work of grace: For of ourselves we are not sufficient, as of ourselves, to think, much less to speak; lest of all, to do any good: Indeed we will, but it is God that worketh in us to will; we work, but it is God that worketh in us to work, according to his good pleasure.  
The second Use is for our humiliation. There is no Use. 2 goodness nor aptness in thee to that which is good: Why then shouldest thou be lift up with any conceit of thyself? Oh, beware of this boasting! for whereof hast thou to boast? Surely of nothing, but sin and misery. Come not to God as proud Dames to their Husbands, bragging and boasting of the goods they brought, (as the Papists would have us) no, do not: the one is odious to man, the other more hateful unto God; undoubtedly he that knoweth well his own untowardness to that which is good, will never dare to think there is any thank due unto himself for the furtherance of his own conversion in the least degree.  
Use. 3 Thirdly, Let it be for exhortation to all such as have any tokens and signs of their true conversion; to ascribe all the praise and glory thereof unto the Lord. Say with David, 
115. Ps. 1.  Not unto us, O Lord, not unto us, but to thy name be the glory. For it is of his mercy, not of thy deserving. Is there any difference now betwixt thee and a Rebrobate? God found it not in thee, but did put it into thee: Thou art of the same nature with them; thou hadst no more ability to work out thy own salvation, than they had. Thou seest many commit lewd pranks; some, murder; others, whoredom, etc. Thou leavest, yea hatest these things: What is the cause? surely God's grace, and only God's grace. Give glory therefore unto God, 
Psal. 103.1.  praise his name, yea let all that is within thee praise him.  
Use. 4 Lastly, this may serve for our direction, desire we to be saved? What shall we then do but look up unto him from whom salvation cometh? earnestly desire the assistance of his grace, for the effecting of the work of our conversion, say and confess with the Prophet jeremiah, 
jer. 10.23. jer. 31.18. Lumen. 5.21. Isay 5.1. Da Domine quod iubes, & iube quod vis. Aug. Soliloq. cap. 18.  O Lord, I know the way of man is not in himself, neither is it in man to direct his steps. Pray also with Ephraim; Convert then me, and I shall be converted And with the Church, Turn us unto thee, O Lord, and we shall be turned, for it is God that must lose the bands of thy neck, Oh captive daughter of Zion, it is even he that must convert thy soul. Pray, pray, with that ancient Father, Lord give grace to do what thou commandest, and then command what thou pleasest; otherwise there can be no good looked for in any of us.  
Other of our expositors expound these words according to the method here propounded. And refer them to the aftertimes, and so make them as the fruit and effect. He did no sooner begin to turn homewards, but his father looks on him with the eyes of pity and compassion; yea, and while he was yet a great way off, before he could confess his fault, he runneth to meet him, and lovingly embraceth him.  
Taking the words thus, they will afford us these good Lessons; first, that  
True repentance is the ready way to obtain God's favour, Doctr. 1 where he beginneth to turn, 
True repentance the ready way to obtain God's favour. 2. Cro. 7.14.  the father will begin to run, he will soon embrace him in the arms of his mercy; he will not turn away his face from him, but look upon him with the eyes of compassion. This the Lord testifieth, saying, If my people which are called by my name shall humble themselves, and pray, and seek my face, and turn from their wicked ways, then will I hear from heaven, and will forgive their sin, and will heal their Land. And thus in another place: But if the wicked will turn from all his sins that he hath committed, and keep all my Statutes, and do that which is lawful and right: he shall surely live, he shall not dye: all his transgressions that he hath committed, they shall not be mentioned unto him: In his righteousness that he hath done, he shall live. So the Prophet Esay, after he had exhorted them to wash and make themselves clean with godly sorrow for sin, he telleth them, that Though their sins were as Scarlet, 
Esay 1.18.  they should be made as white as Snow, and if they would consent to obey, they should eat of the good things of the Land.  
This may be further confirmed by the examples of the Israelites, Manasses, David, and many others.  
So then this is the only way to obtain mercy and forgiveness. And that first,  
Because by repentance, 
Reason. Isay 59.2.  sin (which is the cause of division betwixt God and man) is now removed, Your sins (saith the Prophet) hath made a separation between you and your God. This is the Partition-wall betwixt God and us. Man, and Sin (saith a Father) are two sundry things; destroy sin which is man his work, and God cannot but love and embrace man as his own work.  
Reason 2 Secondly, True repentance is not without true faith, by which we are engrafted into Christ: In and through whom we are reconciled unto God, 
Rom. 5.1.  as the Apostle saith.  

Use.  If this be so, that repentance is the only way to obtain God's favour and love; then miserable is the condition of those that are impenitent, and walk on in a course of sin: Let these never hope of God's favour, so long as they take this course. Take notice of this, and let it terrify thee that are impenitent; whose heart will not relent for thy former sinful ways, who drinkest in iniquity like water, nay, like wine, freely and greedily, with pleasure and delight: with facility and ease suckest downe and swallowest any kind of sin that is offered; who never as yet hath said so much as what have I done, take notice of it; and if thou hast ears to hear, hear; thou art out of God's favour, and not in it. Oh that thou knewest thy wretched estate and condition: What rest canst thou have, or what peace, so long as thou art not reconciled unto God?  
Use 2 Let a Second use be for exhortation to the impenitent, to seek God's favour by this means, take that Council which Daniel giveth to Nabuchadnezzar, 
Dan. 4.27.  break of thy sins by repentance, & thine iniquities by showing mercy to the poor, that there may be a healing of thy error, take a through notice, of the estate thou art now in; being no otherwise then a traitor out of his prince's favour. For so thou art in the eyes of the most high God. Come therefore as Benhadads' servants Came to Ahab, 
1. Kings 20.23.  even with an halter about thy neck, creeping and crouching before the throne of grace, throwing thyself down before God's footstool, in the humble and penitent acknowledgement and confession of thy sins: never think to have God favourable unto thee, till thou thus comest with a bleeding heart, lamenting and bewailing thy offences past, and resolving on a new course for time to come.  
A Third use of this may be for a direction, unto such Use 3 as formerly having had a sense and feeling in their hearts of God's love and favour towards them, yet by reason of some sin or other have now lost all feeling of the same; See the course thou art to take, 
Psal. 51.  humble thyself before the Lord● confess thy sin, lament and bewail, that thou hast deprived thyself of such an inestimable jewel: Take this course, and be not too too discouraged; for by this doing thou shalt recover what thou formerly hast lost, and however happily God will not presently be found, 
Hosea. 6.1.  yet assure thyself he will at length return and revive thee, and restore thee to the joys of his salvation.  
The last use which I will make of this point, is for the Use 4 comfort of all true hearted mourners of Zion, let this be well considered of you, it will be as marrow to your bones, and as the rain to the new mown ground; For repentance is the only way to procure God's favour; then thou that dost daily mourn and confess and bewail thy sins, assure thyself thou art highly in God's favour, assure thyself thou hast it, and having it, what Can be wanting? Oh the comfort which that man hath that hath this assurance! this will relieve and revive a man's spirits, even when the pangs of death are upon him, and when the sorrows of the grave do compass him about. And this assurance mayest thou have who dost repent, it belongs unto thee, refuse not then that joy that God doth offer. 
Doctr. 2. The first motions of repentance, if true, are pleasing to God.   
Thus much for this first doctrine now follows a Second which is this.  
The very first motions of repentance and beginnings of conversion, if true and unfeigned, are acceptable unto the Lord. For while the son was yet a fare of, the father had compassion, he had not yet come and fallen down, and confessed, and yet the father showeth mercy unto him, so than we may safely make this conclusion, that the very first motion, the first step we tread, and take homeward, is well pleasing to God: for the further proof of this point, 
Psal. 32.5.  Consider what David saith I said, I will confess, and thou forgivest. Where we see remission did follow a purpose of confession, it being sound and sincere, see the story, 2. Sam. 12.7.13. Assoon as he beginneth to confess God is so well pleased with it that he doth prevent him saying. Thy sin is put away thou shalt not dye.  

Reason.  The reason of the former point may serve for this also viz. Because the first motion to repentance if true and unfeigned, is joined with some seed of saving faith, which be it never so small or weak; though but as a grain of mustard seed; yet it makes a man partaker of Christ, in whom God is well pleased with us.  
Reason 2 A Second reason may be; because it is the work of his own blessed spirit, which if he should not respect, he should then have no regard to the work of his own hands.  
Thus then have we seen the point proved, now let us see it applied.  

Use.  And the use shallbe for comfort to weak Christians, who are much discouraged with their weak proceed in grace: they feel not their hearts so broken as they desire: they desire with all their hearts to turn unto the Lord, to leave sin, but still they fall & that foully: The good they would do they do not, 
Rom. 7.19.  the evil they would not do, that do they daily. Well is it thus? yet be not thou discouraged, for though thy repentance be but in a beginning, yet if it be true, God will meet it with mercy. Thou sayest thou desirest; is thy desire true and unfeigned▪ dost thou desire to walk so as that God may be glorified? dost thou express thy desire by using of all good means? 
●. Cor. 8.12.  and is not thy desire idle? and art thou content to do any labour, & take any pains for the obtaining of grace? dost thou thirst after it as the Hart doth after the rivers of water? if it be thus, assure thyself thy desire is highly pleasing unto God, and most acceptable unto him; the Lord he will not reject it, nor thee in regard of it; He will not break the bruised reed, 
Mat. 12.20.  nor quench the smoking flax; till he bring forth judgement unto victory. He doth not conteme the least measure of his own grace, he hath bestowed on thee. Be it never so small a quantity if true, it is his own gift, 
Rom. 11.29.  & his gifts are without repentance he cannot despise that which himself hath given, neither take that away for ever, which he hath once bestowed. Walk therefore boldly on, be not discouraged, thy creeping is acceptable to God, go on with comfort.  
And ran] Behold the readiness of this father to receive this his penitent child, 
Text.  the one is not so willing to return, as the other is joyful to receive; the father seeing of him coming, doth not stay until he cometh but ariseth to meet him, yea & when he was a great way of so fare as he could see him; he goeth to meet him & stayeth not for his coming nigher. Hence learn; 
Doctr. God is ready to show mercy. Isa. 55.7. Exod. 34.6.7.  God is very ready to show mercy to every true penitent. So saith the Prophet Esay. He is very ready to forgive. Those titles given him for his name testify as much. The Lord, the Lord, Strong, Merciful, and Gracious etc. Those speeches which he so often useth do serve to confirm this truth. Why will ye die oh you house of Israel? 
Ezech. 18.31.32. Chap. 33.11.  I desire not the death of him that dieth; 'Cause therefore one another to return and live. yea, And in another place. As I live saith the Lord I desire not the death of a sinner: turn you turn you from your evil ways, for why will you die oh house of of Israel?  
The reasons are these. First, because man is the workmanship Reason 1 of Gods own hands, and therefore he is the more ready and willing to save him: As an artificer is loath to spoil what he hath made: though it do displease him, yet he tryeth all means to make it serve his turn, before he casteth it away.  
Reason 2 Secondly, It is God's nature to show mercy: now we know, that natural actions are not troublesome to do, but pleasant and delightful: how ready is the Beast to nourish her young? how willing is man to receive his food, take his rest, etc. Because it is his nature to be exercised in these actions: thus is the Lord as ready and taketh as much delight in showing mercy to the penitent, because he showeth & exerciseth his own nature: therefore saith Micah, 
Micah. 7.10.18. Psal. 147.11.  mercy pleaseth him. And David sweetly, The Lord is delighted in them that fear him, and attend upon his mercy: even as though he rejoiced much in having an occasion offered of exercising his mercy towards those that desire it.  
Reason 3 A third reason, may be this, because none might despair of his mercy: he is ready to show mercy, that by the example of such as have found mercy, others also might resort and repair unto him for mercy in time of need. 
1. Tim. 1.16.  For this cause I obtained mercy (saith the Apostle) that in me first jesus Christ might show forth all long suffering for a pattern, 
Psal. 32.6.  unto them which should hereafter believe on him to life everlasting. And thus saith David: For this shall every one that is godly, pray unto thee in a time when thou mayst be found.  
And lastly, God is ready to receive all true penitents to mercy? because Christ jesus hath discharged their debt, 
Esay. 53.5.  and satisfied his justice for their sins. For he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed.  

Use.  Is this so, that God is ready to forgive every true penitent, then let none lay the fault upon God, if they perish in their sins; for God is ready and desirous to forgive: and doth often call upon us, to turn from our evil ways, that so we might not perish.  

Object.  But if the Lord would not the destruction of the wicked, it could not be.  
This is well answered by one of the Fathers. 
Answ.  God wileth, and willeth not the destruction of a sinner, in a diverse sense: he willeth not their destruction, as concerning the desert, for in that respect he saith, Thy destruction is of thyself oh Israel. 
Hos. 13.9.  But as it is the punishment of sin, and manifestation of the glory of his justice, so he willeth it. Accuse not then God at any time, if any destruction happen unto you, but lay the whole blame thereof where it should be laid, viz. upon yourselves, whose hearts are hard, and will not repent.  
Secondly, Seeing this is so, that God is ready to show Use. 2 mercy to every one that seeks it; let this be as a spur and goad in our sides, to make us turn unto him, and seek for mercy at his hands: he will not be wanting to thee, if thou be'st not wanting to thyself; If there be not wanting one to ask, there will not be wanting one to hear: let there be a repentant offender, and there will be a gracious forgiver: 
2. Sam. 12.13.  say but with David in the truth of of thy heart, I have sinned, and thou shalt soon hear the Lord make answer, The Lord hath done away thy sin.  
Oh but my sins are many, and great, 
Object.  and indeed so hideous, and horrible, as that I neither have nor can have any hope of obtaining mercy.  
Are thy sins many? 
Answ.  then thou hast not need to increase them, and make them more, but to lessen them by Repentance: For thee to say, they are more than can be forgiven, is a greater sin against God, than the committing of those sins, that lie so heavy upon thy conscience. For first, thou dost derogate from the power of God, and accusest him of impotency and weakness: doth not he cut short the Prince's power and mercy, that shall say, he can pardon lesser offences, but not treason and rebellion? And doth not he in like sort shrink up the sinews of God's mercy, that saith, he can pardon only smaller sins, but not such as are of a larger size? Again, what dost thou but give his Majesty the lie? For he saith, he will extend his mercy unto all that come unto him; 
Ezeck. 36.25.  and promiseth to cleanse us from all our filthiness. But thou repliest, No; he will not extend it unto me, neither will he cleanse me from all my sins: Now is not this to contradict the Lord, in not giving credit to his word and promises? Wherefore, though you have sinned greatly, yet despair not of God's mercy & grace, nothing can be too hard from him that is omnipotent; whose mercy is above all his works, and therefore fare above our sinful works, be they never so many. Remember, his promises are made indefinitely to all, that repent, and turn, no matter what they have been; though Publicans, or Harlots, Sodomites, or Gomorreans, exclude not thyself, for God doth not exclude thee. Should a Prince send forth his pardon, to a company of traitors and except none; and if one amongst the rest should thus say; this concerns not me, because I have been so great an offender, therefore I will still stand in doubt of my Prince's favour, & suspect his word; would not every one accuse this man of folly, and unthankfulness? Thus dost thou, who dost still stand in doubt of pardon for thy sin, though the Lord hath sent forth a general pardon for thee, and all others that do truly repent: Do not thus dishonour God, and wrong thy own soul, thou canst not want mercy, if thou dost truly seek it. Call to mind the days of old; search and see if ever thou canst find an example of any one from the beginning of the world, to this present hour (were their sins never so heinous or innumerable) who have not found mercy upon their Repentance and turning. Rahab an Harlot; Abraham (by all likelihood) an Idolater: Paul a Persecutor: Matthew an Extertioner: Zacheus a Usurer: even these professed sinners, upon their Repentance, obtained mercy. And do we not read, how many of those jews, who beat and buffeted the son of God, who mocked him, reviled him, and preferred a wicked murderer before him; and lastly, in most ignominious sort crucified and killed him, were converted to the number of three thousand of them at one Sermon; 
Acts 2.41.  and had their sins pardoned and remitted? Who can despair to obtain pardon of his sins, when they do but remember, that they who bathed their hands in the blood of the Son of God, should have their souls bathed with it, and that they should have their sins washed away with that blood which they shed? Take notice of one example more, and it is that of Manasse, 
1. King. 21. Verse 3 4.5.6.  whom the Scripture makes known to have been a horrible Idolater, (sacrificing his own children unto his Idols) a notable Witch, a wicked Sorcerer, 
Verse 16.  a bloody Murderer of God's Saints and Prophets; insomuch, that he filled jerusalem, from one end to the other, 
2 Cro. 33.12.  with innocent blood: yet this trascendent-sinning King, found favour and mercy at God's hands.  
Now is not this and the other examples written for our learning, to assure us of the like favour, if we bring the like repentance? fear not then, though thy sins be many, yet God's mercies are above thy sin. It is impossible for thee to commit more, 
Math. 12.32. Mark. 3.28.29. 1. joh. 5.16.  than he can remit and forgive. I confess indeed, there is an unpardonable sin, that shall never be forgiven, neither in this life, nor in that which is to come: but the reason is, not because God cannot forgive it; but because such as have committed it, cannot relent, nor repent of it; they are gone so fare, that they can never return back, 
Heb. 6.4 5.6. Object.  as the Author to the Hebrews showeth.  
This sin I fear I have committed, therefore I am out of hope: Indeed God is ready to show mercy, but there is none for me.  
Dost thou fear it? 
Answ. Such as fear they have sinned against the holy Ghost, have not. Heb. 10.29.  then I dare pronounce peace to thy soul, thou hast not committed it; neither canst thou commit it so long as thou thus fearest: for such as do commit this sin, do it to despite the Spirit of grace, and count the blood of the covenant as an unholy thing: They are not afraid of it, but (rather) boast of it; glory in it, and live and dye in it. And therefore be not thou discouraged from seeking to the Lord; God hath mercy in store for thee, yea even for thee, if thou becommest penitent, be thou what thou wilt be. But if thou resolvest to lie still snorting in sin, then let me tell thee, that as there is no sin be it never so great, but upon thy repentance shall be forgiven; so there is no sin be it never so small, that thou hast committed, but (without repentance) will be thy damnation. Be wise therefore, and make a good choice, for this day I have set before thee life and death, at thy choice be it.  
Use. 3 The last use may serve for Imitation. Let us be like to our heavenly Father; and be as ready to forgive others who have offended us; as God is to forgive us who have and do daily offend him. It may be some have offered thee wrong, yea great wrong; yet must thou forgive, and that readily. Why is there then so much suing and entreating and begging for reconciliation before pardon be obtained. Remember, God is more gracious unto thee, and oughtest not thou to be so unto thy brother?  

Doctr. God is more ready to show mercy, than we are to receive it. Esay 65.24.  Further, in that we here find the son coming to confess, and the father running to forgive: Hence learn we: God is more ready to show mercy, then penitent sinners are to sue for mercy: the one comes softly, the other swiftly. An excellent place to prove this, is that of the Prophet Esay: Before they call, I will answer: and whiles they speak, I will hear. God will not stay until they do call, 
Vers. 1.  but before they call, he will grant them their desire. And so in the first verse of that Chapter, I was found of them that sought me not.  
Use. 1 Use. Take notice then of God's wonderful love, who albeit he be the party that is offended, yet is more ready to forgive, than we to seek or to beg pardon: My thoughts are not your thoughts, 
Esay 55.8.  neither are my ways your ways, saith the Lord. It is most true indeed, for of how stiff, stubborn, implacable a disposition are we of? Have we once conceived a displeasure against any, how hardly are we reconciled? nay, though they sue, and seek unto us, yet how hardly are we brought, ever to receive him to love and favour again within our hearts? so close doth wrong and injury stick unto us. But as for God, behold his goodness, who (albeit he be daily provoked by our sins) is ready to forgive, and doth seek unto us to be reconciled, being more ready to pardon, than we to beg it. Oh that we were followers of God herein, like good children! 
Ephes. 5.1.   
Secondly, let this serve to increase our boldness in Use. 2 coming to the Lord; thou canst not be so forward to come, as God is to meet; so ready to crave pardon, as he is to forgive. This point had need to be urged, for howsoever this be common in the mouths of many, God is merciful, and the like: yet in time of Spiritual distress, to seek to God for mercy, is no easy matter; it is nothing (saith one) in the day of senselessness to presume: but when once the heart is touched with a sense of sin, it is a hard matter not to despair. Oh what a hard task is it then to seek for mercy, and lay hold of it? Consider well what hath been said, and store it up against time of need.  
But now happily some will object against this truth, 
Object.  and say; I have often sought to God for mercy with many a tear and groan, and yet I have not found, yea and other of God's children, as Moses, David, Paul, etc. have prayed and not been heard.  
To this I answer; It may be thou hast sought for such Answ. 1 things as God knoweth to be unfit for thee, tending rather to thy hurt then good: If so, then God is found in mercy; in withholding from thee that which thou dearest; and is more ready to show mercy than thou to seek it; for thou seekest not mercy, but thine own misery: God therefore giveth mercy beyond thy desire.  
Secondly, God may for a time delay to give thee Answ. 2 what thou seekest, that it may be a mercy; for hadst thou what thou desirest at the very instant, it might tend to thy hurt, or else not be respected as it should. Did God see thee fit to receive, thou shouldest not want thy desire one hour. In this also is God more ready to show mercy, than thou to seek.  
Answ. 3 Or thirdly, Thou art heard in a better kind, and so was Paul and Moses, and the rest of God's servants, with whom God dealt by way of exchange; keeping from them what they begged, and giving unto them a better blessing. If then God give not that particular thou askest, but some thing better than it, for it; (whether it be Patience, Strength, Exercise, or increase of Grace) thou canst not say but God is found: and is as ready, nay more ready to show mercy, than thou to sue for it at his hands. Let us then believe, remember, and apply this point for our endless and everlasting comfort: And beware of sucking poison out of this sweet and blessed flower.  

Text.  He fell on his neck, and kissed him.] Here is a joyful meeting, betwixt so good a father and so bad a son: Mercy, and Truth are met, and each of them kiss the other: here is truth in the Prodigal, for he dissembled not; and mercy in the father.  
By these circumstances, the heat and fire of his affections is declared, and his entire love unto his son expressed, for a kiss hath ever been as a pledge and pawn of kindness, which is professed by it: and by this ceremony or rite, they did express their love in the time of the primative Church one to another, 
justin. Mart. Apolog. 2.  which ceremony continued till the days of justine Martyr in customary use, before their approaching to the Lords Table; thereby to testify their hearty reconcilement each to other, 
1. Thes. 5.26.  this was called a holy kiss. It is a ceremony also of civility, and hath been and is still in use. Thus joseph blessed his brethren, 
Gen. 45. Ruth. 1.9.  and fell upon their necks and kissed them, etc. When judas the traitor studied with himself what course might be the best to bring Christ to his death, he could device not a more subtle shift then under a kiss (a pretence of kindness) to cover his villainy: 
Cant. 1.  When the Church in the Canticles saith to her Spouse, to show his love unto her, she intreateth him to kiss her with the kisses of his mouth, viz. that he would manifest his love and affection unto her, by manifest and good tokens. Thus the father kisseth his penitent child, thereby to seal and confirm his love and good will towards him, that he might make no doubt thereof. So then, in that the father doth thus manifest and declare his love and good will to this son, after his coming into his presence: hence let us learn this Lesson.  
God will manifest and make known his love unto his children, 
Doctr. God doth not only love his children, but he will make it manifest by signs and tokens that he loveth them. Rom. 5.5.  by evident signs and tokens upon their conversion and turning to him. God doth not only inwardly affect and love his elected children that belong unto him, but he will also have them resolved of this his love and kindness, and will in due time make manifest the same by evident signs and tokens, that they may not doubt of it: The love of God is shed abroad in our hearts, (saith the Apostle) that is, the sense and feeling of it, is shed and poured forth into us, that we might not doubt of it, but be fully persuaded and assured thereof. And a little after he saith; God commendeth, 
Verse 8.  (that it, maketh known) his love towards us, in that (while we were yet sinners) Christ died for us.  
And were it not so, how could we be affected with it? 
Reason.  what is it for a blind man to know that the Sun is a most glorious bright creature when he himself doth not see it? so what is it for a man to know there is much love hid in God, except he have some sense and feeling of it? That precious ointment, 
Math. 26.7.  which the woman poured upon Christ's head, gave no savour while it was shut up in the box, but being shed and poured out, it did then yield a most sweet sent unto all that were in the room: so the love of God (while it is, as it were, shut up in God's decree, and not felt of the Elect, hath not that favour with it: but when they once come to have a taste of it, than it is as an ointment poured forth, which doth exceedingly and plentifully refresh their hearts and souls.  

Quest. Whether Gods Elect, as yet uncalled, are within the compass of God's love. Answ.  Upon this that hath been said, some may demand; whether Gods Elect, being yet uncalled, are within the compass of God's love? for so much doth the point seem to imply.  
I answer, They are: God doth love his Elect, though for the present, they be uncalled, as the Apostle doth manifestly declare in the place before quoted, Rom. 5.8. 
Rom. 5.8.  where he showeth, that God setteth forth his love, and makes it known to them, that he loved them, even while they were yet sinners. So then (in regard of election) they are beloved of God, being yet uncalled: though indeed, not with that degree of love it pleaseth him to vouchsafe to them after their calling.  
Now to the uses.  
Use 1 And first is this so, that God doth not only love, and inwardly affect his children, but doth also manifest the same by signs and tokens, that they may be out of doubt thereof? Then this may serve to confute that doctrine of the Church of Rome, who hold that no man can be certainly assured of the love and favour of God, he may hope well, and so forth: But no man can have any assured confidence. What is this, but a rack and torment to weak consciences? What doth this, but extinguish the truth and sincerity, both of faith and love towards God? what fruit bringeth this, but impatiency in time of trouble and persecution, and indeed maketh a way for desperation of God's mercy. Away then with this unsettled doubting, with this uncomfortable doctrine and false opinion, 
Acts 5.41. Rom. 8.38. Gal. 2.20.  which is contrary to God's truth, and Saints profession, who have had the sense of God's love, and rejoiced therein, even in their extremest affliction, in the flames of fire, and depth of darksome dungeons.  
Secondly, let this stir up every one of us to a diligent Use 2 examination of ourselves, whether God hath, as yet kissed us with the kisses of his mouth, whether he hath, as yet, manifested his love unto us, by signs and tokens. For till we have assurance hereof, what comfort can we have? how do we know whether we be of the number of Elect, or of the reprobate? Strive therefore to be assured hereof, examine thyself diligently, that thou mayst be assured. And forasmuch as we are very ready to deceive ourselves in this matter, thinking we are highly in God's favour, when it is not so: be therefore the more careful in thy trial, never give over, until thou canst say, I find this and this sign, whereby I know the Lord love's me.  
But how may I come to a knowledge of this? 
Quest.  And by what signs may I have some assurance hereof?  
Know, that whom God love's with this special love, 
Answ.  to them he gives of his spirit, whereby they are sanctified, The love of God is shed abroad in our hearts by the Holy Ghost, which is given us, saith the Apostle. So then, 

Signs of Gods special love.  
The first sign, the giving of the Spirit. Rom. 5.5.  
How a man may know he hath the Spirit.  
1. By the inward working of it.  
2. By the outward. Coloss. 4.6.   this gift of the Spirit is an evident token of God's special love. If any now demand, how they shall know whether they have the Spirit of God within them? I answer, as a woman knoweth herself to be with child, by the stirring of it; the Spirit will soon be felt and perceived where it is; for it is always operative, it hath such workings, as cannot be hiden.  
First, inwardly, enlightening the mind, sanctifying the affections, inclining the will, and the like.  
Then outwardly, framing and fashioning the outward man, unto all conformity, with the Law of God, both in word and deed. It causeth the words to be savoury, seasoned with salt, and to be such as may administer grace to the hearers: It driveth corrupt communication out of men's mouths, 
john 2.  as Christ did the buyers and sellers out of the Temple. It also causeth men's works and deeds, in some measure, to be conformable to Gods most blessed will, making them to leave what God doth forbid, and readily to do what God doth command.  
Easily then may it be known where God's Spirit is, if men would take some pains in examining themselves. In buying of some vessel, men will look both on the inside and outside, and see it be sound: Do so by thyself, look first into thy inside, see if thy mind be enlightened, thy affections sanctified. Then view well the outside, see if thy ways be reform: If it be thus, then surely God hath manifested his love unto thee, thou art on a good ground, stand sure. But this mark is somewhat general, and therefore we will come to others.  

The second sign, is love of God. 1 joh. 4.19.  If the Lord love thee, than thou dost love him again. This S. john doth confirm, We love him, because he loved us first. For, as the cold stone, being warmed by the Sunbeams, reflecteth again some of the heat which it received. So our cold hearts, being stricken with an apprehension of God's love, begins to send forth some sparks of love again. The Lord's love must first heat my heart, before I can reflect my affection upon him. Examine then what love thou bearest towards God, try whether it be sound; for certainly, if thou lovest him, thou art beloved of him. I know it is thought to be a common thing, and easy to love the Lord, and he is a wretch, and unworthy to live, that doth not love his Maker. But let every one beware, lest the wretch be found in his own bosom: For it is not so common a thing to love the Lord, 
Tace li●g●●, loquere vita.  as the world takes it to be; All that say they love him, do not love him; many will love him with their tongues, that hate him in their souls. Be thou therefore of a good ground, 
Signs of our love of God.  try thy love by the fruits and effects, and for thy better help, I will touch a few.  

The first sign.  First, if thou lovest God truly, thou dost esteem him and his favour above all things in the world beside; counting his loving kindness better unto thee then life, 
Matth. 10.37. Psal. 63.3. Phil. 3.9.  and the signs of his favour thy greatest joy. All things shall be counted, but as dross and dung, in comparison of it.  
Secondly, if thou lovest God, 
The second sign of love to God.  thou wilt then delight in his presence; For the nature of true love is such, that it earnestly desireth the presence of the party which is beloved: Thou wilt love his house, 
Psal. 26.8.  and the place where his honour dwelleth. Thou wilt have frequent recourse to those means, by which the Lord is pleased to converse with his children, whether Public, as to the hearing of the Word, and receiving of the Sacraments. Or Private, as reading, singing, etc. taking all occasions to speak unto him, by prayer and private meditation: yea, thou wilt have an ardent desire, to be dissolved, 
Phil. 1.25. 2 Cor. 5.8.  that thou mayst be with Christ: and to be absent from the body, that thou mightest be present with the Lord.  
Thirdly, 
The third sign of love to God. Psal. 139.21.  thy love to God may be tried by thy hatred of them, that hate him, and hating of that which he hateth. Thus stood that sweet singer of Israel affected: Do not I hate them, o Lord, that hate thee? and am not I grieved with those that rise up against thee? 
Verse 22.  I hate them with perfect hatred, I count them mine enemies.  
Fourthly, our love to God, 
The fourth sign of true love to God.  may be tried by our readiness in obeying of his commands, love can hardly deny any work, which the party beloved doth enjoin: loath we are to deny to do any thing, for those whom we entirely affect: He that hath my commandments, 
joh. 14.21.  and keepeth them, he it is that loveth me, saith our Saviour.) This is the love of God, that we keep his commandments, 
1 joh. 5.3.  and his commandments are not grievous, (saith that beloved Disciple.) So then where there is love, there is obedience, yea willing and cheerful obedience, His commandments will not be grievous: yea, universal, ready, and cheerful obedience, his commandments, not commandment, readily will we obey, not one, but all.  
Fiftly, 
The fift sign of our love to God.  it may be tried by our willingness and joyfulness, in suffering for his sake: Love will endure much, and suffer long. It made jacob serve seven years of hard service for Rachel's sake, 
Gen. 19.20. Gen. 34.19.  which seemed unto him but a short time. So for the love that Sochem did bear to Dinah, he was content to suffer the cutting of his flesh, though (undoubtedly) it were painful and troublesome unto him. 
Rom. 5.3. Acts 5.41. john 21.19.  This caused the Apostle to rejoice in tribulations: That they were counted worthy to suffer shame for his name. Thus Peter must prove that he love's Christ, by being willing to be carried, whether naturally he would not, for the confirmation of the truth.  

The sixth sign.  Sixtly and lastly, if thou lovest God, thou wilt have an earnest desire to be like him in holiness; that child that loveth his father, is very desirous to tread in the steps of his father. Thus it is with him that loveth God, he will endeavour, 
1 Joh. 4.17.  as he is, so to be in the world.  
By these mayst thou easily discover the truth of thy love towards God. Fall then to thy search, and see thou follow this inquiry close: and never rest until thou find the forenamed marks to be in thee, for till then, thou canst have no assurance (pretend what thou wilt) either that thou lovest God, or art beloved of him: but if thou findest them; thou mayst then conclude thou lovest him, and as certainly conclude thou art beloved of him; for had not he first loved me, I could not love him as I do.  

The third sign of God's love to us. Eph s. 3.17. verse 18. verse 19  Another sign, whereby thou mayst know, whether God love's thee, is the love of our brethren: for thus saith S. Paul, ye being rooted and grounded in love, viz. towards our brethren, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height. And to know the love of Christ, which passeth knowledge. Thus by the loving of the one, we may attain to the knowledge of the love of the other. This note S. john also giveth; We have known and believed (saith he) the love that God hath to us: 
1 joh. 4.16.  God is love, and he that dwelleth in love, dwelleth in God, and God in him. If then we truly love the brethren, we may know and believe, that God loveth us. It is remarkable, that amongst all the Penmen of holy Scripture, none speaketh more of love then S. john doth: and amongst all the disciples that Christ had, there was none that was more beloved, than he was; who is therefore termed, the beloved Disciple: 
john 13.23.  the Disciple whom Christ loved above the rest. Certain it is, he whom God doth most love, is a careful practiser of love to others. See then what love thou bearest towards the children of God, for according as thy love is towards them, so assure thyself, is the love of God towards thee: And hereby doth he manifest his love towards us, in giving of us grace, to love his children.  
Now, forasmuch, as many deceive themselves in this point also, persuading themselves, 
Signs of true love to the brethren.  they truly love God's children, when it is nothing so: let every one of us try our love, by these few rules.  
First, if thou lovest Gods Saints in truth: 
First sign. If we love them especially for their graces. 1. john 5.1. 2. john 1.1. 3. john 1.  thou principally respectest them for the gifts and graces of God that are in them, and not for carnal ends & by-respects: as because they are friendly, courteous, kind: or for that thou hopest to receive some good from them. It is for the truth's sake, that thou lovest them best, as john did the Elect Lady, and godly Gaius.  
Secondly, if thou lovest them in truth, 
Second sign. If we love them for the good report, etc. 3. joh. 3.4.  thou shalt find & feel the affections of thy soul kindled towards them, upon any good report thou hearest of them, for their faith, zeal, patience, obedience, and other such like graces, albeit thou never knewest them, or hadst any dealing with them.  
Thirdly, 
Third sign. If we delight in their fellowship. Psal. 16.3. 3. joh. 8.  thou wilt then delight in their fellowship and company, counting them the only blessed companions of this life. Thou wilt then say with that kingly Prophet As for the Saints that are in the earth, and the excellent, in them is all my delight. Thou wilt rejoice to receive such into thy house and family, and to enter into affinity with such by marriage.  
Fourthly, if thy love be sound, 
Fourth sign.  than it is large and total, reaching not only unto one, 
If we love every one as well as any one. jam. 2.1.  but unto all; thou wilt love the poor as well as the rich, and one as well as another; thou wilt not have the glorious faith of Christ in respect of persons; seeing there is the same reason and ground of love in one as in another. I deny not but there may be different degrees of love; one may be loved more than another is, but yet there will be love showed and expressed towards all. If it be true, it will be extended towards every Saint of the most high God, 
Psal. 16.5.  be his outward condition what it will be. Thus was it with David, his delight was in the Saints: he speaks indefinitely, not in one but in all. 
Ephes. 1.15. Coloss. 1.4.  For this the Apostle doth commend the Ephesians and Colossians, in that their love was not partial, but reached towards all the Saints, as well as unto any. Such therefore as pretend love to one and not unto another, let their pretence be what it will; let them profess and say, they love them for the truth; yet they do but deceive themselves, for their love is not sound, but grounded on some by respect, & for some carnal end: it may be they love them for their gifts, but not for their graces, I dare say. For it is impossible to love a Saint as a Saint, but we must love every Saint. Thus may we try the soundness of our love towards God's children, which if upon examination, we find to be true, then may we make this as a sure sign & manifest token of God's love to us; for love them, & be beloved of him. More signs might be brought, whereby a Christian may assuredly know, whether God hath as yet kissed him with the kisses of his mouth; but these are enough (and I desire not to say all I can, but enough) to make this known unto us: take then some pains in examination, and it will strait way appear. Desirest thou to know, whether God doth love thee, and wouldst thou be assured of the Lords affection towards thee? then answer me to these few interrogatories, & thou shalt have thy desire. And first I demand, whether the blessed spirit of God hath been (as yet) shed abroad in thy heart? doth it stir, is it working? hath it enlightened thy mind, and sanctified thy soul? Hath it wrought a change and alteration in thy course and carriage? Again, findest thou thy heart inflamed with a love towards God? In so much, that thou esteemest him, and his favour, before all things in the world? Dost thou delight in his presence, still having recourse unto him, by those blessed means, both public & private, by which he is pleased to converse with men? And art thou desirous to go unto him? Canst thou say with the Spouse, Come, even come Lord jesus come quickly? Again, 
Revel. 22.17.20  tell me art thou desirous to please him, and obey him? Art thou ready with Abraham, to leave thy own Country, and to go whether he shall please to send thee? And art thou willing to suffer any trouble for his sake? Couldst thou be content to suffer the spoiling of thy goods? the loss of liberty, yea, and of life (if need should require) that he might thereby be glorified? Moreover, is it the desire of thy soul to be conformable unto him in holiness and purity? Dost thou love, what he love's? and hatest thou what he hates? And labourest thou to be perfect, even as he is perfect? Surely, if it be thus, thy estate is good, thou lovest God, and he thee. But proceed we yet further in this search, (for a good thing cannot be made too sure) and tell me, lovest thou God's Saints and servants, and that truly and entirely? Is not thy love grounded on some carnal end? is it not some by-respect that causeth it? Is it for their piety and godliness, thou so much affectest them? Doth the very report thou hearest made of them, for their virtues, enkindle love in thy heart, albeit thou hast had no knowledge of them, nor dealing with them? And dost thou esteem of these as the only excellent ones upon the earth, choosing them for thy best companions, receiving them into thy society? And is thy love total, to all as well as unto any? Lovest thou every Saint aswell as any Saint? Is thy affection towards the poor, as well as to the rich? is thy heart upon them in adversity, as well as in prosperity? If it be thus with thee, thou than lovest Gods Saints indeed, with a love unfeigned, and (undoubtedly) art beloved of him, who is the father of them. But if thou be'st wholly void of these things, thy love is no true love, but such a love as may be found in any unregenerated person.  
Thus by a diligent examination of yourselves, you may soon determine, and also sound; whether God hath manifested his love towards thee. Spend some time therefore in this matter, it will not be time misspent, but redeemed, much benefit will redound to us by our pains thus bestowed: for the surer ground thou art of, the more comfort thou wilt have: and without doubt many of God's children deprive themselves of much comfort, for want of a daily examination of themselves, by these and the like notes; and oftentimes fall into doubting of God's love and favour, which in time proveth pernicious to their souls.  
A third use of this point, may be for reproof of such Use 3 as brag and boast of God's love towards them, yet have not been thus kissed by him, they have not as yet his love manifested unto them by the former signs and tokens. As for temporal blessings, in them indeed they do abound, having great preferments in the world, variety of pleasures, and sufficiency of all earthly contentments (which they falsely persuade themselves, are manifest tokens of his special favour) but as for his spiritual and sanctifying graces, of them they have never tasted. Now let such know, that their estate is fearful for the present, and uncomfortable; God indeed may love thee, and thou mayst be elected of him, but that is unknown to thee, or me, or any else, till he doth make this manifest, by the fornamed signs. And as for these common blessings, wherein thou dost so abound, know they are usually given in a greater abundance to the Reprobate, then to the elect: Esau whom God hated, had as great privileges, as thou hast any; and therefore, these premises will admit of no such conclusion. Never say, that God love's thee, till thou findest the fruits of sanctification in thee, which being once found, thou mayst then say with the Psalmist, By this I know, that thou favourest me: By these, and these signs, I know, that I am beloved of thee.  
And in the last place, this may serve for the great comfort Use 4 of all such as have Gods love manifested unto them by the former signs. For as the terrors are great, which that man hath in his conscience, who is in doubt of the love of the almighty towards him; So is the comfort as great, which that man hath, who is hereof persuaded: For come tribulation, or distress, or persecution, or famine, 
Rom. 8.25.28.  or nakedness, or peril, or sword, or life, or death. Yet the certainty of God's love will support him. 
Heb. 11.  This assurance doth make bitter things sweet, and gall to relish as honey. Comfort then thy heart thou beloved of the Lord, let nothing dismay the● though the wicked mock, though the world scorn, though thy acquaintance hate thee, yet remember, God he love's and favours thee, and hath manifested the same unto thee, to put thee out of doubt. Is not my love better unto thee, 
1 Sam. 1.  than ten children (said Elkanah to Hannah) so is not the love of God better unto thee, than the love of ten worlds? Let then the meditation of this, harden thy face, like brass against all dangers, and cause thee to stand fast in the evil day, and sad times of temptation and persecution. For God shall give his beloved rest, they shall be delivered, for he will help with his right hand.    
VERS. 22. But the Father said to his servants, 
Text. Verse 22.23  Bring forth the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. 23. And bring hither the fatted calf, and kill it, and let us eat and be merry. 
WE have heard before of the Father's readiness to receive him, now here we see the entertainment he gave him, being come into his presence. He calls for a robe, yea the best robe, and so  him; for a ring to adorn and beautify him; for shoes for his fear, that stones might not annoy nor hurt them; for the fat calf, to feed and refresh him; and whatsoever is wanting he bestows upon him. Now had the Father fit time, and his son's sins deserved it, that he should rip up unto him his former faults, and call to remembrance the offences of his youth, and welcome him home after this manner; Ah si●ra, are you now come, is all spent amongst your whores and harlots? return unto them, let them provide for you; you come no more within my doors. But behold the love of this his Father; he useth no such thundering speeches, he threatneth not to cast him of: Nor yet doth he cast him in the teeth with his former courses, he remembreth not any old reckon; the offences of his youth are not spoken of. But he (seeing this his riotous & unthrifty son return home with an humble heart) presently offers himself to his child, and before he had made an end of his confession or could beg a supply of things needful, his father intercepts him by his hasty calling to his servants; Bring hither the best to be, the shoes, the ring, let the fat calf be killed, make a feast, send for music. Now all is forgotten.  

Doctr. God will never upbraid any with their former courses that repent. jer. 31.34.  So then we see, The Lord will never upbraid such as turn unto him, with their former courses; but upon their true repentance will forgive them and forget them. This the Lord doth faithfully promise in the 31. of jeremy 34 vers. in these words, They shall all know me from the least of them to the greatest, saith the Lord, for I will forgive their iniquity, 
Heb. 8.12.  and remember their sins no more: which very words the author of the Epistle to the Hebrews doth cite, and so further confirm the point. See it further proved in the 7. 
Micah 7.18.  of Micah, vers. 10. where the Church speaketh thus: Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage, who retaineth not his anger for ever, because he delighteth in mercy He will turn again, 
vers. 19  he will have compassion upon us, he will subdue our iniquities, and cast all our sins into the depth of the Sea: so in the 103. Psalm this is further cleared from the 8. to the 13. 
Psal. 103.8. to 13.  verse. the words are these; The Lord is merciful and gracious: flow to anger, and plenteous in mercy. and in the 12. verse he saith thus; As fare as the East is from the West: so fare hath he removed our transgressions from us.  
But some may object, 
Ob●ect.  that the Scripture maketh mention of the unclean life of sinners after their conversion, as of Rahab, who albeit she turned to the Lord, 
Heb. 11.31. jam. 2.25.  and forsook her former filthiness, yet she is branded with the name of a harlot.  
First I answer, 
Answ.  some of our Divines are of this judgement, that she was not an harlot in act or openly professed filthiness (for the word which is used in josua 6.22. signifieth a taverner or hostess, as well as a harlot, for so she was by profession. Now indeed those persons and trades, 
Dr. Halls Contempl:  by reason of the commonness of entertainment, were amongst the jews infamous for name and note, so that we may well think, that her public trade, through the corruption of those times, did cast on her this name of reproach.  
Secondly, I answer, this is not mentioned to her reproach, but spoken to her praise; she is not upbraided with it, but commended, in that she had forsaken it. We see hereby what she was before her calling, but she is not reproached with it now after her calling; she is now no longer a harlot, but a true believer with the people of God: so than it tends not to her defaming, but to show the greatness of God's compassion, and the soundness of her conversion.  
Now for the Use which we may make of this truth: Use. 1 First it should serve as an excellent and notable motive to repentance: This should be as a spurr in out sides, to make us speedily turn unto the Lord. Art thou a drunkard, an unclean person, a filthy liver? take notice of God's merciful dealing with this prodigal, who is set out for a pattern to all them that are desirous to come home; see how (upon his repentance) he is advanced; how liberal his father is towards him; as if from his very cradle he had crept on his hands & knees to please him: here are no old items, no back reckon brought in, but all is forgiven and forgotten, as if there were no fault done; he is as royally entertained, as if he had been the dutifullest son that ever the earth bare. Well; thus will God deal with thee, he will never upbraid thee with thy drunkenness, with thy swearing, with thy whoring, with thy thieving, nor with any other of thy lewd courses. These thou shalt never hear of, if thou become a penitent: But if not, be thou assured thy sins shall be set in order before thee; and what now thou dost in secret, God will manifest on the house top before Men and Angels.  
Secondly, seeing God doth deal thus with true penitents, to cover their sins and cast them behind his back; let us take heed how we uncover the sins of any that hath repent of them, and how we upbraid any with their former courses: God hath blotted them out of the score, shall we dare to set them on again? Let us learn to put a difference betwixt time past and time present: the Apostle reckoning up many horrible sins committed by the Corinthians in the time of their unregeneracy, maketh a flat opposition between their estate before their calling, and that after, Such were some of you, 
1. Cor. 6.11.  (saith he) but now ye are washed, but now ye are cleansed, but now ye are sanctified. So that he that hath been a swearer and repent, is now none: he that hath been an adulterer, and hath repent, is now none; and the like: for the High-Commission Court hath cleared him. Shall we say he that is come to man's estate is a babe, because he was so? or he that is now a freeman is still a prentice, because he was so? Oh then beware how you esteem of any by the time past, or cast the filth of their former sins into their faces, when God hath wiped them away. When David, Noah, Lot, Peter, and other of God's Saints, had truly repent of their sins, did ever God or Angels cast them in their teeth? who art thou then, that thou shouldst be so saucy, to uncover what God hath covered?  
But is there not a woe against those that call good evil, and evil good? 
Object. Esay 5.20.  how then dare any speak of sin favourably?  
It is one thing to speak of the nature of the sin, 
Answ.  and another thing to speak of the converted sinner: In speaking of sin, as a breach of God's law, an offence against God spare it not: but in speaking of the penitent, the shame and reproach of the sin must be done away. Thus much in general from the Father's proceeding: Now in particular to the words.  
But he said to his servants etc. 
Text. ] There are diverse mystical & moral expositions given by expositors of each of these: by the robe, some understand the royalty which Adam lost. By the ring, the seal of God's holy Spirit: by shoes, the preparation of the Gospel of peace: by the fat Calf, Christ, who was slain from the beginning. These and many other expositions are given, which were endless and (in my judgement) needless to reckon up. 
Hec simplex sed c●rtum est, catera ingeniosa quidem, sed incerta. Maldon, in loc.  For, as I take it, by all these is nothing else meant nor intended, but to set forth the riches of Gods manifold mercies, whereby he supplies all our wants, fulfils all our necessities, and bestoweth whatsoever is needful for us, upon our true repentance, and turning unto him.  
In the words we may consider: First, the Father's liberality towards the Prodigal, vers. 22.23. Secondly, the joy and rejoicing that was on both sides upon the return of the Prodigal, vers. 23. and reiterated vers. 24.  
In the former again consider,  
First, the gifts the Father doth bestow, which were of two sorts: some serving for necessity, as a garment, shoes, meat: others for delight and ornament, as a Ring, the best Robe, the fat Calf: he shall have the best and fattest.  
Secondly, consider, the means whereby he bestoweth them on this his child: he doth it not immediately from his own hands, but by the hands of his servants: He said to his servants. And of these as they lie in order in my Text.  

Doctr. God bestoweth his gifts upon his children not imdiatly but mediately.  But he said to his servants] The point hence is this: God conveyeth his gifts and graces to his children not immediately from himself, but mediately by the hands of his servants. Thus Paul must go to Ananias and receive his sight: so the Eunuch to Philip; Cornelius to Peter; Lydia to Paul. Thus must men receive gifts from God, not immediately from God himself, but by the means of God's servants. Hence are those names so frequently given unto God's Ministers in the Scriptures, of Messengers, Ambassadors, Interpreters, and the like. See Ephes. 4.8, 11, 12.  
Reason 1 Reason because we are not able to endure the presence of the Lord: He knoweth our weakness, and whereof we are made, how that we are not able to look his Majesty in the face and live. 
Exod. 20.18.  When the Israelites heard the voice of God in delivering of his law, they were afraid they should die, & therefore, desire to have Moses bring God's message unto them.  

Use.  This may serve to reprove the folly of such as refuse to come to the servants of the Lord for the gifts he doth send unto them by their ministry, Nay they despise these robes, these gifts and graces, because they are brought by frail and weak men; Let God send by whom he should send; let him speak by whom he should speak. But who art thou that thou shouldest teach the most high? or what art thou that darest be so bold, to prescribe unto the Lord a way for the conveying of his gifts? But oh the unconstancy of vain man; when God did speak immediately by himself then Israel runs to Moses, & desires him to speak to God for them. Now we have our requests and he hath sent us a Moses, 
Exod. 20.19.  I mean faithful and painful ministers, by whom he gives his gifts and conveys his graces, & now we call for God again, whose voice notwithstanding shakes the heavens, and cleaveth the rocks a sunder, and moveth the foundations of the earth out of his place.  
Let this therefore in the second place admonish us to Use. 2 take heed how we reject Gods good gifts when they are brought unto us in these earthen vessels; Let Eliah receive his meat though a Raven brings it. We are beggars let us not be choosers. Would it not argue intolerable niceness and flintiness, to refuse meat because it is brought in earthen dishes? Would not this argue a queasy stomach? Beware then of this and learn to esteem of the gifts of God never the less; but esteem more of the messengers and servants, because by them God doth bestow on you so many blessings. And surely this exhortation would be needless, if you did as much care to know, (and knowing would wisely apply it to your hearts) how many high blessings in spiritual things are conveyed and brought unto you by them, as you are ready to inform and urge what inferior blessings are conveyed unto them by you. Read, Rom. 10.13.14.15. 
Rom. 10.13.14.15.  verses. And when you have read them go backward and begin where the golden cheyne ends. First God giveth his word; then some are sent; whereupon they preach, thereupon men believe, and then call upon God, and consequently they are saved: So that if salvation be the object of your desires, & the thing longed for, then esteem of these golden pipes whereby the water of this longed for salvation, is conveyed unto you. And thus much shall suffice to have spoken of the means whereby these gifts were conveyed unto this son, now to speak of the gifts themselves that were bestowed upon him, which were of two sorts, some for necessity, others for ornament and delight.  

Text.  Bring forth the best Robes.] The son sought but the room of a servant, but the father restoreth him to the dignity of a son; and graciously doth prevent him with his liberal blessings; giving unto him fare more than he did desire or deserve, Let us then note this for our comfort.  

Doctr. God is larger in his gifts then we in our requests. Gen. 28.20.  God is larger in his gifts, than a sinner is in his request, he usually giveth more unto his children then they ask or desire. This we may see by sundry examples in scripture as in a crystal glass, jacob prayeth and the whole of all his petitions is bounded in this narrow compass. If the Lord will give me meat to eat, 
Gen. 32.9.10.  and raiment to put on, his desires are not extended fare; only he seeks for food & raiment. But God was more gracious unto him then so, as he himself confesseth, for God gave him two bands; abundance of goods and chattels.  
Thus Solomon repuireth but an understanding heart for government; God giveth it to him with an overplus of riches and of honour; such as none should be like unto him, 
1 Kings. 3.9.13.  Ezekias requested but life at God's hand, God did not only give him life, but a long life, and certain, graciously adding fifteen years unto his days. 
Isay. 38.15.6. 2 Kings. 41.  The Widow woman that was greatly indebted, having nothing to satisfy her cruel creditor, (who was so importunate that her two sons must become his bondmen according to the law, there being nothing else to discharge the sum) required the prophets help unto the Lord in her behalf; 
So Psal 21.4.  who gave her oil sufficient to pay her debt, and also to supply future wants; which was more than she desired. It is no hard matter to produce many more examples for the further enlarging of this comfortable point. It is no wonder then the Apostle termeth God, 
2 Cor. 1.  to be the Father of mercy; And not content herewith, addeth to his style this just title, The God of all consolation. A kind of absolute and overflowing mercy he giveth unto him and that deservedly,  
If any demand a reason of Gods so doing, 
Reason.  than this may be given, That we may be made the more ready and willing to obey him: as also, That none might think it tedious or troublesome to come unto him, making known their requests by prayer and supplication.  
The uses of this point may be these. 
Use.   
First, Let us learn to put a difference betwixt God and man. My ways are not your ways, neither are my thoughts as your thoughts, saith the Lord; and is it not so indeed? Man is liberal in promising, but sparing in performing; hardly the one half is performed of what is promised, if that: but it is otherwise with God. True it is, he promiseth much, and as true it is that he performeth more: Never was promise by him made, but it was performed to the very uttermost.  
Secondly, let this serve for the confirmation of our faith Use. 2 in those promises which God hath made; for doth God give more? then assuredly he will give that he hath promised. Is God better? then must thou assure thyself he will be as good as his word. How canst thou doubt it? What promise soever God hath made do thou believe; never fear excess, in faith, his favour doth and will go beyond it. 
Psal. 33.4.  Hath God made thee any promise that he will be with thee in six troubles, and in seven? Hath he promised that he will turn all things to the best to thee that lovest him? Hath he promised that no good thing shall be wanting to thee that fearest him? why, believe thou these things, God will not falsify the word that is gone out of his mouth, but faithfully fulfil it.  
Thirdly, Is God thus merciful above our hope? let this encourage us to call upon him in the day of trouble, 
Heb. 4.16. Psal. 145.18, 19  and to come with boldness to the Throne of Grace, not doubting to obtain favour in time of need: For he will fulfil the desires of them that fear him; he will hear their cry and save them.  
Men in suing to their betters, commonly, ask more than they do expect: but in suing to the Lord, we may look for more than we do ask. Should a Prince be known to be thus gracious, to give more (out of his princely bounty) than his petitioners desired of him, surely he should want no suitors, but men would resort unto him in flocks and troops. There is no Prince to be compared with the Lord, none so liberal, none so bountiful: Why then are we so backward in our suits and requests? Are we in want? would we have supply? fly then unto him, he is more ready to hear than thou to speak; his ear is often open, when thy mouth is shut. Desire mercy at his hands, he is ready to grant it; nay, 
Phil. 4.6.  two for one. Fellow then the advice of the Apostle Paul: Be careful for nothing, but in every thing (by prayer and supplication) let your requests be made known unto the Lord.  

Text.  Best Robes.] Whatsoever is needful, the father here bestows; he clothes him with raiment, he puts on shoes upon his feet, and refresheth him with pleasant and comfortable meat. Hence we gather this instruction.  

Doctr. Nothing that is needful shall be wanting, when God's favour is not. Psal. 23.1.6.  Nothing that is needful shall be wanting to those that are in the favour of the Lord. Such as have his favour, shall have all good blessings flowing to them, & following of them. David doth notably confirm this, in many of his Psalms: As in the 23. Psalm, where professing God to be his Shepherd, maketh this inference thereupon, therefore I shall not want, but doubtless, kindness, and mercy shall follow me all the days of my life. 
Psal. 34.9, 10.  So Psal. 34.9, 10. verses, The Lions do lack and suffer hunger, but they which seek the Lord shall want nothing that is good. 
Psal. 84.11.  Also in the 84. Psal. 11. notably: The Lord God is a Sun and Shield unto us: the Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly. And is not this the blessing that is promised to such as fear the Lord, that all good things should flow unto them from heaven and earth: that they should be blessed In the house, in the field, in their basket, in their store, 
Deut. 28.3, 4.  in the fruit of their bodies, in the increase of their cattle, and in the abundance of all things.  
The reasons that may be given will serve for the further clearing of this truth. For first, 
Reason.  they are his adopted children, and how then can he suffer them to be in need? even wicked men will be tender over their children, 
Lament. 4.3.  and Bears and Dragons will be careful of their young ones; And shall the God of all goodness withdraw his hand from helping his sons and daughters? It cannot be.  
Secondly consider, God is Omnipotent, and able to Reason 2 do whatsoever he will: True it is, earthly parents are often willing to help their children, yet cannot; but God is both willing and able: And therefore those that are his, cannot be in want.  
Thirdly, God's eyes are ever open to see their needs: Reason 3 his ears, ever open to here their prayers: he is ever present and nigh at hand to relieve their necessity. It may and oftentimes doth so fall out, 
Psal. 145.18.  that mortal man (though he be willing to help, and able to help) yet he may be a sleep, or out of hearing, and fare off; so that he cannot do as otherwise he would: but it is not so with God, night and day, at home and abroad, by sea and land, is he at hand to send supply.  
Fourthly, Whereas many have both will and power, Reason 4 and are at hand ready to help, yet they may want wisdom, whereby their help is oftentimes unseasonable: With our God is wisdom, (saith job) and strength; 
Ilb 12.13.  he hath counell and understanding: He knoweth best when, where, and how to help.  
Thus we see this point proved both by Scripture and reasons, viz. Where Gods favour is, there is want of nothing that is needful.  
But, doth not Paul complain of hunger and thirst, 
Object.  of cold and nakedness? 
2. Cor. 11.27.  And have not many of God's servants been tried, by mockings and scourge, by bonds and imprisonments? 
Heb. 11.36.  Have they not been stoned, hewn asunder, tempted, slain with the sword, wandered up and down in Sheep's skins, and Goats skins, being destitute, afflicted, and tormented? 
Matth. 8.20.  Nay, was not Christ himself in want, when he had not what the Foxes and the Fowls of the air had; for they had holes and nests, but he had not whereon to rest his head? How then can this be true that hath been now delivered?  

Sol. A twofold want.  First, I answer, there is a twofold want; one, in regard of outward condition; the other, in regard of inward affection. There is many a rich man, that is in miserable want and poverty, wanting both what other have, (and therefore is still coveting and desiring) and also what he himself doth enjoy; not having the comfortable use of what he hath, but like Tantalus, whom Poets feign to dye for thirst, standing in the waters to the chin.  
Again, There is many a poor man, who doth sustain some want in regard of outward condition; yet God doth enlarge his affection, and give him true contentation, which is sufficiency. Thus was the Apostle content with his hard estate, as appears Phil. 4.11. So then we see the Lord doth supply the wants of his children, giving them either abundance, or cheerful contentation, or supportation when means fail.  
Answ. 2 In the second place, I answer: This promise is made with a condition, as doth evidently appear Psal. 84.11. no [good thing] doth he withhold: And also, Psal. 34.10. they shall want nothing [that is good.] So then, no further can they expect a supply of these things, then makes for their good and welfare. Now, do we not know that oftentimes Thunder and Rain is more seasonable for Corn and Grass then fair Sunn-shine? Affliction and adversity, 
Corporis adversa, animae remedia.  better for God's children, than peace and prosperity? Doth a child of God want health, wealth, peace, and the like? Then may he boldly say, they are not for my good: and God doth supply my wants, in withholding from me these things. Hence is it, 
The children of God stand in as great want of the rod, as of meat and drink, this want God supplies. Quest. Psal. 37.25.  that many of God's children are brought to their ends, through penury and want, because it is for their good so to come unto their end: The Lord doth call them home to heaven by such a messenger.  
But from hence may another question arise: For if this be so, that God's children may be in want, and may be brought to their ends through penury and want, how then can David's words be true? and how can this stand with that saying of his, I never saw the righteous forsaken, nor their seed begging their bread?  
David's speech is well to be observed, 
Answ. How to understand David's words. Psal. 37.25.  for he doth not say, The righteous is never forsaken, but, I never saw it, speaking there of his own experience and observation.  
Secondly, He saith, he never saw the righteous forsaken, and his seed too. For if God lay any temporal affliction on his children, and suffereth them (for their good) to be in want, yet he remembreth his promise made unto his seed, and reneweth his mercy towards them, if they walk in his ways, and obey his commandments.  
Thirdly, He saith, he never saw the righteous and his seed forsaken begging bread, that is, when they came to the straight that they were fain to beg their bread, yet not then forsaken, q. d. No not forsaken when they were begging their bread.  
Thus having answered this objection, we come now to use and application.  
First, this serves to reprove many, 
Use.  who break their heads till they become hoary with cares for the purchasing and obtaining of things here below; but they never go to the fountain, neither take the right course for supplying of their wants.  
It is an universal quaere, Who will show us any good? id est, the way to become great, to wax wealthy, and the like: 
Psal. 4.  But how few cry with the Prophet, Lord life thou upon us the light of thy countenance? No marvel then, if so many run up and down like hungry dogs, and are never satisfied. Peter may fish all night and catch nothing, 
Psal. 127.2.  until jesus speaks the word. What though we rise early, and lie down late, and eat the bread of sorrow, yet shall we labour in vain, unless the Lord give a blessing.  
Use 2 Secondly, this showeth us a difference betwixt the favour of God and the favour of man. True it is, the favours of Princes, and of great men, brings with it many privileges and preferments; but they cannot assure us of every good thing, neither are they able to do all things that they would: yea many times they are provented by sudden death, before opportunity be offered to manifest their love; and when they do show favour unto any, how unstable is it, and how uncertain? This Hamman found; to day he is honoured, to morrow, hanged. But it is otherwise with God; his favour brings with it a supply of all things needful, and they that rely upon it, shall never be deceyued, nor disappointed. We may be bold to build upon it.  
Use 3 Thirdly, seeing God's favour doth make supply of all things that are needful. Seek then and labour for his favour before all things: for if this be not wanting, no blessing shall be, nor can be wanting, for soul or body, this life, or a better. This is the main and mother blessing, so that, desire it, desire all; obtain it, obtain all other blessings whatsoever. We see how fare men will go, 
Psal. 146.  what labour and pains they will endure, and all for the favour of a prince, whose breath is in his nostrils, and whose thoughts perish. And yet no King can be so bountiful to his Favourites, as is the God of heaven. Excellent things shall be done to the man whom the King doth honour, but fare more excellent to him whom the Lord doth favour. Why then do we no more respect his love? Why do we not use the means to become gracious in his eyes? Oh seek his favour before the favour of Princes; Seek his face evermore.  
The fourth Use is an Admonition to God's children, Use 4 to have their conversation without covetousness, which is as insatiable as the grave: In every estate and condition, learn to depend upon the Lord's providence; Commit thy way unto the Lord, and trust in him, 
Psal. 37.  and he shall bring it to pass. Use no unlawful means; take not any indirect course for obtaining wealth, or supplying of thy wants; for God hath engaged his promise and his truth to see thy needs supplied.  
And lastly, let it comfort the children of God in the Use 5 midst of all the miseries of this mortal life: for what can make us miserable, seeing we enjoy the favour of God, and the light of his countenance, which is the fountain of all good, and the ground of all other mercies whatsoever? What Elkanah said to Hannah, 
1. Sam. 1.  complaining for want of children, may God's favour speak to all that have their parts in it, in every distress: Am not I unto thee in steed of riches, wealth, glory, and greatness in the world? Surely yes; it is in steed of these and better than all these unto us. Let therefore the enjoyment of this serve as a through supply for all our wants, of what kind soever: make God's favour to be that unto thee which thou wantest: Art thou sick? let God's favour be thy health: Art thou weak? let God's favour be thy strength. Art thou base? let God's favour be thy glory etc. He that hath this hath a sufficient salve for any sore.  
Now further we are to observe, how this Father bestoweth upon this his child, not only such gifts as were needful, but such also as were for ornament & delight. The best Robe shall be bestowed on him, the fattest Calf shall be killed for him, and a Ring shall be put upon his hand, to adorn and beautify him. Learn then  
That God doth often give unto his children for delight 
Doctr.  and ornament, 
God doth give unto his children both for delight and ornament. Psal. 104.15.  as well as for necessity. He doth not only bestow on them, things absolutely needful, but such things also as may adorn them and delight them. There is an excellent place to prove this in the 104. Psalm, the 15. vers. where the Prophet showeth, that God giveth Wine to make glad the heart of man, and Oil to make his face to shine, as well as bread to strengthen man's heart. He giveth as well for lawful and honest delight, as for necessity to preserve life and health.  
Reason 1 The reasons of this point are briefly these. 1. Because his children may serve him with greater joy and alacrity; for God loveth cheerfulness in his service.  
Reason 2 Secondly, to stop the mouths of men, that there might be no grumblers among his servants, nor any to have the least show of complaining of being pinched and straitened.  
Use. 1 Doth God deal thus liberally with his children, giving them as well for lawful and honest delight, as for necessity to preserve life and health? Then this may serve first to inform our judgements concerning our liberty in the using of the creatures. For if God giveth them for this end, then is it lawful to use them, for the end he gives them; not sparingly alone and for mere necessity, but freely and liberally for Christian delight and ornament. The children of God have used their liberty both in meat and apparel, which God hath granted unto them. 
Ge●. 43.32. Gen. 21.8. Luk 5.29. Acts 2 46. Nehem. 8.10.  joseph and his brethren with him, did eat and drink together of the best. Levi the Publican made our Saviour a great feast in his own house. The Primative Churches had their Love-feasts, as Scripture doth record. This liberty that worthy man Nehemiah willeth the people to take, Go eat of the fat, and drink of the sweet, q. d. feast together, eat of the best, make you good cheer.  
As they have used their liberty in this kind; so also in the other of apparel; using it not only for necessities sake, (as to defend the body from parching heat, pinching cold, and the like) but for delight and ornament, for the decking and adorning of the body; and as the Apostle saith, upon their uncomely parts they have put more comeliness on. 
Gen. 41.42.  Thus was joseph arrayed with garments of fine linen, and had a golden chain put upon his neck, and a ring upon his hand. 
Gen. 24 22.  So Rebekkah hath golden earrings and bracelets for her hands. And thus did the Israelitish women adorn themselves with earrings and bracelets, which was not their sin. 
Deut. 32. julg. 5.30.  Garments also of diverse colours, and of Needlework, 
Psal. 45.10.  was no rare thing to be seen amongst them. Thus we see that it is lawful for God's children to use their liberty in the using of the creatures both for delight and ornament.  
Now forasmuch as the name of lawful, doth Use. 2 carry many into gross evils, and give them occasion many times to run into all excess; it is very needful in the next place to make an use of direction, and show what cautions and rules are to be observed in the using of this our liberty, that it be not made an occasion to the flesh. This I am the rather desirous to do, because there is hardly grosser sins committed by God's children, then in the abuse of these and such like things, as may lawfully be used. Sure I am, they take more fall in the abuse of things that lawfully may be done, then in such things as are directly contrary to God's word.  
First, then for meats. 
Rules to be observed concerning God; and sustenance.  That we have a liberty in the using of them not sparingly only, and for mere necessity, to the satisfying of our hunger; but also freely and liberally for Christian delight & pleasure, we have seen already proved. Yet in using of them certain rules and cautions are to be observed, both concerning the Time, when we are to use them, as also concerning the manner how. As for the Time, we must know, that upon some occasions, we may be restrained, and are to abstain from our liberty in this kind; as namely, when the bond of Religion, 
jeiunium religiosum & politicum First, that we abstain at sometimes from the using them. As first, when the bond of Religion doth restrain us. joel. 2.14.15. Ester. 4.16.  or Christian policy doth require it. Religion sometimes requires an entire abstinence from the use of the creature: As in time of some great affliction, whether it be Public, or Private; on the whole Land in general, or on ourselves and families in special. Many examples we have recorded in Scriptures, of God's servants, who have abstained from the use of the creatures in such cases. To this fasting and abstinence were the jews called in the days of joel, that so the famine then which was amongst them might be removed. This abstinence Hester, 
Dan. 10.3.  and her company used, when she heard of the destruction intended against her people. Thus Daniel gave himself to fasting, when he prayed for deliverance of Israel out of Babylon: 
Acts 14.23. Nehe. 1.4. 2. Sam. 12.16. 2. Sam. 3.34. Act. 10.30.  Thus Paul and Silas when they went to plant the Church, used fasting and prayer. Thus did Nehemiah, David, Cornelius, and many others, upon the like occasions, both in private, and public; abstaining from the use of the creatures, and abridging themselves of those delights and pleasures, which at other times they have enjoyed.  


Quest. Whether a total abstinence in time of fasting be absolutely needful.  
Answ. It is most fitting, yet not absolutely necessary, if nature cannot bear it.  
Or secondly, when the bond of Christian policy doth require an abstinence from it.   But in times of fasting, may nothing be eaten, must all meats of necessity be abstained from?  
It is most fitting, that there should be a total abstinence, if nature can endure it, so that it be not destroyed, nor unfit for spiritual duties: But if nature be weak, then may some creature be received, and that so often as the weakness of the body requires it, but ever provided, that it be very sparingly, serving only to preserve nature: And without daintiness, or delicacy to nourish pleasure.  
The second bond that doth restrain us, is that of Christian policy; when upon some particular and politic considerations, sundry kinds of meats are prohibited and forbidden, for certain times and seasons of the year. Thus do our Magistrates and Governors appoint fasting days, not for Religious, but Civil respects, and ends: As to supply want, preserve the breed of cattles; and for the maintaining the calling of Fishermen: All tending to the common good of the Land and Country: And herein are we to obey them, and that for conscience sake, 

Rom. 13.5. It is one thing to obey in conscience and another for conscience.  
Quest. Whether flesh may be eaten when it is prohibited.  
Answ. Perkins treat: of conscience.  
Laws are of two sorts, mixed or penal.  
Mixed laws are of weighty matters, and delivered in commanding terms: and bind both to obedience, and punishment. Penal laws are of less matters, and have especially respect unto the punishment.   though not of the Law of the Magistrate, yet of the Law of God, which binds us to obey the Magistrate's law (it not being contrary to Gods) and to be obedient to those that are set over us.  
Here it may be demanded, whether a man may eat flesh at such times, as the Magistrate hath forbidden it?  
To this Question, this answer hath been made. Laws made by the Magistrate, are of two sorts, either mixed, or else merely poenall. Mixed laws are those which are of weighty matters, and are propounded in commanding terms: Now laws of this kind bind men, first, to obedience: secondly to the punishment, if they obey not. If a man break these kind of Laws, though he be willing to suffer the punishment, yet is not his conscience discharged of the sin before God, for his Law binds not only to subjection in bearing punishment, but to obedience of the bare commandment, it being (as I said before) lawful and agreeable to Gods will.  
For the other sort, viz. such as are merely poenall, they are those, which (being made of matters of less moment and importance, and not uttered nor delivered in such commanding terms) do only declare and show what is to be done, or conditionally require this or that, with respect unto the punishment; as if the Magistrate should say, if you do this, than you shall forfeit thus much, now choose you whether: so that this kind of law doth especially bind unto the punishment, and therefore he that is ready (omitting this law) to bear the punishment, freeth himself from sin before the Lord, because he goeth not contrary to the intent of the Lawgiver. So then the intent of the Magistrate is to be regarded, and accordingly are we to eat, or not to eat, and as it is delivered in more or less commanding terms, so to use our liberty, or not to use it.  
For mine own part, I could wish that Christians would have greater care, and make more conscience of the Magistrates Injunction, observing and keeping, especially the time of Lent, (not as any religious fast or observation) but as a civil and politic ordinance: For if it be lawful for a Physician to prescribe a diet to his Patient, forbidding some meats, and prescribing others for the health of his body, then surely it is lawful for a King to forbid his subjects (for some time) from some sort of meats, and appoint others, as he seethe most fit for his Commonwealth: and if a King may do this lawfully, 

Rom. 13.2. Quest. Whether one that is weak, may eat flesh in time of Lent.  
Answ. It is not contrary to the intent of the Magistrate, etc. He may.  
Rules which concern the manner of receiving the creatures.  
First, that they be sanctified by prayer. 1 Tim. 4.4. Acts 27.35.   than we sin in disobeying his command.  
But what if one be weak and sick, may not flesh be eaten at that time; as well as at any other?  
The intent of the Magistrate is not to impair the health of any subject, but the preservation of it; to such therefore they give liberty, and they may eat, if necessity require. Let this then serve briefly for an answer to this question; as also for the time when we are to use our liberty in this kind. Now for the manner, How we are to use it, and it must be thus.  
First, Sanctify the creatures thou dost receive, desire God to give a blessing with them: Every creature of God is good, and nothing to be refused, if it be received with thanksgiving: For it is sanctified by the Word of God and prayer. Thus did Paul, when he was in the ship, He took bread, and gave thankes to God in presence of them all, and then began to eat. And thus did Christ himself, who would not eat of the five loaves and two fishes, before he had looked up to Heaven, and called for a blessing.  

Secondly, that our food exceed not our ability. 1 Sam. 25.36.  Secondly, see that thy food and fare exceed not thy ability, place, and maintenance; but look thou keep thyself within thy limits. It was taxed in Nabal, that (being but a Country-Farmer) he feasted it like a King. Be frugal in thy feasting, remembering always, honest delight consists not so much in having many dishes, as in having of the sweetest, and of the fattest.  
Thirdly, Beware of eating to excess or riot: 
Thirdly, that we feed with sobriety, and not to excess.  For God alloweth us a liberal use of the creatures, not to hurt, but help ourselves; to refresh and not oppress our nature, to make us fit, and not unfit for holy duties. That feeding then, that makes us heavy and unwieldy, for the performance of any work, either of our general or special calling, is no way commendable, but sinful.  
Fourthly, so eat and drink, 
Fourthly, that we redeem the time in our eating. Ephes. 5.16.  as that you remember to Redeem the time, sit not too long by it; and while you are at it, use good and savoury speech, season the creatures with profitable (yet cheerful) talk and holy meditations. Take occasion to speak of God's bounty and goodness, and set forth his praise before the sons of men. If unprofitable talk be set on foot, 
jude 14. Luke 14.7.  propound some heavenly riddle or parable, that that idle prattle may be justled out. Let thy hart be taken up with holy thoughts, consider how many snares are set before, for in every dish the Devil hath his hook to catch thee. Remember how prone thou art to dishonour God in feasting. 
job 1.5.  job was suspicious of his sons, be thou so of thyself, thou mayst blaspheme God before the feast be ended. Forget not the wants of such as be in misery, how many want of thy superfluity, who are redeemed with the blood of Christ, as well as thou thyself, and yet would be heart glad of what thou blowest on? Remember how fare thou art indebted unto God, and show thyself thankful. In a word, remember that thou art in God's presence, he beholds thee as well eating and drinking, as he doth when thou art about any other action. See then that thy whole carriage be such, as may be seem the presence of so great a God.  
And these are the special rules to be observed, 
Rules for the wearing of our ornaments.  for the right usage of our liberty, in respect of food and sustenance. We are now to come to such rules as concern apparel, which is allowed, as for health and honesty, so for ornament, as we have heard before proved. And they are these.  

First, that we use them not every day, but observe times and seasons. Ester 4.  First, for the time, they may not be used every day alike: times and seasons are to be observed. There is a time of fasting and mourning, when they must be laid aside, according to the practice of God's servants, who have clothed themselves with sackcloth upon such occasions; to signify that they were unworthy of the worst attire. And this did God give in charge to his people Israel, 
Exod. 33.5.  that they should put off their ornaments from them, that he might know what to do unto them. In times of mourning then, they are not fitting, courser attire is then best beseeming. Neither may they be for every ordinary days wearing; in the days of rejoicing and public solemnity, are these fittest to be worn: For this was the rich man in the Gospel taxed, 
Luke 16.19.  he was clothed in purple, and fine linen every day. He is not simply condemned for wearing these, but for a daily using of those costly ornaments, making them, as it were, his working-days attire.  

Secondly, it must express godliness modestly and sobriety. 1 Tim. 2.9.10. Therefore it may not be strange nor garish.  Secondly, for the Manner, we have the Apostles rule, Adorn yourselves in modest apparel, with shamefastness and sobriety, etc. which becometh women professing godliness. So then in ornament, as in every thing else, our Godliness, Modesty, and Sobriety must appear. It may not then be strange or garish (which argues neither modesty nor honesty, but levity and inconstancy) but according to the sober custom of our Country, from which we should not vary: for how monstrous and ugly is that part which agreeth not with the whole body?  

Nor differing from our sex. Deut. 22.5.  Neither may it be differing from our sex, but according thereunto; The woman shall not wear that which pertaineth to the man, neither shall a man put on a woman's garment; for all that do so, are abomination to the Lord: The law of nature and common honesty condemns, to have women mannish, and men womanish in their attire. Oh than our sin!  

Nor above our places, callings, or degrees.  Nor may it be above our places, callings, and degrees. As God hath placed some men above others, so ought men to fit their attire, and habit according to the quality of the places wherein they are. So josephs' ornaments were to put a difference between him, and the inferior Princes of Pharaohs court.  
Neither may it be beyond our means or maintenance, 
Nor beyond our means.  but according to our ability, in our places wherein we are: For to go as fine and costly as the foremost in our rank, is not sobriety: Our charge and estates must be respected, and accordingly must we cut our coat, and have our ornament.  
Nor may they be the ornaments of light huswines, 
Nor of known dissolute persons.  or of known dissolute persons; It is not modesty for women, professing the Gospel, to go like whores, or to imitate them in their Strumpet-like behaviour. Christian's ought not to seem to be such as indeed they would be loath to be: 
Nor such as may any way provoke to lust Tit. 2.3.  Neither may it any way tend to provoke inordinate desires in ourselves, or others, but such as may express the virtues of our minds, being correspondent to decency and holiness. Thus we see the manner.  
Thirdly, for the Measure. 
Thirdly we may not exceed in ornament. jam. 5.1.  Excess of ornament is to be avoided, we may not have too many on our backs, nor in our wardrobes. Go to now you rich men, weep and howl for your miseries that shall come upon you: your riches are corrupted, and your garments are motheaten, and shall not these witness against you?  
In ancient times such were counted infamous, as did exceed this way: so Graccus noted Navius, for a licentious fellow, for having on his hands more rings then one. 
Sinnes which usually accompany excess in ornament. First, abuse of our wealth.  Beware then of excess in this kind, seeing both Heathen, and Heaven doth condemn it. It is a sin that goeth not alone, but draws many after it: For, first, excess in ornament doth cause thee to abuse thy wealth, and makes thee spend it on needless and superfluous uses, when thou oughtest to spend it better, as in relieving of the poor, and such as are in want.  
Secondly, 
Secondly, covetousness and injustice.  It is commonly maintained with covetousness and injustice: when was more pride and bravery? and when more oppression and cruelty? What greater cause of bribing, and extortion, of fraud, and cozenage, of increasing fines, and enhancing rents; then this excessive bravery? Pride must be maintained, though it be with sale of faith, conscience, honesty, religion, and all.  

Thirdly, a mispending of time.  Thirdly; It is a thief of time. Many a golden hour is spent in casting how to be most brave; and what fashion doth best become them: and many an hour is spent in pranking and trimming of the body; in the too accurate and curious culture of it. Had Plautus lived in these our times, he would never have wondered why dainty dames are so long in trimming of themselves, if he did but see what a shop of vanities and fooleries they bear about them. See here a cause, why such as are most brave, are usually most ignorant & impenitent; Alas, they have no time to adorn their souls, with Gods saving graces, they dress themselves by the hour, and therefore can pray but by the minuit; they want leisure for the one, so much is taken up about the other.  

Fourthly, beggary on the whole land.  And in a word, what more impoverisheth the Commonwealth, than our excessive bravery? our moneys and chief commodities are daily transported into other countries, and what comes in lieu thereof, but Apes and Peacocks? Costly stuffs, silks and velvets, gold & silver laces, feathers, & such like to yes, for giddy pated fools, which within a few days wearing, must be cast off, and given to some serving man, or maid, and soon after become good for nothing, but to adorn a dunghill. See then what a fruitful mother of much wickedness, Excessive bravery is. Let it therefore be avoided of all such as bear any love to themselves, or their Country.  

Fourth rule. That we aim at a holy end. viz. God's glory  The last rule to be observed, doth respect the End, and that must be; not the priding up thyself, or to cause the eyes of others to be set upon thee, but God's glory, while thou dost adorn his temple: see then that, that be thy chiefest aim. And moreover look thou make a spiritual use of the ornaments thou wearest. Remember the body is more worth than raiment, and the soul more worth than thy body: Affect not therefore the adorning of thy body, more than the adorning of thy mind; The jewel is fare more worth than the cabinet wherein it's kept: And the thing covered is more to be respected, than the case that covers it. Again, let the adorning of thy body put thee in mind, of thy shame & nakedness, in respect of sin. There is a wound, else what need a plaster? And these plasters though they be of silk or velvet, argue that under them are some loathsome sores, which being seen, would shame us. Before man sinned, these ornaments would have adorned him no more, than a silken case, a sweet rose; 
Dow: Christ. Wars: second part 1. Cor. 12.23.  but when his beauty became blemished by sin, than was he driven to seek for ornaments, and on his uncomely parts to put on more comeliness, supplying natural defects, with the helps of art. Were this well considered, the best ornaments would bring rather cause of blushing then of boasting. Hath a Cripple, who hath lost his leg any cause to brag of his wooden stump? Or a thief any cause to boast of his bolts, or glory in his brand and mark of felony? What more cause have we to brag of ornament? This is that which indeed should humble us as being a continual testimony of our sin and shame. Let us then use them as a daily Monitor, to put us in mind of our deformity by sin, for our further humbling. And thus have we seen some special rules to be observed in this particular of ornament, which being kept, we may safely and comfortably use our liberty in this kind also.  
But it may seem, that ornament is unlawful, 
Object. 1. Tim. 2.9. 1. Pet. 3.3.  and may at no hand be used: For the Apostles, both Paul and Peter condemn all broidered hair, gold, pearls, and other such like costly ornaments, as unbeseeming Christians.  
I answer; neither Paul nor Peter do simply condemn Answ. 1 the things themselves, but the abuse of them: they being used by persons of low estate, 
The meaning of the Apostle in forbidding ornament. 1. Cor. 1.25.26.  and very mean condition: for of such in those days did the Church of God especially consist: and therefore howsoever it were lawful in itself, yet it was altogether unbeseeming their estate, being in them little better than riot and excess.  
Answ. 2 And secondly, the Church was then under grievous persecution: Now at such times our ornament must be laid aside (as formerly we have heard) that being a time of humiliation and mourning.  
Answ. 3 And thirdly, I answer: the words are rather an Admonition, than a Prohibition; he forbiddeth not the using of them, but admonisheth them that they would rather adorn the inside than the outside, and be more careful of the mind, then of the body; And this evidently appeareth by the Antithesis, that is used in both places. Not with broidered hair (saith Paul) [But] with good works. 
1. Tim. 2.9.  Not that outward adorning (saith Peter) [But] let it be the hidden man of the heart: 
1 Pet. 3 3.  According to that saying of our Saviour Christ; Labour not for the meat that perisheth, [But] for that which endureth to eternal life: 
john 6.  the meaning is, not so much for one, as for the other, desire more the adorning of the mind, then of the body.  


Quest. Whether a deformity in the body may be hid, or the face painted?  
Answ. Perk: Cas. cons. A deformity may be hid, but a new form may not be set upon the face, nor a new habit on the body: for, first our form and favour is God's work, therefore may none dare go about to mend it.  
Secondly, such as do so do in a real language speak falsehood and deceit.   Again, some may demand, whether it be lawful to cover a deformity in the body, or to mend the complexion, it being less beautiful than others is? for, seeing the body may be adorned with ornament, it may seem that this also is tolerable.  
But thus is this Question answered; A deformity may be covered, but a new form may not be set upon the face; neither a new habit on the body. The outward form and favour that man hath, is the work of God himself, fitted and proportioned unto man in his conception, by his special providence: Now to take in hand to mend this favour, or proportion, that God hath given: what is it; but first highly to dishonour God, by presuming to adulterate his work, taking upon them to amend that which as they suppose he hath made amiss? yea, secretly they tax him for want of wisdom, when they thus go about to correct, and make that better, which God before had made: and can the eternal God endure this?  
Secondly, this is to lie to others, for they make themselves to be others then God hath made them: they speak in a real language falsehood and deceit: a man may read a lie in their very foreheads. Their favour is a lie, their beauty is a lie, etc. Is it like there is truth in the inward parts, when they show dissimulation in their faces?  
Thirdly, what is this but to be ashamed of themselves, 

Thirdly, this is to be ashamed of the work of God's hands, which if we be, God will be ashamed of us, and not acknowledge us for his creatures.  
An excuse of vain women answered,   and therefore being displeased with their own colour and countenance, they come like players, masked, and disguised? But art thou ashamed of that face that God hath made thee? then be thou assured, God will be ashamed of that face thou hast made thyself: thy shameless disguising will bring it so to pass, that the Lord when he comes to judgement, will not acknowledge thee to be his creature.  
As for the defence that some do make for this their sin, viz. it is to please their husbands. It is fond and foolish.  
For first thou oughtest not to please man by displeasing God.  
Secondly, it is but a delusion of the Devil, in making thee believe, thy husband will love thee the better for thy painted vizard: for indeed it is otherwise. These artificial supplies puts thy husband in mind of thy natural defects; and this at length doth breed a greater loathing. I would such as use these sinful courses would be more wise, and now at length renounce them: for assuredly it will turn to bitterness in the end. And let these remember, who was the first that used this plastering, or painting: was it not jezabel? and was not she an arrant whore. Let such as would be so accounted use it, but no other.  
And thus much shall serve for this second use, wherein we have seen how to carry ourselves in the using of this our liberty which God affords.  
Use. 3 We now come to a third, which is for Reprehension of many, 
Rom 2. Galat. 5.13.  who turn God's grace into wantonness, and use their liberty for an occasion to the flesh, as the Apostle speaketh. How are the creatures abused to wantonness and uncleanness, to excess and riot, and all under pretence of Christian liberty? How grossly do we fail in the former rules; both in our eating and drinking, and also in our dressing and adorning of ourselves? and yet we think we do but use our liberty. When God calleth to mourning and fasting, then are we feasting and rejoicing, drinking and carousing wine in bowls; and all under pretence of Christian liberty. What excess in feasting and banqueting, every ordinary Citizen excelling Cleopatra; spending as much at one sitting as would keep twenty poor a whole year, (yea it may be, all their days) with convenient sustenance? What intemperancy in eating and drinking; overthrowing and not preserving nature, loading the stomach, oppressing the heart, and altogether disabling the whole man, for any duty, either of our General or Special Calling? Let me tell you (and I tell it you with grief) we are slaves to Epicurism; and all Nations justify it. For whereas the Africans think the Spaniards gluttons, and the Spaniards think so of the French, and the French think so of the Germane; yet herein they all agree, Africans, Spaniards, Frenchmen, Germans, and all other Nations, think so, and say so, of us English. What little respect is had, and how little care is taken, in our feasting to redeem our time by good and profitable talk, and holy meditations? The passage of three or four hours is never felt at a feast; when one hour at a Sermon is very tedious. What unsavoury speech,  mirth, filthy songs, idle prattle, is to be heard at your tables? Zenophon and Plato thought it fit that men's speeches at meals should be written; so profitable was their talk in those times: but if this should be in use amongst us, what strange volumes should we have? The time is spent either in trifling talk, or in inviting others to eat, (when indeed we have more need of a bridle then of a spur, such is our corruption) let me tell you, these are spots in your feasts, and to your shame be it told you. God hath indeed given us leave to be merry, but mark the restriction, it must be In the Lord, and not against him. 
Philip. 4.4.  And thus we see our gross failings in this particular, to the dishonour of God, and destruction of our own souls, (except God be more merciful) by abusing that liberty which God alloweth us.  
And as in this, so in that other particular of ornament, do we fault as foully. The Lord willeth his people of Israel, 
Exod. 33.5.  (as we formerly heard) to put off their ornaments from them, that he might know what to do unto them; that is, that he might spare them and not consume them in a moment, as he had before threatened: but our ornaments are never more upon us, then when God's judgements hang most over us, and are most likely to fall upon our heads; so that we may well fear the Lord knows not what to do unto us; that is, he knoweth not how to spare us, especially considering what strange and unheard of fashions are in use amongst us. The Lord hath threatened to punish the Princes and the King's children, 
Zeph. 1.8.  and all such as are clothed with strange apparel? how then can we escape? Our Land is as it were the Ape of all other Nations: Surely, if the sin and shame of all other Countries had not arrived in our Land, their garments should not be so welcome to us, which are but covers of it. And further how can a man distinguish between sexes, degrees, or callings, by the habit? Pride hath so dazzled our eyes, that we mistake one another's . Men are become Womanish, and Women, Mannish, both in Ornament and Compliment: 
Purchas, his Pilgrim.  from the waste upward they will be Men, and from thence downward, we may conjecture they are Beast. And how ordinary is it with our female sex, to put off the hat, and make the leg? (I speak what I have seen, and is well known unto you). 
Ezek. 8.13.  And yet behold greater abominations that they do. They have taken up the Barber's chair, and that covering which God hath given them, they cut off. In the Apostles time it was held a great dishonour, for a woman to be shorn or shaved: 
1. Cor. 11.15.  but in our days it is counted, amongst our Gallants, a shame to wear that comely covering: Then it was a great dishonour for women to have their heads uncovered; 
vers. 5.  but now it makes for their credit, and their honour, (as they suppose.) I am grieved and ashamed to show the world, the great abominations that are here committed; yet it is needful to be known, that it may be lamented for. Let such as these consider that fearful threatening; 
Esay 3.17.  The Lord shall smite with a scab, the crown of the head of such, and he will discover their secret parts. 
vers. 24.  And it shall come to pass, that in stead of sweet smell there shall be stink, and in stead of a girdle, a rent; and in stead of well-set hair, baldness; and in stead of a stomacher, a girding of sackcloth, and burning in stead of beauty. When no hair shall be left upon their crowns, the Barber's pains shall then be spared. In a word, all sorts are confuted in their habits: no place, no calling, nor condition is respected or regarded: Gentlemen go like Nobles; Citizens like Courtiers; the Countryman like the Citizen; the servant will be attired as his master, the maid like unto her mistress: salomon's vanity is come again into the world; Servants ride on horseback, and Masters go on foot: and so fare are we from that modest and comely attiring of ourselves, which the Apostle doth require, as that the attire which many wear, better beseemeth strumpets then honest Matrons; being neither fashioned to our bodies, nor made large enough to cover those naked parts, which both God and nature would have covered: how justly may the Lord fashion our bodies to our clothes, seeing we will not fashion our  unto our bodies. And thus is our liberty abused, which God affordeth us: for which this Land and Nation is like to smoke, unless it please the Lord in mercy to look upon us, and give us hearts to repent for these abominations, which are so rise amongst us. You that fear the Lord call upon his name; you that love King and Country fall to mourning; for assuredly these sins cannot escape unpunished, without there be an universal humiliation and repentance.  
And let us eat and be merry] Hear was cause of joy on all sides: The father hath cause of joy, 
Text.  who losing an untoward son, now finds an obedient child: who finds him humbled, that went away obdurate and impenitent. The son himself hath cause of joy, in finding so kind a welcome, at his Father's hands, whom he had so much wronged. And here is cause of rejoicing also for the household servants, in that their Master's son was now found, who had been so long lost: Therefore (saith the Father) let us cat and be merry; not do Ye, for this my son's return; or, do Thou my son, for that thou art returned; but let Us rejoice, let Us be merry; for this, so blessed a return and change.  
The true turning of any soul from sin, 
Doctr. The true conversion of any, doth administer much matter of rejoicing unto the faithful. Verse 5, 6. Verse 7. Verse 8, 9  doth administer matter of exceeding great joy and rejoicing. This is declared in the two fore going parables. First, in that of the lost sheep, where we see that the shepherd, when he finds his sheep, layeth it on his shoulder, and coming home, calleth his friends together, and wils them to rejoice, because he had found the sheep which was wanting. Now hear how Christ applies this, I say unto you, that likewise joy shall be in Heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. So in that other parable of the lost groat, the poor woman lights a candle, sweeps the house, searcheth every corner, and when she hath found her groat, she gathereth her neighbours together, saying, Rejoice with me, 
Verse 10.  for I have found the piece which I had lost. Hear now what follows; Likewise, I say unto you, there is joy in the presence of the Angels of God, for one sinner that converteth. As it causeth the Angels of Heaven to rejoice, so doth it likewise cause the Saints upon the earth; for when the jews heard of the conversion of the Gentiles, 
Acts 11.18.  and that the Holy Ghost was fallen upon them, as upon themselves at the beginning: They held their peace (as the Text saith) and glorified God, saying; Then hath God also to the Gentiles granted repentance unto life.  

Reason.  The reason is, because God is hereby glorified, and his Church and Kingdom is increased and advanced: Now, as there is nothing that aught to be more grievous to us, than God's dishonour, so nothing ought to rejoice our hearts more, then to see his praise set forth, and his name magnified.  
Use 1 First then, this may serve to reprove such as envy and murmur at the conversion of their brethren. Thus did the Brother of this Prodigal (as hereafter we shall see) so did the jews stumble at the conversion of the Gentiles, 
Acts 12.3. & 15.1.  who had rather renounce the Gospel, then to receive them into a fellowship of the same faith. Thus do many perversely and maliciously repine, at the bringing of their brethren into the estate of grace, whereat they ought especially to rejoice. 
1 Pet. 4.4.  Yea farther, they mock and persecute them for no other cause, but because they have left their sins, & turned to the Lord. But let these know, that such as be themselves converted, will rejoice at the conversion of their brethren, and let me wish them to take heed, how they murmur at the mercy of God, showed in the conversion of any, for fear they deprive themselves for ever of it.  
Use 2 Secondly, this should be as a forcible motive, to make us return unto the Lord: Consider thou shalt rejoice both the heart of God and man by thy repentance; the Saints upon the earth will rejoice and magnify God's name; the Angels in heaven shall be exceeding glad, and praise God for thee; yea, the thrice gloririous and blessed Trinity will also bear their parts in this rejoicing. The Father will rejoice, when thou (who art by nature the child of wrath, and slave of Satan) becommest his adopted son and heir of grace. The Son also will be glad, because by thy repentance, his death and blood shed becomes available unto thee. The Holy Ghost likewise shall rejoice, because by repentance thy heart is purged, and made a fit temple for himself to dwell in. Oh what a notable spur would this be to true repentance, if it were well considered! Consider of it thou, who as yet continuest in a course of sin, thou shalt rejoice the hearts of God, Angels, and Men, if thou wilt repent. And surely, if it will bring joy to them, it will bring fare greater joy unto thyself in the end. It is thy good that causeth them to rejoice; for it concerneth not them so much as it concerns thyself. Turn therefore from thy evil ways, leave and forsake thy former courses, thou shalt have no cause of grief for thy so doing. The hearts of others thou wilt make glad, but thine own soul shall find the greatest comfort.  
Thirdly, let this serve to exhort such as are converted, Use 3 to use all good means, for the conversion of their brethren: Seek to gain and win them to the faith, and if they be gained, rejoice unfeignedly for God's mercy towards them. Away with that same uncircumcised care of envy, be not offended for thy brother's good: but let it cause thee to break forth into a praising of the name of God.   

Text.  VERSE 24. For this my son was dead, and is alive: Again, he was lost, but is found: and they began to be merry. 
AS the father made great joy upon his son's return, so he had good reason moving him thereunto: His son was dead, but is now alive; he was lost, but is now found. And therefore, it well agreeth with his fatherly nature to be glad thereof.  
This reason doth express the twofold estate of a Christian in this life.  
First, it showeth what they are by nature, while they live in the estate of unregeneracy, they are dead; and lost.  
Secondly, wh●● they are by grace, in the estate of regeneracie, they are alive; they are found.  

Text. There is a twofold death one corporal, the other spiritual, which is twofold, the one in sin, the other for sin.  Was dead: Was alive.] There is a twofold death: and a twofold life: A twofold death, the one is corporal, the other spiritual. Corporall, as when the life is departed out of the body, and it laid down in the grave. Spiritual, which concerns the soul, and it is twofold also. First, a death in the present corruption of sin; whereby in this life we deserve damnation: thus was this Prodigal, and (with him) all others dead, Christ only excepted. Secondly, there is a death in the perpetual condemnation for sin, which is first inflicted upon the soul, at the separation from the body, and at the last day, shall be laid both upon the body and soul in a fearful and full manner.  

There is also a twofold life, one natural, the other spiritual.  Now, answerable to this death, is life: There is a life Natural, and a life Spiritual; a life of the body, and a life of the soul: The natural life, is that which we receive from Adam by generation; this we all have. Spiritual life is that which we have by the means of the second Adam; this is proper only to the Elect, and it is also twofold: the first is the life of grace, which God vouchsafeth us in this pilgrimage of ours. The other is the life of glory, which shall be given us in the life to come. It is the life of grace that is here meant, which this Prodigal and all other of God, elect do live, after their conversion.  
Now to come to the Instructions which do hence arise, and first in that he is said to be dead before his conversion, we learn, 
Doctr. Every wicked man is a dead man. Matth. 8.22.  that every wicked and unregenerated man is a dead man: He is stark dead, being utterly destitute of the life of grace. This may be proved by our Saviour's speech to one of his Disciples: Let the dead bury the dead: that is, those who are dead in sin (though otherwise alive) bury those who are dead in body. So also in another place: The hour is coming, and now is; 
joh. 5.25.  when the dead shall hear the voice of the son of God, and they that hear shall live. By this [voice] is meant the Preaching of the Gospel, which the dead shall hear, that is, those that are dead in their sins and trespasses, being without all spiritual life as yet. The Apostle Paul doth notably confirm this in the second to the Ephesians: the words be these, You, hath he quickened, 
Ephes. 2.14.  
Verse 5.  who were dead in trespasses and sins. And again, in the same Chapter, verse 5. Even when we were dead in sins, 
1. Tim. 5.6.  hath quickened us together with Christ. Thus doth he also say of the Widow that liveth in pleasure, that She is dead, though She liveth. These places do sufficiently confirm this truth. More might be brought if need were.  
The reason is plain, 
Reason.  because they want the spirit of grace, which doth only quicken. Adam was not made a living man, until God breathed the breath of life into him, that made him stir and walk. Before that, he was only as a picture of clay lying upon the ground, having eyes that saw not, ears that heard not, a mouth that could not speak, and feet that could not go. So until the spirit of grace be given, which only gives life to the actions of men, they are but as carcases, like unto Christians, but indeed are not.  
Now let us come to the application. And first, it might serve for the confutation of the Papist, who doth teach, that man hath power to prepare himself to receive grace, and hath ability to dispose himself to the work of his regeneration. But doth not the Scripture tell us that by nature we are dead? not in a swond or sick, but dead, stark dead, as I have formerly showed. And what can such a one do to his own quickening? no, no, this cannot be, for of ourselves we cannot move to life, until God do quicken us by his Word and Spirit.  
Use 2 Secondly, let all wicked unregenerate men take notice of their estate and be warned of their misery, for they are but dead corpses, 
Wicked men resemble a corpse in 4. things. First they are cold.  lying rotting in the graves of iniquity: Being Cold, Senclesse, Heavy, and stinking, fitly resembling a corpse in these four things. Cold they are; for the powerful heat of God's holy Spirit is quenched in them, so that their preaching is cold, there praying is cold, there hearing is cold, and all other good exercises they take in hand. And so is it with there seeming graces, there Faith, Zeal, Love, etc. All are key cold, no warmth can be felt in them. As they are cold, so they are Senclesse, 
Secondly they are senseless. Psal 58.4.  they can neither Hear, See, Smell, Taste, nor Touch. There Hearing is gone, clean gone, They are like the deaf adder that cannot, nay, (which is worst of all) that will not hear the voice of the charmer, 
Isay. 6.10. Zach. 7.11.  charm he never so wisely, there ears are heavy, yea uncircumcised, open to any that will speak, 
Reuel. 3.17.  but refusing to hear the Lord calling. As they are deaf, so also Blind: The God of this world hath covered there eyes with a veil, so that though they have eyes they see not salvation offered, 
Ezek. 12.2.  nor the light of the Gospel shining upon them; neither can they perceive those things which are of God. Dumb they are also, 
1 Cor. 2.14. jer.  having mouths and speak not, to God's glory or praise; They bend there tongues like there bows for evil, but they have no courage for the truth. They are tongue tied when God's name should be blessed, and when good talk is administered; but freedom of speech they have to blaspheme his sacred and glorious name. There smelling is clean gone; they feel not the savour of Christ's ointments, for the which the virgins run after him, 
Cant. 1.2. Psal. 45.8. 2 Cor. 2.16.  neither of his garments which smell of Myrrh & Cassia; the word itself the Gospel of grace unto them is a savour of death, they smell no other thing in it. 
Rom. 8.5.  Miserable men! who being after the flesh savour only the things of the flesh. There Taste is clean gone; they know not the sweetness of God's mercy, nor the saving grace of Christ in the Gospel, 
Psal. 34.8.  they have not tasted how good and gracious the Lord is, or if they have tasted of his mercies it hath been but with the tip of the tongue they have never digested. As they taste not so (lastly) they Touch not; They believe not in the son of God: 
Tangere christum est credere in Christum. August. in joan. Tract. 16.  they do not so touch him by faith as to draw virtue out of him, they do not so believe in him, as that in believing they might get eternal life through his holy name. john. 20.31. Thus we see how blockish and senseless every wicked man is fitly resembling a corpse in that respect.  
As they are senseless so in the third place they are Heavy, as a dead corpse is: 
Thirdly they are heavy. Isay. 24.20.  yea so heavy as the earth groans to bear them, and reels to and fro like a drunkard, their transgressions lie so heavy upon it. So heavy are these dead corpses as that she is not able to undergo the burden but hath been fain to open her mouth, and receive some into her belly, as we see in the example of Korah, Dathan, and Abyram: 
Numb. 16.31.  What do I speak of the earth, when the creator of heaven and earth, even God himself, mighty and strong is wearied with bearing, 
Exod. 34. Isay. 43 24. Amos 2.13.  and is pressed under this burden, as a cart is pressed that is full of sheaves? No marvel then, wickedness is compared to a talent of lead seeing it bringeth with it such a load.  
Lastly they are stinking: Look as a carcase, 
Fourthly they are stinking.  sends forth a filthy savour after a while lying, so is it with the wicked. They are loathsome in the nostrils of God and men; (notwithstanding all their outward ornaments and odours, 
Esay. 1 11. And 66.3. Tit. 1.15.  which are but as flowers upon a dead corpse that cannot make the carcase sweeter, nor better.) Their prayers are stinking, their preaching stinking; and every other spiritual exercise, 
Psal 14.5.  filthy, unsavoury, and unclean: yea, their very throats are open sepulchres: their words and breath is loathsome and odious. Thus you have seen what a cold, senseless, heavy, stinking corpse every wicked man is.  
The God of heaven open your eyes, that it doth espespecially concern, that you may see it, and labour to be freed from it. Thou that hearest this, art thou one that haste lived all thy time, without remorse for sin, and never yet reform thy life? be warned then of thy misery, thou art dead, dead I say in the present corruption of sin: Dead also in that thou art liable to eternal condemnation for sin. Thy best works are but dead works, such works as tend to death, and will in the end bring death without Repentance. Deceive not thyself then in regard of thy present estate, though thou be'st alive in the flesh, yet thou art dead to the Lord, and though thou perfumest thy body, and bedeekest it with ornaments; yet know thou perfumest but a piece of carrion, and all thou canst do, cannot possibly keep it from putrefaction, 
Ephes. 5.14.  and rottenness. Awake, awake therefore thou that sleepest, stand up from the dead, and Christ shall give thee light. Christ in his word doth instantly call upon you all: young man, arise; damosel, arise; Lazarus arise; wherefore I beseech you, sit up and speak, lie no longer rotting in the graves of iniquity, but now you hear the trumpet of the Gospel, the voice of Christ sounding in your ears, rise up and walk.  
Use 3 
Ephes. ●. 18. Reasons, first, why so many stinking smells in every corner of the world.  In the third place, seeing that men are by nature dead, utterly deprived of all life of grace; See then the reason, first, why there are so many stinking smells, and pestiferous savours in every place: so many blasphemous oaths used in every house, shop and market, so much villainy practised in every corner of our streets: here is the reason the world is full of dead corpses, that stink above ground; not a house wherein there is not one dead, nay, hardly a house wherein there is one alive. 
Exod. 12.30. Secondly, why the word as preached with so little profit. Psal. 101.1.   
Secondly, why the word is preached with so little profit, alas! men are dead, we speak to deaf adders, to dead souls. As good blow a trumpet in a dead man's care, as sing of mercy or judgement unto them, till God revive them; they are dead, therefore they depart from the word untouched.  
Thirdly, 
Thirdly, why no more complaining of the burden of sin? Rom. 8. Jud. 16.3.  why there is no more complaining of the weight of sin; no more groaning under that which makes the very earth to groan, but many do also easily bear it, as Samson did the gates of the City, their backs never complaining of the load; here is the reason of it, men are dead. Lay a mountain on a dead man he will never groan, nor complain: so though they lie under the burden of Adam's transgression, under the weight of their own corruption, under the wrath of God, which is due debt for their sins and transgressions; all which are heavier than all the gravel on the earth, or sand on the Sea shore, yet for as much as they are without the life of grace, they cannot have a sense and feeling of it. This burden must be felt by grace, and not by corruption; It is a spiritual burden, no marvel then if those that are flesh, destitute of the spirit, feel it not.  
And lastly, 
Fourthly, why so many wicked men die so quietly?  would you know the reason why so many wicked men go out of this world, like Lambs, and die so quietly, insomuch, that they are thought to be the only beloved of God, and in a happy and blessed estate and condition? why this is it, they were dead before: They die quietly, because they die sencelesly. True it is, God doth very often lay terrors upon the flesh of wicked men, and suffer their consciences, like a mad dog to fly in their faces, but if God should let them alone, the most in the world would die in a wretched senselessness, and so seem to go away like lambs, not thinking or considering of what will afterwards befall them.  
Use 4 A fourth use of this doctrine, may be for humiliation, for are we dead by nature? then surely of ourselves we have no ability, as of ourselves, to any thing that good is; we cannot move ourselves to any thing that is truly acceptable in the sight of God: 
jer. 10.14. john 1.5. Ephes. 4 17. Tit. 3.3. Luke 24.6.7. Tit. 1.15. Ephes. 4.19. Mar. 10.19.20 Rom 14.23. 1 Cor. 2.14. Rom. 8.8. Rom. 6.19. Gal. 5.21. Rom. 10.2. Rom. 6.13.19. Rom. 3.13.14.15.16.17.18.  our minds are blind, impotent, vain, foolish: the memory is feeble, apt to forget good our consciences they are impure, benumbed, erroneous, and superstitious, or doubting: the will, that is unable to choose good, strong to evil, yea, altogether averse and rebellious: no good so truly good, but it abhors it, no evil so extremely wicked, but it hath an enclineablenes to embrace it; no servant so ready to do his masters will as it is to do the works of the Devil; no rebel so desperately set against his lawful sovereign, as it, against the Lord. And all our affections are unruly, and disordered. As for the members of our bodies, they are instruments to execute sin conceived, as the Apostle doth evidently declare. Our throat, it is an open sepulchre; our tongues are given to deceit; the poison of Asps is under our lips: our mouths are full of cursing, and bitterness; our feet are swift for the shedding of blood: Destruction and misery are in all our ways: and there is no fear of God before our eyes; behold thy natural estate and condition, see what matter that will afford of boasting. What though thou hast many excellent parts, gifts, and graces, bestowed upon thee, yet take heed thou be'st not puffed up with pride, or vain glory? look thou unto the rock whence thou wert hewed, and that will afford matter enough for thy humiliation; and of being vile in thy own judgement.  
Use 5 And now in the last place, seeing wicked men are dead men; being cold, senseless, heavy, and as stinking carrion, let us then avoid their companies: Take no pleasure in conversing with them. He that keeps company with these, may fitly be compared to those spirits that haunted the graves. What hath the living to do amongst the dead? As thou therefore hopest to be separated from them at the day of judgement, see thou now separatest from them in this world, if not in conversation (for this cannot be) yet in regard of love and affection, for that may, yea, must be.  
And is now alive.] That is, 
Text.  he is quickened by God's blessed spirit, and enabled in some measure, to live the life of grace. The observation hence may be this;  
He only may be said to live, that life's the life of grace, 
Doctr. He only life's that life's the life of grace.  and no other: They only are living men, that have their souls quickened by God's blessed spirit; As for life of any other kind, it is but a shadow of life, and not worthy the name of life indeed. Were this life, to grow well, wax strong, then would the trees of the field excel man, which from little plants, grow at last to be strong & excellent Okes; Or were this the only life, to see, hear, smell, or the like; In this the very beasts of the field would excel man, who go beyond him in these natural faculties; as the Dog in smelling, the Hart in hearing, the Ape in tasting, the Eagle in seeing, with many more. Or if we glory in this? that we live the life of reason, then how many Philosophers have excelled man herein? So than it is not the vegetatine life, wherein trees excel men, nor the sensitive, which beasts have better than we; nor yet the reasonable life, which reprobates have as well as we, but it is the life of grace, which is the life of a Christian, & which deserves to be counted life, all other are not worthy of the name. This life is that only that makes us live, without which our whole life is but a death: hence is it that the Apostle saith, we are quickened, so soon as grace doth appear, before which time we were but dead, as formerly we have heard, and speaking of himself, 
Ephes. 2.1.5. Rom. 6 13. Gal. 2.20.  he saith; I live, yet not I now, but Christ liveth in me, he esteemeth this a life, and no other.  
Let this then teach us throughly to examine ourselves, Use. 1 whether as yet we live this life of grace. Would we know whether we be alive or dead? then make a trial whether thy soul be quickened by God's blessed spirit, yea, or no, and whether thou livest the life of God. 

Ephes. 4 18. Spiritual life, how discerned?  
First property of life.  
Life is active and stirring. 2. Tim 4.18. Psal. 123.2.   Now this may be discerned by the properties of life, and they are these;  
First, life is stirring, it is not without some motion, it is active, and ever doing. So, where there is any life of grace, there will be spiritual action, and a practice of godliness in the life and conversation. The eyes will be directed towards the holy one of Israel: And as the eyes of a servant look to the hands of his master, so will thy eyes look up unto the Lord, till he have mercy upon thee. Thou wilt cause thine ear also to hear Wisdom, 
Pro. 2.2. Pro. 19.20.  yea, thou wilt incline them to hear her counsel, that thou mayst be wise in the latter end. 
Psal. 79.13.  With thy mouth thou wilt declare the praises of the Lord from generation to generation, and wilt not conceal his truth from the great Congregation: 
Psal. 40.10. Pro. 15.7. Eccle. 10.12. Pro. 10.21. Psal. 26.6. job 31.7. Lamen. 3.41. Psal. 134.2. Nehe. 2.18.  But with thy tongue thou wilt spread abroad knowledge, and utter the words of grace, and cause thy lips to feed many. Thy hands thou wilt wash in innocence, and suffer no blot to cleave unto them; Then wilt thou lift them up with thy heart unto God in the heavens; thou wilt lift them up in the Sanctuary, and bless the Lord; Thou wilt also strengthen them to do good, and by them minister to the necessities of the Saints. 
Act. 20.34. Ephe. 3.14.  Thy knees thou wilt bow unto God, the Father of our Lord jesus Christ: And thy feet shall delight to stand within the gates of jerusalem; 
Psal. 122.2. Heb. 12.13.  Strait steps wilt thou make with them, lest that which is halting be turned out of the way. In a word, every member will be made as a weapon of righteousness, 
Rom. 6.12.  to serve the living God. Eyes, ears, tongue, hands, feet, all will be in motion, and not idle. Try then yourselves, by this first property, is it thus with thee? Art thou employed in God's service, dost thou find grace active, and stirring in thee? surely than it is a good sign of life: but if it be so, that there is no spiritual motion, it is an evident sign of the want hereof. An image made by man's art, may lively represent a man having eyes, and ears, nose, and mouth, as man hath; yet I know, for all that it hath no life in it, because it stands still, and stirs not: So, if I see a professor, without practice in his life, I must needs think he is an Idol; And assuredly what ever they seem in the eyes of men, they are in the eyes of God, but as the carcases of Christians. Without this spiritual disposition to spiritual exercises, pretend what thou wilt, thou art but the Image of a Christian, looking somewhat like him, but not quickened by his life.  
A second property of life is this; 
Second property, it ever seeks it own preservation.  It will ever seek it own preservation: The new borne babe, by crying begs help presently, so soon as it is borne: And the young ones of bruits, run to the teat of their dames: Thus it is with such as live this life of grace, they hunger and thirst for the food of their souls, 
1. Pet. 2.2.  and as new borne babes desire the sincere milk of the word, that they may grow thereby, as S. Peter teacheth us. Their desire is to be feeding, that they may be growing, and they are much grieved, when this food is wanting, because the growth of grace must needs be hindered. Examine thyself, is it thus with thee, dost thou desire after the food of thy soul? and follow hard the market, to provide for the preservation of the same? If it be so, it is well, it is a great sign of grace: but if it be otherwise, that thou hast no care hereof, despising or neglecting the ordinances of God, which he hath ordained for the good of thy soul, it is a sure sign thou wantest this life we speak of.  
A third property is constantly to seek it. 
Thirdly, as it seeketh it, so it constantly seeks it.  Life doth not only seek it own preservation, but it seeks it daily, constantly, & continually, so long as it hath any being. The young infant doth almost nothing else but suck and sleep, then cry for the breast again: and so any other creature, doth daily seek for food: The young lions roar after their prey, 
Psal. 104.21. Ver. 27.  and all other creatures wait upon the Lord, that he may give them their meat in due season. Thus is it with them that live this life of grace; there is a daily seeking after food for the preserving of it; a daily using of the means, as prayer, reading, meditation, and the like. Thus it is said of the blessed man; In God's law he doth exercise himself both day and night. 
Psal. 1.2.  Many examples might be brought for proof of this. job rose up early to offer sacrifice: 
Job 1.5.  this did job continually. It was daniel's practise to pray three times a day. 
Dan. 6.10. Psal. 55.17. Psal. 119.164.  And David's, Evening, morning, and at noontide will I pray unto thee: yea we may hear him speaking of seven times a day praising of the Lord. And indeed there are but few duties of Religion, for which we have not the example of some Saint for the daily performance thereof. Let this be well considered of such as hear and read and pray by fits and starts, now and then, as it were upon rainy days. Alas! thousands there are in the world, who read not, pray not from Sabbath to Sabbath, nay nor then neither. Have these any life of grace in them? Sure I am, natural life must be daily fed, and shall be too; and is there not as much need for the spiritual? Be it therefore known unto thee, and certified to thy soul, that thou deceivest thyself, in thinking thou livest the life of a Christian, when there is no care had to a daily performance of the exercises belonging to a Christian.  

Fourthly, it is sensible of whatsoever is an enemy unto it.  A fourth property of life is this, it is sensible of whatsoever is an enemy unto it, & doth resist it. The more life, the greater sense; and the greater sense, the more resistance. Thus is it with such as live this life of grace, corruptions are felt and fought against; the spirit lusts against the flesh, 
Galat. 5.17.  and the flesh against the spirit; and these are contrary the one to the other. Thus was it with Paul, he felt his corruptions, which caused him to sigh and groan under the weight of them. I have (saith he) a law in my members warring against the law of my mind, 
Rom. 7.23.  and bringing me into captivity to the law of sin: now this sense of sin caused him to break forth into this complaint, O wretched man that I am, 
vers. 24.  who shall deliver me from the body of this death? Thus was he sensible of the opposition, which was made by sin, against that life and power of grace which was in him: and as he felt it, so did he war and combat against it; he did resist those rebellious lusts, and set himself against them with all his force. Examine then thyself by this: Dost thou feel thy corruptions, and strive against them? Art thou sensible of the working of sin in thyself, and how it opposeth the life of grace that is in thee? Dost thou feel unbelief opposing thy faith? Dullness and deadness, thy delight in God's service? And dost thou struggle and strive against each of these, as the powers of life natural, doth against a disease? Why then this is an evident sign of spiritual life; a sure testimony of the Spirit of Grace. But is it otherwise with thee? hast thou no sense nor feeling of the power of sin? makest thou no complaints against thy sinful corruptions? Is there no resisting nor opposing of thy rebellious lusts? Why then assure thyself there is no life of grace in thee: the strong man hath gone away with all, & thou art still in thy natural blindness and deadness.  
By these signs may you certainly know (if you will deal truly in examining yourselves) whether you as yet live the life of Grace: Deal faithfully then with thyself in this business, which doth so nearly concern thee. For if thou livest not the life of Grace here, never hope to live the life of glory hereafter. As desirous (therefore) as thou art to know the one, so be as diligent to find out the other.  
A second Use is for our Instruction. Seek to live this Use. 2 life of Grace, which only deserves to be esteemed a life. A man may eat, and drink, and walk, and sleep, and speak, and have the use of all his senses, and yet not worthy to be said to live, because he wants God's Holy Spirit to quicken his soul. Above all things in the world then, seek after this: because without it, thy breath, sense, soul, are nothing worth; and not only so but are accursed to thee.  

Quest.  But what may I do, or what means must I use, that I may live this life of Grace?  

Answ. Means to live the life of Grace.  I answer: As to live a natural life, there must be a generation according to the flesh: so if thou wouldst attain to live this life of the Spirit, thou must of necessity be brought to a second birth: Not to be turned into our mother's womb again (as Nicodemus thought) but as Christ saith, 
joh. 3.1.  we must be borne of the will of his Father. 
1. Pet. 1.23.  And (as Peter saith) of a seed not mortal but immortal, the word of God. Faith that cometh by hearing; 
Rom. 10.  hearing by the word; Regeneration is a fruit of Faith; Faith an effect of the word; the word is preached by the Minister. The Spirit of God begets none anew without faith; Faith is not ordinarily begotten but by the word: So than if thou desirest to live this life, be frequent in hearing of the word preached: for the dead shall hear this voice, 
job. 5.25.  and they that hear shall live. The Prophet Ezekiel in a vision is carried into the midst of a field, 
Ezech. 37.  full of dead bones, and willed to prophesy over them, and say, 
vers. 4.  O ye dry bones hear the word of the Lord: So he prophesied as he was commanded: 
vers. 7.  And as he prophesied, there was a noise, and behold a shaking, and the bones came together bone to his bone. 
vers. 8.  Then the sinews and flesh grew upon them; and upon the flesh a skin covered them: then he prophesied unto the wind to breath upon the dead, 
vers. 9  that they might live, 
vers. 10.  and the breath came into them, and they lived, and stood up upon their feet, and they were an exceeding great army. Hereby is signified (especially) the estate of the jews after their captivity: yet I doubt not but in them the estate of the whole Church, in whose heart the Lord worketh his graces of Regeneration by little and little, is also lively described. God sends his servants the Ministers into the world, as it were into a field of dead bones, and wills us to prophesy, and say, Oh you dry bones, hear the word of the Lord: But what; can these dry bones live? Surely, oh Lord, thou knowest! And therefore we prophesy, as we be commanded: and behold what follows; there is a first a shaking, a quaking, and trembling of the heart, as we see in Peter's Converts, 
Acts 2.37. & 16.29.  and in the jailer: then the bones come together, bone to his bone; we (as it were) gather our senses together, and begin to consider in what state we stand, as the Prodigal here did; and then lo the sinews and the flesh come upon us, and the skin covereth us above; we now begin to be strengthened by holy purposes and resolutions, resolving and desiring to live unto the Lord, though as yet we cannot find in ourselves any breath of grace; but then the Lord causeth breath to enter into us, he poureth upon us further gifts of his Spirit, for our further quickening, and then we see we live, and get up upon our feet, leaping and rejoicing, and praising God's name for his wonderful mercy. See then that you attend upon this means, be frequent in hearing of the word; for this is the trumpet that must awake thee, if ever thou be'st awaked: Cast not off all care of thy salvation, as too many do, who hearing that Regeneration and salvation are the gifts of God, and that it is not in their own power to convert themselves, grow hereupon secure, and neglect all means: Wherefore should we trouble ourselves (say they) about it? for all is a God will have it; if he will give it us, we shall be saved, and if not, we shall never obtain salvation, do what we can. Well, and what of this? Wilt thou therefore neglect the means God enjoineth thee to use for the obtaining of it? God giveth it, but he giveth it by means, which he hath ordained, which if thou neglectest, thou art the more inexcusable, and thy damnation will be just.  
But what will you tie God to means? 
Quest.  Are not all things possible to him? Is not he able to convert and save without preaching or hearing, as well as with it?  
I answer: The Question is needles and foolish: 
Answ.  none denies but God can; yet I tell thee he will not, when he gives ordinary means: 
Exod. 16. Isay 37.30.  God can give bread from heaven; God can cause the earth to yield corn without sowing; 
1. King. 17.6.  God can cause a Raven to feed Eliah; God can save without food: these and many other things God can do; but wilt thou from hence conclude against the means that God hath now ordained? Wilt thou refuse to eat, because God can save thee without meat? Or wilt thou refuse to blow thy ground, or sow thy seed, because God can give thee a crop without it? Or wilt thou refuse to take thy meals at home, and go into the fields, looking that every Raven that flieth over thy head, should bring thee thy dinner? Or wilt thou voluntarily cast thyself into the fire, because God can defend thee from the heat of it, as he did the three children in the hot fiery furnace? 
Dan. 3 25.  Do these things seem to be ridiculous unto thee? and is it not as ridiculous for thee to refuse to hear, and yet think to be saved? Know then oh man! Manna is for the wilderness; an Israelite may not look for it in the land of Canaan, where he may sow and reap: so while thou livest in the Church, where thou mayest partake of the ordinary means, use them, else never hope of obtaining eternal life. And further know, that so much as thou neglectest hearing, so much thou neglectest thy own salvation: set then this down for a truth, and be persuaded of it, that by this means thou must be begotten, if ever thou be'st borne anew: If by the hearing of this word, thou be'st not raised, thou wilt for ever rot and perish in thy sins.  

Object.  Oh! but I have small hope in attending on the means, I have lived a long time in sin, my sins are great, and many; I am not only dead, but rotten, and therefore I fear I shall never be raised nor revived.  

Sol. Luk. 8 55. Lu ● 7.11. john 11.44.  We read of three that Christ raised from death, jairus daughter newly dead; the Widow's son dead and wound up, and lying upon the hearse; and Lazarus, who was dead, buried, and stinking in the grave. 
August. Ser. 44. de verb. Dom.  These three sorts of corpses aptly resemble (saith a Father) three sorts of sinners: jairus daughter lying dead in her father's house, resembleth those that sin by inward consent: The widow's son, being carried out of the gate of the city, those that sin by outward act: Lazarus having been dead and buried four days, those that sin by continual habit: The young maiden lay in a bed: The young man in a coffin: Lazarus in a Grave. The first, was dead but an hour: the second; but a day: the third, four days. All which, teacheth us thus much, that there is no degree of death so desperate that is past help: no sin so great, but may be forgiven (the sin of the Holy Ghost only excepted:) though with Lazarus thou hast lain four days, 
Moles imposita sepulchre, ipsa est vis dura consuetudinis. August.  and art bound hand and foot with bands as he was; though thou hast a stone laid upon thee as he had; though thou hast made thy heart as hard as the neither millstone, by a custom and trade of sin, so that in the judgement of man, it is impossible to recover: yet as Christ's omnipotent voice brought him forth bound hand and foot, and broke his bands asunder, and set him at liberty: So is it able to bring thee forth out of the grave of thy sins, and to knock off those gyves and fetters of Satan wherewith thou art so fast bound, and to restore thee to the liberty of the sons of God. Be not then discouraged from following the means, for though thou hast a long time lain a rotting in thy sins, yet in God's good time thou mayst be raised to newness of life, by his powerful voice uttered in the ministry of the Gospel.  
A third use of this point is for Exhortation to all such Use. 3 as do live this life of grace, that they would make much of it, and cherish it, strive to confirm it and strengthen it in themselves. I confess indeed it is true which Christ saith, He that hath tasted of this life, shall never see death; but yet let us know, he may feel sickness, and such sickness as is nigh unto death; and be so sick, as that he may think there is no way but death; and all for want of nourishing this new life, which is begotten in him: See than you preserve your life, and that you grow up in soundness of grace and spiritual strength; be content to use all good means for this end and purpose: 
Five helps for the preservation of life spiritual.  and in special th●se five. First, Food: Secondly, Recreation: Thirdly, Exercise: Fourthly, Sleep: Fiftly, Physic. You all know, what great good helps these are, and how needful for the preservation of life corporalle assuredly they are as good for the preservation of life spiritual, 
1 Means is Food.  and as necessary. As for Food, we all know if it be wanting, the body cannot long be strong nor last, it must needs famish. So is it with the soul, if it want it sustenance and due meals, it must needs pine away. It is requisite therefore, that we be frequent in hearing of the word read, 
1. Pet. 2.2.  and preached (as formerly I have said.) As also, in coming to the Sacrament, there to eat and drink the flesh and blood of Christ spiritually by faith, 
john 6.35.48, 50, 51, 53, 54, 55.  for He is that bread of life, and whosoever eateth of this bread, shall live for ever: his flesh is meat indeed, his blood is drink indeed.  

2 Help is Recreation.  The second help is Recreation. How available this is for the health of the body, we are not ignorant of. It is a great means for the preservation of life; it maketh the body more able, and the mind more cheerful, for any work of our callings. Thus spiritual Recreation is a notable preserver of the life of grace and therefore must be used of every Christian. Recreate thyself then in singing of Psalms, 
jam. 5.13.  to which St james doth exhort us: And when thou art a weary of some one exercise thou art about (as that we shall soon be, such is our corruption) then betake thyself unto another: Fall from reading to singing, from singing to praying, let this be thy recreation, and use it often.  

3 Means is Exercise.  The third is Exercise. Without this, the body grows diseased, full of aches and pains, as experience proves▪ And so doth the soul grow diseased and weak, yea many times deadly sick for want of it. Exercise thyself therefore daily in holy duties, as in Prayer, mortification, Good works: And with the godly man, 
Psal. 1.2.  exercise thyself continually in the Law of God.  
The fourth is Sleep, 
4 Help is Sleep. Ros naturae.  which is most necessary for the entertainment of bodily health. It is the dew of nature, and as necessary for the body as meat and drink is: To this, is meditation of God's word compared; it is as sleep and rest to a Christian soul, which doth refresh and revive it even as sleep doth the body. Thou mayst not forget to give thy soul this rest.  
Fiftly, 
5 Means or help is Physic.  Physic is an excellent help (as to keep the body in good order) so to keep the soul likewise in good temper. With the potion of Repentance, we must daily purge our hearts, and with the vomit of confession, rid sin from off our consciences. And be content withal, to accept of that physic which God himself shall prepare for us: His crosses are his medicines, afflictions are good, proper, recurring, recovering physic, for diseased affections. Admit then, (without grudging) of this potion which is prepared for thee by the hand of thy maker: It may happily be unpleasant; what then? wilt thou be displeased with the relish, when thy sick heart is thereby eased of her pains? he is worthy to dye who will rather choose a wilful sickness than a harsh remedy. And yet here is not all, for good diet is also necessary unto physic. In vain doth the potion work our recovery, if our evil behaviour afterwards bring a relapse. See therefore that (after you have purged your hearts by repentance) you observe the strict diet of obedience. Refrain from those corrupt meats whereon your souls have formerly surfeited. Let all sin be carefully avoided: Come not in evil company, follow no evil example, harken to no evil counsel, and then your souls shall live. 
Isay 55.3.   
And these are the means, which whosoever would grow strong in grace, and preserve the health of his soul, must use. If then thou desire to have thy soul thrive, and be in good liking, see thou practise them, and that constantly and conscionably, as in God's presence. So shalt thou find the benefit of it in the end to be exceeding great.  
Use. 4 Lastly, is this so that he only lives which life's the life of grace? Then here is matter of exceeding great joy and rejoicing to all such as upon examination of themselves by the former notes, have some assurance that they live this life. Better (saith Solomon) is a living dog, than a dead Lyon. Better it is to be a living soul (though never so poor) then to be a dead corp●, though never so well bestucke with flowers. What though many in the world have thousands of pounds, great lands, large revenues? yet if they have not grace, they are but stinking carcases: Fare better is thy estate, though thou hast never a groat; for thou art a living soul, borne anew, and an heir of heaven. Bless God then more for this, then if be had given thee a kingdom, rejoice in thy new estate and happy condition. It hath been an ancient custom for men to celebrate their birthday, 
Math. 14.6.  as we see in Herod; who upon that day that he was borne, made a banquet to his Princes and Captains, and chief estates of Galylee: How much more ought a Christian to remember (if he can) the day of his new birth, and make that a day of joy and gladness, a day of feasting and rejoicing to the Lord; after the example of Zacheus, 
Luk. 19 6, 7, 8.  who upon the day of his conversion made a great feast for gladness, and gave gifts to the poor with all alacrity. 
Acts 16.32, 33.  And of the jailor, who the same time he was converted, took Paul and Silas, and washed their wounds, and set meat before them, and rejoiced greatly with all his household. Thus should Christians do; for they have greater cause to keep this birthday than the former: For the first birth is unto death, the second unto life: the first to condemnation the second to salvation. By the first we are made vessels of wrath, but by the second vessels of glory. The first birth indeed giveth us a being; but it is the second, that giveth us our well-being. By the first birth, we may say to corruption, thou art my father, and to the worms, ye are my brethren and sisters: But by the second, we have God for our Father, and Christ jesus with the holy Angels, for our brethren. Oh what cause have we to rejoice in this time, above all other times! and to say with the Psalmist, This is the day which the Lord hath made, let us rejoice and be glad in it.  
He was lost] Hear we see what (in part) hath been before shown, viz. 
Text.   
That wicked men are Strays. They go astray, 
Doctr. Wicked are Strays. Psal. 119.176. Hoc & prophetae post peccatum, & omni humanae naturae dicere convenit. Basil. in Psal. 119. Use.  and wander out of the way to Heaven. I have gone astray like a lost sheep (saith David.) And this not only the Prophet, but the whole nature of man after the transgression is bound to confess: And therefore we are well taught in our liturgy, to say, we have gone astray like lost sheep. This is confirmed further in the two foregoing parables, of the lost sheep, and lost groat.  
I would wicked men would take notice of it, yea every one of us well consider it. How do men use to deal with Strays, do they not take them, and pound them, and if the Owner find them not, doth not the Lord of the soil seize upon them, and take them for his own? This is thy condition: So will it be with thee, if thou continuest still in thy sins, and wanderest from the Lord, and wilt not be found of him: At last, thou shalt be taken up and pounded, and the God of this world shall seize on thee, and lay claim to thee, as to his own proper goods and chattels. But of this I have spoken more before in the thirteenth verse, where you may find the use and application set down more largely; to which, if you please, you may add this that hath been now said.  
And is found] Yea, but who finds him? 
Text.  had not his father first found him, he had been lost for ever. So then we see that other point confirmed, viz.  

Doctr. Our conversion and calling is from God's mercy and grace.  That our conversion and calling is from God's free grace. It is not from our own wisdom or labour, but from the mercy of God. In the two former parables we see this cleared and strengthened; for the groat seeks not the woman, nor the sheep the shepherd; no more do we seek Christ, if he seeks us not, we shall wander for ever more.  
Use 1 Art thou (then) found? see thou praise God for finding thee, give him all the glory: For if thou dost well remember thyself, thou wert a following of sin, and hunting after vanities, when God called thee. Thou hadst no heart, either to seek him, or be found of him. With what unwillingness didst thou come unto his house? how wert thou drawn thither like a Bear to the stake? how unpleasant was it to thee, to hear talk of good matters? how many excuses and pretences hadst thou for thy sins, with what fig-leaues didst thou cover thy shame? Thus, with thy great Grandfather Adam, thou didst run from God, when he came to seek thee, and he was fain to drag thee from behind the bushes; Oh the mercy of God towards thee and me I had not he dealt thus graciously with us, we had been wanderers to this hour. If thou art not blind, thou seest this, and if thou art not blockish, thou wilt be thankful for this.  
Use 2 Secondly, did God find thee of h●● mere mercy? and was he found of thee when thou foughtest him not, 
Esay 65.1.  as the Prophet speaketh? Then now seek him, and thou shalt be sure to find him. 
Psal. 105.3.  Let the heart of them rejoice that seek the Lord, (saith the Psalmist. The meaning is, the heart of them shall rejoice that seek the Lord, yea, they shall have great cause to rejoice, for they shall find and not miss, if they seek aright. Now mark what follows: Oh seek the Lord and his strength, seek his strength evermore. Seeing those that seek the Lord, shall have such cause to rejoice, then seek the Lord. Again, and again, I say, seek him, I will end this with recommending to thee a sweet meditation of a father, for thy imitation. Seek me (saith he) O Lord, 
Qu● aere me, quia te requiro, Potes invenire quem tu requiris. Dignare suscipere quem inveneris. Impone humeris quem susceperis. Non est tibi pium onus fastidio. Amb.  for I seek thee: Thou mayst find him whom thou seekest: vouchsafe to receive him whom thou hast found, and lay him upon thy shoulders whom thou hast received, It is no weary burden unto thee, to bear thine own, and bring them home again unto thyself. Thus say thou.  
And they began to be merry] Not only his father, friends, and household-servants, but the Prodigal himself hath his part in this joy.  
Hear than we evidently see, 
Text.  that  
Regeneration doth not abolish joy, 
Doctr.  nor any other natural affection; but only orders it. Grace destroys not nature, 
Regeneration doth not abolish joy, or any other natural affection, but only orders it.  but only rectifies it. When the Spirit of God doth regenerate the heart, it doth not take away any natural affection of the soul, as Love, Hatred, Fear, joy, Grief, etc. but only moves them to a right object: And therefore we shall find in Scriptures, that we are often willed to manifest and show them. 
Psal. 31.23. Psal. 97.10.  Love the Lord all his Saints. Ye that love the Lord, hate that which is evil. Fear the Lord, ye his Saints. My son, 
Prou. 24.21. Psal. 32.11.  fear the Lord and the King. Be glad you righteous, and joyful all ye that are upright in heart. 
1 Cor. 12.26.  Mourn you therefore with them that mourn, rejoice with them that do rejoice. etc. And many the like places, where the use of affections are allowed; yea, commanded.  
This then serves to condemn; First, the Stoics, 
Use. Reproof of two sorts. 1. Stoics, who condemn all use of affections. Heb. 7.26.  who allow not any use of affections: Men may not sigh, or change countenance at any kind of accident, but they must be so mortified, as that they never grieve, or rejoice, or be angry; no, not when Gods own cause requires it. Yet we find that the chiefest of God's Saints have had use of them; and Christ himself, who was holy, harmless, separate from sinners, wept over Lazarus, 
john 11.35.  and over jerusalem, 
Luke 19.41. Mark 3.5  and beheld the incredulous jews with anger, being grieved for the hardness of their hearts.  


2. Sort are worldlings, who think grace kills affections, especially joy and Delight.  
Spiritus Caluinianus, est spiritus melancholicus.  
God's children have their joy and delight, as doth appear, First, because they have only cause to rejoice, they being freed from all evils.  
Secondly, they having right to the promise. 2 Pet. 1.13.  
Thirdly, their names being written in the book of life. Luke 10 20.  
Fourthly, they have peace of conscience. Prou. 15.15.  
Fiftly, they daily drawing out of the wells of consolation. Isay 12.3.  
Sixtly, they have Gods comfortable presence. Zeph. 3.15.  
Secondly, because God commands them to rejoice. Phil. 4.4. Zeph. 3.14. Psal. 32.11. Isay. 4.1.  
Thirdly by many examples of such as have rejoiced. Psal. 119. Psal. 14. Esay 25.9. & 38.19.20.21.   The second sort that are to be reproved, are worldlings and profane persons, who think that grace doth drive out and kill all affections, especially that of joy and Delight. They think there is no joy nor mirth belongs unto a Christian; but when men once begin to live godly, they must give a farewell, and bid adieu to all mirth and gladness whatsoever, and betake themselves to a mopish, heavy, lumpish, and solitary life, as their common proverb testifieth. But this is a foul deceit of the Devil, whereby he labours to put godliness out of countenance: for grace doth not abolish this, nor any other affection. Christians have their joy as well as others have, they do rejoice as much and more, than any other do or can; and indeed none have cause to rejoice but they. For first, they only have their sins pardoned, they only are set free from those infinite evils, which are fruits of sin, wherewith all others are beset: From Death and Hell are they delivered, and therefore have cause of joy. Secondly, they, and they only, have right to all God's promises, that concern this life, or a better. Thirdly, they, and they only, have a certain assurance, that their names are written in the book of life, wherein they have greater cause to rejoice, then if they had the Devils in subjection to them. Fourthly, they, and they only, have peace of conscience, which is a continual feast, and makes men glad and cheerful. Fiftly, these, and these only, do conscionably perform good duties, and are conversant in good exercises, which are the Wells of consolation, these only have pitchers to draw. Sixtly and lastly, they, and they only, have the comfortable presence of God to refresh them, even as the Sun doth the earth: how then can it possibly be, but they must have joy?  
Again, if it were so, that they have no joy, why doth the Lord command them to rejoice, yea & that always, Rejoice always, again I say, rejoice. And why doth he give it so strictly in charge to his Ambassadors, to comfort them? Comfort you, comfort you, my people saith our God. And do we not find many examples in Scripture of such as have rejoiced: and that in time of tribulation and affliction, when crosses have lain heavy upon them? Surely if they have rejoiced at such times we may well be persuaded, they are not without joy at other times and seasons.  
But we see no such matter in them. Answer. no wonder for the stranger shall not enter into his joy, they shall not meddle with it, no nor indeed discern it, for it is Internal and must be discerned by the eye of faith, rather than with that of nature. And again the objects of his joy are not Carnal, but Spiritual, 
Rom. 5.3. Object. Answ. Prou. 14.10. The joy of the Godly internal, therefore not discerned by the wicked. Objects of a christians joy, are not Carnal but spiritual. Phil. 4.7. 1 Sam, 21.9.  he doth not rejoice in carnal things as he did before his conversion; he hath now better objects for his joy, as, First God, and then those benefits which of his love and mercy, flow from him to us in Christ jesus. Now the stranger who cannot enter into this joy thinks, he hath no joy because it is not on worldly things as there's is. But wouldst thou know his joy? then practise for a while holy and religious courses (for it cannot be known but by experience It passeth all understanding, none but he that feels it knows it) and then thou wilt change thy mind, and say as David of Goliahs' sword, None like to it give it me.  
Secondly is this so that Regeneration doth not taken away our joy, nor any affection of the heart, than we see our Use. 2 liberty in the use of them as occasion shall serve, so they be directed to their right objects, and with due measure and moderation, according to the nature of the object. And amongst all other, let this affection of joy and Delight (for which we have God's Mandate so often) be more in use. Out upon that lumpishness and unchearfullnesse, which is to be seen in too too many professors whereby they greatly darken the glory of Religion and cause the way of God to be evil spoken of. It may be a question whether such do more dishonour God by serving him so heavily; or not by serving him at all. This I am sure of, 
Inconveniences arising, from unchearfull, & uncomfortable walking.  it opens the mouths of the wicked; and disheartens many that are coming on, besides the much hurt that comes unto themselves hereby: As exposing of there hearts to the devil's temptations, and making themselves exceedingly liable thereunto; as also it maketh them marvelous unfit for any good duty or exercise, whether, it be hearing, reading, praying, meditation, or the like. Further it is under the reign of continual unthankfulness; for how is it possible, that that man should be thankful to God for his mercies whom they affect not to rejoicing? And lastly it makes the Lord offended with us: This was one main cause of God's dispeasure against Israel: 
Deut. 28.47.48.  and of his giving them up into the hands of their enemies, to serve in hunger & in thirst, and in nakedness, and in want of all things, Because they served not the Lord their God in ioyfullnesse and with gladness of heart. Now fie upon it then, that any christian should serve God so heavily, God cannot abide it, away with it then, and serve God hereafter with more joy and alacrity. 
There is nothing that can be true, cause of sorrow to the godly.  Art thou in Christ? then thou canst think of nothing that can be true cause of sorrow to thee: thy sins past are forgiven, and esteemed as if they had never been: thy present imperfections are covered with the perfection of jesus Christ. The rebellion which riseth up in thy heart continually, cometh not from thee, 
Rom. 7.20. Rom. 8.28. Math. 5.12. Heb. 2.14. Rom. 8.1. Phil. 4.4.  but from sin which dwelleth in thee. Thy Afflictions shall all turn to thy good. Doth the world hate thee? why Blessed are you. Doth death trouble thee? Christ hath over come it. Or doth damnation grieve thee? There is none to them that are in Christ jesus, Rejoice then in the Lord alway and again I say rejoice.  
Use. 3 Thirdly, seeing Grace doth not destroy natural affections but only rectify them; this may serve for a direction unto us in the right understanding, of such precepts as are given in Scripture, for the mortifying of affections; They must be so under stood; as that the Carnality of them only is strucken at, and not the Affections themselves. And so much shall serve for that point now we come to another and it is this.  
The assurance of God's favour in the pardoning of sin, 
Doctr. Pardon of sin, bringeth joy & rejoicing.  is that which causeth joy and rejoicing. Now the father had kissed him and embraced, and given him pledges of his love, and spoke peace unto him; he with the rest begins to rejoice and make merry. Therefore David desireth of the Lord this assurance (after his committing the sin of adultery) that so he might have his soul comforted, which until he had, could not be quieted. 
Psal. 51.8.  Make me to hear of joy and gladness (saith he) that the bones which thou hast broken may rejoice.  
For until God speaketh peace unto us, 
Reason.  our consciences will still vex and accuse us; And therefore saith the Prophet Isay There is no peace to the wicked, 
Isay. 4 8. job. 15.20. Vers. 21. Vers. 24.  and job showeth as much, The wicked man is continually as one that travaileth with child, for he travaileth with pain all his days. A dreadful sound is in his ears. Trouble and anguish shall make him afraid.  
Let wicked men than see their uncomfortable estate. 
Use. 2 King. 9.22.  What peace saith jehu to joram, So long as the whoredoms of thy mother jezabel and her witchcrafts are so many. So say I to thee what peace what comfort, so long as so many sins remain unrepented, unpardoned? I confess indeed, there is a kind of mad mirth, 
Eccles. 2.2.  which Solomon speaks of; that most in the world dote upon, one rejoiceth in his cups; another in his barns, another in his promotion but this is far from true joy: this is but a swinish and brutish joy, not sound nor solid. It must be news brought from heaven to a man's soul that his sins are pardoned & forgiven that must breed and bring it. How far then art thou from having a merry heart who still abidest in thy sins and hast not as yet repent? thou mayst counterfeit a smile, but thou canst not be truly merry. Thy laughter is but as the crackling of thorns, 
Eccles 6.7.  soon gone. The spirit of fear and bondage ruleth within thee, which keeps & bars out peace with God and joy in the Holy Ghost. Thou mayst face out the matter as much as thou wilt, yet let me tell thee, thou canst never have ease until thy sins be pardoned, and they will never be pardoned until they be repent off. Thou mayst sing, and laugh and be jocund, but alas thy mirth is no other than that of the thief who goes capering to the gallows; for thou art a condemned traitor, & knowest not how soon thou mayst be fett to execution. Be then as merry as thou canst be; I am sure thy estate and condition wherein thou standest doth give thee no leave that will not afford it.  
Secondly this may serve for our direction how to get a merry heart, and procure true joy indeed. The only way thou seest is to obtain pardon for thy sin: and to get God to assure thy soul hereof, for until then, thou canst never have it, wouldst thou never so fain. A merry heart every one commends, every one desires and affects; but alas how few take the right course for obtaining of it? Well; though others deal foolishly, yet be thou more wise; humble thyself for sins past, resolve against all sins, and desire God to be reconciled. 
Esay. 61.3. Psal. 126.2.3. Math. 5.5.  Remember the promises, of this joy is made to those that mourn, and only unto those, and therefore mourn for thy sins, and seriously seek for pardon of them, for unless thou dost thus, never look to see merry day in this world, nor in the world to come.  

Doctr. The Godly man's joy in this life is but the beginning of joy. Psal. 16.11.  Further, in that it is here said they [began] to be merry. This point is noted from hence by some of our Expositors. That the godly man's joy in this life is but the beginning of joy. We shall have the fullness of joy hereafter when we come into God's presence, at whose right hand it is (as the Psalmist speaketh,) In this life we have but the first fruits of the spirit, and Gods earnest penny; In that other life we must look for the whole mass and persecution of blessedness. This point is true, and might be of good use to teach us to long for to be dissolved that we may be with Christ: for is the joy that we have here but the beginning of joy, and as it were the first fruits? oh then, what shall the crop be; doth the joy which we hear taste of, and which in this life we are made partakers of, pass all understanding, as the Apostle speaketh? what then shall the fullness thereof be, who is able to express it. But I intent not to prosecute it. I now come to the last part of this Parable, which showeth us the elder Brothers ill will or anger for his Father's receiving home, and so welcomming this his Brother.   
VERSE 25. Now his elder Son was in the field, and as he came and drew nigh to the house, he heard music and dancing. 26. And he called one of the servants, & asked what these things meant. 27. And he said unto him, thy Brother is come, and thy Father hath killed the fatted Calf, because he hath received him safe & sound. 28. And he was angry, and would not go in: therefore came his Father out, and entreated him. 
IN these last eight Verses the anger and discontent of the elder Brother is laid down: wherein consider, First, from whence it ariseth, or how it was occasioned; and that was upon the understanding of his Father's love and joyful entertainment of his younger Brother: For, he heard music and dancing, verse 25. And the servants also makes report thereof, vers. 26, 27. Hereupon (as the Text saith) He was angry, and would not go in.  
Secondly, How this his anger is expressed, 
The parts.  viz. by his reasoning with, and accusing of his Father: which accusation is amplified per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He had been obedient, Lo these many years do I serve thee, neither at any time transgressed I thy commandment, verse 29. But his Brother had been disobedient, Assoon as this thy Son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted Calf, verse 30.  
Thirdly, How this is anger is qualified, and that is done two ways. First, by his Father's kind entreaty of him, verse 28.  
Secondly, by an Apollogie which his Father makes unto him, vers. 31.32.  
Wherein we have a Proposition, verse 31. which hath in it a Concession of the former particulars: For the Father would not now exasperate him, but seemeth thus to reason, Grant is be so as thou dost say of thyself; yet thou dost not well to be offended, for all that I have is thine. And secondly, a Confirmation, verse 32. where he doth both justify his own proceed, ab aequo, (for what he did was equity and right.) And also secretly defend his younger Son, against his elder Brothers former accusation; For though he were dead, yet he is now alive, though he were lost, he is new found: He is not what he hath been, the case is altered. And thus we see the limbs of this latter part: My purpose is only to observe some general point from each of these specials, and so draw to a conclusion.  
And first, in that this elder Son upon the understanding of his Father's love and gracious dealing with his younger Brother (who came home humbled and penitent) doth thus repine and grudge, wax angry and d scontent. This giveth us to understand, that  

Doctr. The wicked repine at the preferments of others in God's favours. Math 20.1. verse 2. verse. 3.4. verse 5.6.  The blessings of God upon others are great eyesores unto the wicked. They grudge and repine at the preferments of others in the favours of God. This our Saviour teacheth us by another parable, A certain householder went our early in the morning to hire labourers into his vineyard. And when he had agreed with them for a penny a day, be sent them into his vineyard to work. And he went out about the third hour; and seeing others idle sent them in also. Thus did he also about the sixth, ninth, and eleventh hour. Now when Even was come, 
verse 8.9.  the Lord called the labourers to give them their hire, and gave every man his penn●e; to them that came in last he gave as much as to them that came in first. 
vers. 11.12.  Therefore the labourers murmured against the Master of the vineyard, saying, these last have wrought but one hour, & thou hast made them equal unto us which have borne the burden and heat of it. Thus did they envy the servants, and repine against the Master's dealing. Many are the examples that might be alleged for confirmation of this truth. But take one for all, God he hath respect to Abel, 
Gen 4.45.  and to his offering; but unto Kain, and to his offering he had no regard: Wherefore Kain was exceeding wrath, and his countenance fell down. And afterwards, he slew his Brother: and why was this? 
1 john 3 12.  but because his own works were evil, and his Brothers good. God regarded Abel's sacrifice, and had respect unto it; for this cause doth his brother envy him, and at last doth murder him.  
The reason is, because they are of that same evil one, 
1 john 3.12.  as S. john speaketh: They are a hellish brood, and are transformed into the image of the devil, who envied the happiness of our first Parents in the Garden; 
Gen. 3.5.  of his nature do they participate, his works they do, and cannot otherwise choose.  
Secondly, as the tree is, such must be the fruit, they Reason 2 are flesh, and therefore must needs bring forth the fruits of the flesh, whereof this is one, as the Apostle doth manifestly declare. Gal. 5.21.  
This then serveth to reprove many, who Caine-like, Use. 1 fret at the preferments of others in the favours of the Lord: And inwardly repine at the good estate and happy condition of their brethren: the knowledge, zeal, and obedience of others, and the fruits of these and such like graces, viz. a good name, and estimation, do inwardly vex and torment them, and are as daggers at their hearts; The hearing, seeing, or thinking of any other to have more, or so much as they themselves have, is as a quotidian ague to their bones, it pains them day and night, 
Psal. 112.10.  it causeth them to gnash their teeth, and melt away. So that as josephs' brethren could not endure that their Father should love him better than he loved them. And as the Princes of Babel could not abide that Daniel should be favoured of the King above themselves; so cannot these men endure, that the God of heaven should respect any before themselves, though they continually blaspheme his holy name, and no day will give obedience unto him. Oh the cursed nature of this same monster Envy, which filleth men to the eyes, and there it sitteth, and wheresoever through those windows it espies a blessing, it is sickness and death unto it. Honour, wealth, prosperity, and whatsoever is good in any, it repineth at. Men are not well, if they see others better, and in a manner, 
Parum est, si ipse sit felix, nisi alter fuerit in faelix. 1. Cor. 15.42.  they do hate to be happy, with any company. Should God send these to heaven, how would they brook it? for there one star excels another in glory (as the Apostle speaks) surely hell is the fittest place for such (without repentance) for there they shall see no matter of envy, but all objects of extreme misery: And yet there also (so envious are they) it may be they will desire to sit in the chair, and have superiority, though they receive the more torments.  
Use. 2 Secondly, let this serve for our instruction: to fence and fortify ourselves against this diveilish envy. Who is there that had not need be watchful? are not the best and most sanctified amongst God's children, apt to envy and repine at others excelling in the graces of God? doth not this cursed weed sprout forth of the best ground, oftentimes to our shame? Hath not this evil had a hand in those many broils and contentions, which have been amongst the faithful from time to time? This cannot be denied, it is too too apparent; strive therefore against this sin, let all carnal emulation be restrained by every one of us: 
Motives to shun envy. First, it is the unprofitablest of all vices.  we need not want for Reasons to move us hereunto; for  
First, consider, of all vices this is most unprofitable, having in it neither profit, nor yet pleasure: insomuch, that one saith, (and that truly) an envious man hath a great deal of less wit in his malice, than a very bruit; for whereas neither foul, nor fish, is taken in a snare without a bait, the spiteful wretch is brought to the Devil's hook without any pleasant bit. The voluptuous man hath a little pleasure: the covetous man a little profit; but the envious neither of both.  
Secondly, consider, it is obnoxious and hurtful: 
Secondly, it is not only unprofitable, but very obnoxious & hurtful First, to others.  It hurteth others, and ourselves; Others are hereby wronged, for this vice is not only against charity, which rejoiceth in the good of others, as in our own: but it also tends to cruelty, and causeth us to seek the blood of others: what caused Cain to murder Abel, but this sin of envy? What caused Saul to seek after David's death, but envy? And what caused the pharisees to crucify the Lord of life, but this devilish sin of envy? 
Rom. 1.29. Gal. 5.21.  No wonder than we so often in Scripture find, envy and murder combined together and joined, as if they were twins, growing in one body, and could not be separated. Envy is a Bloodhound, and it seldom hunts, but hunts to death: sometimes indeed it is called off, but the will is ever good.  
As it hurteth others, so especially ourselves: 
Secondly to ourselves, and that especially. In qua multa sum mala unum tantum utile, quae authori incommoda. Basil. Carpitque & carpitur una: suppliciumque suum est ut A●tna scipsun, sic se non alios, invidus igne c●quit. Met●m. Gen. 4.14.  for this profitable quality, this vice above all other, is furnished with, that the owner thereof hath greatest damage: And therefore one saith, It is the justest of all vices, because it bringeth with it, it's own vengeance; God hath in justice apppointed this to be a plague unto itself. A sound heart is the life of the flesh, but envy is the rottenness of the bones, (saith Solomon.) That is it is hurtful to the body, and painful to the mind, and will quickly consume a man, and bring him to his end, as the diseases which lie in the bones and eat up the marrow. Whosoever findeth me, shall stay me, saith Cain: So may the envious man say of himself; for either he seethe in a man that which is good, and then he repineth: or else that which is evil, & so rejoiceth; and both these ways he slayeth his own soul. 
Means for the preventing of it.  See then what cause every one of us hath, to use all sanctified and holy means, for the preventing and purging of this vice away, it it have seized on us. And amongst others these.  

First, purge away pride.  First, purge away all pride and self-love, from whence this vice fumeth. This remedy the Apostle S. Paul prescribeth to the Galatians, 
Gal. 5.26.  and in them to us. Let us not be desirous of vainglory, provoking one another, envying one another. Seldom do you see an humble man envious. And therefore labour for this grace, store your hearts with humility and Christian charity, for these will make you thankful for your own portions, and glad to see your brethren blessed in theirs.  

Secondly, be well persuaded of, and contented with God's holy administration in the distribution of his gifts. Matth. 20.13.  Secondly, labour to be well persuaded of, and contented with God's holy administration, in the distribubution of his gifts, whether temporal or eternal, concerning this life or a better. Remember God cannot be charged with folly, nor challenged of unrighteousness; he is an absolute disposer of his gifts, in what kind soever, and may do with his own what he thinks good. He is a saucy beggar that quarrels at his alms, because another fares better: what ever our gifts are from God, they are mere alms; 
Rom. 11.35.  For who hath given him first: Let not then thine eye be evil, because his is good: what ever God giveth to others, know that thou hast more than thou dost deserve; and they have nothing, but what God will. Away then with this vice of Enuy.  

Thirdly, remember others gifts are for our good. 1 Cor. 12.  Thirdly, remember that the graces and good things, which other Christians have, are for our good and benefit. As the good of one member of the body, serveth for the use of another, in repining therefore against other men's gifts, 
Fourthly, look upon the troubles, as well as upon the blessings of your brethren.  we repine for that which is ours, and malign our own well fare.  
Fourthly, do not only eye the blessings, which our brethren do enjoy: but withal, cast your eyes upon the troubles, sorrows, miseries, and calamities, which they sustain. Did we thus, we should be so fare from envying of them, that many times we should have cause to pity them, and pray for them.  
Fiftly, get a true love of grace into thy heart, 
Fiftly, get into thy heart a true love of grace.  which if once thou gettest (though thou have a holy emulation, not envying their fullness, but thine own want, which indeed thou oughtest to have) thou wilt not be much troubled with a carnal emulation, envying those gifts which God hath given them, but thou wilt much respect them, where ever thou seest them.  
Lastly, be earnest with the Lord by prayer, 
Lastly, use earnest prayer to God.  earnestly entreat him to give thee strength, for mortifying of this same sin. Pray once, and then again, yea twenty times; and if that will not serve the turn, add fasting to it. Use these means, and I dare promise thee the victory in the end; for they are approved remedies, and very forcible, for the curbing in, and subduing of this same sin.  
And the last use of this may be for admonition to all Use. 3 such as have any preferments in God's favours above other, to look for Envy: thou canst not possibly escape the biting of it; hast thou grace, than thou hast matter enough within thee to cause the wicked to grate and gnash their teeth at thee. The eye of the envious is sharp lighted, like the Eagles, and can soon see what is worthy of commendations, and for that they will most malign thee, and seek especially to defame thee. If thou hast any goodness in thee, they will quickly descry it, and be discontented with thee, and repine against thee for it.  
A Question was sometimes put forth (as I have heard) unto a company of Physicians, 
Envy, the best medicine for the quickening of the sight.  what was the best help to the perspicuity of the eyes, and for quickening of the sight? Some made answer, Fennell; others, Salendine, etc. But one amongst the rest, said Envy was best of all. For Envy is very busy, and will spy quickly, and (like a prospective glass) with the most, rather than with the least. 
Fertilior seges est a●ienis semper in agru; Vi●inumque pecu● grandius uber habet. Ouid. No avoiding envy, if a man do well.  Look then to be descried and to be envied; thou canst not shun it (without thou shouldst follow the counsel, that sometimes a Philosopher gave, to one that asked him how he might avoid it: neither to do nor say any thing that is good.) Thou mayst indeed save thyself from the Liar, by not speaking with him; from the Proud, by not accompanying with him; and from the Glutton, by not eating with him; and from the Contentious, by not disputing with him; but from the Envious, it is not sufficient, though thou fly or flatter him: he cannot be well, if thou be'st well; thy rising is little less grievous to him, than his own falling. This the Heathen themselves have observed, 
Diog. ●ion.  and therefore when they saw an Envious man sad, they would demand whether harm had happened unto him, or good unto his neighbour. And indeed it may be questionable: for both these alike vex him. Hast thou then any gift or grace, wherein thou excellest; or wherein thou dost equal others? then look for some that will malign thee: praemoniti, praemuniti, forewarned, forearmed; the stream ran ever so, and ever will. And thus much be spoken of this first branch, which is the occasion or ground, from whence this elder brother's discontent arose.  
Now for the second: and that is the manner how he expresseth it: 
Vers. 29.30.  laid down in these words; And he answering said to his Father: Lo these many years do I serve thee; neither transgressed I at any time thy commandment, and yet thou never gavest me a Kid, that I might make merry with my friends. But as soon at this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted Calf. Here we may see, how he expresseth this his discontent, by his expostulating the matter with his Father; accusing him for hard and unthankful dealing; but justifying of himself for his continual and constant obedience. The point we may hence learn is this.  
It is a property of the wicked to expostulate the cause with God, 
Doctr. It is the property of the wicked to expostulate the cause with God.  and to complain against his dealings as too hard and unjust. How common a thing was this with the carnal Israelites? how ordinarily did they object against Gods proceed? Insomuch that the Lord was oftentimes fain to put his course unto scanning, and to call the people to a pleading, as by his prophet Esay: 
Isay 1.18.  Come let us reason together, saith the Lord. And so in another place: Wherefore I will plead with you, saith the Lord. 
jer. 2.9. vers. 35.  And again; Behold I will plead with thee, because thou sayest, I have not sinned. And in diverse other places, we have the like speech. This was the cause, why he did so often instruct his Prophets, how to answer the people, when they began to reason with them about his ways: as Ier, 5.19. And it shall come to pass, when ye shall say, 
jer. 5.19.  wherefore doth the Lord all these things unto us? then shalt thou answer them, like as ye have forsaken me etc. So again: And it shall come to pass, 
jer. 16.10.  when thou hast showed this people all these words, and they shall say unto thee; wherefore hath the Lord pronounced all this evil against us? or what is our iniquity? or what is our sin that we have committed against the Lord our God? 
vers. 11.  Then shalt then say unto them; because your fathers have forsaken me etc. In the 58. of Esay, in the beginning of it, you may see their practice discovered: for there we may find them challenging God for hard measure: Wherefore have we fasted, 
Isay 58.3.  say they, and thou seest it not? wherefore have we afflicted our souls, and thou takest no knowledge? As if God did them great wrong in nor harkening and attending on their suits. Thus did they in Ezechiels' days, calumniate Gods proceed of inequality: 
Ezech. 18.2.  The fathers had eaten sour grapes and the children's teeth were set on edge. The fathers had sinned, and they must bear the punishment: what equality was in this? therefore they cry out: The way of the Lord is not equal. 
vers. 25. & Ezech. 33.20.  Thus also in the time of Malachi, when they were reproved for any fault, how would they turn again, and in a manner challenge God to his face: 
Malac. 1.6.  You have despised my name, saith the Lord: Wherein have we despised thy name, saith the people? 
Mal. 2.17.  Ye have wearied me with your words (saith the Lord) wherein have we wearied thee, say the people? 
Mal. 3.7.  Return unto me, saith the lord But wherein shall we return, 
vers. 8.  said they? Ye have rob me, saith God: Wherein? say they. Your words have been stout against me, saith the Lord: 
vers. 13.  What have we spoken so much against thee, say they? Thus you see how ready they are to contest with the Lord, in every particular, holding themselves innocent, & thinking themselves more harder used than they had deserved. And as this ever hath been the property of the wicked, to plead against Gods proceed; so it ever will be. For at the last day, when the master of the house is risen up, 
Luk. 13.25, 26.  and hath shut to the door etc. then shall some begin to say, we have eaten and drunk in thy presence, and thou hast taught in our streets: and other some shall say, Have we not prophesied in thy name? and in thy name have cast out Devils? 
Math. 7.12.  and in thy name done many wonderful works? challenging Christ for unjust dealing in condemning them: Yea, and when they are, as it were going to execution, and at the last cast, after that fearful sentence of Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels is denounced against them; 
Math. 25.41.  yet than they will plead also for themselves against the Lord: 
verse 44.  when saw we thee an hungered, or a thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Thus challenging God for unjust sentence; holding themselves to be innocent, and guiltless, and to have committed no such fault, as could deserve so heavy a doom. And thus we have seen this point (viz.) That it is the property of the wicked to expostulate the matter with God, and complain against his proceed, as unjust and unequal, sufficiently cleared and confirmed.  
If any demand to know the reason, then take it in a word, and this it is.  
They are ignorant and proud: 
Reason.  They are ignorant of their own estate and condition; they know not that they have done evil, neither will they know it; and therefore they think they have deserved no such things, as God inflicteth on them. Hence cometh that reasoning, and expostulating, that censuring of, and pleading against Gods proceeding.  
Hear now the Uses.  
And first behold a difference betwixt God's children Use 1 and wicked ones: The wicked (as we have seen) are evermore objecting against God and his proceed; and still complaining against his dealings, as unequal and unjust. But of how contrary a disposition is the child of God? who is evermore content to submit himself to God's severest courses; always acknowledging and confessing, that God is righteous in his proceed, and pure in his actions. 
Neh. 9.33. Ezra 9.10.  So much did Nehemiah confess, when he thus said, Surely thou art just in all that is come upon us: for thou hast dealt truly, but we have done wickedly. And so did Daniel, 
Dan. 9.7.  Righteousness belongeth unto thee, and unto us open shame etc. Thus doth the Church acquit the Lord from all injustice in his dealings: I will bear the wrath of the Lord, 
Mic. 7.9.  because I have sinned against him. The like affection was in David, as doth appear by these, and the like sayings, 
Psal. 51.4.  Just art thou when thou speakest, and pure when thou judgest. And again; I know, oh Lord, that thy judgements are right, 
Psal. 119.75.  and that thou hast afflicted me justly. And elsewhere he thus speaketh; 
vers. 137.  Righteous art thou (O Lord) and just are thy judgements. This might be further showed by diverse other instances: as by that of Ely; who hearing of the judgement intended by the Lord upon him and his house, said thus, It is the Lord, 
1. Sam. 3.18.  let him do what seemeth him good: as also by that of Hezekiah, who being reproved, and severely threatened, for his folly, in showing his treasure unto the Ambassadors of the King of Babel, used these words: The word of the Lord is good, which thou hast spoken. All these sayings manifestly show their their readiness to submit themselves to God's good pleasure, without repining. The like example we have in job, 
Job. 1.22.  who charged not God with any unjust dealing (as the Text showeth) but in the midst of his affliction blest and praised God's name.  
Use. 2 And as this shows a difference between the one and the other; so may it also serve for trial of ourselves. Hath God afflicted thee any way, in body or in goods? and hath his hand lain heavy on thee, and that all the day long (as David speaketh. 
Psal. 32. ) Well how hast thou been now affected and disposed? hast thou yielded thyself with all submission to God's proceed? hast thou acknowledged the Lord to be just and upright in all his dealings? and hast thou quietly and without repining, submitted thyself to God's severest courses? if so, it is a good sign of a sanctified heart: But if (otherwise) thou hast murmured and repined, and expostulated the cause with God, complaining of wrong and injury, esteeming thyself to be hardly dealt withal to be so used, and withal dost please thyself in this gainsaying humour. Then let me tell thee, it is an evident sign of a graceless soul & unsanctified spirit. And if this be a true note of a wicked one to expostulate with God, and murmur against his proceed, as we have seen it is, than it will discover many to be such: For how ordinary a thing is it in the day of trouble to hear men murmur and repine (yea, it may be curse and ban) against the Lord? what more usual then to dispute how this can stand with justice, thus and thus to punish? How are God's dealings censured and called into question by the sons of men? And how do men (as it were) challenge God to his face of unequal and unjust proceed? I do indeed confess, that through extremity of anguish God's dearest children may forget themselves sometimes: and so did job and David, 
Psal. 73.13.14.  whose feet were almost gone, but in their cooler blood they will recall their error, and smite upon their thighs, and lay their hands upon their mouths, & though they speak once, yet they will answer no more as job speaketh: And as David saith, 
job 39.38. Psal. 62.1.  his soul shall keep silence unto the Lord. They will not please themselves in that gainsaying humour, but labour to repress all such repining thoughts, and distempered passions.  
Thirdly, Seeing it is a property of the wicked thus to Use. 3 expostulate with God, and complain of his proceed as unjust and unequal; then let this disposition be fare from all such as fear the Lord; let not the godly walk in the way of sinners, 
Psal. 11. Prou. 1.15.  but refrain their feet from this path: Let us learn to iustirie God in all his ways, & to acknowledge him to be righteous in all his works and actions. Hath the Lord laid on thee sickness, poverty, imprisonment, or any other grievous cross? see (then) thou undergo it without murmuring or repining: Charge not God with any hard or unjust dealing; for shall not the judge of all the world do right, 
Gen. 18.25.  said Abraham? yea, our God cannot but do right, for righteousness is essential unto him; it is himself, and he may as soon deny himself as deal unjustly. His will is the rule of justice, and therefore it must be just because he willeth it. Let this then be enough for thee and me, the Lord will have it so. 
Psal. 39.9.  Learn thou with David to be dumb and silent, because God hath done it. Do not dare to entertain such a thought within thy heart, as that there should be any injustice with him; learn (effectually) that golden saying of that kingly Prophet Righteous art thou, O Lord, 
Psal. 119.137.  and just are thy judgements Which verse Mauritius the Emperor uttered when he saw his wife and children put to death before his eyes: and when he was fitting himself to lay his own neck upon the block, because when he might have redeemed the life of his Soldiers taken by the enemy, for a small sum of money would not, but suffered them all to be put unto the sword. I confess this is sooner said the● done, and sooner taught then learned; for it is no easi● thing to curb and keep under our own unruly passions: yet let us strive and labour by all good means to subdue them, 
jer. 18.2.  and repress them. Arise, and go down to the potter's house, and there I will cause thee to hear my words (said God to jeremiah:) So let us arise and go down to the potter's house, and his clay and wheel shall teach us many good instructions. The clay in fashioning upon the wheel is pliable, and readily receiveth any form or fashion. God is the Potter, and we as clay unto him, how comes it then we grow discontented with his proceed? Some are poor, others base; and some are sickly, and othersome deformed; these looking upon others, who are more noble, rich, strong, proportionable, etc. say usually with discontentment, God might have made me thus, 
Rom. 9.20.  or thus, as these. But who art thou that disputest with thy maker? shall the thing form say to him that form it, 
verse 21.  why hast thou made me thus? Hath not the potter power over the clay of the same lump, to make one vessel to honour, 
Ie●. 18.6. Jsay 45.9.  and another unto dishonour? Behold, as the clay is in the potter's hand, so are you in mine, O house of Israel (saith the lord) Be thou content then with God's dealing, for Woe be unto him that striveth with his Maker. Let the potsherd strive with the potsherds of the earth: shall the clay say to him that fashioneth it, what makest thou? If thou wilt needs contest, contest with man, with a potsherd like thyself; but beware of contending with the Lord thy maker. Lay thou thy hand upon thy mouth, and be content, though thou were assured (which thou canst not be) that God hath made thee a vessel of dishonour, and ordained thee to damnation. When then thou feelest corruption to arise, and begin to plead against Gods proceed, remember the Potter's house, and check thyself. His dealings are always just and equal; and if thou canst not see it, condemn thy own blindness, and not them, nor him for them.  
Use. 4 And lastly, this may serve for comfort, to all such as find themselves to have a yielding spirit, quietly, without murmuring or repining, submitting themselves to God's severest courses: And though the Lord lay on them many a sore affliction, and heavy cross, yet they still justify him, and condemn themselves: confessing that God is righteous, but it is they who have done wickedly. And withal, acknowledge it is his mercy, that he sends no greater, and lays no sorer judgements on them. And if at sometimes they feel (for indeed, who at sometimes shall not) their own rebellious passions to arise, and the flesh begin to repine and murmur, they will strait check it and control it, not daring to harbour a thought or conceit of God's hard dealing. Let such as these know, they have a notable evidence of a sanctified soul, and let them make much of it, for this may comfort them in the midst of trouble: For assuredly, a great measure of grace hast thou attained unto, who art come thus fare.  
Now further, mark what a goodly colour this elder son hath for this his doing.   
VERS. 22. Lo, these many years do I serve thee, 
Text.  neither transgressed I at any time thy commandment, and yet thou never gavest me a kid, that I might make merry with my friends. 30. But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf. 
GOodly paint upon a rotten post: Hear is a glorious varnish upon a bad action. He was indeed discontent and angry, and would not come in; but ho gives the reason, and doth allege the cause.  
Hence learn,  
What sin soever wicked men commit, 
Doctr. Wicked men have fair pretences for foul sins.  they have some colour for it: They have fair pretences for their foul sins. Saul, when he offered sacrifice contrary to Gods will, being reproved for it, he strait allegeth a reason, Because I saw that the peole were scattered from me, 
1 Sam. 13.11, 12. Cap. 15.15.  and that thou camest not within the days apppointed, etc. I forced myself therefore, and offered a  offering. So for his sparing the sheep and oxen, and the best of the spoil (which with the Amalekites should have been destroyed) he hath some colour. 
1 King. 21.13.  It was to sacrifice unto the Lord. Thus Ahab and jezabel cover the murder of Naboth with justice against blasphemy. He did blaspheme God and the King (said those men of Belial, which witnessed against him.) So judas pretended the poor, and his great care of them, when he grudged his Master a little unction; 
joh. 12.6.  when as indeed, This he said, not, that he cared for the poor: but because he was a thief, and had the bag, and bare what was put therein. The like we see in the chief Priests, who taking counsel together, for the putting of Christ to death, have for their cover, the safety of the people. 
job. 11.48.  If we let him alone, the Romans shall come and take away both our place and nation. And therefore it is expedient (said Cayphus) that one man should dye for the people, 
Verse 50.  and that the whole nation perish not. Many other examples might be brought to prove this, 
Gen. 34.31.  as that of Simeon and Levi against the Sichemites, who had a pretence to cover that their cruel murder, 
Exod. 32.1.  Should he deal with our sister, as with an harlot. So the Israelites touching their Idolatry. 
Matth. 2.8.  And Herod, whose cruel intention wanted not a cover. But these that have been brought, do sufficiently, prove the point that hath been delivered. Hear now the Reasons.  
Reason 1 Wicked men would not be thought to be, a indeed they are, corrupt, abominable: neither would they have their actions that proceed from them, to be esteemed as wicked and unjust: Hence is it, that they seek for pretences and excuses (as Adam for fig-leaues) to hide their sin and shame.  
Reason 2 Secondly, Reason is one of the principal faculties in man; and therefore, though oftentimes he denies the rule of reason, yet never will he absolutely deny reason, (without he will deny himself.) Hence it is, that men will have some reason (though false reason before they will have none) for every thing they do, be it never so vile or wicked. The uses follow.  
First, this serveth the reprove many, 
Use. Reproof of two sorts.  who set godly shows upon their evil doings, and varnish their sins with false colours.  
As first the Papists, 
First, the Papist.  who set deceitful colours upon their superstitious practices. As for their sacrilegious dealing, in withholding the Cup from the people, they have this colour, The wine is in danger to be spilt, and what needs the pe●●le to have the cup, is not his blood in the veins (say they) and do not the people receive whole Christ, body and blood and all; when they receive the bread? And so for their Idolatry, in worshipping of Images; thus they colour it, we worship not the Image, but God in the Image, and Images are laymen's books, very needful (say they) for their increase in knowledge. The like colours have they for their praying to Saints and Angels, they honour them (they say) but as the friends of God, and go unto them, but as unto Mediators; for it were great presumption for them to come to God themselves, considering their own unworthiness: and therefore, in humility, they go to these, that they may entreat God, and make intercession for them. And these fair pretences have they, to cover their abominable Idolatry: And hence it is, that the dregs of that religion are so settled in the hearts of many, so that by no means they can be rooted out, and all because of this deceitful varnish.  
But to ourselves; 
Secondly, the profane Protestant. D. Sclater. 1 Thess. 2.5.  for who seethe not in what request this Art of colouring is? Complexion makers we have (as one saith well) not only for withered faces of overworn Strumpets; but also for the ugliest and most deformed sins. What vice so odious, that hath not found a cover? What sin so gross, which (once committed) hath not some fair pretence? God's sabboth's are broken; his name blasphemed, 
divers sorts of complexion-makers for sin, reproved. First, such as plead necessity of living in their callings.  his service neglected, our brethren defrauded, the poor oppressed, and all under pretence of necessity of living in the world, and maintaining wife and children, with the rest of our family. Thus many (I say not all) of you Shopkeepers, persuade yourselves (as your practice testifieth) that you could not live, if you should not lie, and deceive, for by this craft, 
Acts 17.  you get your gain: So other Tradesmen, as Tailors, Shoemakers, Vintners, Butchers, Chandler's, and the like, think they may be dispensed with, though they labour in the works of their callings on the Sabbath day, because otherwise they should lose their custom, together with their gain, by which they are enabled to maintain themselves, and theirs. Yea, and under this pretence, many live in unlawful callings, as Usurers, Players, Gamesters, and the like: but what better pretence have these, than Harlots, Thiefs, and Pickpurses, who use those courses, because they have no other means to live and maintain themselves? If this be a sufficient cloak for sin, than Tyburn hath the more cause to complain, where many a one have ended their days, for their robbing and taking men's purses by the high way side, though they have pretended, that they had no other means to live by, and if they had not done this, they knew not which way to have maintained themselves. Away then with this sottish excuse, and fond pretence, for better were it for thee not to live at all, then to live in sin, to the dishonour of God, and hurt of thy brethren; and fare better were it that thy body should pine and famish in this world, then that thy body and soul should for ever fry in hell torments.  

Secondly, such as plead poverty, and therefore have no time for good duties and religious exercises  So othersome being reproved for their neglect of good duties, and holy exercises which God enioynes; pretend their poverty and mean estate; our whole time say they is little enough to provide for necessaries; we have no leisure to hear Sermons, read the Word, pray with our family, as other have; and if we should do this we may beg our bread, except we should use fraud and deceit, to supply our need. But let such know, this is no sufficient excuse for the neglect of holy duties. For one thing is necessary, as our Saviour telleth Martha, and we must rid ourselves of worldly encumbrances, to choose the better part. If we would first seek the Kingdom of heaven, and the righteousness thereof, all these things should be given unto us. We have Gods gracious promise for earthly necessaries.  
Sundry other pretences do many bring to defend their sin, 
Thirdly, such as pretend prevention of further mischief.  as that they do it to prevent a further mischief. Thus do the Papists excuse the maintaining of their Stews: we do it, say they, to prevent a further inconvenience.  
Others pretend, they do this, 
Fourthly, such as pretend trial.  or this evil only for this end, that by their own experience, they may see the vanity and vileness of it. So do many of our Citizens go to see mass for trials sake, and that again & again, yea, and for a need can bow their knee to Baal: tell them of this, they colour it with this pretence, they go indeed to see it, but it is with a good intent, 
Such reproved as refuse diligent hearing of the word, under pretence of hearing more in an hour than they can practise all their lives. And so others who refuse coming to the Lords table, because they are not in charity, or not prepared.  that they might learn the more to loathe it. I might instance in sundry other particulars, as for the hearing of the word, some will hear once a month, or at most once a day, but no oftener, for, say they, we can hear more then, than we can practise all our days. And the like, for their coming to the Lords table, they cannot come, because they are not in charity, or they are not prepared as they ought to be. Thus are we grown skilful in varnishing of sin, thus do we blanche our vile blemishes, and putrified sores, which evidently shows that we are rank hypocrites, and exceeding sinners against the Lord.  
Secondly, let this admonish us, that we colour not our actions, when we know they be evil, neither set a fair gloss on them as the wicked do, always remembering, that albeit colouring may serve us for advantage Use. 2 amongst men, yet to his eyes with whom we have to do, 
Heb. 4.  all things are naked and uncovered, He cannot be deceived by any pretence, though never so cunningly contrived, though man may be: 
1. Cor. 4.5.  It is not pretence will stead us at that day, when God shall enlighten things that are hidden in darkness: then shall all things appear as they are, and all colourable pretences shall vanish away as smoke; then shall the very secret parts of thy heart be discovered, and thy very thoughts shall be made manifest.  
And thus much be spoken of the second branch, wherein we have seen, how this elder brother expressed this his discontent, viz. by his reasoning with, and accusing of his Father for unkindness; which accusation he doth amplify, by an Antithesis, He had been obedient, and his younger brother disobedient.  
Now we come to the third and last branch, wherein we are to see how this his anger is qualified: And that is done two ways.  
First, by his Father's kind entreaty of him. ver. 28.  
And secondly, by the Apollogie, which his Father made, contained in the two last verses.  
For the first, and from the first of these, we may learn thus much;  

Doctr. God dealeth with sinners in a mild manner, with quiet and peaceable terms.  When God hath to deal with sinners, he dealeth with them in a mild and meek manner, and not in fury and rage. The Father we see doth deal with him in a peaceable manner, he cometh and entreats him to come in, and doth not in a fury will him to be packing, and come no more within his doors. Instead of chiding, he falls to entreating; and in peaceable terms, debates the matter with him. By whose practice, God's gracious dealing with sinners is set forth. For the further proof of this truth, do but remember God's manner of proceeding with our Grandfather Adam, after he had eaten of the forbidden fruit, and had hid himself amongst the bushes. Adam (saith he) where art thou? Hast thou eaten of the tree whereof I told thee thou shouldst not eat? 
Gen. 3.9.  Thus in quiet and peaceable terms did God reason the matter with him, and did not with fury and violence come upon him. And after the same manner did he deal with Cain. 
Gen. 4.9.10.  Where is Abel thy brother? What hast thou done? The voice of thy brother's blood cryeth unto me from the ground.  
Such likewise was his dealing with the rebellious Israelites, continually from time to time, as is manifest in Scripture, and cannot be unknown to such as are exercised (though but meanly) in the reading of Scripture.  
The reasons of Gods so dealing may be these; First, Reason 1 that the sinner might be brought to a sight of his sin the better, and so either convinced or converted: For this mild and gentle kind of dealing doth much sooner cause the offender to see his fault, than a hasty and passionate proceeding doth or can.  
And a second reason may be this; Wicked ones (if Reason 2 they belong not unto God) must be let go on to the height of impiety, and extremity of profaneness, and therefore they are suffered to go on without check or control (having no bands almost either in life or death) that they might fill up the measure of their sins to the very brim; and afterwards be filled with wrath, they being vessels of wrath, as the Apostle speaketh.  
Now for the uses. And first seeing this is so, that God Use. 1 himself when he hath to deal with sinners, doth deal so mildly, and in so peaceable a manner: this than serveth for the just reproof of such, as having to deal either with friend or foe, grow hot & boisterous if they be a little moved or provoked: Of so fiery and furious a disposition are they, as if you move them but a little by a word, or the least neglect that may be, they will be ready to revenge it with a blow, or with a stab: too many such hasty and turbulent spirits are amongst us, the Lord amend us. But let such take notice of God's peaceable dealing, and proceeding, even with the vessels of his wrath, who cometh not upon them with such fury and rage, but reasons with them in mild and quiet terms. How fare are these from imitating God, as good children ought to do? 
Object.  But I am crossed and provoked, so that I cannot forbear, let me alone, provoke me not, and I am meek enough.  

Answ.  A worthy commendation; The bruit beast will scarce stir unprovoked: and the Devil himself (according to the Proverb) is good, so long as he is pleased? And art thou good no longer? Why then let this be thy commendations; thou art as meek as a Bear, or as a Lion, or as a Tiger: and of as mild a disposition, as the Devil is, for these are quiet, if they be not crossed, and so by thy own confession art thou, but not else, for if thou be'st stirred, than thou must needs speak, there is no remedy. 
Coloss. 3.  Is this that Christian meekness which thou art commanded to put on; and called upon to learn of Christ? 
Mat. 11.28.  He dealt not roughly with his enemies, no, not with judas, when he came to apprehend him, and betray him into the hands of sinners, 
Mat. 26.50.  but called him friend: Christ jesus never taught thee to be so hot and hasty in dealing with thy enemy, much less in dealing with thy friend and brother: know then thy meekness is no Christian meekness, but a brutish meekness, such a meekness as is to be found in the Bear and Tiger, as formerly I have said.  
Use. 2 Secondly, is God thus meek and mild, even when he hath to deal with sinners? This then commendeth unto us the grace of meekness towards our brethren much more. 
1. Pet. 3.4.  A virtue which is acceptable to the Lord, and much respected of him. A virtue oft commended to all estates and degrees, and commanded both by precept, 
Meekness must be showed by all.  and by practice. As to the Magistrate, the Minister, the Master, the Wife, the Servant, and the like. The Magistrate must show it, even when justice is to be executed, and punishment inflicted on malefactors; as josua did, who (when Achan was apprehended, and his sin discovered, whereby he had offended God and troubled Israel) dealt after this mild and gentle manner. My son, 
josu 7.19.  I beseech thee give glory to the Lord God of Israel, and make confession unto him, and show me now what thou hast done, hide not from me. Thus in a mild and peaceable manner must they be dealt withal: Mercy and love is to be showed to offenders, even in punishing of offenders. The Minister also must remember it. Paul enioynes Timothy to use it towards opposites, 
2 Tim. 2.25.  In meekness instructing those that oppose themselves, if God peradventure will give them repentance, to the acknowledging of the truth. That hasty hotspur humour of many Ministers, because they see not present success of their labours, and endeavours, sorts not with that Christian meekness that God's word requires. Master's also are enjoined the same task by the Apostle Paul, 
Ephes. 6.9.  when as he saith, Ye Masters do the same things unto them (viz. your servants) forbearing threatening. The like charge is given unto Wives, by the Apostle Peter, 
1 Pet. 3.4.  that they put on the ornament of a meek and quiet spirit, which in the sight of God is of great price. How doth that tetchy peevishness which is too too apparent in many wives agree with this injunction? and if not that, then much less those bitter words and reproachful terms which many use. 
1 Pet. 2.20.  Servants likewise are charged with it, For what glory is it, if when you be buffeted for your faults, ye shall take it patiently: but if when you do well and suffer for it, you take it patiently; this is acceptable with God (as the Apostle speaketh. 
Motives to meekness and mildness. 1. It is the pathway to blessedness. Math. 5.5. ) Thus, all degrees and conditions whatsoever must put it on. We want no motives to induce us hereunto: For first, this is the pathway to blessedness, Blessed are the meek (saith our Saviour) for they shall inherit the earth. Would we then be happy and enjoy all good blessings needful for us? then let us get the spirit of meekness and mildness into our hearts, 
2. It doth cause us to hear the word profitably. james 1.2.  and express the power of it in our lives.  
Secondly, It will much avail us in the profit and power of the word, and therefore the Apostle S. james willeth us to hear and receive the Word with meekness, which is able to save our souls: without this we cannot hear the Word with comfort, it will become utterly unprofitable unto us.  

3. Such are under God's protection in a special manner. Zeph. 2 3.  Thirdly, The meek are in a special manner under God's protection, Seek ye the Lord all ye meek of the earth which have wrought his judgement, seek righteousness, seek meekness, it may be you shall be hid in the day of the Lords anger. These shall be hid in the day of the Lords wrath, when it shall be woe with others, it shall be well with these, read Psalm 147.5.6. and 149.4.  

4. It is an excellent piece of armour against incensed wrath. Pro. 15.1. judg. 8.2. 1 Sam. 25.  Fourthly, A mild spirit pacifieth wrath: Such is the effect of this virtue, that it doth not only keep wrath from breaking out, but it also quencheth it being once enkindled. This was Gideons' armour against the rage of the Ephranites; and this was Abigails armour for herself, her husband, and her household; when David (being incensed by Nabals churlish dealing) was coming with a purpose to slay them all.  

5. It is a fruit of the spirit. Gal. 5.23.  Fiftly, It is a fruit of the spirit, and the contrary is a fruit of corrupted nature: If then we would have a testimony that we are of God, and that we have his spirit in us, let us manifest the same by our mildness and meekness, in dealing with others, and in bearing wrongs.  

6. The example of the Saints, and of Christ himself who have gone before us. Math. 11.29. joh. 13.5.15. 1 Pet. 2.23.  Lastly, The examples of the Saints are many that have gone before us. And Christ himself setteth forth himself as a pattern of this virtue, leaving himself an example of it by washing the feet of his Disciples, and by bearing the reproaches of the .  
Thus have we seen how many and how forcible motives, we have to cause us to exercise this grace of meekness and mildness towards such as we have to deal withal, yea even towards our very enemies; for so doth the Lord deal with his as we have seen.  
Object. 1 But if we be thus meek and mild, when we are injured and wronged, we shall be laughed at, and counted milksops, dastards, cowards, and the like.  
Love not thou the praise of men, 
Answ.  more than the praise of God The praise of God is true praise indeed, seek after it; as for the estimation of man; without the estimation of the Lord, it is but a shadow of glory, if it be so much, In this and such like cases, say with the Apostle: With me it is a very small thing, 
1 Cor. 4.3. Verse. 4.  that I should be judged of you, or of man's judgement: he that judgeth me is the Lord.  
But if I be so mild and meek, they will never have Object. 2 done; they will rail and revile the more, the more they are suffered.  
The more mild thou art, 
Answ.  the sooner will they desist and end: If a dog barks at thee, thy best course is to pass away, for if thou turnest again and flingest stones, he will never have done. The strongest resistance is by opposition of contraries; as fire is soon quenched by water; and a soft woll-packe is less penetrable at a Canon shot then a hard stone wall.  
But it is hard for flesh & blood so quietly to sit down Object. 3 by injuries, and so easily to digest wrongs that are offered,  
True; it is hard indeed; nay more, 
Answ.  it is impossible for flesh and blood to do it; but let me tell thee if thou art no more than a lump of flesh, 
1 Cor. 15.5. joh. 3.  there is no possibility of obtaining heaven. If thou be'st Gods thou hast spirit as well as flesh, what is wanting in the flesh let grace make a supply off. And thus much shall serve for a second use of the point.  
Now we come unto a third and that serves for Consolation; Use. 3 will the Lord deal so mildly even with the wicked and ? with such as are children of wrath and firebrands of hell? then may God's children assure themselves that he will use meekness and mildness towards them: he is not hasty or passionate, in his proceed with drunkards, swearers, and the like rabble of reprobates, but he doth deal with them in quiet and peaceable terms; and will he then be hasty, and violent towards his own children? This cannot be, certainly if  ones, far so well God's children may look to far far better. To them he will abound in all riches of grace and consolation.  
And thus much of the Father's kind entreaty of this his elder son; now for the apology which he makes unto him: and that is contained in these words.   
VERSE 31. And he said unto him, Son, thou art ever with me, and all that I have is thine. 32. It was meet that we should make merry, & be glad: for this thy brother was dead, and is alive again: and was lost, and is found. 
IN it we have, First a Proposition, which hath in it a Concession, of what the elder brother said. verse. 31.  
Secondly a Confirmation, wherein the Father doth justify his own proceed, ab aequo. It was meet that we should rejoice and be glad. He did nothing but what was equity and right, and therefore, there was no cause of discontentment. And Secondly, he doth defend his younger sons cause, for though he were dead yet he is now alive, q. d. true it is my son: thy brother was lewd and disobedient, dead in sins and trespasses, but he is now become a new man, he is alive again, all his former courses are left and forsaken, and he is now returned home. And therefore it is fit I should give him entertainment and joyfully receive him.  
Now we come briefly to some Instructions: And first in that the Father doth not exasperate his son, and further incense him (he being already moved) by denying what he had before said, viz. that he was dutiful and obedient, never breaking any of his commands &c. (which indeed was otherwise) but yields to this his saying:  
This may teach us this point of wisdom.  

Doctr.  Not to exasperate the wicked, when they are incensed, but rather to yield unto them, so much as possible we may, 
The wicked may not be exasperated when they are incensed.  and decline their fury. This point may seem to have some affinity with the former, and therefore I shall not need to stand long upon it.  
In a word then; let the Use be first for Reprehension Use 1 of such as are zealous, but not according unto knowledge, 
Rom. 10.2.  (as the Apostle speaketh) not passing by nor winking at the least blemish in any of their brethren. Zeal, if it be well ordered, is most beautiful in a Christian; but if not, it is a thing of exceeding great danger: as fire in moderation is most comfortable, but in extremity most fearful. In all ages, it hath been found less dangerous to the Church, when men have come short of the due proportion of Zeal, then when they have exceeded. Auda Bishop in Persia, in an excess of zeal, throwing down a Temple of the Pagans, was a cause that the King thereby incensed, threw down all the Temples of the Christians, as Stories do report. 
Theod. lib. 5.  Sometimes then to reprove what we see amiss, is to put fire into gunpowder: at such times it is wisdom to forbear, and watch a fit opportunity, when our reprehension may do most good.  
And if these are to be reproved, then much more are Use 2 such to be condemned, who sport themselves, and make themselves merry in provoking of others, and stirring of them up to wrath: As in causing the choleric person to chaff and fret; the contentious person to fight and quarrel; and the like. These do but lay stumbling blocks before their brethren, 
Math. 18.7.  and Woe be to that man by whom such offences come. It is the Devil's office, to stir and provoke others unto evil: now what do such but take the Devil's office from him, and follow his trade and occupation?  
Thirdly, seeing it is a part of wisdom sometimes to Use 3 yield to the wicked, and forbear contradicting of them, especially when they are incensed; then let us all learn this point of wisdom, and not provoke them: It is no good discretion, to rouse up a Lion, or to take a Bear by the tooth, or for to pluck a mad Dog by the ears, or to thrust our hands into a Hornets nest; much danger is likely to follow upon such like courses. Oh that we could once learn this lesson! that we would yield a little, and forbear a while incensing others by our contradiction. This gain saying humour hath bred our woe, 
Dr Hall's Vows, lib. 2. Medit. 52.  though men believe it not. The Pelican finding a fire nigh her nest, and fearing the danger of her young ones, seeks to blow it out with her wings; when (foolish Bird) by that means she doth enkindle it, and at length burn her wings, and so make herself a prey in an unwise pity. I hope you can tell how to apply it: Meddle not indiscreetly, when coals are kindled, the blast of thy wings abate not the burning; it doth rather increase then quench: for a while forbear, meddle no otherwise then by prayers to God: See thy own peace and safety in the freedom of thy thought, and silence of thy tongue: 
2. Tim. 2.7.  Consider what I say, and the Lord give thee understanding in all things.  
Secondly, in that the Father maketh an apology for himself, we may collect,  

Doctr. A man may lawfully speak in his own defence. Job 22.5. job 31. Acts 21.31.  It is lawful for a man to speak in his own defence, and make Apology for himself, when he is falsely accused & wronged by the wicked. God's children have showed the lawfulness of this by their practice. Thus job being accused for cruelty, oppression, hypocrisy, and many other sins, maketh a solemn protestation of his integrity, and speaketh in his own defence at large. So Paul when he was in danger to be killed at jerusalem by the people, being rescued by the chief Captain, spoke for himself unto the people, 
Cap. 22.1.  saying: Men, Brethren, and Fathers, hear ye my defence which I make now unto you. And thus also did he plead his own cause before the chief Priests and Council. 
Cap. 23.1.  And so likewise when he was brought before the Governor, 
Cap. 24.10. Cap. 25.8.  he made Apology for himself. Thus did he also when he came before Festus; openly professing, that neither against the law of the jews, 
Cap. 26.2.  neither against the Temple, nor yet against Caesar, had he offended any thing at all. The like was his practice, when he was called before Agrippa, and at many other times beside. Thus the Primitive Christians, when they had been slandered unto the people for disturbing the State, for adultery, murder, and other horrible sins and grievous crimes; did usually write Apologies, and put up supplications unto Princes, that they might defend themselves in open audience. But what do I speak of these, when we have Christ his example, (against which can be no exception taken) to prove the point? When the jews charged him to be a Samaritan, 
joh. 8.48, 49.  and that he had a Devil, he makes answer for himself: I have not a Devil; but I honour my Father, and ye do dishonour me: so in many other places, as joh. 18.23. and Luk. 11.18, 19 Thus did he ever apologise for himself, when it made for the glory of God, and the good of his hearers.  
The reasons may be these:  
First, if we should not defend ourselves, when we be Reason 1 thus falsely accused, we should give false testimony against ourselves, and bear false witness against our own persons.  
Secondly, because the slanders which light on our Reason 2 persons, redounds to the discredit of our profession. How common a thing is it in these days, to blame the profession, for any one infirmity in a professor, though of weakness it be committed? See (say they) this is the profession; is it not a goodly one, who would believe what any of them say? Seeing then the profession, and the cause of the Gospel, is thereby endamaged, it behoveth us not to be silent in answering truly, when as our adversaries do object against us falsely. These are the Reasons. The Uses follow.  
And first this serveth for Admonition to us all, that we Use 1 beware how we censure or condemn such for proud and vainglorious persons, that speak now and then of their own gifts, & plead in their own defence. For some times it is requisite it should be so: A man's own good name, and the Churches good doth many times require it. Thus the Apostle Paul was forced, by reason of the Corinthians, more esteeming (at least in appearance) of other false Apostles then himself, to speak in his own praise, and to commemorate his own good parts: I suppose (saith he) I was not a whit behind the very chief Apostles. 
2. Cor. 11.5, 6.  
vers. 10.  But though I be rude in speech, yet not in knowledge. Yea he doth profess, as the truth of Christ is in him, no man should stop him of this boasting in the Regions of Achaia.  

Quest.  But how doth this agree with Solomon's proverb; Let another man praise thee and not thy own mouth, a stranger and not thy own lips.  

Answ.  Solomon there doth mean such a praising of ourselves, wherein we chiefly aim at our own glory: But this praising of ourselves, which is for necessary defence, and wherein we aim at God's glory, and the Churches good, and not made for vain ostentation, is not there forbidden: When necessary defence doth call for it and require it, a man may safely speak in his own praise, and yet be no transgressor of Solomon's precept. Secondly, it sufficeth for the truth of that and sundry other proverbs, if they be ordinarily & usually true, though not generally.  
Use 2 Secondly, Is this so, that a man may lawfully stand out in his own defence, and apologise for himself, when he is wronged, slandered, and falsely accused by the wicked? Then let us use our liberty in this kind, and in such a case let us boldly speak in our own cause, and clear our own innocency; God's word alloweth it. And certainly, many are herein much to blame, who put up many an untrue report that is raised of them, and never go about to clear themselves, nor defend their own credit: They are too too careless of what is spoken of them, although it be never so falsely and slanderously spoken, yet they sit down by it. Hence it cometh to pass, 
Hominum est dissolutorum & ad iniurias divini nominis securè conniventium. etc. Apolog. jewel part. 1. cap. 3. Diuis. 5.  that the profession is discredited, and the Lord dishonoured. For men to be careless (saith one) what is spoken by them and their own matter, be it never so falsely spoken (especially when it is such, that the Majesty of God, and the cause of Religion may thereby be damaged) is the part, doubtless, of dissolute and reckless persons, and of them which wickedly wink at the injuries done unto the name of God.  
But must a man for every slander, 
Quest.  go about to send and prove, when then shall he be at quiet, if this be so?  
Such indignities and wrongs as are of the least sort, 
Answ. In what case we are to pass by a slander, & in what, not. Prou. 19.11.  and touch only our private persons, may be borne withal and winked at. And so saith Solomon, The discretion of a man deferreth his anger, and it is his glory to pass over a transgression. But if the wrong be of another nature, if the slanders which are laid upon our persons, redound to the discredit of our profession, and to the hurting and hindering of the cause of the Gospel, in this case we may not be silent, lest through our sides the Church of God receive a blow. 
john 8.49.  An example hereof we have, in our Saviour Christ, who (when the jews objected against him two crimes, 
Melanct. in loc. & Luther.  one that he was a Samaritane, another that he had a Devil) neglected that crime which concerned his person, and passed it over, as being of the least sort of wrongs, & stands upon that other especially, which touched his doctrine, I have not a Devil. A better pattern we cannot have for our imitation.  
And as this concerns all Christians in general; so in special us Ministers: for our good life is more respected than our learning. Common people more regard what they hear of us, than what they hear from us (such is the corruption of our times.) It stands us therefore in hand, to keep a good name and estimation amongst God's people, and to defend our own innocency, when we are falsely slandered and accused. We are to persuade others: Now what can hinder this more than a bad persuasion of us in the hearts of those, with whom we are to deal? we therefore, above all others, ought to free ourselves from all false imputations; for a good persuasion of the Teacher, bringeth a ready entertainment of the thing that is taught: but a bad conceit doth much prejudice the truth. And thus much be spoken of this point, now we come to the next and last, viz.  

Doctr. God will maintain the righteous cause of his children against the wicked.  God will make the innocency of his servants known, he will uphold and maintain their righteous cause against all opposers. This point, though it be not manifestly expressed, yet it is inclusively employed in the text, He was dead (saith the Father) but he is now alive; he was lost, but is found. We heard before, what the son objected against his father: First, that he had been dutiful and obedient: Secondly, that his brother had been undutiful and dissolute; and therefore his father did deal unjustly. Now the father here clears his justice, and answereth both his objections. The first, in the 31 verse; and the other in this last: so then, without doubt, this did the father intent, as to clear himself, so to defend his son. The point than is truly gathered: now let us hear it further pooved. David persuading God's people to patience and confidence in the Lord, useth this as an argument, 
Psal. 37.6.  He shall bring forth thy righteousness as the light, and thy judgements as the noon day: as if he should have said: 
Temple in loc.  Howsoever thy innocency be at sometimes covered, as it were, with a thick and dark mist of slander and oppression, yet the Lord will in his good time scatter and dissolve this mist, and so make thy innocency apparent and clear to the world: yea, he shall make thy righteous cause to be so evident, as the Sun when it riseth? nay, which is more, as at noonday, when it is at the highest, & shineth brightest. I could further show you the truth of this, 
Gen. 39.10.  by many examples: joseph being accused by his Mistress, and upon that false accusation being imprisoned by his Master, 
Psal. 105.18.  where his feet were held in the stocks, and he laid in Irons, found this to be true: for how did God make his innocency known unto the world, and in his good time scatter those mists of slanders cast upon him, causing his Sun to shine with a glorious lustre? Thus the Lord dealt with job; 
job 42.7.  howsoever he was falsely accused, & had many slanderous imputations laid unto his charge, yet the Lord at length made his innocency known, and did maintain and uphold his righteous cause, as his story showeth at large. This also was Gods dealing with jeremiah, he was accused to be a conspirator, and to weaken the hands of the people, for which he was cast into prison, 
jerem. 37.15.  yea into a loathsome dungeon, but hear him now speak of himself and of Gods dealing towards him, 
Raiment. 3.55.56.57.58.  I called upon thy name, O Lord, out of the low dungeon, thou hast heard my voice, etc. Thou drewest near in the day that I called upon thee, thou saidst, Fear not. O Lord, thou hast maintained the cause of my soul, and redeemed my life: God did maintain his cause against all opposers. As this hath been proved by Scripture, so it may be further cleared by Reasons.  
For first; It is his place and office so to do: he is the Reason 1 judge of all the world, as Abraham saith, 
Gen. 18.25.  and shall not he do right? It belongeth unto him to render to every one according to his works, and therefore at last he will come forth, and bring the righteousness of his servants into open light.  
Secondly, he hath promised, to relieve his servants, Reason 2 
Psal. 146.7.10. Rom. 3.4.  when they are oppressed, and will he go back from his word, or say and unsay, as man doth? It cannot be, let God be true, and every man a liar.  
Seeing then that this is so; Let this serve to encourage Use 1 us in all well-doing, seeing God is with us, and in our righteous cause will never leave us; let the wicked traduce us and slander us, yet God will at length plead our cause, and make our innocency known to our glory, and our enemy's shame. It is the lot of God's children to be evil spoken of by the men of this world; to be persecuted and reviled, for righteousness sake, and to be condemned of wicked men unjustly. Daniel shall be charged with disobedience. Amos of conspiracy. Eliah for troubling Israel. Paul for raising up of tumults. And all Christ's Disciples, for movers of sedition amongst the people. But these clouds shall soon be dispersed, and all these dark mists shall suddenly be scattered. Let not these things then, too much trouble us, nor any whit discourage us in the practice of Christianity: our righteousness shall not always lie h●d in the dark, but it shall one day shine as the Sun, and be brought into the open light. Commit then thy ways and works unto the Lord, and wait thou upon him. When thou art slandered and falsely accused, resign thyself to him that ruleth all things, and so with patience possess thy soul.  
Use. 2 Secondly; doth the Lord defend our cause? then let us defend his: let us plead his cause, that pleadeth ours. Let us not see God to be dishonoured, his name blasphemed his sabboth's profaned, his servants, reviled, etc. and hold our peace. Oh! where is our courage for the truth? Magistrates where is yours? Ministers where is yours? Masters where is yours? Parents where is your? while drunkenness reels to and fro about our streets; while oaths fly about in every town, in every street, in every market, in every house in every shop, like a flock of dismal Ravens, crooking and crying for vengeance to fall upon our heads? Woe unto us, for seeing and hearing God to be so dishonoured, and yet will neither hear, nor see it, nor plead his cause against opposers. But though Israel sin, 
Hos. 4.15.  yet let not judah transgress: though men of this world do thus, yet you that fear the Lord, do not ye do so: God hath taken upon him to plead thy cause, and defend thy innocence, and wilt not thou plead his? Wilt thou suffer his name to be trodden under foot, and never seek to uphold it? Shall wicked men speak against God's truth, and thou speak nothing for it? Oh beware of this, for fear thou wantest one to plead for thee at that same great Assizes, when thou shalt stand in greatest need.  
Thirdly, doth God take upon him to plead the cause Use. 3 of his children? then let none take upon them to revenge their own quarrels. Vengeance is mine, 
Rom. 12.19.  I will repay it saith the Lord. This is an office which is proper unto God; to him it belongeth peculiarly to take vengeance. Now what do such but sit down in God's seat, and turn him out of his throne, and rob him of his honour, and intrude upon his Prerogative Royal? 
Mat. 5.  The pharisees gloss upon the law, pleaseth us well: Eye for eye, tooth for tooth, etc. This seemeth reasonable. To render evil for evil, like for like, one evil word for another, one evil deed for another, and no more, is counted good Religion: But let us remember, God will plead the cause of his, and therefore let all such as are his, commit their cause unto him. True it is, and cannot be denied, we may seek for help of the Magistrate, either for the preventing of wrong, or punishing of the doer of wrong: for it is not our mouths which God shuts up from just complaint, but it is our hands he tieth up from unjust revenge. When the Magistrate doth revenge, then doth God himself revenge, whose minister he is. 
Rom. 13.4.  All private revenge is that which must be forborn. Let no provocation then of any Adversary make us usurpers of the Lords authority. Let us wait his leisure, and not preoccupate his executions. Remember the blood of Christ, and of the Martyrs, is not yet revenged? and wouldst thou have thy turn served first? Wait then a while; he that shall come, in the end will come, and he will not tarry. In the mean time, wait with patience for his appearing. Say with the Spirit, Come: And with the Bride say, Come; for, He which testifieth these things, saith, Surely I come quickly. Amen. Even so come Lord jesus.   
FINIS.   

Errata.  
PAge 2. line 19 near for now p 9 l. 27. condemn for contemn. p. 11. l 23. it for that, and l. 24. with for which, and worshippers for worship. p. 14. in the margin ligurea for lignea. p. 16. l. 19 consisted for consisteth. p. 29 l. 16. affection for Assertion p. 32. l. 15. there wants years. p. 37. l 8. and for under. p 39 l. 4. confer for confirm. 45 l. vlt. two causes for second causes. p. 46. l. 3. third for second. p. 47. l. 2. put case many so be, for in such a case they may be. p. 48. in the margin, special sins doth cause, for special sins that do cause; this fault is in some copies amended. p. 49. l. 11. son for spirit. p. 51. l 24. leading for lading p. 69. l. 19 right for weight. p. 72 l. 22. plunged for plagued; this is in some copies corrected. p. 109. l. 7. fear for hear. p. 93. l 28. this for thy. p. 98. lin. 11. there wants the text, and therefore put out, And so I pass from, &c else it goeth harsh. p. 181. in the mark Thirdly many for three main p. 225. l. 11 for more, r. for in one; this in some copies is amended. pag. 239. l. vlt. favour for savour. p. 265. in the mark God for food.  
Christian Reader, I fear there are many other material faults besides these, for my time will not suffer me to examine the Book so thoroughly as I desire; I desire thee therefore to correct these, and bear with the rest. Farewell.   

An Alphabetical Index or Table, for the more ready finding out of any material point contained in this Book.  

A  
HOw God may be said to be an Actor in that which is evil. pag. 44  
Wicked men betake themselves to vain helps in time of Affliction. 83. 137  
Afflictions are excellent means to make us look home. 105  
Afflictions open the ear to hear instruction. 106  
Wicked men are worse for their Afflictions. 106  
Such as are not bettered by their Afflictions are in a woeful estate. 108  
Afflictions are wholesome medicines to God's children. 109  
Grace doth not abolish natural Affections. 303  
A true penitent will Aggravate his sin, and not extenuate it. 211  
God is not the Author of sin. 44  
A man may lawfully make Apollogie for himself being wronged. 336   

B  
Many possessed with a Bashful Devil. page 199.  
Men without grace are no better than Beasts without reason. 86  
The beginnings of Repentance (if true) are highly pleasing to God. 229  
The day of our newbirth to be remembered and kept. 300  
Differences betwixt the first and second Birth. ibid.  
God's Blessings are esteemed by the wicked but as due debts. 38  
We may not be so earnest in praying for Blessings, as in praying for a sanctified use of them. 52  
Every Blessing ought to make us more thankful. 52  
Gods good blessings are abused by the wicked for sin's service. 130  
Blessings better known by their want, then by their enjoyment. 165  
God bestoweth upon us his Blessings by ordinary means. 254  
Boasters of sin do afresh commit their sins. 201  
All Beasting in ourselves taken away in the work of conversion. 223  
There is a holy Boasting, which a child of God may use. 338  
A man may not so boast of his gifts as that he aims at his own glory. ibid.  
The reason why no more complain of the Burden of sin. 287.   

C  
The Church visible is a mixed company p. 18  
Difference betwixt true sanctity, and Civility. 21  
divers kinds of Confession. 195  
Confession is necessary before remission 195  
God cannot in justice forgive sin, except it be confessed. 198  
No sin must go unconfessed, that we would not have to go unpardoned 202  
The benefits of true confession many. 202  
Confession must be in particular, and not by whole sale. 204  
The properties of true confession. p. 205  
That sin which is truly confessed shall never be imputed. 20●  
Confession of sin must be made only to the Lord. 207  
Auricular confession condemned, and the reasons for it answered. 208  
Sin must be confessed to God, though he already knoweth it. 210  
As sin was enlarged in the committing; so must it also be in the confessing. 214  
Serious consideration bringeth forth sound determination. 127  
Our ways must be often considered. 128  
Choice matter for Consideration. 129  
Wicked men fitly resemble a C●arse in four respects. 284  
Such as have waking Consciences are to bless God. 12  
No earthly thing can content the soul. 91  
Seek not for content in the things that are here below. 93  
The godly are content with the hardest measure. 160. & 319  
Concealars of sin reproved 199  
Concealars of sin, are the Devil's Secretaries. 201  
We may not despair of the conversion of any. 50  
Our conversion is from God's free grace. pag. 222. 302  
All the praise of it is to be given unto God 226  
The true Conversion of any doth bring joy to the godly. 279  
The whole Trinity rejoiceth at the Conversion of a sinner. 281  
We ought not to envy at the Conversion of any. 280  
Conviction is the ready way to Conversion. p. 8.  
Men live in sin, because they are not convicted of sin. 9  
We must ●se all good means for the conviction of sinners 12  
It is dangerous to keep company with the wicked. 100 288.  
The only way to have sin covered, is to uncover them. 202  
God will never upbraid the penitent with their former courses. 250  
Custom in sin is not easily left. 179  
Directions for the right using of the Creatures. 268  
We may not complain against Gods proceed 321   

D  
There is a twofold Death; A death corporal and spiritual. pag. 282  
Every wicked man is a Dead man. 283  
The three sorts of corpses which Christ raised from the Dead resemble three sorts of sinners. 297  
Such as defend their sins, double their sins. 201  
As sin, so grace groweth by degrees. 132  
It is dangerous to delay our turning to the Lord. 189  
Deliberation is good in worldly business, but not in the matter of Repentance. 88  
God giveth to his children, as for necessity so for de●●ght. 264  
Desertions of two sorts. 43  
What kind of Desertion may befall God's child. 43  
What kind of Desertion befalleth Reprobates. 44  
Of all judgements in this life, Desertion is the forest. 47  
Special sins which cause Desertion. 48  
A man ought to speak in his own Defence, if the flander that is laid upon him redound to the discred t of the Gospel. pag. ●39  
Sound consideration bringeth sound Determination. 127  
Four Differences betwixt civility & true sanctify. 2●  
Two Differences betwixt holiness and restraining grace. 22  
Denies of sin deprive themselves of mercy. ●00  
Doctrine which Papists teach is but a frothy doctrine, and cannot nourish. 95  
Doctrine of Doubting, a rack to the Conscience. 240  
The reason why many wicked men Dye so quietly. 287   

E  
No Earthly thing can satisfy the soul. pag 91  
Rules to be observed in our Eating. 265  
In our Eating we must have a care to redeem the time. 269  
Where there is true repentance, there is not only a purpose in the heart, but an holy Endeavour in the life. 166  
The true Penitent apprehendeth sin as a deadly Enemy. 212  
Envy repineth at every blessing that any other hath. 3●2  
Hell is the fittest place for the Envious. ibid.  
Envy is to be avoided. 312. It is the unprofitablest of all vices. 313  
Envy hurteth others, but especially itself. 312  
Means to avoid Envy. 314  
Envy the best medicine for the quickening of the fight. 315  
No flying Envy, if a man do well. 31●  
Excusers of sin far from Repentance. 199  
Many have an excellent faculty in enlarging other men's sins, but they can Extenuate their own. 213  
Examination of our hearts, the first step to Repentance. 101  
Without Examination we know not whether our courses tend. ibid.  
No day should pass over without Examination. 103  
It is the property of the wicked to Expostulate the case with God. 317  
God is an Eyewitness of every sin 100L  
The remembrance of God's Allseeing Eye, should encourage us to well-doing 153  
To forget God's Eye, when we go about sin, doth increase the sin, and aggravate the same. 154  
Gods Eye ought duly and daily to be thought upon. 155   

F  
Painting the Face abominable. 275  
We may not be too much discouraged, when we see some F●ll away. 26  
The land of sin is a la●d of Famine. 75  
Fasting needful at some times. 266  
A man may eat some thing in time of a Fast, if need require. ibid.  
All are not dutiful sons, which call God Father. 33  
Impenitent sinners are out of God's Favour. 228  
Such as mourn for sin may assure themselves of God's Favour. ibid.  
Temporal blessings no sure sign of God's Favour. 42. 107.  
Where Gods Favour is not wanting, nothing shall be wanting 258  
Great difference betwixt God's Favour & Mans. 262  
Gods Favour to be preferred before all things. ibid.  
How wicked men do Fly from God. 60  
Sinners are Fools. 27  
They are not natural but artificial Fools 32  
Six properties of Fools, natural to every wicked man. 29  
The best work of a wicked man is but a Fools, sacrifice. 3●  
God will Forgive all such as do repent be their sins never so many 2●3  
We ought as readily to Forgive others, as God doth Forgive us. 236  
God ●s more ready to F rgive, than man to beg pardon. ibid.  
God ●ound us, we found not him. 302  
Where there is true repentance, there is a Forsaking of sin 175   

G  
Ill use or no use of God's Gifts bestowed, causeth God to hide away his face for a time. pag. 48  
Common Gifts are of a wasting nature. 73  
God is larger in his Gifts, than man is in his requests. 256  
God makes himself known to man as man, that man may know him in some measure. 15  
We may not ascribe to God any visible shape. 16  
Difference betwixt true holiness and restraining Graces. 22  
God is kind and Graticus even to the wicked and rebellious. 40  
True Grace is ever growing. 68  
Heavenly Graces principally to be sought after. 74  
True Grace will manifest itself both by word and deed. 192  
The Grace of Christ is every whit as large as the sin of Adam. ibid.  
Our Salvation is of Grace. 222  
Our weak beginnings in Grace should not too much discourage us. 230  
Grace grows by degrees. 133  
God is the centre of the soul. 91   

H  
Hearers must be content with plain teaching. 14  
Wicked men betake themselves to vain Helps in time of need. 137  
Holiness a mark of a true member of the Church Catholic. 20  
Two things much like Holiness, yet not it. 21  
We must show by our Holiness that we are true members of the Church. 25  
Such as fear they have sinned against the Holy Ghost have not. 235  
The only way to procure God's favour is with Humility to throw ourselves down before him. 215  
God hath promised to show mercy to the Humble. 216  
The humble only are capable of Grace. ib.  
God hath a special respect unto the Humble and lowly. ibid.  
Humility is a preserver of Grace. 217  
Humility makes us like Christ. ibid.  
All virtues and vices are against Humility. 221  
The better Repentance the more Humility. 157  
Hypocrites fry in words but freeze in deeds. 193  
In Gods he use are Hirelings. 113   

I  
Ignorant persons cannot confess their sins, therefore cannot have pardon. 198  
Man's Inventions cannot nourish the soul to salvation. 94  
Regeneration doth not abolish true J●y 303  
The godly have only true joy, and none but they. 304  
The joy of the godly is internal, therefore not discerned by the wicked. 30●  
Many Inconveniences arising, from uncheerfull & uncomfortable walking. 306  
Pardon of sin bringeth true joy.. 307  
Our joy here is but the beginning of joy. ●08  
God's fearful judgements on such as have put off Repentance. 191  
God is Just as well as Merciful. 186   

L  
Wicked men will not be in subjection to God's Laws. pag. 35  
The reasons of it. ibid.  
Lawful things much abused. 265  
Man's Life is short and uncertain. 179  
Hope of long Life a let to repentance. 181  
It is great folly to defer Repentance upon hope of long Life. ibid.  
There is a twofold Life. 282  
He only life's the life's the Life of grace. ●89  
Spiritual Life how discerned. 290  
Spiritual Life must be maintained by means, as well as corporal. 298  
God doth not only Love his children, but he will manifest it unto them, that they may not doubt of it. 239  
Gods Love while it is shut up in his decree, cannot so affect his children, as when they feel it. ibid.  
Gods elect being yet uncalled, are within the compass of Gods Love.. 240  
How we may know God Loves us. 241  
Many Love God with their tongues, who hate him with their souls. 242  
Certainty of God's Love will support us in all dangers. 249  
How we may know we Love God in truth. 242  
How we may know we Love the Brethren. 245  
Such as say their sins are more than can be forgiven give God the Lye. 233   

M  
Wicked men are Mad men. pag. 98  
Many Mad pranks they play. 99  
Man being left to himself cannot long stand. 55  
Every good thing in Man should cause us to consider the goodness of the Creator. 16  
Marks of godly sorrow. 145  
Marks of an humbled soul. 158  
Masters should beware of entertaining wicked servants, for they are stroy-goods. 69  
Means for subduing pride. 218  
Means for obtaining godly sorrow. 149  
Means to bring purposes to perfection. 169  
Means to live the life of Grace. 294  
Means to preserve the life of grace. 298  
It is dangerous not to profit by the Means afforded for our good. 49  
How the Members of man's body are attributed to God; and why. 15, 16  
Meditation of a threefold object. 219  
God is ready to show Mercy. 231  
He is more ready to show it, than we are to seek it. 236  
We should be Merciful as God is merciful. pag. 41  
It is sense of Mercy that causeth Repentance. 110  
It is not sense of Misery without sense of Mercy, nor sense of Mercy without sense of Misery that can bring us to Repentance. 114  
Four ranks of Mercies daily to be thought upon. 112  
Presumption of God's Mercy a great let to Repentance. 185  
It is no easy matter in time of spiritual distress to lay hold on God's Mercy. 2●7  
God is more ready to show Mercy then we to seek it, even then when he withholdeth from us what we desire. 237  
Doctrine of Merit taught in the school of Nature. 38 We may not challenge any thing for our Merit. 40  
God dealeth with sinners in quiet and Meek terms 328. Meekness must be showed by all, to all. 330. Motives to Meekness. 331. The Meekness of many men is but brutish. 330. By Meekness we soon overcome our enemy. 333  
The first work of a Minister is to bring his people to a true sight of sin. 8  
Such Ministers as set men's sins b fore them by preaching of the Law are not to be condemned. 9  
It is lawful for God's Ministers to use Parables, Similes, etc. for pressing Doctrines. 12  
Ministers may not teach their own fond devices. 97  
The first Motions to Repentance, if true, are pleasing to God. 229  
Good Motions are not to be choked. 131  
How to know good Motions from Diabolical delusions.   

N  
No man may dishonour his Nature, seeing God doth honour it. pag. 17  
Every Natural man a fit piece of timber for the Pope's building. 38  
Every Natural man hath a Pope in his belly. 40  
Man's corrupt Nature Spider-like turneth all into poison. 52  
Many deal with God in confessing their sins as Nebuchadnezar with his enchanters in finding out his dream. 204   

O  
Old age no fit time for Repentance. pag. 182  
Such as put off till they be Old, are not sure to find grace. 184  
Omission of good duties is damnable. 172  
God alloweth his children, as for necessity so for Ornament. 264  
Rules for the right using of Ornament. 269  
All Ornament must express Godliness, Modesty, and Sobriety. 270  
Special sins which usually accompany excess in Ornament. 271   

P.  
Papists have a Saint for every sore. p. 82  
Papists are all or Will, nothing for john. p. 224  
What Doctrine Papists teach. 119  
How Papists colour and varnish over their abominable Idolatry. 325  
Papists on their death beds call for mercy, though in their life time they plead for merit. 38  
Reasons why Christ taught in Parables. 2  
Parables consist of two parts, a body and a soul. 4  
Instructions may be gathered from the letter of a Parable. 7  
Parables may lawfully be used for illustration of Doctrines. 12  
Caveats in using Parables. 13  
Christian Policy may sometimes bind us, from using some kind of meats. 266  
A set form of Prayer may lawfully be used. 139  
We may not tie ourselves always to one form of Prayer. 141  
In Prayer, the groans of the heart is the best Rhetoric. 141  
Preparation needful, before we come into to God's presence 138  
The Reason why there is so much Preaching, and so little profiting. 287  
The Physician may be sought unto, but not trusted in. 138  
God provideth sufficient Provision for his. 116  
Spiritual Pride is a dangerous sin. 49  
Pride is the Devil's firstborn. 216  
God resisteth the Proud. 2 7  
Sinners cannot endure God's Presence, and the Reasons of it. 59  
By our loving, or not loving God's Presence, we may know whether our sins be pardoned, or not pardoned. 60  
Professors taxed, who think it sufficient to believe well, though they practise just nothing. 193  
Believers must be Professors. ibid.  
God will be better than his Promise, to his children. 257  
The Prosperity of the wicked becomes their snare. 53  
Of what kind is the sin, of the same kind shall be the Punishment. 77  
In the Punishment we may oftentimes see the sin. 79, 80.  
Good Purposes are to be speedily put in practice. 170  
Purposes will not bring a man to Heaven 168  
Purposes are fools purchases. 169  
The wicked have fair Pretences for soul sins. 323   

Quest.  
Whether a man doth prejudice the truth, in enlarging sin. pag. 214  
Whether the Elect, before their calling, are within the compass of God's love. 240  
How a man may know himself to be a true member of the Church. 20  
Why the Prodigal son is rather figured by the younger, then by the elder brother. 27  
How the children of this world are wiser than the children of light. 28  
Whether an elected child of God may finally be forsaken. 47  
How a man can be said to fly from God's presence. 60  
Whether the Prodigal did confess so much as he resolved. 194  
Whether a man be bound to confess every particular sin. 204  
Whether it be unlawful to confess sin to man. 208  
Why a man should confess his sins to God seeing he knoweth them already. 210  
Whether God cannot forgive sin, without confess● n be made of it, 210  
Why so many are afflicted, yet are not bettered. 106  
Whether in doing good, we may have an eye upon the recompense of reward. 1ST  
How the motions of Gods: may be known from Satan's suggestions. 133  
Whether it be lawful to use a set form of prayer. 139  
How David's words are true, that he never saw the righteous forsaken, nor their feed begging bread: Seeing many of God's children have perished by famine. 261  
Whether a total abstinence be absolutely needful in time of fasting. 266  
Whether a man may eat flesh in time of Lent. 267  
Whether the Apostles, Paul and Peter, for bid wearing of ornament. 273  
Whether God can save without preaching. 295  
Whether a deformity in the body may be hid, or the complexion mended. 274  
Whether a woman may not paint her face, to please her husband. 275  
Whether a man may speak well of himself, seeing Solomon saith, Let another praise thee. 338  
In what case a man is to pass by a slander. 339   

R.  
Reasons why men cannot endure to hear sin spoken against. 11  
The Reasons why the Papists keep the Word from the people. 118  
The Reasons why they keep the cup, in the Lord's supper, from the Laity. 120  
Repentance from sin is the first resurrection. 130  
There are two parts in true Repentance 172  
The first step to Repentance is hard to tread 12  
Repentance not to be deferred. 178  
Four strong reasons why we may not defer Repentance. 178  
Men confess they must repent, but few agree upon the time. 180  
Three main lets of Repentance. 181  
Late Repentance seldom true. 191  
True Repentance bringeth us into God's favour 227  
Where true Repentance is, there sin is left. 173  
It is lawful to have an eye upon the Recompense of Reward 115  
Sound Resolution needful for him that would live godly. 125  
The wicked repine at others preferments; in God's favours. 310  
Private Revenge must be forborn. 343   

S.  
The reason why there are so many stinking savours in the world. 286  
If we would have Salvation, we must seek it from God. 226  
Sinful men seek not to God, until all other helps do fail them. 8●  
Every one seeks the Lord at last, but wise men seek him while he may be found. 190  
Such as will not serve God, shall be enforced to serve a harder master. 85  
There is no service comparable to Gods. 85  
God must be served before all. 178  
The Service of Satan is a most base service. 89  
Choice Sentences to be remembered, to keep from Pride. 221  
When, & How, Shame is misplaced. 199  
Such as separate from our Church, because of the bad that are in it, reproved. 19  
It is no easy matter to bring a Sinner to a true sight of sin. 10  
Sinners are younger brothers. 27  
To fellow Sin, is to forsake God. 60  
Sin doth free like a canker. 63  
Such as make no conscience of little Sins, are often given up to hardness of hart. 64  
St●●ers are Strays. 301  
No sin so fowl but a wicked man may commit it. p 64  
As sin grows, so the curse grows. 65  
Sin is a shameless beggar. 6●  
Sinners are great spend Christ's. 6●  
God doth often punish sin in it own kind. 77  
Sin (Circes-like) doth transform men into Beasts. 8●  
All sin is properly committed against God, and therefore he only can forgive it. 209  
Sin is the Partition wall. 22●  
No sin so great, but upon Repentance shall be forgiven. p. 233  
Gods Stewards may not scant God's people of their Master's allowance. 121  
Souls of most men starved, yet they know it not. 76  
We may not rely upon our own strength. p. 56  
Superiors are patiently to bear the undutifulness of inferiors, because they themselves are undutiful to God. 54  
To the godly sin is the greatest sorrow. p. 142   

T  
The example of the Thief converted at the last hour, a let to Repentance p 187  
Great difference betwixt that Thief, and presumptuous sinners. ibid.  
There is a time for Repentance which being neglected, shall never again be recovered. 190  
There must not be only a rising from sin but there must be withal a turning to the Lord. 176  
What kind of turning wicked men make. p. 177   

V  
unthankefulness causeth the Lord to hide away his face for a time from his own children. page 48  
The wicked are most unthankful, when God is most bountiful. 53.   

W  
God's children are never in want pag 260.  
Wicked men are wiser in their kind than the children of light. 28.  
Wicked men are ●elfe conceited. 30  
They prefer trifles before treasure. ibid.  
They are, all for the present, nothing for hereafter. 31  
They play with sin and sport with their damnation. ibid.  
The●● counsel is not to be followed. 33  
Their whole life is but a wand ing from God. ●1  
They cry to God and are not heard, because they are so fare off. 62  
They wax worse and worse. 63  
He is a wicked man that persisteth in evil. 6●  
No wicked man can be a good husband. 69  
They spend Gods gifts in sins service. 70  
They are led by sense and appetite, as Beasts are. 87  
They resemble Beasts in many of their practices. 88  
They boast of their base drudgery. 90  
A wicked man is but a deed corspe, being cold, senseless, heavy, stinking. 284.  
It is a great blessing to have the Word so plentifully. 96  
Conscionable attendance upon the Word the chiefest means to obtain true grace. 218  
The godly tremble at the Word; yea, at every Word, as well promising as threatening. ●●●  
Free will confuted. 224  
How; and in what, Man hath freedom of Will. ●25  
It is a point of Wisdom to give way to  men's ●age. 335   

Y  
Wicked men can never attain to the years of discretion. page 33  
It is sin and shame to give the Devil the youth, and God the old age. 183.   
FINIS.   

The Logical Analysis of the Parable of the Prodigal, Luke 15.11.  

In the Parable of the Prodigal are observable. 

1. An Introduction, wherein we have 

1. The propounder. He said.  
2. The persons propounded, viz. 

A certain man. verse 11.  
Had two sons. verse 11.      
2. A Narration, wherein we have the Prodigal his 

Egress from verse 12. to the 17. wherein we have 

1. His sin, vers. 12, 13. & that either. 

Before he had received his portion, ve. 1, 2. viz. 

His greediness of it.  
His impudence in requiring it.    
Or after he had received it, verse 13. in 

Forsaking his Father's house, wherein observe the circumstances, 

First, Of Time, and that was 

1. After he had received it.  
2. Not long after.    
Secondly, Of the place whether he went, viz Into a fare Country.    
Wasting of his goods wherein observe 

First, His Fact, what he did. He wasted.  
Secondly, The manner how he did it: With riotous living.        
2. The punishment thereof 

Common upon the whole Country with him, verse 14.  
Personal on himself, wherein 

First, His distress: and that is laid down 

Briefly, verse 14.  
More largely, verse 16.    
Secondly, His shift in this his distress, verse 15.        
Regress from verse 17. to the 22. wherein we have 

1. His Repentance: and therein 

1. The motives or occasion thereof, verse 17. & that 

General: A communing with himself: And when he came to himself, he said.  
More special. 

A consideration of his own misery; I perish for hunger.  
A persuasion of his Father's mercy; which is nourished by his Father's liberal dealing, even towards hired servants: For they have bread enough.      
2. His resolution, vers. 18.19. what 

To do viz. 

To Arise.  
To go to his Father.    
To say, Father, I have sinned, etc.    
3. His practice, verse 20.21. wherein 

1. His work: and therein we have 

1. The act of his Repentance, wherein the two parts. 

1. Aversion from sin: He arose.  
2. Conversion to God: And came to his Father.    
2. The time employed in that particle [So.]    
2. His words, which are a Confession: wherein 

1. The Matter of it, I have sinned.  
2. The circumstances. 

1. To whom, viz. to his Father: Father, etc.  
2. The Manner how, viz. with 

Exageration.  
Humiliation.            
2. The success thereof which is diverse, viz. His 

Father's goodwill: wherein consider 

First, His readiness to receive him, verse 20. expressed. 

First, By his looking on him.  
Secondly, By his running to him.  
Thirdly, By his kissing of him.    
Secondly, The entertainment he gave him, verse 22.23. wherein is noted his 

Liberality in giving gifts, for 

Necessity.  
Delight.    
Merry-making with 

Melody, and  
Music.      
Thirdly, The reason of this his entertainment, verse 24. wherein is set down man's twofold estate in this life, that of 

Nature, He was dead, he was lost.  
Grace, He is alive, he is found.      
Brother's anger and ill-will, which is 

First, Occasioned by the understanding of this his Father's kindness towards his younger Brother, vers. 25-29. for 

1. He heard melody and dancing, verse 25.  
2. His servants made relation of it, v. 26.27. Therefore he was angry, v. 28    
Secondly, Expressed by his 

Reasoning with his Father, vers. 29.30.  
Accusing of his Father, vers. 29.30.    
Thirdly, Qualified by his Father's 

Kind Entreaty, verse 28.  
Meek Apollogie, vers. 31.32. which hath in it a 

Proposition; wherein thereiss a concession to what his older son had said, verse 31.  
Confirmation, ab aequo, & bono. It was meet that we should make merry, etc.