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 PRINCETON,  N.  J. 
 
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V^v\\:> 
 
 J» 
 
THE   TRVE 
 
 CONVERT: 
 
 'AN    EXPOSITION 
 
 V  PON   THE 
 
 XV.    CHAPTER   OF 
 S^.Lvkes   Go/pe//, 
 
 Containing  three  Parables. 
 
 The  LOST  SHEEPE. 
 The  LOST  GROAT. 
 The  LOST  SONNE. 
 
 — , 4 . — 
 
 By  Nehemiah  Rogers,  Paftor 
 of  the  Congregatisn  at  Meffing  in  EfTex. 
 
 Repent  you  therefore,  and  be  conuertcd, 
 that  your  finnes  may  be  blotted  out 
 when  the  times  of  refrtfhing  fhall 
 come  from  theprcfence  of  the  Lord. 
 ^53.  19. 
 
 LONDON, 
 
 Printed    by  George  Miier   for    Edwwdl 
 
 lmzjier,and  are  to  be  fold  atthefigne 
 
 of  the  BibJc3at  the  great  North  doore 
 
 of  Pavis.    \C\tt 
 
 iiiiiumiiwyji 
 
Vcr.»5. 
 
 TO  THE 
 
 •^     r 
 
 TO  THE 
 
 RIGHT     RIGHT 
 
 Honourable  y^l^Cpble  Ladie, 
 
 William,  Lcrd 
 
 MAYNARD,£4r0tf 
 
 of  Efton, 
 
 the  Lady  Maynard, 
 
 his  Worthy  Con- 
 [  fort, 
 
 The  bkjs'wgs  both  of  the  Throne 
 WFeot-ftoole. 
 
 Muchb&nwtdUtdy, 
 
 fT    would 
 
 be  in  vain 
 
 to  excufe 
 
 this  enter- 
 
 My  very  good  Loid, 
 
 Vr  Blejfed 
 
 Saviovr 
 
 <-vpon  the 
 
 Croffe,  ef 
 
 tying  his  Mother  and  prize;  1  know  your 
 
 J  the  Difciple  whom  hee  Goodneffe  cannot  re-* 
 
 loued%  faid<vntohis  fufeit,   for  bis  fake 
 
 Mtf/^Woman^be-  with  whom  you  arc 
 
 hold  thy  Sonne,^  conioyncd3asioint- 
 
 to  the  Difciple,  heboid  heires  together  of 
 
 thy  mother:  What  hee  the  grace  of  life. 
 
 then    fiake     from  1  would  glaily 
 
 Earthy  f[  3      leaue 
 
Pfal  45, 
 id. 
 
 The  EpiJlleDedicatorie. 
 
 Earthy  heeyetjpeakes  leaue  the  world  this 
 from  Heauen  to  his  meane,  butfatthfull 
 Church  ,  and  to  the  teftimony,ofmydu- 
 Nobles  and  Princes  of  tif  ull  affe&ion,  and 
 the  Earth  (  her  Chil-  vnfainsd  eftimation 
 dreri)  on  the  behalf^  ofthofe  (auinggra- 
 of this  his  Church  And  ces3which(i  am  per- 
 as  that  yoke  wrought  f waded)  are  lodged 
 obedience  in  him  to  within  your  noble 
 whomitwasftokenfo  breaft.  God  hath 
 as  \  from  that  time  powrcd  vpon  your 
 he  tookeherhome  Honours  head  ^the 
 vnto  him  $  So  doth  precious  fpikenard 
 it  premile  with  all  ofhisfpirit(thever- 
 tkofe  who  are  the  be-  tue  and  vigour 
 loued  Difciples  of  wherof  hathfoaked 
 Chrifly  andinwhofe  downe  into  the 
 breaft  the  hue  of  the  heart)  and  hath  en- 
 truth  doth  rett.  A-  riched  you  with  that 
 mongUthefe^ourHo-  which  is  more  pre- 
 fer is  deferuedly  e-  cious  then  gold, 
 Ueemed)  who  haue  faith  ynfained,mcn- 
 not  onely  entertained  ded  with  other  gra- 
 the  loue  of  the  Truth  ces>  Loue,  loy%  Hope, 
 into  jour  ownehec^rt^  P^i^c^and(which 
 but  is 
 
 i. Pet. I. 
 t.f  jm.i. 
 
 Ver.j. 
 
Melanfl:. 
 in  prasf.j 
 i  Tom. 
 cper.Lu* 
 
 theri. 
 
 The  Eptftle  Dedicatorie* 
 
 I. Pet  J. 
 
 Humilltai 
 virtu*  Chrk 
 
 (llanorum 
 prima  fi 
 
 cuncUytcr~\ 
 Ua.Auz 
 
 rum. 
 
 &#(<**  Obed-Edom  is  fomwhat  rare  to 
 
 did  the  Arke~>)  you  be  found  in  Ladies 
 
 haue  provided  a  re-*  offohigharankeja 
 
 Sling  places  for  it  ,  meek  and  humble  jpi- 
 
 rvnder  your  Honours  r/^your  Honour  ha- 
 
 Roofa  fo  that  your  uing learned,   that 
 
 noble  andtvell  gouer-  Humility  is  the  firft5 
 
 nedFamilie~>  may  bee  fecond,  and  third 
 
 honoured  Toitb  the  ti-  ftaire  of  true  Cbrifli- 
 
 tle~>  of  a   Bethel ,  an  Nobilitie. 
 
 "V    '  (X-     ~A 
 
 your  Chamber  andClo-       I  know  your  Ho-  X^ 
 
 fety  ofaTcm\>le}a*  nour  affects  not  that 
 
 Was  the  noble  Prince^  as  the  befl:  muficke, 
 
 of  Anhalts  reported  which      foundeth 
 
 to  be.  lowdeft  your  Ho- 
 
 Tea%  if  any  de feme  nours  praifes;  y^t  let 
 
 the  flyle  ofy    The  the  world  heare  this 
 
 Churches  Friend  $  iraperfe&Eccho  of 
 
 The  Clergies  San-  them  from  my  pen,  J 
 
 ftuarie  s    The  vn~  that  other  may  learn  ! 
 
 corrupt  Patron  of  from  your  example,  J 
 
 Church-liuingsj  A  how  to  enobleNo- 
 
 bountifull    Encou-  bility  it  felfe. 
 ragcr  of  Learning  ;       And  let  me  hum- 
 
 A    Munificent  Fa-  bly    craue    leaue, 
 uourer  f"  4    (which 
 
The  Epiflk  Dedicator  ie> 
 
 te4*nee,  andfpoke  tuous  a  Lady.- 
 friendly  to  me  your  Accept  (good 
 feruant>though  i  be  Madam)  of  what  is 
 not  like  to  one  of  here  offered,  and  let 
 your  feruants  s  but  ic  haue  place  a- 
 amtbe  leaflofthofe~>  mongft  thofe  pre- 
 patronised  andprote-  fents  of  trueft  affe- 
 ftedbyyour Honour.     &ion. 
 
 So  (hall  neuer  want  to  bee  offered  yp  for 
 your  Honours  happineffe,andtbe  welfare  of 
 your  ^ohole  Honourable  Family*  the  deuoti~ 
 ons  of  him  7»ho  reioyceth  to  remain^ 
 
 Your  Honour  sSeruant 
 
 andChaplaine, 
 
 Nehemiah    Rogers. 
 
r 
 
 To  the  Reader  ;  and  more  eipeci- 
 ally  to  thofe  of  my  owne 
 
 F locks y  and  Charge ;  the 
 
 Pari/bioners  of  MeJTwg 
 
 in  Ejfix. 
 
 ( V) 
 
 N  the  repaffe  of  Ierufalems  de- 
 cayed walls,  no  man  was  idle, 
 no  part  intermitted  •    euery 
 Ifraelite  had  his  ftation,  each 
 one  his  taske^  fome  wrought 
 v-pon   the   Fifh-gate,    others 
 about  the   Sheepe-gate,  &c. 
 fome  laid  the  bcames,  others 
 fetvpthedores,  the  lockes,  .and  bar  res  5  Not  any 
 one  that  built  y  not  any  of  their  Seconds,  but  is  ta- 
 ken fpcciall  notice  of,  and  vpon  Record,  together 
 with  the  part  and  piece  builded  and  repaired ^  how 
 fmalifoeuer:  Thus  in  the  Church. 
 
 I  could  wifh  with  Origen^  Vtimm  effet  pofiibile  me 
 vnum  ejfe  ex  frincifibus  cjferre  gemmas^  &c.  that  1 1 
 
 were! 
 
den-7' 
 
 Iofh.ii 
 
 .  -  ■  ■  m 
 
 To  the  TZgader. 
 
 were  able  with  the  Chiete,  to  offer  precious  ftones* 
 and  with  thofemoft  able,  tofet  vpon the  repaire  of 
 greateft  breaches  •  but  this  being  aboue  my  reach, 
 I  wiflilmay  be  meete,  to  haue  but  Goates  haire  in 
 the  TabernAcU  of  the  Lord  j  fit  to  beare  a  Burden, 
 fet  vp  a  dore,  put  on  a  Lock  j  if  for  any  thing  about 
 Ierufalems  Walls,  and  Temple,  herein  I  fliall  re- 
 ioyce  and  will  reioyce. 
 
 Diuers  y  cares  fince,  I  put  forth  anExpofition  on 
 the  Parable  of  the  Prodigall,  which  found  fuch 
 fauourable  acceptance,  as  that  in  fliort  time  it  retur- 
 ned to  mc  (as  Noah's  Doucto  him)  with  an  Oliuc 
 branch  in  its  mouth,  £o  that  I  haue  encouragement 
 to  fend  it  forth  once  more  (though  much  altered 
 and  enlarged)  with  two  other,  likethbfefpiesfent 
 to  view  the  land,  and  bring  tidings ;  defiringfmay 
 Godbcpleafedto  accommodate  my  defire)  vpon 
 their  fafe  returoc  to  fend  them  forth  againc  with 
 greater  Company  and  better  Furniture.  I  hope  I 
 (hall  doe  herein  nothanklefle  office:  A  little  Can- 
 dle is  welcome,where  greater  lights  be  abfent :  One 
 Starre  breaking  through  athicke  cloud,  in  adarkc 
 night,  is  more  comfortable ,  then  if  it  fhone 
 with  many  in  a  bright  and  more  lightfome  euening. 
 What  thoughmy  paincsbecenfuredas  Poore,ifnot 
 altogether  vnprofitableC  Doc  not  you  know  that 
 by  iangling  of  the  Bells,  better  Ringers  are  called 
 in? 
 
 Reader  let  me  defire  thee  to  be  Charitable,  (that 
 by  the  next  I  may  fo  ftilcthce)  Confider  me  as  a 
 man  fubiedt  to  many  frailties  and  infirmities,  and 
 one  who  knowcth  nothing  as  he  ought  to  know, 
 i  My 
 
To  the  'Reader. 
 
 My  Corne  may  haue  fome  Chaflfe;  ray  Coine 
 (bme  flawes,  and  flips :  I  walkein  a  path  not  bea- 
 ten, and  onafoyle  that  is  rich  and  fat,  andfono 
 eafie  matter  to  keepe  from  erring.  There  is  none 
 Cfaith  i^iufiin)  if  he  be  not  impudently  bold,  that 
 dares  profefle,  he  vnderftandeth  in  all  points  any 
 one  booke  of  Scripture :  Iffo- much  leflc  the  Pa. 
 rabies :  Of  which  if  I  ftiould  hcare  an  Angell  fay  he 
 could  giue  afufficient  Comment,  I  would  fufpeft 
 him.  Many  Expofltors  I  haue  made  vfe  of  and 
 Confultedwith  (though  I  name  not)  being  feare- 
 full  and  fpiritually  nice  in  my  choice:  Not  in  any 
 Interpretation  going  alone,  nor  following  all.  Vfing 
 my  liberty  inpitching  vponwhat  Iconceiue  moft 
 fit  and  following  that  which  (in  my  judgement) 
 dothbeft  agree  with  our  Sauioursfcope.  This  in 
 the  Generall. 
 
 Now  to  you  of  my  owne  Charge  in  a  more 
 fpeciall  manner,,  to  whom  I  wifh,  that  variety  may 
 be  no  burden.  I  defire  to  feede  you,  both  by  the 
 Eye  and  Eare;  by  one,  or  both,  I  would  get  into 
 your  hearts.  You  are  naiies  of  the  Sanctuary,  it 
 is  not  one  blow  that  faftens  you:  your  need  calls 
 for  the  fame  hand  againe-  the  fame  heart  •  the 
 fame  hammer ;  I  haue  trauelled  in  birth  againe 
 andagaine,  that  Chriftmay  be  formed,  and  con- 
 firmed in  you :  Many  a  Sabboth  haue  wee  fan&i- 
 fied  together,  with  Prayer,  and  Prophefie  ;  not 
 any  one  fince  my  firft  comming  amongft  you  (now 
 eleuen  ycares  and  vpwards)  wherein  you  haue  not 
 beenebleft  with  the  former  and  latter  raine5  Prea- 
 ching, Catechifing:  Noranyonemoneth  wherein 
 
 we 
 
 s4ug.de  Trin. 
 lib.  i, cap. $. 
 
To  the  Reader. 
 
 Colof.i.f. 
 
 Thcff.i.i* 
 
 9ro.5'i9# 
 
 wehauenot  rcuerently  Celebrated  the  bleffed  Sa- 
 crament of  the  body  and  blood  of  Chrift  ;  ioyntly 
 renewing  our  Couenant  with  God,  and  fin  him) 
 one  with  another,   ouer  the  bleeding  wounds  of 
 our  Crucified  Sauioar.  Many  a  night  and  day  haue 
 I  wraftlcd  with  God  (as  l&cob  in  Bethel)  by  Prayer 
 togaineablcffing  for  you*  and  in  you,  and  your 
 faluation  to  my  owne  foule-  with  what  fincerity 
 hee  knowes  who  onely  knowes  the  heart;  and 
 with  what  fruit,many  eyes  who  behokLyour  order, 
 both  in  the  Celebration  of  Gods  worfhip,  as  like- 
 wife  in  Conuerfation  and  holy  life,  can  witneffe. 
 So  that  I  may  truly  fay  of  the  moft  of  you  (of  all 
 it  may  not  be  expected)   What  is  my  hope  or  ioy^  or 
 croMCofrehycingi  are  not  you  cuen  it  iff  the  pre  fence  cf 
 our  Lordlefus  Chriji  at  his  comming  ?  Tot*  are  my  glory 
 and  my  toy.  If  Ierre,it  is  my  Affedtion  towards  you 
 thatcaufeth  me  toerre;  And  for  the  Husband  to 
 erre  in  Loue  of  his  wife  continually,  is  an  error 
 without  error.  Sure  I  am,  you  are  as  deare  to  mee 
 as  a  Flock  can  bevnto  a  Shepheard-  my  labours- 
 my  life ;  my  refufall  of  better  and  greater  meanes 
 (if  greater  meanes  be  better)  foryour  fakes,  Itruft 
 will  fay  as  much. 
 
 I  defire  no  better  recompence  from  you,  then 
 your  Conftant  and  Clofe  walking  with  God,  in  a 
 Chriftian  Courfe:  Hold  that  you  haue  receiued; 
 And  not  onely  fo,  butcaft  about  how  to  exceed. 
 Follow  not  the  guife  and  fafhion  of  moft  Profeflbrs 
 in  this  age,  who  are  all  Eare  and  Tongue  5  findeyou 
 both  Hand  and  Foot.  Languish  not  about  necdlefle 
 
 difputes  •  feeke  not  to  entangle  Confcience,  but 
 
 fpend 
 
To  the  "Trader. 
 
 fpcnd  you  your  time  about  the  maine,  which  while 
 you  doe,  it  (hall  neuer  grieue  me,  that  I  haue  gone 
 through  good  report  and  euill  report  for  your 
 fakes :  what  is  amide  in  Church,  or  Common- 
 wealth, pray  for  the  redreffe  of  •  but  forbeare 
 rafh  Cenfures.  Let  Sions  peace  be  euer  deare  vnto 
 you.  AndhaueaCaretoliueinLoue.  Andfodc- 
 firing,  that  as  thefe  my  labours  haue  fome  way 
 Comforted  you  in  your  iourney,  fo  they  may  ferue 
 foraeway  to  ConfirmeyouintheEnd5  I  commend 
 you  to  God  and  the  Word  of  his  Grace,who  is  able 
 to  build  you  further,  and  giue  you  an  Inheritance 
 amongft  them  which  are  fanftified,  by  faith  in 
 Chrift5  and  fo  reft 
 
 four  ferutnt  in  the  bufimjjt 
 cfyourfoulesfaluatio^ 
 
 Nehsmiah-  Rogers 
 
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refwe 
 hU  elder 
 
AN 
 
 EXPOSITION 
 
 OF  THE  PARABLE  OF 
 
 THE  LOST  SONNE. 
 
 LVKE    I5.II,I23&C. 
 
 AneLhefaid,  a  eertaineman  had  two  Sonnet : 
 
 And  the  younger  of  them  faid  to  his  Father:  Father,  giue 
 
 me  the  portion  of  goods  thatfalleth  to  mse ;  isfnd  bee  dimded 
 
 to  them  his  liuimr, 
 
 the  two  foregoing  Parables,  our 
 Sauiour  adds  a  third,  (happily) 
 concerning  that  the  next  crowing 
 of  the  Cock,  would  awaken  them, 
 ifeuer.  And  in  this  he  is  larger, 
 then  in  either  of  the  former. 
 
 This  Similitude  is  taken  from 
 the  pracTife  and  behauiour  of  a 
 Gr at ions,  and  Indulgent  Father,  towards  two  Sonne  s^  of  fc- 
 ueralldifpofitions. c  One  finning,  yet  afterwards  Repen- 
 ting; whom  the  Father  gratioufly  receiuss:  The  other, 
 
 B  being 
 
 Text. 
 
Exposition    of    the 
 
 \  The  Scope* 
 
 Arg.x. 
 
 pifcaior  in  toe. 
 
 Arg 
 
 ,2, 
 
 being  the  Elder  (and  feemingly  more  obfequious)  mur- 
 muring, and  repining  ;  whom  the  Father  mildly  intreats, 
 and  endeauours  to  pacific 
 
 The  Scope,  and  Drift  of  our  Saviour  herein,  is  as  before : 
 eudeauourijig  to  meete  with  the  arrogancie  of  the  infblent 
 Pharifees,  who  ouerrated  their  owne  holinefTe,  and  con- 
 temned the  noted  vnholineffe  of  Chrift's  Auditors,  (thofe 
 poore  Publicans  and  Sinners,)  as  though  it  were  vnpoHIble 
 they  fhould  be  clenfed  by  Repentance  :  And  withall  hee 
 iuftifies  his  own  proceedings.The  Arguments  he  vfeth  fbr 
 •chefe  ends,  and  purpofe,  feeme  to  be  Two :  The  firft  may 
 be  thus  framed. 
 
 If  god  be  willing  And  ready  to  receiue fitch  as  become  Pe- 
 nitent,  thenyoufinne  in  enuyingyand  murmuring  at  their  brin- 
 ging to  Repentance  :    But  God  is  ready  and  Killing.  Ergo. 
 
 The  Proportion  or  fir  ft  fentence,  is  omitted,  and  taken  as 
 granted.  rt\\Q^]fumptioni  is  proued  andillultratedinthc 
 former  part  ofthis  Parable  :  whereby  the  r^adinefTe  of  the 
 Father  to«receiue  his  Sonne,  he  iheweththe  readinelTe  of 
 the  Lord  to  receiue  Penitents. 
 
 *  The  Second  Argument  is  this.  Jf  God  dijlik*  and  con- 
 demne  thofe  who  are  offended  withfuch  as  receiue  Penitents ; 
 then  joHpnne  who  are  offended  with  me  for  this  caufe :  But 
 God  difiiketh  and  condemneth  fuch  :  Ergo,  yon  of" 
 fend. 
 
 The  Proportion  is  omitted.  The  Affumption  he  eleareth 
 and  illuftrateth  in  the  latter  part  of  the  Parable  ;  by  the 
 Fathers  Reproofe  of  his  Elded  Sonne  for  his  murmuring  at 
 his  brother's  entertainement.  And  thus  much  for  our  blcf- 
 fed  Sauiours  Intent  and  Scope. 
 
 The  Fathers,  and  other  Interpreters  make  this  the  my- 
 fticall  exposition  ofthis  Parable.  The  Father  is  God,  the 
 two  Sonnes,  are  the  Scribes  and  Pharifees  (who  are  meant 
 by  the  Elder)  and  "Publicans  and  Sinners,  fignified  by  the 
 Younger  :  the  F arre  (fomtry  wherein  this  Prodigall  wal- 
 ked/is the  Region  of  finne,  wherein  they  liued  :  the  Goods 
 which  hee  wafted,   were  thofe  common  gifts  and  graces 
 
 which 
 
Parable    of    t  h  2   lost  Sonne, 
 
 which  were  bellowed  on  them :  the  F  amine  h<zz  fiiftaine^ 
 was  the  want  of  that  bread  of  '  eternall  life,  whereof  they 
 were  depriued  ;  theC/W^whecIcaucd  to,  was  the  Prince 
 ofdarkenejfe,  who  rules  in  the  hearts  of  the  children  of 
 difbbcdknce:  the  ^ww  he  kept,  were  reprobate  and  vie- 
 wed ones,  with  whom  they  accompanied  :  the  hashes 
 which  rather  burdened  thenrelieued  his  ftomacke,  were 
 the  vanities  of  this  world  (or  rather  the  traditions  and 
 frothy  doctrines  of  the  Scribes  and  Pharifees)  which  ra- 
 ther cloyed  then-fatisfied  their  hungry  foulcs :  his  Returne 
 home,  was  their  Returne  from finne  by  repentance:  by 
 robe,  rmgyfhooes,  and  calfe,  are  fignifiedthe  riches  of  Gods 
 graces,  whereby  be  fupplyed  all  their  wants :  theferxants 
 who  are  willed  to  fetch  thefe,  are  the  LMitiifiers  o£  Gods 
 Word,  who  bring  his  graces  to  vs:  the  banquet,  mirth, 
 mdmuficke,  dotk  represent  that  toy  and  happinefe  which 
 neither  eye  hath  feene,  eare  hath  heard,  neither  can  the  heart 
 of  man  conceive  of.  Each  of  thefe  we  fliall  ftirth  er  proue  in 
 their  feuerall  places, 
 
 Tnthis  Parable,  we  may  con(IderFirft,an  Introduction  t 
 verfe  ri.  Secondly,  a  Narration ;  from  the  twelfth  verfe 
 vnto  the  end. 
 
 In  the  Introduction  we  haue  Firft,  the  partie  propoun- 
 Hefaid.  Secondly,  the  parties  propounded.  Acer- 
 taine  man  had  two  Sennes. 
 
 In  the  Narration,  weare  toconfiderj  Firft,  the  Prodi- 
 gall  his  Egreffe,  which  is  hid  downe  from  the  1 2.  verfe  to 
 the  feauenteenth :  Secondly,  his  Regrejfe,  orreturne  :  from 
 the  1 7.  verfe  vnto  the  end. 
 
 In  the  Firft,  wee  haue  his  Sinne,  in  the  1 2.  and  1 3  .ver- 
 fes.  And  then  the  Vunifbment  ofhisfinne,  in  the  14  15, 
 16.  verfe9.  His  Sinne, ,  and  what  it  was,  /Vr/?,  before  he- 
 had  receiued  his  portion  verfe  12.  and  Secondly,  after  hee 
 had  receiued  it,  verfe  13.  'Before hee  hadreceiued  it,  and 
 that  was  double^  Firft,  his  greedinejfe  of  it.  Secondly,  £« 
 impudencie  in  calling  for  it  :  both  contained  in  thofe 
 words ;    Cine  mee  the  portion  of^cods  that  bclonas  vnto  me, 
 
 ^B  2  The 
 
 ding 
 
An    Exposition 
 
 of      THE 
 
 The  Punijhment  of  this  his  (Inn?,  which  was  Common 
 vpoti  the  whole  cenntrey  with  him,  verfc  14.  AndT^r- 
 fcnall  on  hiinf.ife  ;  wherein,  wee  inay  obferue,  Firsl,  his 
 T>iftrejfe,znc\  that  is  laid  downe  hufty^eriQ  14.  and  more 
 largely,  Kt\\z  \6.  And  Secondly,  his  J^i/7  in  this  his  d£- 
 ftr  e  fl  e  ;  £c?  j* f  >;r  a^  /at  »*<*f  fo'w/J  Ifeto  a  Cii  izen  oft  hat  coun- 
 trey^  verfe  u. 
 
 In  the Prodigall  KisRegrefte;  there,  wee  haue  his  Re~ 
 ptntance,  verfe  17—22.  Andthe^/f^j/f  thereof, from  the 
 2  2. verfe  vntothe  end  :    in  his  Repentance ,  condder  thefe 
 three  fpecials ;     <F<>/?,  the  motiues,   or  occafion  thereof; 
 which  was,  fir^m  general  I,  a  communing  with  himfelfe, 
 and  calling  his  waves  to  account  •    or  fecondly,  a  more 
 //^/^// and  particular  confederation,  and  that  of  his  owne 
 mifery.  I  pcrifb  with  hunger  x  and  of  his  Fathers  mercie  ; 
 H,w  many  hir.ed  fern  ants  of my  Fathers  haue  bread  enough 
 verfe  15,    Secondly,  we  haue  his  Resolution,  wherein  we 
 fee  what  he  refoluedto  doc,  Iwillarife,  ana  got.  And  what 
 to  fay '  Father  I  haue  finned,  verfe  18,19.    Thirdly,  his  Pra- 
 ciife,  verfe  2o,2l.    wherein  confider  his  worke,hee  arofe: 
 jmd  his  words,  which  area  Confefifiqn  of  hUfinnc\  wherein 
 we  haue  the  Matter  of  his  confelHon,  I  haue  finned,  and 
 fecondly,  t!ie  Circuwftances.    Firft,  to  whom;  viz.  to  his 
 Fathtr.  Secondly,  how,  and  that  is,  fir/I,  with  Exaggera- 
 tion ;  again/}  heauer,,  and  in  thy  fight*  Secondly,  with  Humi- 
 liation :  and  am  no  wore  worthy  to  be  called  thyfanne*    Thus 
 for  his  Repentance.  Now,  for  the  Succefe  thereof,  which 
 is  diuers,w*.  his  Fathers  good  will,  and  his  brothers  an- 
 ger and  iS  will :    his  Fathers  good  will,  verfe  20.22  23. 
 24.  And  therein  we  fee,  fir  (I,  hhreadineffe  to receiue  hint, 
 verfe  20.     Secondly,   the  entertainement    hee  gaue    him, 
 v-erfe  22.23.     And  thirdly,   the   re af on  of  it,    verfe  24. 
 His  brothers  ill  wi/l}  that  is  laid  downe,verfe  2 5. 2  6. 2  7. &c. 
 vntothe  end  ;  where  we  fee,  firft,from  what  itarifexh,  viz 
 from  the  vnderftanding  of  his  fathers  loue,  verfe  25—  29. 
 Secondly,    how  hee  doth  expre(fe  it,    viz.    by  reafoning 
 with,  and  acorfingof  his  Father,vcrfe  29.30. And  thirdly, 
 
 how 
 
Pa  rable     of    thblcst«Sonne. 
 
 how  it  U  qualified ,  viz,  by  his  Fathers  entrcatieof  kindeneffe, 
 verfe  28.  Secondly,  by  his  Fathers  reproofe  of  vnkindneffe, 
 w.  31. Thus  we  fee  the  tree  and  branches,now  to  the  fruit. 
 We  might  gather  many  good  inftruftions  out  of  this 
 Parable,  if  wee  fhould  coniider  it  according  to  the  letter, 
 which  I  cannot  fee,  but  we  haue  liberty  to  doe ;  for  Chrift 
 borrewes  no  fimiiitude  from  that  which  is  not,  and  the 
 things  from  whence  the  fimiiitude  is  fetched,  is  the  fame 
 IB  itYelfe,  for  which  it  is  brought  to  illustrate  another.  So 
 then  it  might  bee  handled  without  regarding  the  finale, 
 as  if  it  were  a  plaine  narration,  as  g*Ut. 4*1^2.  The 
 fcopeis,  to  fhew  by  thatfimilitude  that  the  law  of  God 
 makes  not  free,  but  keepes  in  bondage  ;  for  it  doth  with 
 vs  asTutoi  s  and  Gouernors  doe  with  an  heire  (beeing  a 
 Childe)  euen  keepe  them  vnder  as  a  fernant.  Now  bc- 
 fides  the  leflbn  from  the  fcope ,  may  not  this  leflbn  bee 
 drawn e  from  the  letter?  That  a  wife  Father  wiH  bring  vp  hu 
 Sonne  well,  (though  he  be  his  heire)  vnder  Tutors  and 
 Gouernonrs:  audio  £007.7.2.  may  not  this  doelrine  bee 
 gathered  ?  That  the  condition  cf  a  wife  is  fttiieclion  to  her 
 htuband*  And againe,  That  they  bee  bound  each  toother  fo 
 long  'us  they  line.  Thus  may  wee  doe  in  'Parables,  yet  with 
 this  caution,  that  we  gather  not  lefibns  from  euery  thing 
 therein,for  fo  many  absurdities  might  and  would  follow, 
 being  neither  intended  in  the  fpirituall  fence,  nor  yet  true 
 in  the  literall ;  for  many  things  in  Parables  may  be  fuppo- 
 fed,  -as  if  they  were  fo,  to  teach  the  truth  by  tilings  feined, 
 as /W^j  £.8,9,10.  So  in  the  Parable  of  "Diues^  whois 
 faid  to  fpeake  in  hell,  and  haue  a  tongue,  which  is  not  true  ; 
 we  are  therefore  to  be  warie  in  vfing  our  liberty,  though 
 we  may  :  Sobriety  had  need  to  guide  our  courfe,  when  our 
 nauigation  lieth  through  the  depth  of  a  Parable ;  for  mine 
 owne  part  I  fhall  be  very  (paring  in  my  Collcftions  from  the 
 Letter  of  this  Parable,  (as  Ihauebeene  in  the  former) 
 confining  myfelfc  (efpecially)  to  the  Scope,  as  iudging 
 itmuchiafcrtolookefhort,  then  to  looke  beyond,  Yet 
 thus  much  let  me  note  : 
 
 ^^^  B  3  Parents 
 
 Inftruftiens 
 might  be  broa*bfl 
 from  the  letter  ch 
 the  Parable* 
 Parabola  sum 
 de  nutto  non  cm- 
 uemt. 
 
 Bernards  faith- 
 fuU  Sbspbeard* 
 
 P*g**S* 
 
 Rom  7^1 
 
 Tit  not  from  eta* 
 ry  thing  therein. 
 
 Tbeolog-a  Sym* 
 boUcantneii  a?<- 
 gummix'iut. 
 
Good  Parma 
 
 i  children. 
 '  Reafl 
 
 Vfik 
 
 i  Sam.S.f. 
 
 An    Exposition    of    the     * 
 
 Parents  may  be good  and  yet  their  Children  lewd.  See  Gen, 
 4.14.  d' 9.22. 2?. ^  18.19.  (^21.9.  lSdm.i.\2.  iSam, 
 I  3. {4.  CM 5.  \6,  iJCing.i^.    i  King.2i.i2. 
 
 And  no  wonder,  feeing  Parents  beget  Children,  not  as 
 they  are  godly,  but  as  they  are  men  and  women ;  nam- 
 rall,  and  iinfull :  Etien  the  Cleared:  graine  lends  forth 
 that  Chafte,  from  which  it  was  fanned  before  the  {ow- 
 ing. 
 
 Secondly,Parentsthemfeluesmaybe  in  fault,  inrefpecT: 
 of  CarelefTe  education ;  being  ouer-cockering,  and  too  too 
 indulgent,  as  was  Eliy  a^d  David ;  Now  a  childe  fet  at 
 liberty,  makf*  his  mother*  (yea  and  father  too)  afhamed, 
 Pro.29.11. 
 
 Thirdly,  thediuels  malice  is  greater  againft  the  children 
 of  fuch,  then  others ;  to  the  end  hee  may  bring  a  difgrace 
 vpon  ProfeiTion,  and  a  Scandall  on  Religion.  A  lewd  Son 
 dilhonours  the  whole  houfe. 
 
 Let  none  therefore  be  ouer-rafh  in  cenfuring  the  ^Parent 
 for  the  loofenefTe  of  the  Childe  :  Haue  you  neuer  feene  th  e 
 kernell  of  a  well  fruited  plant  degenerate  into  that  Crab,  or 
 \yillow,  which  gaue  the  original!  to  his  ftocke  ?  True 
 it  is,  there  is  likely-hood  of  a  holy  generation  when  the 
 Parents  are  religious,  but  no  certainty :  fome  of  their  po- 
 fterity  may  fo  derogate  from  their  immediate  foregoing 
 parents,  inheriting  the  vices  fo  fully  of  fome  wicked  pre- 
 deceffors,  as  if  there  had  beene  no  interuention  of  a  re- 
 ligious one ;  God  therein  making  good  that  threatening, 
 Exod.%0.5, 
 
 Nor  let  Tarextsbe  too  too  much  difcouraged  in  fuch  a 
 cafe?,  when  (as  it  was  faid  of  Elies  fonnes)  their  children 
 walk?  not  in  their  waies ;  efpecially,  they  hauing  had  Co  ma- 
 ny helpes  and  meanes  :  It  is  faid  of  Jacobs  Ewes,  that  be- 
 holding the  pilled  rods  layd  in  their  water troughes,  they 
 conceiued  partie-coloured  Iambs  forthwith  :  and  fb  a  man 
 would  thinke,  that  fbneere  and  domeflicall  examples,  as 
 good  Parents  are  vnto  their  Children  (being  nouriflied  by 
 them,grow  vp  with  them^and  are  warmed  by  their  heate, 
 
 (as 
 
 It: 
 
Parable    of   the   lost  Sonne, 
 
 (as  Nathan  fpeakes  of  the  poore  mans  Sheepe  )  and  haue 
 the  benefit  of  familiar  inftr  udion  and  conuerfation,offuch 
 as  are  of  their  owne  difpofition,  and  nature,  fhould  fo  far 
 preuaile  as  to  caufe  them  to  follow,  and  takeafter  their  Pa- 
 
 goodnefle  :   Dut  v^oa  win  not  aiwaies  that  it 
 leaftwe  foallthinke,  itisriomvs.  How- 
 
 rents  m 
 
 (hould  bee  fo, 
 
 euer  thus  farrelet  all  Chriftian  Parents  reft  afTured,  thai 
 
 fomc  of  their  pofterity  (euen  to  many  generations)  God 
 
 will  iliew  mercy  vnto,  though  not  to  all,  Exod*io.6. 
 
 euen   for  the  Cottsnmt  which  hee    hath  made  with 
 
 them. 
 
 Laftly,let  not  Children  of  godly  Parents  be  ouer  bold,  or 
 confident,  as  though  Gods  mercies  were  fo  enfeoffed  on 
 them,  in  regard  of  the  virtues  of  their  godly  predecefiors, 
 as  if  they  could  not  be  forfeited:  For  as  thefinneof  the 
 Father  preiudiceth  not  the  beleeuing  Childe  ;  no  more 
 •  doth  the  righteoumeffe  of  the  Father  faue  the  vnbelee* 
 uing  :  Neither  is  their  Credit  any  thing  the  more,   (they 
 fwaruing.from  their  pious  praflifes.)    We  reckon  not  of 
 the  wine  (you  know)  that  runneth  on  the  lees,  becaufe  it 
 wasdrawenoutofthe  fame  vefieil   that  the  neate  wine 
 was';  norofmuddie  water  though  it  came  from  a  cleare 
 fpring.    Who  but  an  Idolatrous  Ifraelite  will  bow  to  a 
 molten  calfe,  becaufe  it  was  made  of  golden  earerings  ? 
 Were  thy  Parents  neuer  fo  virtuous,  yet  if  thou  haft  not 
 learned  Patrizare,  to  imitate  their  examples  %  know,that 
 the  greater  was  thy  fathers  honour  and  refpeel:,  the  greater 
 is  thy  blemifh  and  reproach,  neglefling  fo  good  a  prefi- 
 dent :  And  truly  may  it  be  faid  of  good  Progenitors,hauing 
 a  degenerate,  and  vnregenerate  of-fpring;  as  Aufoni^s  fpea~ 
 kzxhoFMarcm  Aureliw  (in  his  Epitaphs  of  the  Empe- 
 rors) that  he  hadbeeneone  cf  the  mofthappie  Princes  of 
 the  world,  if  he  had  not  begotten  Commodw,  who  by  his 
 vices  did  not  onely  defame  the  ftocke  he  came  of,  but  his 
 Imperial!  dignity,  and  as  a  wicked  forme,  did  vtterly  de- 
 face the  felicity  of  his  learned  and  virtuous  Parent.  Happie 
 had  they  beene,if  thefe  had  neuer  beene  borne. 
 
 B  4  But 
 
 tlfib 
 
 Ezc^iS* 
 
Aw    Exp  ©  $  it  i 
 
 ON     O   E      TUB 
 
 Tsxu 
 
 DoElrine. 
 
 It  a  no  eape  mat- 
 ter to  bwgaJJn- 
 nertoajigbiof 
 biifinnt. 
 Iohn  1 6.8. 
 
 I  a5am.ii.L4- 
 
 Gcn.3. 
 Gcn.4^ 
 
 Ioh.4.12.12,. 
 
 But  I  leaue  the  Letter  and  come  to  the  myftkafl, 
 and  more  noble  fenfe  and  meaning  ;  which  wee  will 
 fpeake  of  in  each  part  orderly,.  And  firft.  for  the  Intro- 
 duction. 
 
 Andhe  f*U~~\  The  Scope  and  Drift  of  our  Sauiour(as  we 
 hauc  before  (hewed)  in  propounding  of  this  Parable,  was 
 toiuftifie  himfelfe,  and  to  bring  the  proud  Pharifeestoz 
 fight  of  their  finne,  and  fault :  For  this  end,  hee  had  twice 
 /aid  before ;  propounding  thpfe  Parables  of  the  Loft  Sbeepe; 
 and  the  Loft  piece  offilacr ;  Heere  hee  fayes  againe ;  pro- 
 pounding a  third  for  the  fame  end.  Whence  wee  ga- 
 ther: 
 
 To  bring  a  finner  to  a  trne  fight  of  finne  «-  no  eafis 
 matter. 
 
 Hence  it  is,  that  our  Sauiour  telleth  his  Difciples,  that 
 he  will  goe  and  fend  the  Spirit  to  reprone  the  world  of  finne  : 
 as  if  he  fhouid  fay  -3  you  may  reproue  long  enough,  but  ex- 
 cept the  Spirit  doc  fet  in  with  you,  you  (hall  neuer  bring 
 men  fo  to  fee  finne,  as  to  be  wearie  of  it,  and  to  efteerae  it 
 (as  it  is  indeed)  the  greateft  burden,  and  the  greateft  mife- 
 ry.  By  which  fpcech  our  Sauiour  flieweth  the  di/licultie 
 oftheworke,  nolefle  a  power  then  Gods  owne  power 
 muft  goe  vnto  it,  accompanying  the  miniftery  of  his  fer- 
 uants,  who  arc  driuen  in  their  proceedings  tovfaaholy 
 craft,  and  cunnings  for  this  end  and  purpofe  ;  oft  -taking 
 them  with  guile  as  Saint  Paul  fpeaketh  of  himfelfe,.  2  Cor. 
 12. 16.  propounding  mens  finnes  (as  Nathan  did  to  Da- 
 nid)  in  the  perfbn  of  another,  that  feeing  their  finne  in  the 
 perfon  of  another,thcy  might  be  brought  without  partiali- 
 ty to  condemne  it  in  themfelues..  See  this  further  prooued 
 in  the  firft  (Inner  vpon  earth,  Gen.?,  how  much  adoe  had 
 God  to  bring  Adam  to  a  fight  of  his  finne  ;  fo  alfo  with 
 Caine,  how  many  queft ions  did  God  propound,  yet  all 
 would  not  doc,  hee  could  not  bring  him  to  it.    Buta- 
 mongftmany  other  examples  remarkeable  is  that  of  the 
 woman  of  Samaria^  Joh.q.  what  a  ftirre  had  Chrift  with 
 her  before  he  could  doe  any  good  vpon  her;  how  vnhap- 
 ._      F% 
 
Parable   of    the    lost  Sonne, 
 
 pily  doth  mee  reafon  againft  Chrifts  arguments ;  how 
 fcornefully  doth  fhe  reieft  the. water  hee  offers  her  ?  how 
 doth  fliefcofreand  frumpe,  and  breakc  iefts  vpon  him, 
 before  fhee  is  conuicled,  and  throughly  touched  for  her 
 finne 
 
 i.  Reafon.  Becaufe  finne  hath  fo  infinuated  it  felfe, 
 that  it  hath  gotten  mans  heart,  hee  loueth  it,  and  doteth 
 on  it,  and  will  not  heare  any  thing  fpoke  againft  it.  There 
 is  a  league  made  betwixt  him  and  finne,  as  was  betwixt 
 R#th  znd  Naomi,  nothing  except  death  fhall  part  them  ; 
 finne  is  as  deare  vnto  him  as  are  the  members  of  his  bo- 
 dy, as  his  right  eye,  or  his  right  hand.  Hence  it  is  that 
 his  fpeech  is  harm  barbarifme,  that  fpeakes  againft  the 
 Diuels  Tfiana^  this  Idoll  of  vice,  which  fo  many  wor- 
 fliip.  Hence,  did  the  Iewes  hate  Chrift,  becaufe  hee 
 teftified  their  deeds  were  euill.  Now  then,  confide  - 
 ring  this,  that  the  minde  ofman  is  foreftalled  with  a  loue 
 and  liking  of  it,  no  wonder  if  hee  bee  hardly  brought  to 
 ieaueit. 
 
 2.  Rea/bn.  The  Diucll  is  agreat  enemietomans  fal- 
 uation,  and  therefore  doth  moft  violently  aflault  the 
 beginnings  thereof;  hee  labours  to  lull  him  afleepe  in 
 the  cradle  of  fecuritie ;  if  any  doe  beginne  to  make 
 vs,  and  awake  vs,  hee  beginneth  to  buftle,  and  rocke 
 the  more  eagerly  :  Gods  children  can  teftific  this,  who 
 hauc  euer  found  temptations  moft  frequent  and  vehement 
 in  their  firft  rctyrihg  from  the  world,  and  turning  to  the 
 Lord, 
 
 Vfe.  This  meweth  the  folly  of  fiich  as  thinke  to  re- 
 pent when  they  lift :  but  doe  thou  know,thatthe  firft  ftep 
 is  hard  to  tread,  and  efpecially  when  a  man  hath  gotten 
 a  habit  in  finning  :  for  cuftome  of  finne  taketh  away 
 fenfeof  finne,  tho  at  firft,  the  confeience  is  as  it  were  raw 
 and  bleeding,  yet  after  it  becommeth  feared,  i  Tsm.4.2. 
 Cuftome  will  inveterate  the  vlcer,  and  as  now  thoa  fin- 
 neft  and  careft  not,  fo  hereafter  thou  wilt  fin  and  know 
 
 Reafoffl, 
 
 Ruth  1.17. 
 
 Matth.j.2?. 
 
 Coloi^.*- 
 
 Aasi9-2?< 
 
 RtAfinZ* 
 
 not. 
 
 Vfe  2. 
 
 Vfe  l, 
 
 Confuetudo  pec 
 candl  toliit  [enfi 
 pec  cad. 
 Serb  mediciM 
 paratur;  Cum 
 mala  per  lenfat 
 inua'tere  mar •<». 
 
10 
 
 An    Exposition    of    the 
 
 Vfi  *: 
 
 Vfiv 
 
 Bt (I  preaching 
 baibmieuer 
 bcftjuccejje. 
 
 Iohn  3.1 
 Vfiu 
 
 Vfi  2.  Exhortation  to  all  fuch  as  haue  their  eyes  opened 
 to  fee  their  finnes,  and  Conferences  touched  togrieuefor 
 their  finnes,  to  be  truely  thankefull  for  this  great  blefllng, 
 which  fetteth  them  in  a  good  for  wardnefTe  towards  Gods 
 kingdome;  blefleGod  therefore  for  it  j.  for  farrc  better 
 is  it  for  thee  to  haue  a  working,  then  to  haue  afleepie 
 Confcience.  What  though  thy  corruptions  are  row  trou- 
 blefome  ?  it  is  no  other  wife  with  thee,  then  with  the 
 poolzofBahefda,  thou  maifl  fhortly  looks  for  help e  and 
 deliuerance, 
 
 Vfi  3.  InftrufHon  to  euery  one  in  our  "places  and  cal- 
 ling?, whether  Minifters,or  gouernors  of  families,  parents, 
 and  the  like,  not  to  be  negligent  in  vfing  all  good  meanes, 
 for  the  conui&ion  and  conuerfion  of  finners :  giue  not  ouer 
 at  thefirft  ,  but  vfe  meanes  againe  andagaine  :  our  Saui- 
 our  propounds  three  Parables  one  after  another,  one  may 
 preuaiie;  if  not  the  firft,  yet  the  fecond;  ifnottjiefecond, 
 yet  the  third ;  one  or  all  may  doc  good  at  laft.  Thus  much 
 
 ingcnerall 
 
 If  we  examine  the  words,  yet  more  particularly  wee 
 rriay  gather  :  -i 
 
 The  be  ft  preachingyand  beft  Preacher fiath  not  enet more  the 
 be  ft  fticceffe. 
 
 You  fee,  Chrifi  himfelfe  was  the  Preacher  3and  Propoun- 
 derofthis,  as  of  the  former  'Parabies,  who  /pake  as  ncuer 
 man  did,  and  yet  how  backeward  were  they  to  entertaine 
 hisdoclrine  ?  fo  that  he  is  faineto  add  precept  to  precept ^ 
 Parable  to  Parable,  and  yet  his  mtnefe  (as  he  telleth  iV/- 
 codemns)  it  not  received ;  See  If  ay  5  3 . 1 .  Rom.  \  o.  1 6.  Luke 
 24.25. 
 
 Vfi  I.  Befides  the  Comfort  and  Encouragement  that 
 this  doctrine  doth  afToord  to  Minifters ;  it  femes  to  In- 
 ftrucT:  Hearers  to  a  double  dutie. 
 
 firft,  that  fuch  as  enioy  the  meanes,yea  the  bed  meanes, 
 would  not  reft  therein ;  for  the  beft  Miniftery  fhall  bee  fo 
 farre  from  doing  thee  good,  as  that  it  fhall  doe  thee  hurt, 
 vnkffe  the  Lord  worke  with  it.    It  is  true  indeed,  that  in 
 
 it 
 
II 
 
 iKing.8,i4> 
 
 Parable  of  the  lost  Sonne. 
 
 it  fclfe  it  is  a  great  bleffing  to  haue  a  learned  and  faithfiill 
 teacher.    But  Imufttell  you,  if  Chrift  himfelfe  were  a 
 Preacher  to  thee,  his  paines  would  not  take,  vnkiTe  Gods 
 blefled  Spirit  did  accompany  the  fame.     You  reade  of  the 
 fignes  and  wonders,  and  mighty  miracles,  that  the  Lord  did 
 far  his  people  Ifrael-,  neuer  a  day  (almoflj  after  their  de-  | 
 parturc  that  they  were  without,  they  did  eate  miracles  and 
 drinks  miracles,  they  were  clothed  and  fliod  with  mira- 
 cles.and  yet  all  would  not  do;the  reafon  Mofes  giues,2)^. 
 29.4.    The  Lord  hath  not  ginen  J9U  a  heart  to  perceiue,  and 
 eyes  to  fee,  and  eares  to  he  we,  vnto  thii  day.     Content  not 
 thyfelfe  therefore  with  Elijahs  Cloak e,  but  call  vpon  the 
 god  of  Elijah  as  Elijha  did. 
 
 Secondly,  defpife  not  the  Mini  ft  cry  of  the  meaneft  of 
 Gods  Seruants,  feeing  God  is  often  pleafed  to  giue  a  grea- 
 ter bleiling  to  their  labours,  then  to  fome  others  who  are 
 of  more  excellent  gifts  and  parts.   Chrift  himfelfe  conuer- 
 ted  but  few,   in  comparifon  of  thofe  many  conuerted  by 
 his  Apoftles ;  And  many  thatdefpifed  him, whilft  himfelfe 
 preached,  were  by  their  Miniftery  conuerted  to  him.  Thus 
 we  reade  of  the  people  vnder  Iofkatis  gouernemsnt,  that     lo/h.sj.g, 
 they  had  cleaned  vnto  the  Lord  vntill that  day  ;  now  wee 
 heard  before,   what  teftimonie  Mofes  gatie  of  them  vn- 
 der his  gouernement,  Dm.29.4.  ^e  euer  found  them  to 
 be,  a  rebellions  and  a  ft  if necked people.     And  yet  I  of  ft  a  was 
 but  Mofes  his  feruant,and  farre  inferiour  vnto  him  in  gifts. 
 This  fhould   bee  a  great  encouragement  to  people,  to 
 depend  vpon  their  Paftors,  though  but  meanely  gifted,  in 
 comparifon  of  others,  feeing  that  the  fuccefle  depends  not 
 on  theexcellencie  of  the  Teachers  gifts  .but  vpon  Qods  hlef-  \ 
 fing ;  who  often  worketh  by  neakeft  m?anes,  leaft-  the  glo-  j 
 ry  oftheworkeinouldbe  afcribed  vnto  the  meanes,  and  j  iCcr,^, 
 not  to  him.    And  thus  much  for  the  Fropounder.    Now  to  j 
 the  thing  Propounded. 
 
 zA  certaine  man~\  By  <JMan  fas   I  take  it)  wee  may  '  Text* 
 without  danger,  vnderftand  godthe  Father,  who  albeit  he 
 bee  afpiiit  and  hath  not  any  vifible  fhape)  is  content  to 
 
 defcend, 
 
12 
 
 Hommem  alio*- 
 quensjmmano 
 more  loquitur. 
 
 ^Doftrine. 
 
 An    Exposition    of    the 
 
 ,defcend,  to  our  capacities,  and  in  our  own  familiar  tcrmes, 
 fpeakestoour  fliallowvnderftandings;  and  becaufe  wee 
 cannot  conceiue  of  his  maieftie  as  he  is ;  he  fpeakes  to  vs 
 of  himfelfe  as  we  are  5  iniinuating  thereby  his  louetovs, 
 thefonnesofmen. 
 
 The  point  we  may  iearne  is  this  s 
 
 God  is  content  (in  Scripture)  1 9  make  bimfelfe  knoxvnc  tj 
 man  m  mAny  (not  becaufe  he  is  man,  but)  becaufe  man  mAj 
 know  him  in  fame  meafure. 
 
 Amongft  all  creatures,  none  more  familiar  to  a  man  then 
 a  man,  and  amongft  all  men  none  more  kinde  andlouing 
 then  a  Father ;  •thercforcthe  Lord  to  exprefTe  his  loue,and 
 make  knowne  his  goodnefle  towards  vs,  ihadowes  out 
 himfclfe  vnto  vs,  like  a  man,  and  fiich  a  man  as  is  our  Fa- 
 ther, and  that  not  ooely  here,  but  in  many  other. places  of 
 Scripture.  Hence  it  is  alfo,  that  he  is  often,  in  Scripture  fot 
 out  by  the  parts  and  members  of  mans  body ;  as  alfo  the 
 fenfes,  affections,  and  actions  of  man  for  this  end  are  giuen 
 vnto  him. 
 
 As  for  the  members  of  mans  body,  many  are  attributed 
 vnto  him,  as  the  Head,  Dan.-i.g.  £.£#£3  $.20.,  2  3.  Pfa£.ij. 
 8*9-  &Z\-\6&  34.16.  Eyes,7>/4/.34.i  v#*  17.  Eye-lids, 
 Tfal.i  1.4.  apple  oftheeye,Py*/.i7.S.  &Z4cb.i%  Mouth, 
 M.9.14.  ler.g.xi.  Fares,  PfaL  $1.2.  &  34-iy.  Nefe,  ler. 
 25.37.  Hand, Pfai.S.6.  Arme,  Exod.6.6* Fingers,cJ3fof/&. 
 12.18.  Feet,  Pfai.  1 1 0.1.  So  are  mans  Senfes  attributed 
 toGod,as.Seeing,  </<f/M.4.  P/4/.11.4.  Hearing,  P/4/.11.4. 
 P/2i/.d.8,9.  Smelling,  G<?».8.2i.  and  the  like:  fo  are  mans 
 Affections:  as  Ioy,/*<//.9«l?«  Sorrow,  Gen.6+6.  Anger, 
 Pr*.i.i8.  Zeale,9.7.  Hatred,  Rom. 9. 13.  So,  humane 
 actions,  as  to  breath,  Gen.  1.7.  to  come  to,  7^.14.13.  to 
 returne,  Zacb.i$.  Pf*l.6*$.  to  defcend,  gen.\L7<&\%* 
 
 21. 
 
 Now,byallthefe,  and  marry  more,  hee  figniiies  (net 
 wriat  he  is  indeed)  but  what  is  needfull  for  vs  to  know 
 of  him.  For  being  well  acquainted  with  the  vfe,  office, 
 \  and  effects  of  naturall  things  in  our  felucs.   Wee  may  bet- 
 ter 
 
Parable    of    the    lost  Sonne.        i 
 
 tcrguefle  at  the  knowledge  of  that  God  to  whom  they  are 
 afuibed  by  tranflation. 
 
 The  Vfes. 
 
 A  caueat  and  caution  to  euery  one  ofvs,  to  take  heed, 
 that  we  afcribe  not  vnto  God,  any  vifibfe.ihape,  and  that 
 we  diminifh  not  themaiefty  of  God  in  our  thoughts,  to 
 thinke  him  to  be  like  vs  5  though  hec  thus  ftoope  to  our 
 capacities,  and  appeares  in  Scriptures,  as  it  were  transfigu- 
 red into  the  likenefTe  of  our  natures,  for  thefe  are  afcribed 
 to  him,  non  fecttncLum  affettuMyfcd [ecundum  effetttim^  hee 
 hath  them  by  refemblance,not  by  nature.  Let  vs  vfc  them 
 onely  as  helpes,the  better  to  conceiue  ofhim,and  his  good- 
 nefTe. 
 
 In  the  fecond  place,  this  doth  ferns  to  fet  forth  the  loue 
 of  God  towards  vs,  who  is  content,  fo  to  abafe  and  hum  • 
 ble  himfelfe  ;  to  ftoope  fo  low  to  vs,that,  we  may  rife  vp, 
 and  come  to  the  knowledge  of  him,  in  the  knowledge 
 of  whom  confided  eternal!  life  -,  feeing  therefore  hee  is 
 content,  thus  tolifp  tovs :  Oh  let  vs  at  length  learne  to 
 fpeake,  and  fet  forth  his  goodneffe,  before  the  fonnesof 
 men. 
 
 Is  this  Gods  end,  to  make  himfelfe  knowne  by  man  to 
 man?  oh  let  not  God  then  loofe  his  end,  but  let  euery  good 
 and  excellent  thing  in  man,  eaufe  vs  to  confider  the  good- 
 ncfle  and  excellencie  of  that  God,  that  made  him  :  is  man 
 kinde,  is  not  God  kinder  ?  are  parents  prouident  for  their 
 children,  and  fh all  God  be  wanting  vnto  his  ?  hath  man 
 an  eye,  wherewith  hefeeth,  and  {hall  God  be  blinde?  hath 
 man  an  earc  to  heare,and  fha.l  God  be  deafe  ?  Oh  beware 
 of  makiug  him  like  thofe  Idols  fpoken  of,  by  the  Pfalmift, 
 Who  haue  mouthes  b xt fpeake  not,  eyes  but  fee  not ,  eares  bnt 
 beare  noty  bands  but  rvorkc  riot,  and  the  like,  be  that  planted 
 the  eare,[IjA//hot  he  hear et  faith  Damd,  bee  that  framed  the 
 eye,  (hall  not  be  feet  hee  that  chaftifetb  the  heathen $all  not  be 
 correEl?  be  that  teachetb  man  knowledge,  {ball  not  hee  know? 
 (hall  weabufe  his  Maieftiefo  farre  as  to  thinke  him  not  fo 
 perfefl  as  our  fclues?  take  heed  of  this,  againe  I  fay  take 
 
 heed 
 
 13 
 
 Vfei 
 
 VsYpiuritn  nan 
 
 nam  am- 
 
 Vfe  2, 
 
 Vfei 
 
 Mattlv7.11. 
 
 Pfal.x  15.4.5* 
 6. 
 
 Ffll.94.9.  1C 
 II. 
 
 PfaJ.49.9.10. 
 II* 
 
 ... 
 
H 
 
 An    Exposition    of    thb 
 
 r/M: 
 
 Rom.S.ij.ij 
 
 Text. 
 
 Cbryfofl.Hom.in 
 Luc. 
 
 W3. 
 
 ObieEi.}. 
 
 Anfw* 
 
 Luke  18. 
 
 heed  of  it ;  left  our  wickednefTe  reproue  vs,  and  we  finde 
 the  contrarie  in  the  end,  by  woefull  and  miferable  experi- 
 ence. 
 
 Exhortation ;  let  vs  not  difhonour  that  nature  that  God 
 hath  (o  highly  honoured  ;  once  (faith  one)  hee  made 
 man  to  his  owne  fimilitude,  but  often  defcribes  himfelfe 
 according  to  mans  fimilitude  ;  what  a  fhame  is  it  then  to 
 defile  thofe  members  by  finne,  whereby  God  exprefTeth 
 his  owne  goodrjefle  and  glory  ?  Doth  God  cxprcfle  his 
 deity  by  thy  head,  his  fauourand  prefence  by  thy  face,  his 
 prouidence  and  goodwill  by  thy  eyes,  his  ftrength  by  thy 
 armes,  hisbleiTedfpirit  by  thy  fingers?  Oh  then  beware 
 how  thou  abafeft  thy  body,  or  any  member  of  thy  body 
 to  finnes  feruice ,  Gins  not  thy  members  as  weapons  of  vn- 
 righteoufneffe  to  finne,  but  jetid jour  members  as  inflruments 
 of  right  eoufnejfe  vnto  God. 
 
 Had  two  Sonne s~\  By  t h efe  two  Sonnes,fome  vndcrftand 
 the  eleel:  Angels  and  men,  but  this  cannot  be,for  triey  mur- 
 mure  not  at  any  companion,  that  is  Shewed  vnto  vs : 
 Others  vnierftand  ie wes  and  gentiles ;  true  it  is,  that  the 
 hwes  are  elder  brethren,  but  furely^they  are  not  figured 
 here,by  this  eldeft  fonne,  for  they  haue  fbrfaken  their  fa- 
 thers houfe,and  are  now  ftrangers  from  the  tents  of  Sem : 
 Others,by  thefe  twofonnes,  vnderftand  the  Tbarifees and 
 Publicans  ;  of  this  minde  are  the  moll:  and  the  beft,  for  the 
 Pharifees  grudging  at  Chrift,  for  his  familiarity  with  the 
 Publicans,  gaue  him  occafion  to  vtter  thefe  Parables  (as 
 formerly  wee  haue  feene)  whereby  hee  doth  conuince 
 them. 
 
 But  thefe  PhArifees  were  finners,  and  fuch  as  before 
 whom,  Chrift  preferres  Publicans  and  Harlots ,  now  this 
 eldeft  fonne  herefpoken  of,  faith,he  ncuer  brake  any  of  his 
 Fathers  commandements. 
 
 SoL  The  ^P  ban  fees  were  righteous  in  their  owne  eyes, 
 as  Chrift  elfewhere  doth  plainely  declare;  no  wonder 
 then  they  bragged  they  were  obedient  fbnnes,  when  as  in 
 truth  it  was   nothing  fb  ;   for,  had  this  fonne  beene 
 
 as 
 
Parable  of  the  lost  Sonne. 
 
 *5 
 
 as  hee  did  profefTe,  hee  would  neuer  haue  mumured, 
 nor  repined  at  his  Fathers  iuft  and  equall  procee- 
 dings. 
 
 But  the  Father  dothfeeme  to  approue  of  this  his  eldeft 
 fonnes  layings,  as  appeares,  verfe  3  1  * 
 
 Chrift  would  not  now  exafperate  the  Pbarifees,  but 
 from  hence  draweth  an  argument,  ^.grantyou  be  diitifull 
 and  obedient:  Admit  that  you  are  iuft  and  without  fin,  yet 
 you  doe  not  well  to  be  offended  with  this  my  dealing,  or 
 to  repine  at  my  mercy, &c.  And  fo  by  way  of  Concelfion 
 hetaxeth  them. 
 
 And  thus  wee  fee  who  are  the  two  Sonnet  here  fpoken 
 of. 
 
 In  the  eftate  of  this  Father  in  his  children  (faith  one) 
 the  eftate  and  condition  of  the  Church  militant  is  not 
 obfeurely  fliadowed  and  prefigured  :  his  two  fonnes  re- 
 prefent  the  two  forts  of  people  that  are  in  it :  ifthis  be  fb, 
 we  fee 
 
 That  the  Church  Vifible  i*  a  mixt  ajfembly  :  it  is  a  mixt 
 company  both  of  good  and  bad.    The  Parables  in  the  1  3.  of 
 LMattherp>  fb  fet  it  forth;  It  is  compared  to  a  field,  where- 
 in is  dameHzndfltibble^  as  well  as  wheat  e.  It  is  compared  to 
 a  net,  which  gathereth  together  ofall  kindes  of  fifti,  both 
 good  and  bad.    It  is  compared  to  a  floor  j,on  which  iyeth 
 both   corne  and  chafTe  :     fundry  other  comparifons  are 
 brought  in  Scripture  by  our  Sauiour,    to  confirm e  this 
 truth.    It  is  compared  to  tenne  Virgins,  whereof  5.  were 
 wifc,5-wcre  fooliflr:  to  a  marriage  feaft,  where  fbmc  had 
 wedding  garments,  other  none  :  to  a  great  houfe,  where- 
 in are  vejfe/s  ofwoodi  and  vejfe/s  of  gold ;  and  may  well  bee 
 compared  to  that  great  fheete,  whereinare  all  manner  of 
 beafts  and  fowles,  cleane  and  vncleane:  thus  it  euer  hath 
 beene ;   thus  it  euer  will  bee,  vntill  the  great  Iudge  with 
 his  fanne  {hall  purge  his  fioore;  till  the  Angels  (hull carry 
 thevfheateinto  the  Borne  of  glory  \    Vntill  this  day  comes, 
 
 fome  mbbifh  will  bee  in  the  net ;  fome  tares  amongft  the 
 wheate,fome  chafFe  vpon  the  fioore  ;  fome goates  amongft 
 
 the 
 
 Obiefi. 
 
 Anfr 
 
 w. 
 
 Tbeophykfl, 
 
 Dotlrine* 
 
 The  Church  vi- 
 able is  a  mixt 
 company. 
 Matth.13.j4. 
 Matth.  13.47. 
 Matthj.iz. 
 
 I  Matth.25.1, 
 I 
 
 j  Matth. 2 a. 
 2  Tim. 2. 20. 
 
 AA.I0.II.I2. 
 
 Matth.3.12. 
 Matth.]  3.30, 
 
 i 
 
16 
 
 Re  a f on* 
 *Cor.lI.ii 
 
 I  Pet.1.7. 
 
 •Vfi  1. 
 
 iCor«5.i 
 1  Co.  1. 2. 
 
 RcueUt.to> 
 
 ttN     EXPOSITION      OF     THE 
 
 gregation  of  Saint 
 ham 
 
 the  fheepe ;  fbms  with  the  marke  of  the  bead  in  the  Con- 
 on  Ifmaell'm  the  Familie of  <*Abra- 
 amongft  the  Difciples  thSre  will  bee  a  Demos ;  a- 
 mongft  the  'Deacons*.  Nicholas :  and  arnongft  the  Apoftles 
 themfelues,  there  will  be  a  ludat* 
 
 The  cockle  nruft  grow  for  the  comes  exercife;  there 
 muft  be  hereiies,  faith  the  Apoftle,  that  they  which  are 
 apfrooaedamongsl  yoti  might  be  fyowne :  the  faith  of  Gods 
 children  muft  be  tryed,  as  Peter  faith,and  how  can  that  be, 
 were  there  no  bad  to  try  them  ? 
 
 Vfes. 
 
 Fouly  then  are  they  decerned,  who  thinke  there  is  no 
 true  Church,  where  there  are  any  open  corrupt-  members ; 
 and,fooljfh  is  their  dealing,  who  hereupon,make  a  fepara- 
 tion,  becaufe  bad  and  good  are  mingled  together  :  Is  an 
 honeft  fociety  of  tradefmen  a  falle  fociety,  becaufe  fome 
 are  retained  amongft  them,  who  are  vn honeft  ?  was  the 
 Church  of  Corinth,  a  falfe  Church,  becaufe  thay  had  a- 
 mongftthem,  wicked  men?  Why  then  did  the  Apoftle 
 call  it  a  Church  of  Chrift,  and  a  company  of  Saints  ?  was 
 
 not  the  Church  of  Thy  at  ir  a,which  fufFered  lefabel to  teach, 
 p6feducey2x\&  commit  fornication,  a  true  Church  ?  Is  a  wife 
 no  true  wife,  becaufe  £he  hath  ablemifti?  And  was  not 
 Rebecca,  the  true  wife  of  ffaac .though  (he  had  an  elecl  and 
 reprobate  in  her  wombe  ?  And  why  then  fliouldnot  that 
 Church  bee  a  true  one,  which  hath  both  lacob  and  Efatt 
 within  her  ?  As  for  their  feparation,  thus  much  I  confefTe, 
 if  a  brother  walke  diforderly,  wee  may  withdraw  our  [elites 
 from  him :  but  that  we  are  to  withdraw  our  felues  from  the 
 Church,becaufe  of  him,  I  vtterly  denie :  we  may  notleaue 
 Gods  floore,becaufe  there  is  fome  chafFe  ;  neither  may  we 
 breake  Gods  net,  becaufe  there  is  fome  baggage  fifti ;  nei- 
 ther depart  out  of  his  houfe,  becaufe  there  be  fome  velTels 
 ofwrath ;  nor  yet  runne  out  of  his  Held,  becaufe  there 
 I  growes  fome  cockle  :  for  the  bad  which  are  in  the  Church 
 -  EpOl'+s.coni'     wemaynotforfakethegood  ;  but  rather  tolerate  the  bad 
 Don.  \  for  the  good  their  fake.   And  this  we  are  to  know ;  It  is 
 
 heatien 
 
 aThef^.tf. 
 
 N on  propter  ma 
 losboni  defer w 
 \  difidpropter 
 \  bonosmaUtole- 
 
Parable    Of    the    lost  Sonne 
 
 heaven  zh^z  hath  none  but  good:  he/l  that  hath  "nonehntbad: 
 £4r/j&that  hath  both  good  and  bad  :  To  haue  all  good  and 
 #0**  bud  is  a  propertie  -of  the  Church  triumphant ;  to  haue 
 *//  bad^nd  none good,  a  propertie  of  the  Church  malignant: 
 but  to  haue  both go$d  and  bad  mingled aisan  infeparable  pro- 
 perty of  the  £>//$£/*  Church  militant ,  here  vTpon  the  earth  : 
 I  will  condude-this  vfe  with  that  exhortation  of  the  Apo- 
 ftle,  H  eb»  \  o. 2  5  *  For  fake- not  the  affembling  of  your  [elites  to- 
 gether^ the  manner  of  forneii  \  but  exhort  one  another ;  and 
 fo  much  the  more  as  yon  fee  the  day  approaching*  Amend 
 whom  thcucanft  \  tolerate  whom  thou  canft:  not  amend: 
 but  in  any  cafe  run  not  from  thy  fathers  hotife,  becaufe  a 
 bad  fonne  or  feruant  is  in  it. 
 
 And  fo  I  come  to  a  fecond  Vfe.  W  hicli  is,  for  try  a  II :  ai  ? 
 there  both  good  and  bad  mingled  in  the  Church  viflbie  ? 
 then  examine  thy  fdfe,  what  a  one  thou  ait.  There  are  ma- 
 ny hypocrites  in  the  Church,  why  maift.  not  thou  be  one  ? 
 Many  goatesare  amongftthe  i"heepe,and  £0  maift  thou  :refl 
 notthen  in  this,  that  thouliueft  in  the  Church,  for  fo  falfe 
 Jfraelhes  doe ;  hypocrites  and  wicked  men  doe  :  but  make 
 diligent  fearch  and  inquirie,  whether  thou  be  a  found  mem- 
 ber of  the  Church  imiifible,  or  Catholike:  whether  thou 
 be  of  the  number  of  thofe  faithfull  ones,  v/hom  Chrift  re- 
 deemed with  his  bloud. 
 
 But,  how  fhall  I  know,  whether  I  am  fuch  a  cue  or 
 no? 
 
 There  are  many  fignes,  whereby  it  may  be  knowne,  I 
 willgiuc  thee  one, which  fhall  be  for  all,it  is  this^  conflant 
 praclife  ofholineffe.  By  this  maift  thou  know,whether  thou 
 art  a  found  member  ofit ,  for  euery  true  member  of  the 
 Church' Catholike,  is  anfwerable  to  thequalitie  and  con- 
 dition of  it ;  now  that  is  tioly-;  and  fo  are  they  :  fo  S.  Peter 
 termes  them,  a  holy  Nation.  And  in  other  places  fo  arc 
 they  filled:  art  thou  then  holy?Doft  thou  feeke  after  i^and 
 follow  it?  Art  thou  TaneTihed  [and  clenfed  from  the  filth 
 of  finne  ?  Deft  thou  expreiTe  holiaefle  in  thy  con- 
 ucrfation ,    hauing    refpecl:   to  euery    comrfiandcment 
 
 C  of 
 
 *i 
 
 Heb.1025. 
 
 Ecclcfiam  icnco  J 
 flenam  tr'ui so  j 
 &  fa'.ea^emeadc) 
 quospojjhm,  ts-: 
 Ur§ questmen'  | 
 dare  mn  pejpsmi] 
 fugiopaleafn^ne 
 hjcfim^nsn* 
 ream}ne  nihil 
 fim;  A'4£% 
 Vfrz, 
 
 Anfw*  * 
 
 Hclin*(feamaYl{ 
 of  a  true  mem- 
 ber of  the 
 Church. 
 Perk,  onibt 
 Creed. 
 
 Reuel;u,2. 
 Ephefo.is. 
 
 I  Pet.  2*9 - 
 
i8 
 
 An    Exposition    of   the 
 
 Tw$  things' cfpe* 
 daily  lth$  holi- 
 nefijbutnotit. 
 Cognatafinfih 
 tati. 
 
 Differences  be- 
 twixt true  fajt- 
 tlitie  and  eiui- 
 lliie. 
 
 i .  Difference* 
 Matth.23.2y. 
 Matth  f -n.a? 
 1  TheCi.aj, 
 
 Ephcf-4.2j. 
 
 PjrOX*.5« 
 
 2.  Piffmnce. 
 
 of  God  ?  Art  thou  holy  at  all  times,  in  all  places,  about  all 
 actions  ?  Hail  thou  it  written  in  thy  forehead,  as  it  was  in 
 the  bread  of  the  highPriefts  robes  ?  If  it  be  fo,  thy  eftatc 
 is  good ;  be  thou  allured,  thou  art  a  true  member  of  the 
 Church  Catholike,  and  (halt  neuer  perifh.But  yet  againe,/ 
 let  me  admonifti  thee  not  to  deceiue  thy  felfe;  looke  that  it 
 be  fo ;  fee  that  thy  holineffe  be  true  and  vnfained :  for  I  tell 
 thee,  there  are  thoulands  that  deceiue  themfelues  about 
 this  matter  of  holineffe,  contenting  themfelues  with  a 
 crackt  groat,  plcafmg  themfelues  with  a  counterfeit,  and 
 why  mayft  not  thou  doe  fo  I  What  I  faid  before,  I  there- 
 fore fay  againe  and  againe,  be  well  aduifed,  bring  thy  holi- 
 neffe to  the  touch  :  try  it  well,  and  examine  it  throughly ; 
 thou  haft  great  need*  becaufe  there  are  things  fo  like,  and 
 fo  neere  of  kinae  vnto  it,  which  indeed  are  not  it.  Two 
 things  there  arc  efpecially  very  like  it,  which  thoufands 
 in  the  world  take  for  it «:  but  are  fouly  deceiirtd  :  And 
 thefe,  they  are  CiuillhoTteftie^ndL  Retraining  grace  -,  thefe 
 two,  are  coufens  to  it,  they  are  nigh  a  kinne,  but  not  the 
 fame  ;  be  not  then  decerned  by  thefe  :  which^  that  thou 
 mayft  not,  I  will  fhew  thee  ibme  difference  betweene 
 them,  and  this'. 
 
 And  HrCb  CitiUitj  reacheth  onely  to  the  outward  man, 
 as  for  the  in  ward,  it  is  not  regarded:  thus  was  it  with 
 the  Scribes  and  Pharifees,  their  greateft  care  was  for  the 
 outfideofthecupi  and  tokeepe  themfelues  from  the  out- 
 ward acl,  and  to  bee  free  from  reproachfull  crimes  :  but 
 now  fan&ihcation  like  leauen,  fpreades  otter  the  -whole 
 Ittmpy  no  part  or  power  of  foule  or  body,  but  is  leauened  3 
 it  clcanfeth  the  minde  from  grofTc  ignorance  and  vanitie, 
 it  maketh  vs  to  bee  carefull,  about  the  euils  of  the  heart, 
 andmaketh  vs  to  be  watchful!  ouer  the  thoughts  and  af- 
 fections.. 
 
 Secondly,  Cinilitie  refpecTs  principally  duties  of  the  fe- 
 cond  Table,little  or  no  regard  is  had  ofthe  firft.  In  the  du- 
 ties ofthe  firft  Table  for  the  moft  part  he  is  altogether  de- 
 fectiue^efpecially  in  the  duties  ofthe  Sabboth,and  other  re- 
 j  -,  ~-  ,..,.^.,  .       '-..,■.■  .'■'  -  liftious 
 
19 
 
 Tit.*.!  a. 
 
 3.  Difference* 
 
 Pa  rable   of    the   lost  Sonne, 
 
 j  ligious  ex  ercifes  which  ought  to  bee  performed  by  him  in 
 I  his  family;  but  TrHclhfittejp'rcfpQ&s  both,  and  (if  any  dif- 
 ference) hath  more  refpect  to  the  firft  Table,  then  to  the 
 fecond;  Duties  of  Piety  as  w eli  as  of  J ftfike,  and  Charity 
 ill  all  be  confeicnabiy  obferued. 
 
 Thirdly,  the  workes  of  Piety,  which  Ciuiiity  per- 
 form es,  are  but  ceremonioufly  obferued,  to  prcferue  cre- 
 dit, or  for  faftiion  fake  ;  it  rcfteth  contented  with  the 
 bare  ad  doing;  neuer  regarding  the  inward  power  of 
 godlineffe  ;  but  Truefanftttj  performeth  them  cuen  for 
 confeience  fake  ;  and  is  much  offended  if  he  feele  not  the 
 power  of  godlinefTein  them;  it  is  ftill  complaining  of  dull- 
 neflfe  and  deadnerTe,  and  is  grieuecj  at  the  heart,  for  feruing 
 Godfodrowfily. 
 
 Fourthly,  Crmlity  for  the  rncft  part  contenteth  it  felfe 
 in  abftaiuing  from  cuill ;  it  does  no  man  wrong,  it  payes 
 euery  man  his  owne,  none  can  fay  it  hath  ftolne  eyther 
 oxeorafTe:  this  it  thinketh  to  be  enough,  though  it  ne- 
 uer doth  any  worke  ofmercy,  or  charitie  :  Andfo  for  the 
 firft  fable,  it  thinketh  it  fujlicient,  to  be  no  Idolater,  pro- 
 phane  fwcarer,  or  the  like:  albeit  they  be  ignorant  of 
 the  true  godjmd  in  the  grounds  of  his  wo:fliip;aTi:l  though 
 they  neuer  honour  him  with  their  tongue ;  but  Trne  holi- 
 ttejfe  teacheth  both  to  efcheweiiill,  and  doe  good,  know- 
 ing that  abftaining  from  euill,isbut  one  of  the  fteps  to  hea- 
 uen,doing  well  is  the  other  :  both  which  a  man  muft  take, 
 ifeuer  he  would  come  thither.  And  thefe  are  fome  diffe- 
 rences betwixt  True  f audit  iey  and  that  fame  mock  grace 
 fiftihtie,  which  fo  couzens  many, 
 
 Now  for  that  other  counterfeit,  viz.  Re  Braining  grace, 
 itmaybe  difcerned  from  true  holinefie,  by  thefe  enfuing 
 fignes. 
 
 Firft,  Retraining  grace  doth  not  hate  the  eui  11  it  abfiai- 
 neth  from  :  it  is  the  Maieftrates  fword,  ftiame  of  the 
 world,  or  feare,  or  fence  of  Gods  wrath  that  doth  curb  •.. 
 them  in,  and  make  them  to  abftaine :   or  elfeitmay  bee,  \tmglme!  ** 
 the  want  of  a  mind  difpofed,  or  of  an  occafion  propo-  >t.V}ffcnm 
 
 C  &  fed 
 
 4.  DifiWtcCe 
 
 I  Sam, 1 2,3 . 
 
 Efa.i.te 
 
 Difference  hi- 
 Cwixttrucholi*' 
 
20. 
 
 An    Exposition    op     t  h  a 
 
 ;  Vulng. 
 
 7*  D'jf.rsnct 
 
 Ffai.i.3. 
 
 .Rom.7« 
 
 llBl-ItM. 
 
 led,  doth  keepe  them  within  compaffe  5  as  for  the  finne  it 
 felfe,  they  lone  and  would  commit  it,  had  they  ability  or 
 occafioa  offered :  but  True  hvHtirffe  doth  cfchc  w  euiil,  be- 
 caufeit  h  euill,and  hateth  the  ciril!  it  efchcweth:  yea,  it  ha- 
 teth it  with  an  vn&ined  hatred,,  Co  that  were  there  no  law 
 or  Magiftrate,  yet  it  would  be  a  law  vnto  it  felfe,  it  needs 
 notto  be  bridled  by  the  terrours  ofthc  law.  No,  it  is  the 
 lone  of  God  that  conftraincs  to  doe  good,  and  the  fame 
 loue  reftraiacs  from  euill. 
 
 Secondly,  Re  sir  aining  grace  doth  not  willingly  obey,but 
 like  a  ftoniackfull  Horfe,  doth  champ  the. bit  within  the 
 teeth, it  is  inwardly  d  {contented  at  Gods  command  s,  yea, 
 it  is  great  paine  to  be  curbed,  and  eroded  of  its  will ;  no- 
 thing is  more  pa:'n  :rull  then  to  leaue  fin,  nothing  is  fo  grie* 
 uous  as  to  be  in  fnbiection  to  Gods  law,  thefe  they  count  as 
 bands  and  cords,  this  yoke  is  efteemed  as  the  heauieft  bur- 
 then :  but  the  heart  tritely  fanfiified,  defircs  to  b$  curbed; 
 it  is  inwardfy  grieaed  when  it  is  not  reftraincd-;  ao 
 yoke  is  fogricuous  to  it,as  the  yoke  offinne,noyoke  fo  ea- 
 fjeas  the  yoke  of  Gods  law :  what  good  it  doth,  it  doth 
 willingly  and  chearefolly,  what  euiiFit  committeth,it  doth 
 grudgingly,  and  with  repining.  By  thefe, we  may  difceme 
 True  holineffe,  from  both  thefe  counterfeits,  Ciuill  honeflj^ 
 zni  grace reftraimng:  fall  now  to  worke,  be  not  hearers 
 but  doers  alfc,  deceioe  not  thy  felfe;  as  it  is  to  be  feared, 
 thou  haft  hitherto. 
 
 Anfwer  mee  directly  to  tTnefe  queftions  I  propound, 
 and  let  God  and  thy  owne  eonfeience  be  witnefies  to  thy 
 anfwer  :  Haft  thou  as  much  regard  of  the  infide  as  of  the 
 outride  ?  Doth  thy  euill  imaginations,  finfull  cogitati- 
 ons, trouble  and  difquietthce,  are  thefe  heart-euils,  and 
 fecret  finnes,they  that  moleft  thee  ?  if  it  be  thus,  it  is  well 
 with  thee,  but  ifotnerwife,  thou  art  but  a  Ciuilian  at  the 
 beft.  Againe ,  I  demand ,  whether  thou  haft  rcipecl: 
 to  the  firft  Table,  as  well  as  to  the  fecond,  and  to  the  fe- 
 cond  as  well  as  to  the  firft  ?  Doft  thou  as  -well  mak*  eon- 
 feience   of  blafpheming    Gods  name,   of  prophaning 
 
 Gods 
 
Parable    of    thb    lost  -Sonne. 
 
 GodsSabboth,   as 
 robbing  by  the  high-way  ? 
 
 thou  doeft  of  murthering  a  man, 
 
 or 
 
 Anfwer  me  in  truth,  is  it  thus 
 
 or  no  ?  And  further,  I  demand,  doft  thouperforme  good 
 duties  for  confeience  fake  ?  Doft  thou  lament,  and  be  wai(e  j 
 thy  dulneffe  and  deadnefle,  thy  drowfinefle  and  hcaui- 
 ■neffe  in  the  performance  of  them  ?  Art  thou  grieued  and 
 difquieted  when  thou  findeft  not  the  ejKcacie  and  fkilte 
 of  thofe  good  exercifes  in  thy  heart  ?  Is  it  thus  with  thee, 
 art  thou  furc  of  it  ?  Then  let  me  once  againe  demand  ; 
 Haft  thou  learned  to  make  confeience  of  finnes  of  omiili- 
 on,  as  well  as  finnes  of  commiiTIon  ■?  Doft  thou  as  wello- 
 pen  thy  mouth  to  fpeake  to  his  honour,  as  keepe  it  fhut 
 from  dishonouring  of  him?  Doeft  thou  as  well  make 
 confeience  of  doing  thefe  good  duties  on  the  Sabboth 
 day  (hearing,  reading,  meditating,  and  the  like)  which 
 God  requireth,  as  thou  doeft  of  abftaining  from  the 
 workes  of  thy  ordinary  calling,  which  hee  forbiddeth  ? 
 And  doft  thou  not  reft  m  Negatiues,  abftaining  on dy 
 from  what  is  forbidden  ;  but  haft  thou  alfo  regard  to 
 Affirmatives,  doing  what  G  od  hath  enioyned  to  be  done, 
 efteeming  this  latter  as  neceflary  a  branch  of  Chriftiani- 
 ty  as  the  former?  Surely  if  it  be  thus,  thou  mayft  haue 
 comfort,  that  thy  holinefla  is  found  and  good,  it  is  of 
 theright  breed,  and  no  counterfeit.  But  yet  let  me  exa- 
 mine thee  a  little  further  thou  abftaineft  from  grolTe  e- 
 uils,  fuch  and  fuch  fins  thou  doft  not  commit,  but  what 
 is  the  ground  of  thy  abftaining,  is  it  the  law  of  the  Ma- 
 gistrate? Feare  of  Gods  wrath  ?  Orfhameoftheworld? 
 or  is  it,  becaufe  thou  wanteft  ability,  or  opportunitie, 
 and  the  like?  if  this  be  the  ground,  let  me  tell  thee,  this 
 is  a  falfe  holinefle,  which  will  deceiue  thee  in  the  end.  But 
 do'ft  thou  leauc  thefe,  becaufe  they  are  euilland  difplea- 
 fing  to  the  Lord  ?  Doft  thou  feare  the  Lord,  and  his 
 goodnefle,  and  tremble  to  offend  him,  becaufe  of  his  mer- 
 cy ?  Why  then  it  is  excellent :  An  euident  figne  it  is  of  a 
 fan&Ified  foule.  And  yet  once  more  anfwer  me ;  doeft 
 thou  feele  it  painefull  to  be  reftrained  from  cuill,  and  art 
 
 C  3  thou 
 
 21 
 
 Hcf3.5. 
 Pfai.150  4 
 
Z2 
 
 Rom.&  $. 
 
 An    Exposition    of    the 
 
 jHeb.ii.14. 
 
 thou  diicontented  when   God  puts  his  bit  into  thy 
 mouth  ?    Is  his  law  as  bands  and  cords  vnto  thee  ?  are  his 
 commandements  hcauie,   fo  that  thou  carjft  not  bearc 
 thern  ?   ifit  be  thus,  it  is  a  foule  figne,  that  thy  hoHnelTe 
 is  but  reHraininggrAce^  and  fuch  a  holinefle  as  a  Reprobate 
 may  haue  r>  But  if  on  the  other  fide,  thou  art  defirous  to 
 bereftrained,  and  thou,  counted  it  amifery  not  to  haue 
 thy  flefh  bridled,  if  thou  art  willing  to  draw  in  Chrifts 
 yoke,  and  takeft  delight  in  obeying  of  his  will,  thou  mayft 
 then  conclude,  and  that  without  feare,  that  thy  holinefle 
 is  found  and  vafeined,  and  fo  consequently,  that  thou  art 
 (not  onely  a  member  of  the  Church  vifible)  but  alfo  a  true 
 member  of  the  Church  Catholike  and  inuifible.    Oh'  my 
 beloued,  that  we  would  deale  truely  with  our  fellies,  that 
 we  would  now  at  the  laft  learne  to  be  wife,  and  not  <*u!l 
 our  ownfoules,as  moft  do.  You  fee  that  all  are  not  good, 
 that  arc  in  the  Church,  there  are  many  diffembling  hypo- 
 crites, as  well  as/incereprofelTors,  there  are  goatesas  well 
 as  ftieepe  in  this  fold  offchrift,  Nov  he  that  hath  not  the  f pi- 
 tit  ofCbrift,  it  none  of  hh  :  What  hor>e  then  can  they  haue, 
 1  who  haue   not  fo  -much  as    a  fhew  of  godlineffe  ? 
 How  defperateis  their  eftate,  who  euen  in  outward  ap- 
 pearance, (hew  nothing  but  pfophanenefle  ?  Gods  name 
 which  is  holy  they  blafpheme;   his  Sabboths  which  are 
 holy  they  prophane;  Religion  which  is  holy  they  con- 
 temner andinaword,  ail  thelawcs  of  God,  which  are 
 holy,  they  violate  and  breake.   And  moft  fearefull  muft 
 the  eftate  of  fuch  be,  who  mocke  and  fcorTe  at  hoYmzflc 
 and find:ity,and  willnot  fticketoprofeiTe,theyarenoneof 
 thefe  holy  ones,  but  know  thou  prophane  wretch, whofbe- 
 uer  thouart,thateuery  true  member  of  the  Church  Catho- 
 like is  holy5and  who  euer  is  not  a  member  of  that  Church 
 here,ftiallneuerbe  a  member  of  that  other  hereafter ;  and 
 therefore  confider  what  thou  fayeft3and  be  thou  better  ad- 
 uifed.   Caft  off  thy  prophanenelTe,  and  follow  holmcffe, 
 which  thou  haft  fo  long  defpifed,  for  without  it  no  man 
 ftiall  euer  fee  God  to  his  comfort.  In  a  word, to  conclude, 
 
 all 
 
Parable   of    the   lost  Sonne, 
 
 ;  all  you  that  profeiTe  your  feluestobe  true  members  of  this 
 Church,  declare  it  by  your  holineffc,  holinefle  becomes  the 
 Saints  of  Gad,  be  you  therefore  holy  at  god  u  holy.   God  is 
 holy  in  all  places,  at  all  times,  about  all  aclions,  fo  muft 
 thou  be,  or  elfe  thou  art  not  holy  as  God  is  holy,  he  is  ho- 
 ly in  the  day,fo  be  thou ;  he  is  holy  in  the  night,  bee  thou 
 fo  alfo.  God  is  holy  in  the  earth,  fo  fee  thou  be ;    God  is 
 holy  in  the  heauens,  fo  pray  thou  may  ft  bee  •    his  words 
 are  holy,  fo  muft  thine ;  his  workes  are  holy,  fo  let  thine ; 
 Oh  that  we  could  be  thus  holy  as  God  is  holy  !  Remem- 
 ber the  Heauens  are  holy  whither  thou  art  going,  the 
 Angels  are  holy  with  whom  thou  muft  dwell,  and  the 
 Church  is  holy  wherein  now  thou  iiueft.  And  therefore 
 fee  thou  practife  holinefle,  other  wife  though  thou  Hue  in 
 the  Church,  yet  thou  art  not  of  the  Church,  but3rtone 
 of thofe  Goates  which  ihall  bee  fet  at  Chnftsleft  hand, 
 and  heare  that  fame  fearefuli  faying  of  sAwayfrom  meeyee 
 car  fed  into  eucrUftingfire. 
 
 3.  Seeing  this  is  fo,  that  the  Church  vifible  is  amixt 
 ?  company,  then  let  none  be  caft  down  too  much  when  they 
 feefometo  fall  away,  neither  entertaine  any  thought  of 
 diflike  agamft  Religion,  or  the  profelTours  of  the  lame,   as 
 the  manner  of  too  many  is,  who  when  they  fee  any  re- 
 uoit  and  backeflide,  prefently  condemne  all  for  groffe  diC~ 
 femblers  and  hypocrites.    But  this  may  not  bee,  hypo- 
 crites there  are  in  the  Church,  and  euerwillbe,  and  iuch 
 fliail  at  length  bee  diicouered,  and  will  make  themfclues 
 knowne ;  but  as  there  are  hypocrites,  fo  there  are  true 
 Prdfeflbrs,  and  Ch rift  hath  his  good  fheepe  as  well  as 
 Goates  in  his  fold,   and  though  fbme  doe  forfake  the 
 pathes  of  righteoufhefTe  they  formerly  walked  in,  yet  bee 
 not  hardly  conceited  of  all  other  for  their  lakes,  Icaft  in 
 fo  doing  you  condemne  the  generation  of  the  iuft.    And 
 thus  much  fliallferuetobe  fpoken  of  this  point,  and  of  this 
 Verfe ;  we  are  now  to  enter  vpon  the  next. 
 
 C4 
 
 Ver. 
 
 23 
 
 sPct.M5,i<5, 
 
 Matth.2yB 
 Vfi-p, 
 
24 
 
 An    Exposition    of     the 
 
 Verse  12.  <is4nd  the  younger  of  them faid  to  hU  FathenFa- 
 ther,giue  me  the  portion  of  goods  thatfallethto 
 me.  And  he  divided  to  them  hii  lining, 
 1 3 .  And  not  many  dries  after,  the  younger  Sonne 
 gathered  all  together,  and  tooke  his  iourney  into 
 afarre  countrey,  and  there  wafted  hiifubftance 
 with  riotous  lining. 
 
 Here  beginneth  the  Narration,  wherein  wee  haue  laid 
 downe  the  Prodigall  his  Egreffe  to  the  17.  verfe,  and 
 his  Regreffe  from  thence  vnto  the  end.  In  his  Egrejfe, 
 wee  are  to  consider; Firft,  hisftnne,  verfe  12,13.  Secondly, 
 the  punijhment  of  hisjinne,  verfe  14, 1 5, 1 6.  His  ftnnet 
 which  was  either  before  hec  had  receiued  his  portion, 
 verfe  1 2.  or  after  he  had  receiued  it,  verfe  13.  Before  hee 
 had  it,  his  fault  was  double ;  hee  is  greedy  of  it,  zn&bee  is  as 
 impudent  in  calling  for  it  1  After  hee  had  it,  he  alfb  com- 
 mits a  double  finne,  firft,  hee  teaues  his  Fathers  honfe\ 
 and  fecondly ,  hee  wafts  and confumes  hii  goods  with  riotous 
 lining. 
 
 And  the  younger^  But  why  is  the  Prodigall  figured  by 
 the  younger,  rather  then  by  the  elder  brother  ? 
 
 Ianfwcr,  Surely  becaufeof  his  folly  and  indifcretion, 
 which  is  mod  incident  to  youth  that  is  headdy,  rafh,  and 
 fooneft  feduced.  Hence  is  it  vfuali  amongft  vs  to  terme 
 fuch  as  want  forefight,  and  haue  beene  outreached,  youn- 
 ger brother ty  oh,  you  were  made  a  younger brother \&c*  Thus 
 this  Prodigall  was  the  younger,  not  in  yeares,  but  inman- 
 ners,not  in  age,  but  in  want  of  wifedome.  So  then,  by  this 
 terme  and  Epithite ,  the  folly  and  indifcretion  of  the  Pro- 
 digall feemeth  to  be  kt  forth,  which  ifit  be  (as  I  fuppofe 
 it  is)  then  this  will  be  the  point : 
 1)oElrine.  Eueryfinner  is  ayounger  brother ,  foolifb  and  indifcreet* 
 
 sinners  areyoan-  Sinners  are  chiJdifli  and  fboli/h,   they  want  wifedoaie 
 ger  brothers.       ancj  difcretion,  whatfoeuer  reckoning  the  world  makes  of 
 them,  or  they  make  of  themfelues,  yet  indeed  they  are  no 
 other.  The 
 
 I  Anfw. 
 \  Solent  \umsm 
 I  mmueJTepM- 
 j  denies.  Miidon. 
 \  inloc. 
 SteUi'mloc* 
 
Parable   of    the    lost  Sonne. 
 
 The  Holy  Ghoft  in  Scripture  doth  euery  where  be" 
 foolc  them,  L^ty  people  is  foolifh,  they  haue  not  kriowne  mee  : 
 they  are  fottifh  children  they^  bane  no  vnder  Handing  t  Yea -> 
 but  it  feemes  the  Prophet  in  that  place  hath  to  deale  with 
 idiots  and  naturals,  and  againft  fuch  to  direft  his  fpeech  : 
 Nay ;  for  marke  what  he  faith  further,  They  are  wife  to  do 
 entity  but  to  doe  well  they  haue  no  knowledge.  So  in  another 
 place,  Surely  the/e  are  poor •e,  they  are  foolifh.  And  in  ano- 
 ther place,  The  foolifh  fhall  not  ft  and  in  thy  fight.  And  in 
 another  place,  1)0*7^/^  r^/w*  the  Lord,  oh  foolifh  people 
 and  vnwife  !  And  againe,  They  are  a  nation  voide  ofcounceH, 
 neither  is  there  any  vnder Handing  in  them*  O  that  they  were 
 wife.  Salomon  affiirmes  this  in  his  Prouerbes,  f  almoft)  al- 
 waics,  ftyling  the  wicked  man  the  foole.  And  Chrijl  lefus 
 (a  greater  then  Salomon)  doth  plentifully  confirme  it  in  his 
 Gofpeli,  comparing  them  to  foolifh  Virgins ,  to  foolifh  buil- 
 ders* and  the  like. 
 
 If  you  would  know  the  reafbn,  this  is  it :  they  are  Gran- 
 gers to  thtfeare  ofCjod,  that  is  not  before  their  eyes.  Now 
 thefeare  of  God  is  the  beginning  of  rvifedome,  Initiumfapien- 
 tia;  the  very  beginning  of  it,  as  if  it  were  the  zA.B.C.  to 
 it,Kow  then  can  they  be  wife  when  that  is  wanting  ? 
 
 But  Chrift  himfelfe  faith,  that  the  Children  of  t hid  world 
 are  wife,  yea,  wifer  then  the  children  of  light.  How  then  can 
 this  be  true  ? 
 
 Moil  true  it  is,  they  are  wi(c9  and  indecde  wifer  then 
 the  children  of  God,  according  to  Chrifls  fpeech ;  but 
 yet  marke  the  reftraint,  he  accounts  them  not  wifer  ab- 
 solutely, but  onely  fecundum  quid,  they  bee  wifer  in  their 
 generation ;  that  is,  in  the  things  of  this  world ;  wifer  in 
 their  generation  then  the  children  of  light  in  theirs,  for 
 by  reafon  of  corruption  that  cieaueth  fo fail:  to;  and  of 
 finne  that  hangeth  (b  fall:  on ;  we  reach  not  to  that  meafare 
 of  wifedome  which  we  ought  to  doe.  This  therefore  ma- 
 kcth  nothing  againft  our  former  point :  we  may  then  hold 
 it  as  a  found  Maixime  in  Diuinity,  that  Sinner \jare  Fooles. 
 The  Vfes  maybe  thefe. 
 
 Firft, 
 
 25 
 
 Ier,4  izt 
 
 Icf.5-+. 
 
 Pfal.S.f. 
 
 Deut.32.6. 
 
 Verfea8.29. 
 
 Pro.1.7.2*, 
 
 Matth.ts.l. 
 Matth.7.26. 
 Luke  13.20. 
 Rom.$.i8t 
 Pfal.iiMC 
 
 Pro.  1.7, 
 Ier.8.9. 
 
 Obieft. 
 Luke  if  8, 
 
 Anfvfi. 
 
 They  are  not  in 
 
 genere3wfc£/tf 
 
 ingenerefuo, 
 
 wifetodoeeuiH,, 
 Ier.4  2. 
 
 Heb  U.2, 
 
1 
 
 26 
 
 Vfcv 
 
 An    Exposition    of    the 
 
 i  Cor.a.14. 
 
 Six  remarkable 
 properties  of 
 foolesjiaturaU 
 to  cuery  wicked 
 mm. 
 
 1  property. 
 
 Firft,  to  Reproone  fuch  as  iudge  contrary  iudgement,and 
 gainc-fay,  and  contradid  the  teftimony  of  Gods  owne 
 (mouth;  if  men  arc  deepe  Politicians,  haue  profound  rea- 
 ches, and  haue  a  deepe  infight  into  the  world,  though  they 
 be  prophariefwearers,  drunkards,  Sabboth-breakers,or  the 
 like,  yet  thefe  are  the  onely  wife  men  counted.    But  were 
 this  fo,    then  would  Tharaoh  haue  beene  wife,  and 
 Achitofhel  that  grand  Politician*  and  fo  Gehezi;znd  Achan, 
 and  H amnion  ;  yet  who  played  the  fbole  more  egregioufly 
 then  thefe  ?  haue  they  not  their  folly  written  in  their  fore- 
 heads^ fo  that  who  fb  runnes  may  reade  it  ?  haue  they  not 
 a  Kouerint  vniuerfi  fet  ouer  their  heads,  that  all  may  know 
 them  for  Fooles  to  the  worlds  end  ?  I  confefle  this  Afferti- 
 on  in  worldly  mens  iudgements  is  a  flrange  paradox e,  and 
 it  is  no  wonder,   for  the  natarall  man  ferceiueth  not  the 
 things  that  are  of  God,  neither  can  hee  perceitte  them  becaufe 
 they  are  fpiritnallj  di/cerned.    Yet  that  th eir  moutraes  may 
 be  flopped,  and  (if it  be  potfible)  that  they  may  in  fome 
 meafure  difcernc  it,  let  vs  confider  fbrae  of  the  properties 
 of  fooles,and  then  fee  whether  they  are  notnaturalltoeuc- 
 ry-fricked  man. 
 
 One  property  of  a  foole  is  this,  hee  is  ignorant  and  in* 
 docible,  hee  knoweth  not  the  end  why  God  made  hirr^ 
 nor  yet  whether  there  be  a  God,  or  what  this  God  is;  and 
 which  is  worft,  hee  will  not  know;  he  is  indocible>  and 
 I  will  not  be  taught.   And  doth  not  this  fitly  agree  vnto 
 the  wicked  ?    are  not  they  as  ignorant,  can  they  tell  why 
 the  Lord  made  them,  or  about  what  bufinefle  they  came 
 into  this  world  ?  doe  they  not  drudge  and  droile,  moile 
 andtoyle,  and  fpend  their  whole  time  for  the  getting  of 
 a  little  vanitie  ?  doe  not  their  Hues  fay  (though  their 
 tongues  are  filent)  that  their  chiefeft  errand  hither  was 
 to  get  riches,  to  procure  honour,  to  follow  pleafures,  to 
 hunt  after  fafliions,  and  fill  themfelues  with  a  few  va- 
 nishing contentments  of  this  prefent  life;  and  can  they 
 tell  whether  there  be  a-God,  or  what  this  God  is,  or  how 
 hewillbe  worshipped  and  ferued  :  alas  they  cannot,  and 
 
 which 
 
Parable    of   the   lost  So 
 
 N  N  E. 
 
 _J7_ 
 
 Ier.22,2©,*!, 
 Ifay  42.25. 
 Suiaas. 
 
 2 
 
 Property, 
 
 Gilbert  lib, 
 Narc. 
 
 which  is  worft  of  all,  they  will  not  learne,  they  are  igno- 
 rant,and  will  be  ignorant,they  are  carclefly  fotcifti  of  thoie 
 things  they  daily  heare  and  fee ;  like  that  roole  Amphifli* 
 desy  who  would  neuer  learne  to  tell  aboue  fine,  or  to  know 
 whether  his  Father  or  Mother  brought  him  forth. 
 
 Secondly,  Fooles  and  idiots  are  felfe-conceitedy  no  per- 
 fwafion  can  alter  or  change  their  mindes,  their  owne  waies 
 they  like  belt,  and  their  owne  courfes  they  thinke  lafeft. 
 Thus  is  it  with  the  wicked,  their  own  waies  they  will  fol- 
 iow,their  owne  courfes  they  will  take,  though  deftrueli- 
 on  be  the  end,  noperfwa/ion  that  can  be  vfcdy  no  argument 
 .  that  can  be  brought,can  recall  or  reclaime  them.  Like  that 
 foole,who  being  fent  for  wood,  would  alwaies  draw  oat 
 from  vnderneatht  he  pyle,  thinking  it  the  bed  way  to  doe 
 thehardeftworkefirft,  and  the  eafieft  after  wards,  when 
 indeed  he  fpent  more  time  in  pulling  out  a  fticke,then  hee 
 fliould  haue  done  in  carrying  in  an  armefull,  if  hee  had  ta- 
 ken offthe  vppermofl  which  had  beene  moft  ready ;  yet 
 by  no  meanes  could  he  be  difwaded  from  this  courfe  till  the 
 pyle  fell  vpon  his  head,  and  flew  him.  Thus  obftinate  are 
 the  wicked  in  their  euill  waies,  they  driue  in  fin  as  if  they 
 were  mad,  (as  it  was  faid  of  Jehu  in  another  cafe)  and  will 
 not  bee  reclaimed  till  death  and  damnation  feaze  vpon 
 them. 
 
 Thirdly,  Fooles  preferre  trifles  before  treafure,  a  Coun- 
 ter before  a  Pearle,  they  will  not  leaue  their  bable  for  a 
 wedge  ofgold.    This  alfo  fitly  agreeth  vnto  the  wicked, 
 who  with  the  Gaderens  efteeme  their  Hogs  more  then 
 Chrift,the  things  of  this  life  before  thofe  fo  farrefurmoun- 
 tingioyes  of  abetter.   Such  aprophane  foole  was  Efw, 
 who  preferred  a  rneffe  of  a  pottage  before  his  birth-right. 
 A  large  broode  ofprophane  ones  he  hath  left  behinde  him 
 (though  he  himfelfe  be  dead  and  gone)  who  will  not  fticke 
 to  part  with  Heauen  for  a  little  pelfe,  for  a  mefTe  of  meate 
 they  will  be  content  to  loofe  their  foules,  their  Heauen, 
 their  God. 
 Fourthly,  Idiots  and  fooles  are  all  fortheprcfent,  ha-    4,  Property > 
 
 Pro.27.22. 
 2  King*  9.20. 
 
 ^Property. 
 Mark  5*17. 
 
 uing 
 
28 
 
 Pfal.49.lOj 
 Luke  11-16, 
 Ier.j7.1i. 
 
 Matth»S« 
 i.Vroperty. 
 
 Lu&tcumfpinu 
 i  Pro.10.13.Sc 
 
 An    Exposition    of    the 
 
 6.Vroperiy. 
 
 Rom  3.U' 
 
 Verfe  14. 
 
 VerfciS.x*, 
 
 Vetfei7< 
 
 uing  little  or  no  care  for  hereafter,  preferring  a  penny  in 
 hand  before  a  pound  in  reuerfion.  And  doe  not  the 
 wicked  thus  ?  all  they  defire  is  but  for  this  prcfent  life, 
 as  for  the  day  of  death,  and  day  ofiudgernent,  theythinkc 
 not  of :  their  Qtutret  are,  What  flail  I  eatei  or  what  Jhxll  I 
 drinke,  or  what  Jhall  1  pat  on.  But  as  for  Heauen,  and  eter- 
 nall  faluation,  they  neuer  open  their  lips  to  make  any  en- 
 quirie. 
 
 Fiftly,  Fooles  are  very  defperate,  they  are  ftill  a  med- 
 ling  with  edge  tooles,  and  playing  with  kniues  and  fire- 
 brands, and  neuer  reft  vntill  they  haue  mifchieft  them- 
 felues  or  others.  Euen  thus  doe  the  wicked,  they  play 
 with  finne  and  fport  with  their  damnation  3  It  is  apaftime 
 to  a  foole  to  doe  mtfcbiefe,  (faith  Salomon.)  Sinne  is  as  it 
 were  his  bable  wherewith  he  makes  himfelfe  fport,  hee 
 makes  amocke  at  it;  drunkenneffe,  whoredome,  theft, 
 murder, and  the  like,  make  him  merry  at  the  heart;  but 
 know  oh  foole,  in  the  end  thefe  will  fting  like  a  Serpent, 
 and  bite  like  a  Cockatrice ,  they  'owe  thee  a  fhsune, 
 and  affure  thy  felfe  they  will  pay  thee  in  the  end. 
 
 "Sixtly,  Fooles  are,  very  mifchieuous  and  harmefull, 
 and  fo  are  wicked  ones,  their  (leepe  departs  from  themyex- 
 cept  they  cattfefome  to  fall.  See  how  the  Apoftle  fets  them 
 forth  in  the  third  to  the  Romanes,  at  the  1 3 .  verfe.  Their 
 throat  (faith  he)  «  an  open  fepulchre,  with  their  tongues 
 they  haue  vfed deceit ,  the  poyfbn  of  afpes  is  vnder  their  lips. 
 Whofe  mouth  ufuU  of  curfing  and  bitternefie.  Their  feet  are 
 fwift  to /bed  b loud.  Deslruflion  and  mifery  are  in  all  their 
 wayes  :  and  the  way  of  peace  they  haue  not  knowne.  What 
 foole  is  or  can  bee  more  mifchieuous  then  a  wicked 
 man  is. 
 
 Thus  you  fee  how  fitly  thefe  properties  of  folly  agree 
 to  all  wicked  ones :  and  now  what  thinke  you  ?  fliall 
 thefe  be  wife  in  thy  efteeme  ?  canft  thou  iudge  thefe  to 
 be  difcreete,  that  behaue  themfelues  as  wee  haue  feene  ? 
 it  cannot  be,  no  not  poflible  :  thou  muft  needs  fct  to 
 thy  feale,  and  fay  that  they  are  fooles.   True  it  is  they  arc  , 
 
 not 
 
Parable   of    the    lost  Sonne 
 
 not  naturall    fooles, 
 they  were  the  Iefle  to  bee 
 
 wanting 
 
 naturall  wit  (  for  then 
 pittred)  bat  they  are  arti- 
 ficial! fooles,  fooles  of  the  diuels  making,  and  there- 
 fore the  more  to  beedetefted.  But  carnali  men  in  this 
 life  cannot  ice  this,  and  therefore  will  not  fay  this ;  but 
 one  day  (to  wit,  at  the  Iaft  day)  they  (hall  acknowledge 
 it. 
 
 Secondly,This  may  ferae  for  a  Tcrrour  to  the  wicked; 
 for  it  is  fo  indeed,  that  they  are  fooles,  let  them  efteeme 
 themlciucs  to  be  neuer  fo  wife  ?  Then  afluredly  it  muft 
 follow,  Firft,  that  all  Gods  ordinances  are  in  vainevnto 
 them,  and  like  Fooles  they  defpife  wifedome  and  inttrttUion  : 
 When  heauenly  things  are  fpoken  of,  like  Sots  they  will 
 haue  one  fenfl?fTe  obieftion  or  other,  in  refpect:  ofwhich, 
 they  reiecl  all  they  heare :  hence  is  that  of  Salomon,  Speake 
 not  in  the  earn  ofafoole}for  he  mil  defptfe  the  nifedome  ofthj 
 words* 
 
 Secondly,they  lie  open  to  the  fcorne  of  others  ;  yea  to 
 be  buffeted,  andabufed  by  them  :  Let  falfe  teachers ;  (fb 
 they  be  of  their  owne  humours)  feeke  to  bring  them  into 
 bondage,  though  they  deuoure  them,  and  take  of  them, 
 and  exalt  themfelues  infoiently  amongft  them,  and 
 finite  them  on  the  face,  yet  they  will rjhffcr  them gladly, 
 and  be  we  well  content  to  be  fo  vied,  as  'Paul  flieweth  at 
 large,  2  Cor.i  1.19,20. 
 
 Thirdly,  Yea  alfo,  when  he  that  is  afoolevcalketh  by  the 
 way,  his  wifedome  faileth  him,  and  he  faith  to  ettery  one  that 
 heisafoolex  euery  worke  hedoth  difcouers  his  folly,  his 
 ordinary  behauiour,  gate,  gefture,countenance,fpeech,pro- 
 claimes  openly  to  all,  that  he  wants  wit;  yea  their  beft 
 workes  arc  but  folly  in  Gods  efteeme ;  their  hearing,  rea- 
 ding,praying,  preaching,  what  are  thefebut  the  facrifice 
 of  fooles,  and  fo  doth  Salomon  terme  them  ?  What  a  mi- 
 ferable  thing  is  this  that  a  man  fhould  liue  20.30.40.50. 
 yearcs,  or  it  may  be  more  (according  to  the  terme  of  time, 
 heliues  in  his  naturall  eftate)  and  offer  vp  in  all  that  fpace 
 no  other  facrifice  then  a  fooles  facrifice  vnto  the  Lord  ?  Oh 
 
 wofull ! 
 
 29 
 
 w'uhjidmcnntt  j 
 natural!  foolet,  \ 
 tut  awjiihil     j 
 
 jOGlCU 
 
 Vfel. 
 
 P10.1.7. 
 
 Pro  23. 9- 
 
 2C0r.1I.19. 
 
 Ecclcf  10.3, 
 
 a  wtked  maJi  u 
 but  a  f odes  fa- 
 crifice* 
 Ecckfj.I. 
 
3° 
 
 Pro.22.i$. 
 
 Reuelj-14' 
 
 An    Exposition    of    th 
 
 ZJfif. 
 
 Pio.  1.20.24 
 6c  8 .5  •&'$•*• 
 
 Dan.4c 
 
 Num.ii.i^. 
 Ifay  $5.-20. 
 
 rfit 
 
 wofult!  Gh  lamentable !  can  God  be  pleafed  with  this  ? 
 (hall  God  accept  of  this  ?  No,  hee  cannot,  nor  hee  will 
 not :  Confider  of  it,  therefore  (Oh  man)  fpend  one  houre 
 in  ferious  consideration ;  the  time  will  not  be  loft  but  re- 
 deemed. * 
 
 Fourthly,  they  will  perifii  for  want  of  wifedome,  for  if 
 he  be  in  danger  of  hell  fire,  that  faith,  thou  foole ,  as  Chrifl: 
 Iefus  that  faithfull  and  true  witneffe  doth  aiiirme  ;  Then 
 how  much  more  likely  is  he  to  goe  to  hell,  that  is  a  foole 
 indeed .?  Is  the  very  calling  of  one  foste^  (who  is  not)   fb 
 great  a  finne,  as  that  the  (land erer  is  in  danger  of  hell-tor- ! 
 ments  ?    Then  how  much  more  greater  torment  doth] 
 abide  him,  that  makes  himfelfe  a  very  foole  by  com-1 
 mitting  of  finne,  which  is  termed  folly  in  Scripture  Ian-- 
 guage  ?  J 
 
 A  third  vie,  is  for  Exhortation  5  let  all  finners  breakc  i 
 from  the  bands  of  their  owne  folly,  and  feeke  after  the  [ 
 true  wifedome  :  Euery  one  would  bee  counted  wife,  and 
 defires  fo  to  bee  efteemed  ;  But  why  then  doe  you  de- 
 light in  folly,  why  doe  you  take  pleaiure  in  finne,  and  not 
 embrace  Gods  councell  ?  Oh  then  4>reake  effthjjinnes  bj 
 repentance,  and-cnterfaine  the  truefeare  of  God  into  thy 
 heart  and  fotile,fo  (halt  thou  be  aged  whileft  thou  art  but 
 young,  and  be  an  Elder,  when  thou  art  achilde;   but  if 
 
 Ithou  continued  to  go  on  in  finne,thou  fhalt  be  ftill  a  child, 
 though  -thy  head  bee  hoary,  and  though  thou  liueft  the 
 yearesof  MctbufiUb9  thou  {halt  neuerattaine  toyearcsof 
 difcretion. 
 
 The  fourth  vfe  is  for  Admonition  :  Are  the  wicked 
 fooles-?  then  beware  of  their  company  and  councels, 
 and  palTe  not  for  their  judgements.  For  what  wifedome 
 is  it  for  a  man  to  make  a  childe  or  idiot  his  guide  or  coon- 
 cellor  ?  what  wifedome  is  it  to  follow  a  wicked  mans  ad- 
 uice?  beware  of  it,  and  euermore  fufpeel:  it:  and  as 
 their  councels,  fo  their  companies,  let  them  beauoided, 
 it  isnotfafeto  be  fbciablewith  them.  For  howfoeuer 
 ideotifme  and  want  of  capacity  is  not  contagious,  yet  this 
 
 kindc 
 
 — L. . 1 ■ ■■       .  — ■    ■         — 
 
Parable  of  the  lost  Sonne. 
 
 kinde  of  wicked  folly  is  very  dangerous,and  full  ofinfccti- 
 on.  Hee  that  walketb  with  tbemfe  /hall  bee  mfcr  (faith 
 Salomon)  bat  a  eompanUn  of  fooles  Jh.Jl  be  made  rvorfe,Ax\& 
 as  for  their  judgements  we  neede  not  pafTe :  alas  they  are 
 without  wit,  let  them  mccke  on,  bee  not  thou  difcoura-  . 
 ged  ;  fhould  one  of  the  Kings  Guarde  caft  oifhis  liuery  j 
 becaufe  a  fool?  laugh?  at  it,  hee  might  iuftly  bee  thought 
 to  be  a  worfe  foole  then  the  other,  a  yellow  coate  would 
 better  become  him  then  his  red.  Doe  not  thou  then  caft 
 ofFthy  liuery,  forfake  not  thy  profeflion  becaufe  the  fooles 
 of  the  world  deride  thee ;  they  are  fooles  and  fo  efteemc 
 them. 
 
 But  let  me  here  aduife  all  fuch  as  feare  the  Lord,  to  bee 
 carefulloftheir  Carriage,  that  they  be  not  iuftly  charged 
 with  folly  by  them;  It  is  true,  that  fometimes  we  are 
 charged  by  thQ  world  for  Fooles  fat  things  that  we  doe 
 wifely  in,  as  the  Apoftles  were,  i  ^r.4.10.  Butyet  with- 
 all,  in  refpecT  of  thofe  dregs  of  folly  which  remaine  in  the 
 beft,  and  moft  regenerated  perfbn,  we  are  often  carry ed  to 
 fome  praclifes  which  make  vs  feeme  to  be  Uke  the  fooles  of 
 I/rael,4s  for  example : 
 
 When  we  fret  and  vexe  at  the  profperity  of  the  wicked, 
 and  wax  impatient  with  our  owne  condition  :  thus  did 
 Dauid,  for  which  he  did  charge  himfelfe  with  folly ,  Tfal. 
 73.3.13,14,15,21,22. 
 
 When  we  are  vnaduuedly  froward,  and  angry ;  and  be- 
 ing angry  fufrer  the  Sun  to  goe  dovpne  vpon  it :  Anger  may 
 knocke  at  a  wife  mans  dore,  but  he  is  vnwife  that  giucs  it 
 a  lodging :  it  refts  (faith  Salomon)  in  the  bofome  of  a  foole, 
 Ecclef. 7. 10, 
 
 When  we  hate  reproofe,  and  cannot  away  with  the  re- 
 bukes of  a  friend  ;  We  will  by  nomeanes  be  told  of  what 
 is  amine  in  vs ;  fuch  a  one  k  brutifh  faith  the  wifemnn^Pro. 
 1 2.1.  He  is  a  beaft,  in  a  mans  fliape ;  A  foole,  in  a  high  de- 
 gree of  folly. 
 
 W  hen  we  truft  to  our  owne  ftrength,  or  vpon  any  out- 
 grafpingas  it  were  after  fhadowes,  relying  | 
 vpon  i 
 
 3* 
 
 Pro.25,4, 
 
 ward  thing 
 
3* 
 
 Text. 
 
 Ttotlrine. 
 
 All  tbofe  that 
 tall  God  Father 
 are  not  duiijull 
 children. 
 Ma!,  i.  6. 
 
 An    Exposition    of    th 
 
 Ier7* 
 
 Matth7.ll- 
 
 vponvaine  helpes ;  In  this  particular  did  Dauid  (by  \m 
 owne  conreflion  )  play  the  fooic  egregioufly ,  2  Sam. 
 24. 10. 
 
 When  we  arc  backward  in  applying  Scripture  comforts, 
 treafuring  vp  the  prornifes,  in  beleeuing  the  prooFes  of  the 
 Prophets,  which  warrant  the  truth  of  our  faluation  in 
 Chrift;  wee  difcouer  a  great  <kale  of  folly  s  LuJ^e 
 
 In  a  word;  Eueryfinne  is  folly  ,  Pfal.  69.$.  When  wee 
 therefore  commit  finne,  we  giue  iuft  occafion  to  the  Fooles 
 of  the  world  to  falute  vs  by  the  name  of  Brother. 
 
 Father].  He  calls  him  Father,  yet  giues  hinr  not  a  fon- 
 lifce  refpect  $  his  carriage  doth  not  fliew  what  his  tongue 
 profefleth. 
 
 *s4man  mayprcfejfeGodto  be hi* Father,  jet  for  all  that 
 be  adifobedient  Childe.  All  are  not  obedient  that  call 
 God  Father,  fome  prooue  but  difobedient  Sormes.  ^A 
 Sonne  hononreth  his  Father,  (faith  the  Lord  to  the  rebelli- 
 ous Ifraelites)  andaferuant  his  Olfasler ;  if  I  be  a  Father, 
 whtre  ii  my  honour  f  and  if  I  be  a  LMafter  where  Is  my  fcare? 
 So  1  Pet. 1. 1  j.  If  you  call  him  Father  (Taith  the  Apoftle) 
 which  withoufrefpeSl of 'perfom^c  importing  that  many 
 profeueCT^tobetheirF^^r,  who  yet  doe  not  fliewit 
 to  befo  by  their  obedience,  and  duty,  So  Icr.$.q.  God 
 taxeth  wicked  men  for  this* 
 
 The  Vie  I  would  make  ofthis,  is,  Firft,  to  Reproue  the 
 folly  of  fiich  as  truH  in  lying  words  which  mil  not  profit,  as  if 
 the  calling  of  God  Father  were  enough  toproue  a  man  a 
 dutifull  and  obedient  Childe;  Not  euery  one  that  faith  Lord, 
 Lord,  Father,  Father,  fhall  enter  intoheauen,  but  bee  that 
 doth  the  will  of  my  Father  which  is  in  heatten  (faith  our  Saui- 
 our)  nay  it  will  be  fc  farre  from  helping  a  man  toheauen, 
 asthat(obedienceand  duty  being  wanting)  itwillfinkca 
 man  deeper  into  hell,fuch  an  indignity  and  iniurie  is  offered 
 to  the  Lord  thereby  as  that  hardly  can  a  greater  difhonour 
 beputvponhim. 
 
 Wc  know  it  is  a  capitall  crime,  for  one  to  countcrfet 
 
 himfelfe 
 
Parable     of    the    l  q  s  t   5  o  n  n  e 
 
 33 
 
 himfelfethefonne  ofan  earthly  King  (as  Martin  Marbech. 
 who  fained  himfelfe  to  bee  Edward  the  Sixt)  but  this  is 
 farrc  more  grieuous  and  dangerous  for  one,  who  is  a  childe 
 ofthediuell,  to  father  himlelfe  vpon  God,  and  make  the 
 world  beleeue  he  is  of  Gods  begetting. 
 
 Confider  a  little  of  that  abuie  and  abafement,  inputting 
 this  cafe  as  ifitw^re  our  owne;  Say  that  the  bafe-borne) 
 of  fome  notorious,  and  knowne  Strumpet,  fliould  in  eucry 
 company  we  come,  lay  challenge  to  vs,  and  ftill  be  casing 
 vs  by  the  name  of  Father,  would  wee  endure  fach  an  infa- 
 mie  and  difgrace?  Would  not  our  greateft  patience  bee 
 ouercharged  with  this  reproach  ?  Jf  luch  a  thing  would 
 iniure  vs,  confider  then,  how  the  eternal)  God  (who  is  Co 
 iealoqs  of  his  honour  as  his  word  reueales  him  to  be)  can 
 take  it  at  the  hands  of  a  prophane  and  impious  perfon,  a 
 limb  of  Satnan,  and  childe  of  hell,  that  he  fliould  call  him 
 Father,  and  lay  claime  vntohim  for  his  own e,  whom  his 
 fbule  doth  fo  abhorre  ? 
 
 Oh  that  wicked  ones  would  fpend  a  few  thoughts  in 
 thinking  of  their  preemption  •  when  they  fzy  Our  Fa- 
 ther I  Oh  that  their  eyes  were  opened  to  fee  how  hydecti- 
 fly,  and  often  they  haue  flandered  and  vilified  him  who  is 
 God  Iffctfedfir  euery  in  their  often  fathering  themfelues  vp- 
 on  him,  they  being  but  the  bafe  brood  ofSathat?,  and  the 
 hellim  monfters  offlnnc.  Pray  for  eyc-falue  todifcerne 
 this  euiil,  and  weepe  and  mourne  before  him  whom  you 
 haue  fo  wickedly  abufed. 
 
 And  fo  next;  letfb  many  of  vs  as  call  God 'Father ,  bee 
 Exhorted  to  get  good  affurance  that  he  is  fo  indeed  [a  For 
 as  the  danger  is  great  in  fathering  our  felues  vpon  him 
 when  we  arc  none  of  his ;  10  is  the  Comfort  as  great,  if 
 we  can  make  it  good  that  he  is  a  Father  to  vs  indeed,  and 
 we  his  Chiidren,both  in  regard  offreeaccejfe  wenriay  haue 
 at  all  times  vnto  him,as.alfo  in  regard  of  grat  ions  acceptance 
 with  him.  You  know  a  man  may  goe  freely  to  his  owne, 
 and  be  (lire  to  be  accepted  of  when  hee  comes  where  hec 
 This  was  it  that  made  this  FrodtgaR repenting, 
 D  come  I 
 
 Iolin  8.44c 
 
 hath  right 
 
 Vfe  £ 
 
34 
 
 An    Exposition    of    the 
 
 Exdd:2Q,i2. 
 
 MattB.26.49. 
 
 Verba  rebus 
 yrob  a%  (a:  ibtki 
 
 1  Pct.i.17. 
 
 Mic.6.|. 
 
 C«}i.3i>4* 
 
 come  with  fuch  confidence  and  boldncfle,  verfe  i8.to.  (of 
 which  we  fhall  hereafter  in  due  place  ipeake  more)  onely 
 for  the  prefent  remember,  it  is  not  the  bare  naming  of  Fa- 
 ther that  can  gine  thee  this  Affurance,  vnleffc  thou  proueft 
 what  thou  iayft,  by  thy  dutiful!  carriage;  aSonnshonou- 
 rcth  hii  Father.  Is  God  thy  father?  then  fee  thou  honour 
 him ;  he  that  gauc  that  law  for  honouring  of  your  parent, 
 doth  looke  to  bee  honoured  of  all  his  children :  good 
 words  coft  nothing,  who  cannot  giue  them  ?  ludos  him- 
 felfe  can  fay,  Uayle  sjfatfher.  Words  are  but  Court -holy, 
 water,  they  will  pay  no  debts :  call  not  God  then  onely 
 Father  (as  many  doe)  but  giue  him  all  dutifull  and  fonnc- 
 likerefpect-  (as  few  do.)  Words  are  but  vocafl  Interpre- 
 ters ofthe  minde ;  anions  reall ;  what  a  man  doth  wee 
 may  be  fare  he  thinkes,  not  euermore  what  hee  faith;  fee 
 then  that  thou  carry  towards  him  the  affection  of  a  chiide, 
 loue  him,  reuerence  him,  feare  him,  obey  him  :  otherwife 
 fo  often  as  thou  opened  thy  mouth  to  call  him  FSther,  fo 
 often  out  of  thy  owne  mouth  fhall  the  Lord  condemne 
 thee.  I  fhut  vp  this  in  a  word,with  the  faying  of  the  Apo- 
 ftle.  If  you  call  him  Father ,  who  without  refpetl  of  perfozs, 
 ■fudge  th  according  to  euery  mans  wor%g\  pajfe  the  time  of  your 
 dwelling  here  in  feare. 
 
 Give  mee  the  portion  of  gocdr\  A  very  impudent,  and 
 fawcie  fuit,.  fo  imperiouily  to  claime  ft,  and  that  as  debt 
 duevntohim,  wasitnotfafe  in  his  Fathers  hands?  Or 
 hee  well  vnder  his  Fathers  gouernment  ?  that  now  hee 
 muft  haue  it  in  all  haft,  and  be  at  his  owne  difpofe  :  fure- 
 ly,  this  Father  might  haue  pleaded  iudicially  with  his 
 fonnc,  as  fometimes  God  did  with  his  people  of  Ifradl: 
 Oh  my  people  j&h at  haue  I  donevnto  tbees  or  wherein  haue  1 
 grieued  thee,  teflife  againfl  mee.  Gould  he  alledge  againft 
 him  his  Vnnaturall  clemencie,  or  vnkinde  inti  eatie,  or 
 want  ofthings  neceflary  ?  Could  he  plead  for  his  depar- 
 ture, as  Jacob  for  his,when  he  went  from  his  vnkle  La- 
 ban>  hit  countenance  is  not  towards  mee  as  formerly  it  hath 
 been.    Surely  he  could  not.  Let  God  be  true  And  euery  man 
 
Parable    of    the   lost  Sonne, 
 
 I  a  Iyer,  that  he  may  be  tu/lified  in  hisfayings3  and  c  leave  when 
 he  doth  iudgea 
 
 But  now  to  fome  inftrucTions,  and  firfl:  wee  inferre, 
 that 
 
 Nothing  is  more  grievous  to  the  wickjd3  then  to  beevnder 
 Gods  gouememcnt^andin  fubifclion  to  his  lams.  Come  (fay 
 \  the  wicked)  let  vs  breaks  thefe  bands  and  casl  away  thefe 
 cords- from  vs.  They  counted  themfelues  to  be  in  bondage, 
 while  they  were  in  fubicelion  to  Gods  mo  ft  holy  lawes, 
 and  therefore  they  call  vpon  one  another,  to  call:  off  the 
 yoke.  So  PfaLi  2.  Who  is  Lord  otter  vs,  our  tongues  are  our 
 crvnt,  who  fhall  control!  vs  ?  It  is  Jawlefle  liberty  they  af- 
 fecT  :  They  will  haue  no  hand  ouer  them  to  keepe  them 
 'in,  or  reftraine  them.    There  are  many  places  which  I 
 could  heape  yp,  to  confirme  this  point,  but  Iwillbefpa- 
 ring.  Now,  fome  may  demand  the  reafon.    What  are  not 
 his  lawes  iuft  and  equall  ?  Surely  yes.  For  what  nation  isfo 
 great,  that  hath  ordinances  and  lawes  fo  righteous  f    What 
 then,  Are  they  not  hard  and  difficult  to  be  kept?  No  nei- 
 ther ;  for  myyofa  is  eafie^and  my  burthen  is  light.  W  hat  then 
 fhould  be  the  rcafoii?  it  may  be,  there  is  fmall  profit  in  kee- 
 ping of  them.  YeSjthat  there  is,  for*'*  keeping  of  them  there 
 is  great  reward :  But  if  you  would  know  the  reafons,  then 
 thefe  they  are. 
 
 Firft,  they  are  contrary  to  their  natures,  and  therefore 
 they  cannot  away  with  them,  the  wife  dome  of  the  fie fh  u  en- 
 mity againfi  God  :for  it  is  not  fubieU  to  the 'law  ofCjod%neith;r  I 
 in  deed  can  be. 
 
 Secondly, they  areas  a  light  that  difecuereth  their  faults, 
 and  as  a  ftraight  rule  that  manifefteth  their  wickedneffe  ; 
 now  a  crooked  life,  like  crooked  legs,  d cures  to  be  hid, 
 thus  they  hate  them,  becanfe  their  dtedsare  eui/l.  0 
 
 Thirdly,  Gods  lawes  doe  crofle  them  in  their  finnes, 
 
 35 
 
 Rem. 3.4. 
 
 Pfal.fr.4. 
 
 Dotlrint. 
 Nothing  ismtn 
 gricuem  to  the  ' 
 vkked 3thm to  \ 
 be  under  Gods 
 gMemement. 
 PfM.a.3, 
 
 Pial.12.4, 
 Ier.e.xo  2$. 
 
 Efa748M, 
 Zach.7=ir. 
 
 Peut.4.8, 
 
 Matt'h.11,3©. 
 
 Pfal.19.11. 
 
 Reafcis  1 . 
 Rom  8.7, 
 
 Reafon  2, 
 
 which  they  cannot  endure,  they  would  goe  to  hell  with- 
 out any  difquiet  or  difturbance-;    hence  is  if  alfo,   that  | 
 Gods  lawes  to  them  are  as  Eliah  to  tsfhub,  alwaies  trou- 
 blefome,  let  them  heare  them  or  read  them,  they  neuer 
 
 D  -7, pro- 
 
 Iohn  ;.2o. 
 Reafon  3. 
 
 1  King,  21, 
 
3* 
 
 Vfi%, 
 
 Rom  7  23 
 
 Fxod  >i. 
 Deut.lJ, 
 
 VfeZi 
 
 An    Exposition    of     the 
 
 prophecie  good  vnto  them,  how  then  can  they  Ioue  them  t 
 thefearethercafons. 
 
 Nov? for  the  Vfes. 
 And  fir  ft  behold  a  difference  (whereby  you  may  try 
 your felues)  betweene  the  wicked,  and  the  godly,  the 
 one  defires  todrawe  in  Gods  yoke,  and  the  other  de- 
 fires  nothing  more  then  to  caft  it  oi£    As  the  one  coua- 
 teth  it  a  bondage  tobeerciirained,  fothe  other  counteth 
 it  a  mifery,  not  that  the  flefh  is  bridled,  but  that  it  hath 
 fo  much  liberty,  to  rebell  againft  the  law  of  the  minde  : 
 examine  then  how  thy  heart  is  affected  :  do' ft  thou  finde 
 this  inward  difccnten'tment  in  obeying  ?  Are  Gods  lawes 
 as  bands  and  cords  in  thy  efteeme  ?   And  as  a  ftomack- 
 fullHorfe,  doft  thoufoameat  the  bit,  which  is  put  into 
 thy  mouth  ?    An  euident  figne  of  a  rebellious  heart ;  but 
 on  the  other  fide,  art  thou  content  to  fubmit  thy  necke 
 to  Gods  yoke  ?  Art  thou  defirous,  that  thy  natuj£  would 
 be  more  conformable  to  Gods  Law  ?   Art  thou  content  to 
 bereftrained,  and  if  it  werepolTible  to  haue  the  wicked 
 inclinations  of  thy  heart  vtteriy  aboliilicd  ?  And  if  in  cafe 
 ^hou  mighteft  goe  free  and  be  exempted  from  Gods  fer- 
 uice (as  thofe  in  the  eld  Law,  euery  fcuenth  yeare  from 
 their. Mafters)  yet  wottldft  thou  not  bee  free  from  Gods 
 feruice,  but  bring  thy  eare  to  be  boared  through,  and  fa- 
 ttened to  the  dore  of  his  houfe,  yeelding  thy  felfe  to  be  his 
 feruant  for  euer,out  of  very  loue  thou  beareil:  to  him,  and 
 his  feruice  which  thou  counted:  to  be  the  onely  freedome. 
 Surely,  then  thou  necdeft  not  to  want  comfort,  thy  eftate 
 will  afford  it. Goe  on  therefore,and  the  Lord  be  with  thee. 
 But  inthefecond  place.  This  feructh  for  the  difcoue- 
 rie  of  many  to  bee  fonnes  of  Belial ;  lawleffe,  lewd,  and 
 diffolute  .perfons,   to  whom  nothing  is  more  grieuous, 
 then  Gods  gouernement;  and  nothing  more  diftaftrull 
 then  the  commandement  of  the  Lord  !    Gods  Word  is 
 like  hard  meate,  lying  heauie  vpon  the  ftomacke,  that 
 cannot  eafily  bee  digefted.  Thcfe  precepts  giuen,  for  the 
 ordering  of  our  wayes  3  fweare  mtat  all :  fanUifiemy  S  ab- 
 bot h  : 
 
Parable     of    thh    lost   Sonne 
 
 both :  they  are  hard  layings,  who  can  endure  them  ?  Na  y 
 they  couid  wifhj  they  were  razed  out  ofthebooke,  and 
 rhere  were  no  fuch  iniuncTions :  debar  them  from  fw ea- 
 ring, you  were  as  good  Low  vp  their  lips ;  kecpe  them 
 from  their  fports  on  the  Sabboth  day,  why  then  take  a- 
 way  their  Hues ;  nay,  they  cannot,  nor  will  not  bee  fc 
 ftraight  laced.  Their  fports  they  muft  follow;  their  pica- 
 j  furesthey  muit  take,  and  no  day  fitter  then  that.  Thus 
 Stmp/bn-likQythcy  break e  Gods  lawes,  like  twirfd  threds, 
 and  lav,  depart  from  vs,  rtte  will  none  ofthf  wayes  :  Oh  but 
 thefe  fpeeches  are  blafphemous,  they  come  not  out  of 
 our  mouthes,  fuch  fpeeches  as  thefe  wee  abhorre  and  de- 
 ceit. 
 
 Anfn.  Yet ,  your  workes  fpeake  as  much ,  though 
 your  tongues  are  filent.  Sinnes  whereof  you  are  guilty, 
 and  of  which  you  haue  beene  often  conuinced,  are  not 
 yet  left,  nor  foriaken,  but  held  vnder  your  tongues  like 
 fo  many  pieces  of  fugar;  though  your  linfull  wayes  are 
 condemned,  yet  you  obfiunatcy  perfift  in  them;  and 
 what  is  this,  but  with  thofe  feruants  to  tend  word  af- 
 ter the  King,  they  mil  not  have  him  to  rahtfe  ouer  them. 
 Is  not  this  to  renounce  the  Lords  gouernemenr  ?  To 
 caft  away  his  yoke,  andbrcakehis  bands?  See  what  he 
 himfelfe  doth  teftifie  of  fuch  courfes,  7>/a/.Sf.u.  dfj> 
 people  would  net  hearken  to  my  voice,  and  Ifrael  rvonid  non? 
 of  mee:  in  not  he-arkening  to  his -word,  they  refufe  and 
 reiect  the  Lord  himfelfe:  let  all  fuch  then  know,  that, 
 (pretend  what  they  will  J  they  arc  but  lawleffe  perfons, 
 child:  en  of  Tte/ial,  who  dehre  nothi  g  more  then  to  bee 
 from  vnder  Gods  gouernement,  and  to  cafe  his  yoke  from 
 off  their  neckes. 
 
 In  the  third  place,  Let  it  teach  vs  to  ftihmit  our  felues 
 to  bee  gouerned  by  the  Lord,  and  not  feeketo  be  at  our 
 ownedifpofe:  there  are  none  would  be  counted  for  chil- 
 dren of  Belial,  wicked,  lawleiTe,  and  diflblute  perfons. 
 Oh  then  beware  of  wilful!  breach  of  Godsiawes  :  for  by 
 them  hec  gouernes  and  rules  his  people ;  in  calling  them 
 
 D  z  behind 
 
 37 
 
 Matth-s 
 
 Fcb-ii.!'4* 
 Ob. 
 
 meriviia, 
 
 Luk.19.s4- 
 
 Pfji.Sl.Ii; 
 
 vfH 
 
 1  Sam/i.'i'S. 
 
3« 
 
 An    Expositi 
 
 ON      OF      THE 
 
 i  Sam.rs.'aa 
 Text. 
 
 Tfotlrme* 
 Godi  blejfisgs 
 an  tfeemed  but 
 
 I  a*  due  debts  by 
 
 jinfitU  mra. 
 
 Reafon, 
 
 Vfet> 
 
 Vfe  2. 
 
 behind  our  backes,  what  doe  we  elfe  but  call  off  God 
 himfe'.fe,  as  Samuel  telieth  Saul.  Rebellion  (faith  hee) 
 u  as  the  fvnne  of  witchcraft ^  anei  fiuhbortmsffe  is  as  iniqttitie, 
 And  idolatrie  :  becaufe  thou  hafl  reieEled  the  word  of  the 
 Lord)  hee  hath  alfo  resetted  thse  from  being  King  :  thinke 
 well  of  the  fpeech,  make  good  vfe  of  it,  and  apply 
 it. 
 
 Cine  me  the  portion ,&c7\  See  how  boldly  he  calleth  for 
 k  and  that  not  as  a  gift,  but  as  a  debt,  giuemc  that  which 
 belongs  vnto  me. 
 
 Thiiteacheth  vs  thus  much  : 
 
 That  Gods  bltjjings  are  counted  but  as  due  debts ,  by  nattt- 
 rail,  fmf'All  and  vnre generate  men.  They  lay  daime  to 
 them  as  to  a  debt  owing.  Thus  was  it  with  thole  diiTem- 
 bling  Jfrae/ites,  Efaj  ^.^.  So  with  thofe  CMatth.-j. 22. 
 And  me  thinkes  the  lAfoflie  doth  intimate  fo  much,  Rom. 
 to.* 
 
 And  furely,  it  is  no  wonder  :  for  ignorance  breeds 
 pride  and  contempt ;  now  this  is  the  iiTue  of  pride,  not  to 
 thinke  it  felfe  to  be  beholding  to  God,  for  any  thing  re- 
 ceiued.  _^ 
 
 This  then  fir.iT:  may  feme  for  information  of  our  iudge- 
 ments,  concerning  the  doctrine  of  merit;  a  doctrine 
 taught  in  the  Schooie  of  nature.  And  therefore  no  won- 
 der it  is  fo  foone  learned  ;  hence  it  is,  that  Romes  reli- 
 gion feemeth  to  bee  fo  fwecte,  and  fo  many  drinke  of 
 the  cup  of  her  fornications:  while  doctrine  of  merits  is 
 agreeable  to  the  flefh,  no  wonder  fo  rmny  runne  mad 
 with  conceit,  what  vnrcgenerated  man  cannot  make  an 
 excellent  Papift,  with  a  little  helpe?  Surely,  there  is  no 
 man  in  his  meere  naturals,  but  is  a  fit  piece  of  timber  for 
 the  Popes  building  :  this  doctrine  of  merit  being  foplca- 
 fing  to  the  flefli,  wee  may  well  feare  it  is  curled  of  the 
 Lord. 
 
 In  the  next  place.  It  ferueth  to  reproue  fuch  a^  iumpe 
 
 with  the  Pro3igall,  in  this  his  practife,  challenging  God 
 
 as  adebtervntothem.    And  of  this  fort  ai*e  1.  Papifts. 
 
 2.  Ignorant 
 
Parable  of  thb  lost  Sonne 
 
 2.  Ignorant  Proteftants.  ForthePapift,  according  to  their 
 dotlrine  u  their pr.4&ifey  challenging  God  as  a  debter,  clai- 
 ming heauen  as  a  penniworth  for  a  penny ;  They  are  like  to 
 th2LtboaR.in°Pbarifee9LulzeiS.n*  cuer  in  numbering  vp 
 their  good  deeds ;  and  much  like  the  Elders  of  the  levies  y 
 which  went  to  Chrift,in  the  behalfeofthe  Centmim^Lmk, 
 7.4,5.  laying,  that  he  wm  worthy,  for  whom  he  iliould  do 
 this,  For  he  loueth  of4rnationy  and  hatlfbuilt  vs a  Synagogue , 
 fofay  they,  fuch  a  one  now  gone,  hath  deferued  that  thou 
 Lord  fhouldft  rcceiue  his  fbule,  for  he  loued  vs  well,  hath 
 built  vs,&c.  gaue  to  our  order,  made  vs  good  cheere,  was 
 a  good  Catholike,  gsue  confent  to  the  blowing  vp  of  the 
 Parliament  houfe,made  confeience  of euery  thing,as  eating 
 an  egge  in  Lent,  he  would  not  goe  out  before  he  had  crof- 
 fed  himfdfe,  faid  fo  many  Aue-Adaries  euery  day;  thefe 
 good  workeshedid,  therefore  faue  his  fbule,  or  thou  doil 
 him  iniurie  :  But  when  mm  thinke  they  haue  earned  of 
 God  and  come  fo  proudly  to  challenge  fauour,  they  will 
 findea  repulfe,as  Efim  did, who  comming  in  blowing  for  a 
 bleflingjchallcnging  it  as  a  reward  for  his  venifon,receiued 
 no  other  anfwer£#/  who  art  thon  ? 
 
 Well  were  it  for  them  if  fiiey  would  once  learne  to 
 fpeake  out,  and  fay  that  in  their  liues,they  are  compefd  to 
 f peake  at  their  deaths;then,  not*  merita  mea,  fed  mifericor- 
 diatH*;  not  my  merits,  but  thy  mercies  OLord;  And 
 that  they  would  be  fb  wife  for  their  foules  as  to  take  the 
 fafeft  and  fureft  courfe,  which  Beflarmine  (after  all  his 
 fweat  and  fore  labour  to  maintaine  merits  of  condignitj  and 
 congruuj)  confidently  concludes  to  be  a  placing  all  our  trnsl 
 in  the  onely  merit  1  and  fauour  of  God, 
 
 A  fecond  fort  to  be  reprooued,  are  many  ignorant,  and 
 proud  Proteftants  (and  in  this  point  very  Papiftsj  who 
 cfteemeof,  andlayclaime  to  Gods  gifts,  whether  tem- 
 poralloreternall,  as  to  a  debt  owing  to  them  :  alas,  how 
 common  is  this  with  the  fonnes  of  men  ?  As  for  Gods 
 good  gifts,  which  are  of  a  temporall  nature,  how  few  do 
 otherwife  efteeme  of  them  ?   Health  of  body,  peace  and 
 
 D  4  liber- 
 
 39 
 
 EeBar.  de 
 fib  $,cdp. 
 
 luftif 
 7- 
 
40 
 
 Of*  i 
 
 Lather. 
 
 Tit.l.if. 
 
 An    Exposition    op     th'h 
 
 Libert  ie,  food,  and  ray  merit,  feafonable  weather,  how 
 lightly  are  thefe  bleflings  eiteemed  of?  Surely,  if  God 
 were  bound  vnto  vs,.  we  could  not  potfibly  be  ielTe  thank- 
 full  :  let  thefe  things  be  for  a  time  withheld,  our  murmit- 
 rin^repiriing,  doc  euidentiv  declare,  we  thinke  God  doth 
 
 vs  great  lamne. 
 
 is 
 
 in  not  paying  what  (as  we  thinke) 
 owing. 
 
 And  as  thefe  ftandthus  affected  concerning  things  tem- 
 porally fo  is  italfo  with  them  concerning  things  of  abetter 
 nature.  They  doubt  not  of  their  ialuation,  as  forforgiue- 
 aefTe  of  their  finnes,  and  eternal!  life,they  are  out  of  feare: 
 but  vpon  what  ground  doe  they  build  this  their  aflurance  }. 
 Why,,  they  loue  God  aboue  all,  iniury  no  man,  pay  well 
 their  tithes,  tend  their  Church,  and  Hue  peaceably'  with 
 their  neighbours,  andfpeake  well  of  all;  and  thus  they 
 hope  to  haiie  heauen  for  their  well  deferuings :   but  fuch 
 build  their  hopes  vpon  a  weake  foundation  j  their  buil- 
 ding will  at  length  fall  vpon  their  heads,  for  fliould  God 
 giue  to  man  according  to  his  befl:  defert,  hee  fliould  raigne 
 fire  and  brimftone.  vpon  his  head,  this  would  be.  the  porti- 
 on of  his  cup,  __ 
 
 A  third  vfeofthisdocTrine,  may-be  to  Admonilri  eue- 
 ry  of  vs,  to  beware  of  this  corruption,  which  is  by  na- 
 ture in  the  very  belt,  for  we  are  all    (in  this  point)  borne 
 Papifts,  and  there  is  no  man  that  hath  not,  as  on:  faid,  a 
 Pope  in  his  belly,  a  high  conceit  and  opinion  ofhh  owne 
 workes,  (whereby  we  thinke  we  tye  God  vnto  vs)  albe- 
 it there  be  invs  noreall  vertue,  no  true  fubftance.    We 
 can  of  right  challenge  nothing  at  his  hands,   bee  our 
 workesneu:rfo  good  nor  excellent:  before  thy  conuer- 
 fion  what  canfl  thou  deferue,  when  eucry  worke  and 
 aclion,are  as  fo  many  fins  ?  for  to  the  impure  are  ail  things 
 impure  ;  and  without  faith  it  ii  impojfible  topieafe  htm.     Se- 
 condly, after  thy  conuerfion,  all  thy  workes  are  tainted 
 with  finne,  whereas  if  they  could  merit  or  deferue,  they ' 
 mufl  bee  abfolutely  righteous.   Challenge  then  nothing 
 for  thy  workes  fake,  thouknoweft  their  imperfections : 
 
 or 
 
p 
 
 ARABLE     OF      THE      LO 
 
 s  r  Sonne. 
 
 41 
 
 or  in  begging  any  blelTing,  vfe  no  other  plea,  but  the 
 frccdome  of  his  grace,  let  Papifts  lay  clairae  to  cherry  as 
 they  are  feruants^  we  will  lay  claime  to  them  as  we  arc 
 Tonnes. 
 
 As  this  point  ought  well  to  bee  confidered.of  vs  ail ; 
 foinaipeciallmanner,  offuch  as  are  mourners  of  Sion, 
 who  are  much  call:  downe,  becaufe  they  cannot  mourne 
 fiuiiciently  for  their  finnes,  perfwading  themfelues,  if 
 they  could  fo  do,  that  then  God  would  bee  gracious : 
 let  fuch  know,that  this  is  afpice  of  that  corruption  which 
 cieaueth  fo  fail  vnto  vs,  as  flefh  vnto  our  bones ;  for  how 
 euer  we  may  thinks  it  proceedeth  from  humility,  yet  in- 
 deed it  is  other  wife  :  it  cornmeth  from  natural!  pride,  for 
 fhallGodbe  gracious,  becaufe  of  thy  teares  ?  Can  this 
 procure  pardon  at  his  hands  ?  Learne  thou,  to  renounce 
 thy  felfe,and  thy  beft  workes,  and  flie  to  his  mercy :  and 
 becaufe  thou  canfl:  not  mourne,  nor  grieus  as  thou  fhouldft, 
 or  wouldft  j  let  G  ods  mercy  be  th v  onely  merit,and  make 
 itfo. 
 
 And  he  divide  A  vnto  him,  &c*\  Here  is  th  e  Fathers  con- 
 defcending  to  his  fonncs  requeft  :  be  gaue  him  his  portion 
 according  to  his  defire.  He  lets  him  haue  whatheibught, 
 and  fuffeis  him  to  goe,, 
 
 From  hence  in  generail,  in  the  flrft  "place,  wee  may 
 learne ; 
 
 Cjodis  kind  and  gracious  juen  to  the  wished  andmofl  rebel- 
 ous ;  he  gives  gifts  vnto  them^as  well  as  to  the  godly,  Pftiqf.g. 
 The  Lord is  good  to  all  (faith  David)  and  bis  tender  mer- 
 cies are  overall  hid  workes,  Pfal. 14^9.  there  is  none  fo  vile 
 but  drinkes  deepe  in  the  cup  of  CWercie*  See  this  in  Par- 
 ticulars. 
 
 Firft,  in  things  Temporally  for  hee  fvffereth  his  raine  to 
 fallyandhitftsntofhinevpon  the  Jvfi  and  vmtsslj  Matth.%. 
 44.  He  giues  them  breath  which  is- the  fpirit  of  life,  and 
 bread  the  fiafe  and  ftaj  of  lifey  filling  their  bellies  with  his 
 hidtreafttreS)  fo  plentifully,  as  that  'David  proreffeth  his 
 feete  were  almoft  gone 9anA I  his  fleps  had  well  nigh  flipt  to  fee  ft, 
 
 Pfal. 
 
 Text* 
 
 T>o8Hne. 
 
 God  is  fade  and] 
 graciom ,euen  to 
 the  wkfytd  and 
 mofi  rebellious, 
 Pfal.  1 45.9. 
 
 ji 
 
 ! 
 
 Matth.  5.44.45 
 Gen. 2.7, 
 lfay3.i* 
 
42 
 
 Pfal-7}-*- 
 lcb  ai.6,7,8. 
 
 An    Exposition    of    the 
 
 Ecclefo- 
 
 Rcm.i4- 
 
 2  Pet  .3.9. 
 
 Hcb.5.4^,6- 
 
 Ioh.4.10. 
 
 Tfal.y^z.  and  lob  was  as  much  aftonifhed,  to  confider 
 their  great  profperity,  and  welfare,  lob  2j.6>&c.  For  a 
 time  we  know  the  Scruant,  or  the  Stranger  may  eate  of  the 
 fame  bread,  and  drinkc  of  the  fame  cup  with  the  children 
 in  the  family  ;  fo  the  wicked,  in  this  world  haue  (ask 
 were)  in  Common  with  the  good,  the  vfe  of  moll:  crea- 
 tures ;  riches,  honour,  long-life,  pofterity3&c.  for  as  it 
 falleth  to  the  godly  in  refpect  ofthefe  things,/*?  doth  it  to  the 
 wickfd ,  as  well  to  him  that  /wear eth,  as  to  him  thatfeareth  an 
 oath, 
 
 Secondly,in  things  Spirittta/1 :  This  kindnefle  and  boun- 
 ty of  God  towards  them,  doth  appearein  his  patience  and 
 forbearance,  not  willing  that  theyfhottld  perifhjbut  he  brought 
 vnto  repentance ;  And  for  this  end  beftowes  vpon  them 
 many  gifts,  and  graces.  Albeit  they  beefuch  as  will  not 
 ftickc  to  biafpheme  the  fpirit  ofgrace,  by  many  reproach- 
 full  and  malitious  practifes,  againft  the  knowne  truth  of 
 theGofpell,  yetfuch  doe  plentifully  and  diuerfly  taft  of 
 the  riches  of  Gods  bounty,  for  they  are  Firft,  enlightened, 
 fo  as  to  fee  and  acknowledge  the  truth  ofreligion ;  to  dif- 
 couer,  and  approue  that  which  is  trutkin  Chrift.   Second- 
 ly, they  taft  oftht  heauenly  gift ;  they  haue  an  ouerly  ap- 
 prehenfion  of  the  excellencie  of  Chrift  Iefus,  that  gift  of  1 
 God',  andinfomemeafurefee  the  excellencie  ofRemifli- 
 on  of  fins,and  peace  of  confeience  purchafed  with  his  blood. 
 Thirdly,  they  are  made  partakers  of  the  Holy  Ghoft ;  i.e.  of 
 fome  Common  gifts  ofthe  fpirit,  as  Compunction,  Feare, 
 &c.  yea  fo  farreas  to  haue  many  good  purpofes,  and  refo- 
 lutions  wrought  in  their  hearts,   which  yet  in  the  end 
 like  a  fparkle  in  wet  tiuder,  goe  out,  and  are  extinct. 
 Fourthly,  they  may  taft  of  the  good  Word  of  Qod;    i.e.  the 
 Gofpell,  and  the  qlad  tydings  ofthe  fame,  fo  as  to  receiue 
 it  with  ftrong  Affections,  CMatth.  1 3. 20.  Fiftly,  and  they 
 may  taft  ofthe  powers  ofthe  world  to  come  ;    God  may  fiiffer 
 them  to  looke  into  heauen,  though  neuer  to  enter  in ;  they 
 maybe  ftrangely  rauifhed  in  the  Contemplation  of  thofe 
 ioyes,  and  be  fo  taken  with  the  thoughts  of  happinefTe,  as 
 
 that 
 
Parable   of    the    lost  Sonne, 
 
 that  they  may  contemne  this  world,and  the  vanities  cherof 
 (feemingly)  and  (lumber  and  fleepe  with  the  foolifh  Vir- 
 gins, out  of  a  confidence  (though  falfe)  of  their  falua- 
 tion. 
 
 Thirdly,  and  in  things  EternaR,  God  in  fome  refpeft 
 may  be  faid  to  be  good  to  Reprobates,  in  that  their  bodies 
 lie  in  the  graue  vntiii  the  day  of  Iudgement  without  paine; 
 And  atthc  laftday,  when  that  they  (hall  bee  turned  into 
 hell,  albeit  their  torments  fhall  be  grieuous,  yet  notfo 
 great  as  their  vnthankefullnefTe  deferued,  nor  as  God  could 
 inflift,  for  albeit  Iudgement  mercilefle  will  be  infiicled  on 
 them  in  refpeftof  termination  of  pain,  yet  inrefpecl:  of 
 fome  mitigation  God  is  faid  to  be  mercifull  to  the  tormen- 
 ted in  thofe  flames. 
 
 The  Reafons  of  this  truth  may  be ; 
 
 i.  That  his  bountifulneffe  might  leade  them  to  Repen- 
 tance, if  they  belong  vnto  him,  as  the  z^fposlle  fheweth, 
 Rom.  2.4* 
 
 2.  That  they  might  bee  the  more  inexcafable,  at  that 
 great  day,  when  they  muft  appeare,to  giue  account  of  their 
 wayes ;  if  they  belong  not  vnto  him. 
 
 5.  That  God  might  reward  that  little  feeming  good, 
 which  is  in  any  of  them  :  So  Ahnbs  temporary  humilia- 
 tion obtained  the  remoouing  ofatemporall  iudgement; 
 and  lehu  his  obedience,  in  deftroying  Ahabs  houfe,  was 
 recompenced  with  Gods  blefTLng  vpon  his  houfe,  to  the 
 fourth  generation.  Thefe  may  be  fome  reafons  among!!: 
 many,  why  the  Lorddcaleth  fo  liberally  with  the  wicked, 
 in  bellowing  vpon  them  many  good  bleffings,  as  well  as 
 vpon  the  godly ;  Now  wee  will  come  to  make  fome  Vie 
 ofthepoynt. 
 
 Seeing  this  is  fo  that  God  is  fo  good  to  fuch  as  are  very 
 bad;  let  this  be  for  our  imitation*  iearne  to  be  merciful  I  as 
 your  Father  it  mercif till.  And  though  wee  cannot  equall 
 God  in  mercy,  (for  alas  all  our  mercy  is  faint  and  finite) 
 yet  let  vs  imitate  his  example.  Co  farre  as  we  may ;  and  bee 
 followers  of  god  as  deare  children.    True  it  is,  a  little  childe 
 
 cannot 
 
 43 
 
 Matth.25. 
 
 There  is  a  prlua- 
 the  mercy  ex- 
 tended tot  bem3 
 quoad  intctio* 
 nem,  though 
 not  quoad  ter- 
 minationem 
 poenas. 
 
 Reaf. 
 
 Rom.  2.4. 
 
 Rora:i.2. 
 
 1  King.  21.29. 
 
 2  King.  1 0.30. 
 
 rfiu 
 
 Luke  6.3$. 
 Ephef.f.l. 
 
44 
 
 Vfe  2, 
 
 An    Expositi 
 
 ON      OF     THE 
 
 VfiV 
 
 Gen.|9.839- 
 
 W*4 
 
 cannot  tread -in  the  fteps  of  his  Father,  yet  he  may  wafke 
 in  the  path  after  his  father':  So  let  vs  follow  God,  though* 
 we  cannot  onertake  hina  in  goodnelTe.  God  is  kindem 
 the  good,  bee  thou  fo  too ;  God  is  kindc  to  the  bad,  bee 
 thoufotoo;  God  is  bountifull  both  to  good  and  bad,  fee 
 thou  be  fo  alio. 
 
 The  fecond-vfemay  be  to  Admonifa  vs  all  not  to  truft 
 in  lying  vanites,  or  to  perfwade  our  felues  of  Gods  fpe- 
 ciailloue,  becaufeofany  temporall  bleiTIng,  forafmuchas 
 thefe  things  are  common  both  to  good  and  bad  •    nay, 
 theiaineandfunnc  of  worldly  profperity  more  often  fal- 
 leth  vponthe  habitation  of  the  vniuft,  then  of  the  iuft  ; 
 it  is  not  Efaus  riches,   nor  lefabels  birth,  nor  golUhs 
 ftrength,  nor  Acbitophels  wit,  nor  Aifo/Msbewty,  nor 
 Sauls  ftature,  nor  Dines  cloatlies,   nor  the  Fooles  great 
 Barnes  that  can  certifie  the  foule  of  the  fauour  of  God  ; 
 all  thefc  a  man  may  haue,yct  be  of  old  ordained  to  condem- 
 nation. 
 
 In  the  third  place,  let  this  teach  the  wicked  to  make 
 good  vfe  of  Gods  mercy  towards  them.   Now  mercy  is 
 fhewed,  a  day  will  come  that  none  of  thefe  mercies  fhall 
 f>e  obtained,no  not  a  drop  of  water  to  coo!e  their  tongues, 
 If  now  they  fet  light  by  thefe  fauours  and  bleffings.   Take 
 heede  then  ofturning  Gods  grace  into  wantonneffe;  let 
 thefe  many  mercies  leade  thee  to  repentance ;   Jofepb  \ 
 made  a  good  vfe  of  his  Matters  bounty,  Oh  that  wc  could  | 
 make  the  like.  God  hath  dealt  more  kindly  with  thee  in  \ 
 bellowing  many  fauours  vpon  thee,  health,  ftrength,  wit,  i 
 wealth,  food,  raiment,  and  the  like,  his  blefTIngs  like  tiles } 
 lie  thicke  and  couer  one  the  other,  to  keepe  thy  foule  in 
 o-ood  cafe,  from  weather.  How  then  canft  thou  commit 
 fuch  great  wickednefle  and  fin  again  ft  God  ?  Let  his  kind- 
 neiTeouercome  thee,  and  make  thy  heart  to  melt  for  thy 
 former  difobediencc. 
 
 Laftly,  This  may  affoord  comfort  to  the  Children  of 
 God  :  for  is  God  fo  kinde  to  flaues  ?  then  fiirely  he  will 
 not  be  wanting  to  his  fonnes,  but  whatfbeuer  is  good  for 
 
 vs 
 
Parable    cf    the    lost   Sonne 
 
 ^vsfhallbebeftowedvpon  vs:  andifhce  fpared  not  his 
 o wne  fonne,but  dcliuered  him  vp  for  vs  all ;  Howjhall  he 
 not  -with  him  alfo  freely  giue  vs  all  things  I 
 
 Now  in  the  fecond  place,  in  that  the  Father  yeeldeth  to 
 his  Tonnes  defire,and  giueth  him  what  he  feeketh  :  Hence 
 we  may  note  : 
 
 God  oftentimes  fafftrcth  man  to  take  his  owne  courje,  and 
 leaueth  him  to  tbefjitufying  ofhu  crvne  dtfire.  See  for  proofe 
 7y^/.  18.12,  Rom.i.16.  pregnant  places  to  confirms 
 this. 
 
 Now  for  the  more  profitable  handling  of  this  point, 
 let  vs  know  that  Gods  defertion  and  forfaking  of  man,  is 
 of  two  forts.  It  is  either  Eternally  or  Temporary:  The 
 one  in  part  onely,  and  for  a  time :  The  other  wholly.  And 
 for  the  Temporary  defertion,  which  doth  befall  Gods  dea? 
 red  children,it  is  alfo  of  two  forts.  Firft,  defertion  in  frnne. 
 Secondly  ^defertion  in  pmifbment* 
 
 Defertion  in  jinne is,  when  God  withdraweth  theafll- 
 flance  of  his  fpirit,  andleaues  a  man  to  the  committing  of 
 fome  grieuous  crime  -,  thus  was  Noah  left  to  fall  intodrun- 
 kennefle,T>^/^lefttofall  into  adultery,  aad/Vwleft  to 
 the~deniallofhis  Matter. 
 
 'Defertion  in  ymifbment  is,  when  God  dclayes  to  re. 
 rnooue  his  hand  which  hee  hath  layd  vpon  his  Children, 
 or  to  mitigate  their  forrow  ;  an  example  of  this  fee  in 
 Judges  6.1%. 
 
 Now,  thefe  defections  are  but  temporary  for  a  time,and 
 neuer  beyond  the  compaffe  of  this  prefentlifc.  For  amo- 
 ment  in  mine  anger  I  hid  my  face  from  t hee ,  for  a  little  feafon; 
 but  with  euerUfling  mercy  hane  I  had  companion  on  thee^faith 
 theLord  thy  Redeemer. 
 
 Trre«Reafon  of  Gods  thus  leauing  his  children,  may  bee 
 diuers.  Fiift,that  by  the  experience  of  the  bitter  fruit  of 
 finne,  they  may  grow  out  of  loue  with  the  fame,  and  fo  he 
 brought  to  repentance. 
 
 Secondly,  That,  that  hidden  and  fpirituall  pride,  which 
 thebeftof  Gods  Children  are  pofTeflcd  with,  may  bee 
 
 mortified 
 
 45 
 
 Rom.  8.3a. 
 
 Ttoftrine. 
 
 God  oftentimes 
 fufhretbman  to 
 take  hU  orvne 
 courje* 
 
 7w3  fades  of 
 Defeitiori  eter- 
 naU^or  temfo^ 
 my* 
 
 Temporary  de- 
 ftrtmof  two 
 forts  fin  ftn  or  inZ 
 
 PHnifomeitt. 
 
 Efay  54-to. 
 Gods  children 
 may  be  left  for 
 a  time:  and  the. 
 reafons  of  it. 
 Reafon  I. 
 
 Reafon  1 
 
I       4* 
 
 iCor.i  1.7.8. 
 Reafon  3. 
 
 An    Exposition    of    the 
 
 How  the  lord 
 leauethtbsre- 
 probate. 
 
 mortified  and  fubdued,  thus  faith  the  Apoftle,  There  •&& 
 giuen  to  me  a  thorne  in  the  fie fhj he  meffenger  of  Sat  An  to  buf- 
 fet me,  /efi  I  [houldhe  exalted  about  meafure. 
 
 Thirdly,  That  God  may  make  triall  of  the  eftate  of  his 
 feruants,  not  that  he  is  ignorant  of  what  is  in  vs,  but  be- 
 caufe  we  are  ignorant  of  our  felues.  And  by  this  meanes  he 
 would  haue  vs  come  to  the  knowledge  of  our  felues,  both 
 of  our  corruption,that  we  may  be  humbled  ;  as  alfo  of  cur 
 graces,  that  we  may  be  thankefoll. 
 
 Thus  doe  we  fee  how  the  Lordleaueth  his  childrcn,yet 
 but  for  a  time,for  his  kindnefie  towards  them  for  euer  fhall 
 remaine. 
 
 The  other  kinde  ofdefertion  which  is  Eternall,  where* 
 by  God  (vpon  iuft  caufes  beft  knowne  to  himfelfe)  lea- , 
 ueth  man  to  himfelfe  wholly,  and  for  euer,  befalleth  re- 
 probates, andonely  them  ;  as  Caine^Eftu,  ludm^  and  o- 
 thers,whoareof  old  ordained  to  condemnation.  The 
 beginning  of  which  defertion  is  in  this  life,  when  God 
 bellowing  vpon  them  benefits  either  fpirituall  or  tempo- 
 rail,  as  he  doth  vpon  his  owne  feruants,  withdraweth  that 
 part  of  his  benefit  which  hath  the  promife  of  etemall  life 
 annexed  to  it:  'the  accomplifliment  whercoffhallbeein 
 another  world,  when  as  they  fhall  bee  totally  feparated 
 from  theprefence  of  the  Lord,  and  be  left  vnto  the  diuels, 
 eternally  to  be  tormented. 
 
 Thus  much  for  the  explication  of  this  point;   now  for 
 the  application.    And  in  the  fir  ft  place  it  may  feme  for  a 
 caueat  to euery  ofvs,  that  wee  take  heede,  weemakenot 
 God  the  author  of  finne,  though  hce  permit  and  fu/Fer  the 
 fame  to  bee  done,   yet  hee  is  not  the  author  nor  worker 
 I  of  it. 
 Rhem,jnnct.in\     See  then  the  wicked  dealing  of  the  Church  of  Rome, 
 !taLt  T/?£'  w^°  amongft  manV  Zanders  call:  out  againft  vs,  are  not  a- 
 framed  to  lay  this  to  our  charge,  that  wee  maintaine  God 
 to  be  author  of  finne,  which  is  vtterly  vntrue  ;   for  wee 
 teach  pJuately,  and  publikely,  byword,  and  by  writing, 
 inSchooles  and  Churches,    that  God  is  not  the  author 
 
 of 
 
 Vfel. 
 
 Efrcaufadefci- 
 ens3nontgkitm 
 
 alibi. 
 
 >i}& 
 
ARAB 
 
 OF-    THE     LOST    ScNN  E 
 
 ofilnne,  butthe  diuell,  and  mans  corrupt  will.  This  is 
 our  doctrine,  this  wee  maintaine  ;  the  other  wee  abhorre 
 and  i  enounce  as  open  blafphemy.  Moft  true  it  is,  that  we 
 doeteach,  that  God  is  an  act  or  in  that  which  is  euill,  and 
 that  fimdry  wayes ;  which  may  well  bee,  and  yet  he  free 
 from  finne,  and  no  way  the  author  of  euill.  The  actions 
 of  God  concerning  finne  may  bee  referred  to  thefe  three 
 heads. 
 
 Firft,  He  is  the  vniusrfall  caufe  of  all  things,  hefuftai- 
 neth  mankinde,  that  in  him  bee  titteth,  mooustb^  and  bath 
 hii  being ;  yea,   he  vpholdeth  the  being  and  mooning  of 
 all  his  actions,  fo  that  no  man  could  mooue  hand  or 
 foote  to  any  action,   were  hee  not  fuftained  andfuppor- 
 ted  by  God.    The  act  then  is  of  God,    and  God  is  a  wor- 
 [  ker  in  euery  finne,  fo  farre  forth  as  it  is  an  action  ;  for  e- 
 uery  action  as  it  is  an  action  is  good.    One  man  kills  ano- 
 ther, the  very  moouing  of  the  body  in  the  doing  of  this 
 villany  is  of  God ;    but:  the  wickednelTe  of  the  action  is 
 from  man,   and  the  diuell.    A  man  rides  vpon  a  lame 
 horfe,   the  rider  is  the  caufe  of  the  motion,  butthehorfe 
 himfelfe  of  the  halting  in  the  motion.    Thus  is  God  the 
 author  of  cuery  action,   but.  not   of  the  euill  in  any 
 action. 
 
 Secondly,  God  is  a  worker  in  finne,by  withdrawing  his 
 graces,as  he  did  from  San/;  neither  can  this  be  a  fin  in  him, 
 becaule  he  is  not  bound  to  any ;  he  is  free  to  beito w  where 
 he  wil!,and  to  reilraine  where  hee  feeth  good.  And  here 
 is  a  difference  betweene  the  action  ofGod,  and  the  action 
 ofSathan;  God  holds  backe  grace,  whereupon  they  fall 
 into  finne ;  the  diuell  fuggeits  euil  motions,  which  caufeth 
 them  to  run  into  all  euill. 
 
 Thirdly  and  laftly,  God  worketh  in  finne,  in  ordering 
 and  directing  of  it  as  it  pleafeth  him;  fometimes  he  re- 
 ftiaineth  it  that  it  {hall  not  paffe,  nor  proceed  further 
 then  hee  appointeth.  Sometimes  he  turneth  it  to  another 
 end  then  the  peribn  intended  that  practifed  it  *  both  thefe  j 
 wee  fee  euidently  in  I  oh  temptations.  Sometimes  he  ma- 
 
 kethi 
 
 47 
 
 A  <ft or  in  male, 
 but  not  author 
 
 Hkqn.8  3^11.3. 
 
 How  Cedes 
 acloY  in  mill. 
 A<fte*7,i8 
 
 Pert  ins  on  the 
 Lords  pray cr. 
 
 Dm  deficit  gra- 
 tiam  detrabwdo, 
 diabolm  a  fait 
 maiUlam  appo-  , 
 tiende>kmofeip- 
 [urn  inficii  curt* 
 dam  contraben- 
 do. 
 
 Licet  Detu  nen 
 (i  author,  tamttt 
 ordinatcYtfipcc- 
 catoYum  nevni- 
 wfitath  ttatttrd 
 tut  bar  t>  veltor-l 
 parepeYmitlan 
 ittr '.  ^4ug.  comra], 
 Fauflm.likzi-l 
 lap.f*. 
 
\       48 
 
 An    Expositi 
 
 ON      OF     THE 
 
 Ocehm.qu.t* 
 
 izXn.yy- 
 
 Bellar*  dc  amifli. 
 gntMht.(*.i3 
 
 keth  way  for  finne to  pafle,that  thereby  he  may  piiniiTi  one 
 finne  with  another.  All  this  may  God  do  and  be  free  from 
 finne. 
 
 Thus  wee  fee  the  truth  of  this  doctrine ;  and  may  it 
 not  bee  confirmed  out  of  their  owne  popifti  writers? 
 Whodoeaifirme  as  much  in  this  as  wee  doe.  For  the 
 firft,  that  God  is  immediately  the  firft  caufe  ofall  things, 
 produced  by  the  fecond  caufes  ;  but  of  things  euill  hceis 
 the  mediate  caufe,  in  that  hee  produccth  and  preferueth 
 the  creature.  Thefe  are  the  words  of  one  of  their  owne 
 fide. 
 
 The  fame  writer  alio  doth  confirme  the  fecond,  in  fay- 
 ing that  God  is  adebtcrto  no  man,  and  therefore  hee  is 
 bound  neither  to  caufe  that  aft,  nor  the  contrary;  noryet 
 not  to  caufe  it ;  but  the  will  of  the  creature  by  Gods  law  is 
 bound  not  to  caufe  the  aft,  and  fo  confequently  finneth  by 
 doing  of  it. 
 
 The  third  way  of  Gods  working  in  finne,  BeRArmine 
 (their  grand-champion)  doth  maintaine.    Who  faith; 
 that  God  not  onely  permitteth  the  wicked  to  doe  many 
 Quills  ;  but  he  alfo  due rfeeth  their  euill  wills,  and  ruleth 
 and  gouerneth,  them,  hee  boweth  and  bendeth  them  by 
 working  inuifibly  in  them.    Thu3  we  fee  that  our  aduer- 
 faries  doe  in  plainc  termes  maintaine  that  which  they  ex- 
 claime  and  cry  out  againft  vs  for.    But  I  wonder  with 
 what  faces  they  dare  challenge  vs,  for  that,  whereof  they 
 themfelues  are  fo  guilty ,    haue  they  forgotten  what  is 
 written  in  their  Canon  law,  wi,*  that  the  lewes  had  fin- 
 ned deadly  if  they  had  not  crucified  our  Sauiour  Chrift  : 
 (oh  horrible  blafphemy)  whereby  they  doe  affirmc  that 
 that  immaculate  Lambe  in  whom  was  no  finne,  and  in 
 whofe  mouth  was  no  guile,  was  iuftly  and  worthily  con- 
 demned.  Can  they  {hew  any  thing  of  vs  touching  the 
 prouidence  of  God,  which  commeth  neere  to  this  impie- 
 ty ?    Let  thefc  things  Hop  the  graue  of  their  flanderous 
 throats,  if  they  haue  not  a  whores  forehead,  being  pail: 
 fhame.   But  Imayleaue  them  as  a  people  that  haue  caft 
 
 'off 
 
Parable  of  thb  lost  Sonne 
 
 offall  fhamc,  fpurned  again  ft  the  truth,  and  trodden  vnder 
 feet  the  blood  of  the  new  covenant^  and  therefore  damned 
 (if  they  conuert  not)  through  the  ;uft  iudgement  of  God, 
 of  themfelues. 
 
 Now  for  our  felues.  Seeing  this  is  fo  that  God  often- 
 times leaueth  men  to  themfelues,  and  giueth  them  oner 
 to  their  owne  hearts  lull:  :  Let  it  admonish  vs  all  to  be- 
 ware of  this  heauy  Judgement,  and  pray  to  the  Lord  of 
 all  iudgements  to  keepe  thee  from  this,  that  thou  may  ft 
 not  bee  giuen  oner  to  thy  owne  hearts  Itifts.  It  is  the 
 faying  of  a  worthy  man,  if  God  friould  giue  him  the  op- 
 tion to  choofe  the  torments  of  hell,  with  hope  to  reco- 
 uer  his  gracious  fauour;  or  thus,  vtterly  to  forfake  him, 
 of  his  grace,and  leaue  him  to  his  owne  wayes :  he  would 
 wifli  rather  hell  torments,  with  expectation  of  delive- 
 rance, then  this  giuing  vp  to  the  iufts  of  his  owne  heart : 
 andfurely  except  God  ihould  prefently  fend  vs  downeto 
 that  place  of  torment,  where  is  paine  endieiTe,  eafele(Te, 
 and  remedileiTe,  I  cannot  fee,  what  greater  iudgement 
 can  befall. 
 
 But  fhall  a  childe  of  God,  alwayes  be  thus  left  \  Hath 
 not  God  promifed  to:returne  againe :  how  then  can  this  be 
 fo  heauie  a  iudgement  <* 
 
 I  haue  formerly  faid ;  the  defertion  that  doth  befall 
 Gods  children,  it  is  but  temporary  for  a  time,  and  not 
 for  euer  :  were  it  for  euer,  it  were  hell  it  felfe.  But 
 albeit,  it  be  but  for  a  time,  yet  for  that  time,  their  cafe  is 
 grieuous.  Thefe  temporall  defertions  are  more  grieuous 
 vnto  them,  then  temporall  death,  and  if  they  might  haue 
 their  choice,  they  would  rather  choofe  to  die  athoufand 
 deaths,  then  to  be  thus  forfaken:  and  no  wonder,  for  in 
 fuch  a  cafe  they  may  be  as  that  they  can  difcerne  fmall  dif- 
 ference, (if  any, )betwixt  themfelues  and  Reprobates ;  nay, 
 they  may  hereby  be  fb  tormented,  that  they,  euen  Gods 
 owne  deare  children,  (they  I  lay)  may  blaf^heme  God, 
 and  cry  out,  they  are  damned.  Reade  thefe  places,  lob  i$. 
 24.16.12.22.3.4.  And  fee  whether  lob  was  in  any  better 
 
 E  eftate. 
 
 49 
 
 2TfaeC*,9-io, 
 
 rfe%< 
 
 ObieS. 
 Anfvfo 
 
5° 
 
 An    Exposition    of    the 
 
 i  Cor.i  0.1 2 
 
 Rcm.if.ao. 
 
 SffteisU  fins  that 
 dsecaufe  the 
 Lord  to  leanevs 
 f 67  aiitns. 
 Rom.i  ax. 14. 
 Ingratumjidi" 
 xerit3  omnia 
 dixem,  Mimtti 
 PwkGmm* 
 Pfal.11C.12.13 
 i  fritbankfktncs 
 
 eftateJEleade  alfo  Pf6.i.*- ^  And  iudge  hovvmiferable  was 
 
 Daniels  condition.  It  is  the  iudgement  of  a  worthy  Diuinc> 
 
 that  the  pangs  which  *D*t$id  felt,  after  his  fall,  before  he 
 
 could  recouer  againe  Gods  former  fauour,were  more  /harp 
 
 and  vexing,  then  t hole  that  did  accompany  his  firllcon- 
 
 uerfionvntograce.Oh  beware,beware  lye  that  now  ftand, 
 
 beware  left  you  fall;  bee  more  prouident  for  yourowne 
 
 rood,  then  to  giue  God  occafion  by  reafon  of  your  linnes, 
 
 to  depriue  you  of  his  fan  our,  and  leaue  you  to  your  fclues. 
 
 If  euer  you  doe  recouer  your  lofTe,  many  a  figh  and  groane 
 
 muft  be  fent  from  the  heart,  before  it  can  be  obtained.  Ma- 
 
 ny  afaltteare,  and  longing  looke  vp  towards  God,  before 
 
 the  fence  and  feeling  of-  Gods  fpirit  can  be  regained  :  be  not 
 
 then  high  minded  but  feare,    bee  fearefull  of  this  heauie 
 
 iudgement ;  and  in  a  fpeciall  manner  take  heede  of  the  cau- 
 
 fes  thereof :  for  as  all  finne  in  generall  doth  caufe  the  Lord 
 
 to  leaue  vs  to  ourfelues :  fo  there  are  fbmefinnes,  which 
 
 in  a  fpeciall  manner  will  lay  vs  open  to  this  danger.   I  will 
 
 name  thcm,that  you  may  the  better  aiioid  them,  they  are 
 
 thefe. 
 
 Thefiril:is,vnthankruIneflefor  graces  receiued,  as  our 
 Apoftle  Paul  doth  make  manifeft,-thus  fpeaking;  be- 
 caufe  when  they  kjwm  (jod,  they  glorified  him  not  as  God,  nei- 
 therc  rv:re  thanksfetli&c*  Cjodga&ethemv?  tovncU Annexe y 
 through  the  tufts  of  their  ovne  hearts^c.  O  beware  of  this 
 fame  finne,  it  is  an  excufelefTe  fin  :  this  is  the  onely  tribute 
 God  doth  expect  from  vs,  for  all  his  mercies  that  he  hath 
 done  vnto  vs.  And  furely,  I  am  pcrfwaded,  this  is  one 
 caufe,  why  Gods  children  are  often  thus  left  and  forfaken 
 ofthe  Lord  ;  and  why  his  bleffed  fpirit  departs  away,  be- 
 caufe  they  take  no  more  notice  of  thofe  graces-  which  are 
 wrought  in  their  hearts ;  neither  are  they  fo  thankful!  as 
 they  fhould  be  :  they  arc  euer  complaining,  they  haue  no- 
 thing in  them  ;  no  grace  in  their  h-carts,&c.  This  grieues 
 Gods  bleffed  fpirit,  that  thou  art  no  more  thankefull  for 
 his  good  work  that  is  begun,  and  caufeth  him  toleaue  thee 
 for  a  time,  that  thou  maift  at  laft  be  more  thankefull ;  take 
 
 therefore 
 
Parable  of  the  lost  Sonne. 
 
 therefore  fuch  notice  of  thy  infirmities,  for  thy  humilia- 
 tion, as  that  thou  forgetteft  not  Gods  good  gifts  and  gra- 
 ce«,for  thy  confolation. 
 
 A  fecond  fpeciall  (in  which  caufeth  the  Lord  to  leaue  and 
 forfake  vs,  is,  the  ill  vie  or  no  vie  of  good  gifts  bellowed. 
 The  (loth full  fcraant,  that  employed  not  his  tallent,  ihall 
 haue  his  tallent  taken  from  him  :  fuch  gifts  as  are  not  era- 
 ployed,ilialJ  beblowed  on,and  foonecome  to  nothing  :  let 
 this  be  confidered  of  euery  of  vs;  art  thou  a  publikeperfon, 
 whether  Maieftrate,  or  Minifter  ?    hath  God  giuen  thee 
 gifts  fit  for  thy  function  ?  employ  them,  and  employ  them 
 weH,for  the  a'duancementcf  Gods  glory  :  art  thou  a  pri- 
 uace  Chriftian,and  haft  thou  a  tallent  giuen  thee  ?  Oh  take 
 heed e,  lappe  it  not  vp  in  a  Napkin,  but  imploy  it  to  the 
 behoofe  of  thy  matter.    In  a  word;    let  all  that  haue  re- 
 ceiued,  fpend  their  gifts,  fo  as  that  their  ftocke  may  be  en- 
 creafed.Breafts  not  often  drawnc,  willfoone  dry  vp  :  gifts 
 not  well  vfed,  will  foone  abate,  and  caufe  the  Lord  and  his 
 blcfied  fpirit  to  depart. 
 A  third  finne  to  be  taken  heede  of,  is  fpiritual! pride :  a 
 I  high  conceit  of  our  felues,  in  refpect  ofthofe  gifts  wherc- 
 !  with  God  hath  furnifiied  vs ;  this  finne  is  a  dangerous  fin, 
 I  and  fuchafin,as  the  bed  of  Gods  children,  are  prone  vnto : 
 j  a difeafe  that  the  very  elect  arefickeof:  yet  God  is  fa  id 
 I  to  refill  the  proud,  and  to  giue  grace  to  the  humble  :  let 
 !  euery  one  therefore  whom  God  hath  gifted  in  any  fpeciall  , 
 i  meafure,  take  out  that  lefTon  of  Apoftlc,^  not  high  minded, 
 \  but  fear  e:  feare  thy  heart  jt  it  deceit  full ;  feare  all  thy  waies : 
 Oh  blejfed  it  he  that  fear ethalivay. 
 
 Fourthly,  the  Lord  doth  leaue  and  forfake  vs,  and  ' 
 giuesvsouerto  our  owne  lufts,  when  weedoe  not  pro-  | 
 fit  by  themeanes  which  he  doth  vouch fafe,  to  giue  vs 
 for  our  good.  As  doth  emdently  appeare,  Eftj  i*%> 
 HeL6.%.  and  £^£.24.1?.  Oh  beware  how  you  neg- 
 lect thofe  meane«  of 'your  good,  which  God  doth  offer 
 •and  afford,  if  you  will  not  be  giuen  ouer  to  his  fearefull 
 judgement. 
 
 J* 
 
 The fecond fane 
 thatcauftib  de- 
 fertiftt. 
 l.uk.is  12- 
 
 Matth.  35.25, 
 
 A  thhdfmne  is 
 fpirituaU  -pride . 
 
 1  Pet  5,5. 
 
 Rofn.ir.fo. 
 Pro.a8.14. 
 
 ^4  fbunb fmne  j 
 tobeauoided,  m 
 noit'profititxue  i 
 vndtrtbcmeamA 
 
 E  2 
 
 Thefe 
 
5* 
 
 Am    Exposition    of     thb 
 
 Vfil* 
 
 Text. 
 
 Thefe  are  the  finnes,  efpecially  to  be  auoidectof  all  fuch 
 as  would  not  bee  left  vnto  themfelues,  and  fbrfaken  of 
 God,  in  whofe  prefence  is  ful'a  :ffc  of  ioy,  and  at  whofe 
 right  hand,  there  are  pleafures  for  euermore  :  auoid 
 them  then,yea,  carefully  auoid  them,  leaft  thougiue  the 
 Lord  occasion  to  withdraw  his  ipirit :  it  is  quickly  loft, 
 but  not  ib  loone  regained.  Thoumaift  loofe  it  in  a  minute, 
 not  recouer  it  in  a  ycare ;  remember  it  and  be  watchful!. 
 
 AthirdVfe  which  we  may  make  of  this,  is,  nottodc- 
 jfpaire  of  the  conuerfion  of  any,  feeing  it  is  vfuall  with  the 
 Lordtoleaue  man  for  a  time,  to  follow  the  wayes  that 
 feeme  good  in  his  own  eyes  :  the  Lord  at  length  may  tume 
 this  to  good,  as  he  did  this  Prodigals  running  in  riot ;  hee  ; 
 went  out  of  his  Fathers  dores  with  a  purpofe  neuer  to  haue 
 .returned  5  little  thought  he  of  being  conoerted,  yet  God 
 orders  this  his  (inne,  that  at  length  it  makes  for  his  glory, 
 and  the  Prodigals  good;  fo  wonderfull  wife  and  good  is 
 our  God,  that  euen  by  finnehee  will  deflroy  finne  in 
 hisowne.* 
 
 ^  asfnd  not  many  dayes  after,  the  yotsnger  Sonne  gathered 
 all  together,  andtooke  hUiourney  into  afarre  cottntrey>and 
 there  wafted his  fab  fiance  with  riotous  lining* 
 
 Thus,  we  haue  feene  what  was  the  Prodigals  finne,  be- 
 fore he  had  receiued  his  portion  :  now  let  vs  fee  what  was 
 his  fin  after  he  had  receiued  it.  It  is  h  ere  laid  downe  to  be 
 twofold .  1 .  A  leaning  of  his  fathers  ho f*fe}  in  the  former 
 part  of  the  verle.  2.  A /pending  hi*  goods  riotoufly,  in  the 
 latter  part  of  the  verfe.  In  the  firft  we  are  to  confider  two 
 circumftances.  x.  Tbecircumftanceof  Time,  when  hee 
 went,which  is  here  laid  to  be  1.  After  he  had  receiued  his 
 portion.  2.  Not  long  after,  2.  The  circumftance  of  Place 
 whither  he  went,  into  afarre  conntrey. 
 
 In  the  fecond  branch,  we  arc  to  confider.  j .  what  h  ce 
 fpent  :it  was  his  fub fiance.  2,  The  manner  how:  which 
 was  with  riotous  lining*  And  of  each  of  thefe  in  their  order: 
 
 And 
 
Parable  of  thb  lost  Sonne 
 
 And  firfl  of  the  fiift,  which  was  his  leaning  and  forfaking 
 his  fathers  hcufe  :  and  therein  fiift  of  the  1  ime,  It  was  af- 
 ter ;  and  not  many  day  es  after. 
 
 Jnthat  this  Prodigall  doth  Ieaue  his  Father,  after  his 
 Father  had  beene  thus  beneficiall  veto  him.  Wee  may 
 hence  iearne; 
 
 That  the  nicked  are  mosl  vndutifull  to  God,  when  God  is 
 moil  beneficiall 'vnto  them  :  When  God  is  belt  to  them, 
 then  they  are  word  to  him,  they  are  neuer  more readie  to 
 rebel!,  then  when  God  multiplied!  his  mercies  vpon  them. 
 See  this  further  confirmed  in  Mofes  his  fong,  Dent.  <2.i  j. 
 Where  he  reckoneth  vp  many  great  fauours,  that  God 
 had  fhewed  ,  and  many  bleflings  that  hee  had  be- 
 llowed vpon  that  people  of  Ifrael :  Hee  choje  them  for  his 
 ovrne  inheritance  1  he  kept  them  in  the  wilder nejfe,  as  the  apple 
 of  his  eye:  he  bore  them  on  his  wings  %  as  the  Eagle  her  young 
 ones:  he  fed  them  with  the  besl,  and  gaue  the mp Untie  of  all 
 things  :  bony  out  oftheirocke^  and  oyleont  of  the  flintier  oclee: 
 b titter  of  kjne,  milkfoffheepe,  fatoflambes,  and  rammes  of 
 the  bned  of  "Bafan^  and  goatest  with  the  fat  ofkjdneies,  of 
 wheat :  yeay  they  did  dnnke  the  pure  blond  of  the  grape. 
 Thefe,  and  many  more  bleflings  did  the  Lord  beftow  on 
 them.  But  now  behold  lefurnn  waxed  faire^and  kicked :  hee 
 waxed  fat  and  wasgrowne  thicke,  yea,  hee  was  conered  with 
 fatne(fe  ithen  heforfooke  Cjod%  which  made  hiw>  and  lightly 
 esleemed  the  rocke  of  his  falaation.  This  caufed  CMofes, 
 with  admiration ,to  cry  out,  Doe  yon  thus  reejmte  the  Lord  ? 
 0 foolijh people yandvnkind !  Thus,  that  is  with  finne  and 
 difobedience,  in  ftead  of  Gods  loading  you  with  his  fa- 
 uours,  leading  and  prefling  him  downe  with  your  finnes  : 
 Another  proofe  of  this  point,  we  haue  in  the  fourth  oftfo- 
 fea,  the  7«verfe,where  the  Lord  fpcaketh  thus  by  his  Pro- 
 phet ;  As  they  were  increafedj'  they  finnd  agatrJi  me.  Not 
 the  more  they  were  encreafed  in  people.but  in  their  great- 
 nefle,  the  more  I  multiplied  my  bleflings  vpon  them,  the 
 more  they  mulciplyed  their  finnes  againft  me  :  So  then  we 
 
 u 
 
 fee,  that  whereas 
 
 Gods  liberall 
 E 
 
 bountie  towards  them 
 3  fliould  i 
 
 Uotlrine. 
 Wklicdmtn&re 
 wsrlt  to  God, 
 when  God  abed 
 to  them, 
 Dcut.3s.8-15. 
 
 Verfc*. 
 
 Hof.4.7, 
 
54- 
 
 An    Exposition    of    th 
 
 Hof.ij  6. 
 
 Efay  5.  12. 
 
 Reaf. 
 
 rfii< 
 
 fhould  haue  made  them  thankefull  vnto  God^contrariwiie 
 his  benefits  made  them  wanton,  proud,  and  forgetfull  of 
 God,  and  not  onely  negligent  of  ail  good  dune?,  but  made  I 
 *them  prone  to  all  manner  of  impieties.  Againe,  this  is  for- 1 
 ther  confirmed  in  the  13.  Chapter  of  the  fame  Prophe- 
 fie,verfe  6.  the  words  are  thefe,  According  to  their  pxft are, 
 fo  rvere  the y  filled  :  they  were  filled,  aid  their  heart  wot  ex- 
 4/ted3  therefore  hAtte  they  forgotten mee.  Where  wee  fee 
 their  great  abundance,  which  fhould  haue  made  them 
 thankefull  and  dutiful!  to  the  Lord,  made  them  vnthanke- 
 full  and  forgetfull  of  him.  The  like  place  haue  we  in 
 Efay  5.12.  But  I  need  not  be  prodigally  in  bringing  Scrip- 
 ture for  proouing  this,  which  daily  experience  doth  make  j 
 manifeft  :  compare  the  Court  with  the  country,  the 
 Paliace  with  the  prifon,  and  it  will  plainely  appeare,  that 
 where  there  is  greateft  plenty  of  Gods  bleflings,  there  is 
 created  penury  of  grace  amongft  fuch  as  feare  not 
 God. 
 
 The  rcafon  of  this  is,  the  corruption  of  mans  nature, 
 which  being  poyfoned  with  finne,  fpider-like  turneth  all 
 -into  poyfon  :  a  corrupt  ftomacke  maketh  all  meates 
 haue  an  ill  relifh  -y  and  a  naughty  temperature  the  mere  it 
 is  fed  with  good  nourishments,  the  worfeic  becomes:  fo 
 is  it  with  an  ill  tempered  foule,  the  more  it  is  fed  with 
 Gods  good  bleflings,  the  worfe  it  is ;  like  that  countrey 
 mentioned  in  Tullies  Hiftory,  where  raine  caufed  duff,  and 
 want  ofraine  caufed  durt  and  mire.  Thus  we  fee  the  truth 
 of  this  point,  with  the  reafon  thereof ;  let  vs  now  fee  what 
 Vfe  it  will  afford. 
 
 And  firft,  feeing  this  is  the  curfed  difpoHtion  of  the 
 wicked,  let  it  admonifli  vs  all,  to  take  heed  of  it,  return e 
 not  cuill  to  the  Lord  for  good,  but  let  euery  blefling  tye 
 thee  fafter  in  obedience :  be  not  fo  cameft  in  begging  for 
 any  bleflings,  as  earned:  in  praying  for  afanfHfied  vfe  of 
 them  ;  for  if  the  more  we  abound  in  them,  the  more  wee 
 abound  in  finne,  theyceafe  to  bee  bleflings,  and  become 
 curfes :  and  furely  fo  much  the  more  need  haue  we  to  bee 
 
 watchfull 
 
Parable    of    the   lost  Sonne. 
 
 55 
 
 watchfiill  oner  our  fellies,  by  how  much  the  more  apt 
 we  are  to  be  forgetfull  and  vnthankfull :  hence  it  is  that 
 //w/was  Co  often  warned,  before  they  came  into  the 
 land  of  Canaan,  to  takeheedeto  themfelues,  lead  when 
 they  had  it  m  pofleflion,  they  forget  the  Lord,  and  rcbell 
 agamft  him ;  and  why  then  rather  then  at  another  time  ? 
 Surely,  becaufe  riches,  and  pleafures,  abandonee,  and  eafe 
 would  be  fuch  baites,  that  then  they  fliould  be  in  greateft 
 danger,co  be  drawne  by  them  to  forget  Gods  mercies :  this 
 is  the  corruption  of  our  nature,  and  the  poyfon  of  finne  : 
 oh  then  bee  you  carefull,  whom  the  Lord  hath  annointed 
 with  this  oyie  of  gladneffe  aboue  your  fellowes :  and  vp- 
 on  whole  habitation  this  Sunne  of  outward  profperity  ihi- 
 neth  bright :  the  path  wherein  you  walkeisflippery,  like 
 the  fat,  fertifl ibyle,  whereon  a  man  may  fooner  catch  a 
 fall,  then  on  thQ  rugged  grauelly  way  :  Hand  therefore 
 I  on  your  watch,  let  yourblefllngs  proportion  out  your  obe- 
 :  dience,  and  with  euery  blefTing,defire  a  greater  meafiire  of 
 I  grace,  that  you  may  not  forget  the  Lord  that  gaue 
 '  -them. 
 
 In  the  fecond  place,  I  mufl  fall  from  admonishing,  to 
 ;  reprehending  of  too  too  many,  and  that  of  the  better  fort, 
 ;  who  forget  the  Lord,  and  are  not  thankfull  for  his  fa- 
 juours:  in  (lead  of  being  better,  they  become  much  worfc 
 !  then  they  were  before   they  had  fuch  abundance ;  in  for- 
 mer times  when  they  had  not  fiich  plenty,  they  were  more 
 humble,  more  pktifull  more  forward  in  good  things,  in 
 duties  publike,  in  duties  priuate,  then  now  they  are :  their 
 ;  profperity  hath  now  made  them    (through  their  owne 
 corruption)  tobemorebackewardin  che  performance  of 
 good  exercifes;  like  pampered  horfcs,they  kicke  and  fling, 
 and  will  endure  no  rider,  when  while  they  were  poore 
 and  bare,thcy  were  well  content  to  be  wrought;this  is  too 
 too  apparent  in  many   (I  fpeake  ittoyour  iliame)  good 
 exercifes  are  forgotten.  As  for  prayer,  reading,  catechifing 
 in  thy  family ,  thou  haft  now  no  time  ;  why  ?  thou  hadft 
 time  before  thou  hadft  fuch  plenty.  Take  heede  left  penury 
 
 E  4  which 
 
 /  Dsut^.xo.  ii, 
 ;  12. 
 
 Vfi  2. 
 
56 
 
 Efayai.io. 
 
 An    Exposition    of     thb 
 
 which  the  Lord  may  fend,  may  make  thee  findetime  for 
 the  performance  of  thefe  duties,  which  now  thou  carelefly 
 orrutteft. 
 
 Neither  is  this  the  finne  of  one,   or  two,  but  it  is  Epide- 
 mically the  finne  of  many  ;  many  are  the  fauours  which 
 God  hath  ihevved  to  this  land,  he  hath  laden  vs  with  his 
 bleflings,  both  fpirituall  and  temporal!,    and  wherein 
 hath  he  beene  wanting  vnto  vs  ?    But  alas !  the  more  Gods 
 bleflings  doe  abound,  the  more  pride,  forgetfulneffe  of 
 God,  contempt  of  Religion,  and  the  vtter  neglect  of  all 
 holy  duties,  abound  alfo  :  our  peace  and  plenty  hath  bred 
 pride,  and  fecurity,  curfed  daughters  of  fo  good  mothers : 
 had  Mopes  caufe  to  cry  out  againft  Ifrael :   and  haue  not 
 wee  much  more  caufe  to  cry  out  againft  England  ?  Voeyon 
 fo  requite  the  Lord^ohfoolifb  people  And  vnkinde  :  For  his  ma- 
 ny fauours  heaped  vponthee,  doft  thou  thus  multiplie  and 
 heape  vp  (ins againft  him?To  return  euili  for  euill,is  a  dam- 
 nable finne:  but  to  return  e  euiil  for  good,  howfliall  we 
 anfwerit?  But  thus  it  is,  letfanour  be  {hewed to  the  wicked% 
 jet  will  he  not  learne  right  eoufneffe  in  the  land  ofvprightnejfe , 
 wilhe  deale  vniufllji&  will  not  behold  the  miiefty  of  the  Lord. 
 Thirdly,  feeing  this  is  the  curfed  difpofitioh  of  man,-by 
 nature,  to  bemoft  vnthankcfull  when  God  is  moft  bounti- 
 full :  and  the  more  Gods  mercies  doe  abound  towards  vs, 
 the  more  pride,  forget fulnefle  of  God,and  vnthankfulncfle, 
 doe  abound  in  vs.  Then  this  maybe  a  notable  ground  for 
 patience,  though  we  abound  not  with  temporal!  bleflings. 
 For  the  Lord  herein  refpecleth  thy  good,  'he.withholdeth 
 thefe  worldly  bleflings  from  thee,  that  thy  heart  may  not 
 be  with-drawne  from  him>  couldeft  thou  vfe  them  as  thou 
 oughteft,  they  flaouldnot  be  wanting,  hadft  thou  more 
 fiyles  hoyfed,the  tempeft of  temptations  would  haue  more 
 vantage  againft  thee  ;  now  by  their  fail  thy  vcttdl  is  deli- 
 uered  from  that  danger;   learne  then  to  bee  content,  and 
 count  it  none  of  the  leaft  of  Gods  fauours,  that  thou  wan- 
 teft  what  happily  thou  couldft  defire,  and  feeft  others  to 
 enioy.  Oh  horv  much  better 3  to  want  the  world,  aademoy  the 
 
 Lord; 
 
Parable   of    the    lost  Sonne,        I        57 
 
 Lord ;  then  to gaine  the  world}andloofe  the  Lord. 
 
 In  the  lall  place,  this  may  teach  vs  not  to  be  vexed  out 
 ofmeafure,  when.as  luch  as  of  whom  wee  haue  beftde- 
 ferued,  doe  fliew  themfelues,  moll:  vnthankfiill  towards 
 vs,  considering  that  thus  wee  deale  with  our  God,  to 
 whom  we  arc  ib  many  waies  bounden  and  indebted.  Haft 
 thou  children,  with  whom  thou  hall  taken  great  paines  ? 
 of  whom  thou  haft  taken  great  care  ?  for  whom  thou  haft 
 beene  at  great  coft  and  charges  ?  and  are  they  ftubborne, 
 vndutifull,and  difobedient  ?  Haft  thou  any  fuch  acquain- 
 tance, who,  for  many  great  fauours  by  thee  to  them  shew- 
 ed, returne  great  vnkmdnerTe  ?  Well,be  not  too  too  impa- 
 tient, conGderrag  thou  ftieweft  thy  fclfe  much  more  vn- 
 thankefuliagainftGod,  to  whom  thou  art  infinitely  more 
 indebted;  in  their  glaflfe  fee  thy  owne  face;  in  them  be- 
 hold thy  ownc  fault. 
 
 Not  long  aft er~\  As  this  Prodigal!  forfooke  his  Father, 
 after  he  had  receiued  his  portion  :  fo  it  was  foone  after : 
 for  he  being  left  to  himfelfe,  incontinently  manifeftVth  his 
 owne  weakened ;  hence  then  we  may  note  : 
 
 That  man  being  left  vnto  himfelfe,  cannot  longfland  :  the 
 many  falls  and  infirmities  of  Gods  owne  children  doe 
 euidently  confirme  this  truth,  Noah,  Lot,  cI>amdi  Peter, 
 how  fouly  did  thefe  worthies  fall,  when  God  a  little  did 
 withdrawe  his  hand  ?  Nay,  Adam  himfelfe  in  the  eftate 
 of  innocencie,  how  long  flood  he,  bekg  at  his  ownedif- 
 pofe  ?  fome  are  of  the  minde  hee  fell  the  fixt  houre.  O- 
 thers  are  of  the  opinion,  he  fell  the  ninth  houre.  Others, 
 that  he  fell  the  twelfth  houre  after  his  creation.  Moft  a* 
 grec,that  he  fell  the  fame  day  wherein  he  was  made. 
 
 And  is  it  any  wonder,  if  we  confider  how  weake  wee 
 are  become  by  that  hereditary  difeafe,  which  wee  had 
 from  our  firft  Parents  ?  Man  at  the  firft  was  mack  of  a 
 mutable  nature,  in  power  of  ftanding,  and  poilibilitie  of 
 falling.  The  power  to  perieuere  in  goodnefle  hee  had,  yet 
 the  aft  of  perfeuerance  was  left  to  the  choice  and  liber- 
 ty of  his  owne  will ;  he  being  allay  led  by  Sathans  temp- 
 .  tation, 
 
 Vfe  + 
 
 Text* 
 
 "VoBrinu 
 
 Manbelnglefi 
 to  himfelfe  can- 
 not  Img  (land. 
 
 j4ugH{l.7het:j)b. 
 
 Tho.^qtt'm. 
 
 Reafon  I 
 
r~J» 
 
 Re  a f on  2, 
 
 Vfel. 
 
 For  Rsprnfe, 
 
 Pro.i6«8. 
 
 An    Exposition    6  f    the 
 
 tation,  abufed  this  his  free  will,  and  receiued  a  downe-fall, 
 whereby  he  left  all  power  to  Good,  and  brought  on  him- 
 felfe a  ncceiTIty  of  filming  ;  m  which  eftate  all  his  poire- 
 rit^now  lie ;  io  that  man  is  not  now  able  to  fuftaine  or 
 beare  vp  himfelfe  in  any  good  conrfe  ;    he  hath  not  now 
 power  left  not  to  fallout  lieth  vnder  a  neceflity  of  finning. 
 Secondly,  as  we  are  weake,  lb  the  Diuell  he  is  ftrong 
 and  crafcie  in  tempting;  fitting  his  temptations  toenery 
 mans  humour,  diligently  obfertiing,  whereto  we  are  en- 
 dined,  what  we  ioue,  what  we  hate,  what  we  feare,  what  I 
 we  want;  and  when  he  hath  found  vs,  he  fits  vs :  thus, 
 dealing  like  a  cunning  fowler,  hairing  his  nettes  and  his 
 call,  and  euery  thing  in  a  readineffe,  if  once  he  becomes ' 
 acquainted  with  the  birds  note,  anddyet;    he  makes  no1, 
 queftion  of  the  game  :  thus  iris  poyfon  meeting,  our  na-  | 
 ture  is  earily  deuoured.     Considering  then  how  readie 
 wee  are  to  runne,    how  forward  the  Diucll  todriue,  it 
 is  no  wonder,  that  (except  God  keepevs)  we  make  no 
 more  ftay. 
 
 Vfe.  This  firfl  Reprooueth  fuch  as  truft  too  much  to 
 thejr  owne  ftrength,  and  relie  too  much  on  their  owne 
 power ;  thefe  of  all  other  are  in  greateft  danger,  for  pride 
 goeth  before  deftruEilo^anda  high  miade  before  afal/  :  Io  jke 
 1  vpoii  Pcter%  he  was  neuer  more  wcake,  then  whenhee 
 thought  himfelfe  mod  ftrong  ;  how  cowardly  did  he  be- 
 haue  himfelfe  in  denying  of  Iris  matter,  euenthen,  when 
 he  made  that  couragious  profefiion?   Alas  !    how  fecure 
 doe  men  grow,  thrufting  themfelues  wilfully  into  dan- 
 gerous places,  expofing  themfelues  to  dangerous  temp- 
 tations, yea,  tempting  the  Diuell  to  tempt  them, as  if  Sa- 
 than  durft  not  fet  vpon  them  ;    or  if  he  did,  as  if  they  by 
 their  owne  ftrength  were  able  to  withfland  all  his  encoun 
 ters  ?   and  hence  it  is3  that  through  this  their  careiemefTe, 
 God  doth  leaue  men  to  themfelues,  and  fo  they  runne  on 
 headlong  into  all  vngodiineffe,  committing  fuch  fins,as  the 
 funne  doth  blufli  to  fee ;  and  the  very  earth  doth  groane  to 
 beare. 
 
 In 
 
Parable  of  the  lost  Sonne. 
 
 59 
 
 In  the  fcco;id  place  let  this  Admonifj  vs  to  defpaire  of 
 our  owne  power/ and  of  all  ftrength  oftheflefh,  "Be  not 
 high-minded  fut  fear  e%  and  tkon  that  now fiandes}i  take  heed> 
 then  may jlfalL  Artthouas  ftrongas  Samp  fox,  as  righte- 
 ous as  Lot,  as  holy  as  T>amd  f  yet  thou  canft  not  long 
 ftand  without  Gods  "race.    Peter  would  needs  walke  on 
 
 the  lea, 
 
 lie  thought 
 
 he  could  haue  done  as  his  Mailer  did, 
 butaflbone  as  he  fets  his  foot  on  the  waters  hee  is  ready 
 to  fluke,   had  not  Chrift  caught  him  by  the  hand  and 
 
 Vfiz. 
 
 I  Coimo-12, 
 
 ►latth.j4.30. 
 
 held  him 
 
 he  had 
 
 beene  gon< 
 
 So  is  it  with  thee  and 
 
 Efcy  <5.ro. 
 Efayi.n. 
 
 Phi 
 
 u.2.12. 
 
 me,  vnlefTc  the  Lord  reach  out  the  hand  of  his  grace  to 
 fupport  vs  we  cannot  but  fall.    A  ftarfe  (lands  while  the 
 hand  fhyes  it,  but  when  the  hand  is  with-drawne  it  falls 
 immediately  to  the  ground.    Wee  are  to  the  Lord  as  the 
 ficke  man  to  his  keeper,  who  cries,  take  me  vp  and  I  will 
 rife,  hold  me  and  I  will  (land,  helpe  me  and  I  will  goe,&c. 
 Let  vs  then  learne  to  renounce  cur  felucs,  and  relye  wholly 
 vpon  the  Lord  and  the  power  of  his  might,    for  by  that 
 fhall  we  bee  flrengthened,  without  that:  cur  ftrength  is 
 weakenefle.    Doftor  Pembletons  ftorie  iTiewes  this,    of 
 whom  we  reade  in  the  Booke  of  CManyrs.  TVo^ks  oi*t 
 therefore  thy  falmtion  rath  fear e  and  trembling.     True  it 
 is  in  refpeel  of  God,  thou  haft  no  caufe  to  feare,  for  hi* 
 foundation  remaincth fur -e ;   but  in  refpecl  ofthyfelfe  and 
 owne  frailty  thou  haft  .great  caufe  to  feare,  leaft  by  falling 
 into  finne  thou  docft.  difpleafe  the  Lord,  and  caufe  him 
 to  hide  away  his  (ace  ;    and  fhould  not  the  Lord  ftfeng- 
 thenthee  by  his  power  thou  wouldft  hazard  thy  faluati- 
 on  euery  day,  and  forfeit  heaucn.  It  is  not  with  vs  as  with 
 achilde,  who  after  two  or  three  yeares  may  beletgoea- 
 lone,  God  muft  ftill  Ieade  vs ;  if  hee  hold  vs  not  by  the 
 hand  we  fhall  foone  haue  a  knocke.    Nay  more,  as  L%fe- 
 phibofheth  Jonathan*  fonne,  wee  fhall  catch  fiich  a  fall,  as 
 that  thereby  we  fhall  become  lame  vntilithe  day  of  our 
 death.    Conclude  therefore  with  Dattid,  It  is  good forms e  7$>z2. 
 
 to  held  fafivnto  the  Lord.  Truftnot  to  thy  own  ftrength,  j 
 feare  thy  owne  weakenefle,  then  flialt  thou  be  moft  ftrong  |  *  Cor«2  10. 
 
 when; 
 
 *Tim 
 
 l  I9» 
 
6o 
 
 Vfei 
 
 RegiolonginqiiA 
 fitit  obltuto  ori. 
 ^ugqueft. 
 
 Efay46-i2' 
 Pfai.i39.7.- 
 
 Ier.25. 
 
 Ephef.2.17* 
 
 An    Exposition    o*    the 
 
 when  thou  art  moft  weake.  When  thou  art  moft  weakc 
 in  thy  owne  apprehenfion  and  acknowledgement,  then 
 fhak  thou  be  moft  ftrengthened  by  a  gratious  iupply  from 
 a  higher  hand. 
 
 lathe  Third  place  this  doclrine  may  feme  to  humble 
 vs,    yea  the  beft  of  vs.     W e  are  ftill  ready  to  ftand  in  our 
 owne  light,  and  to  bee  highly  conceited  of  our  ovvne 
 ftrength  and  power,   as  if  wee  were  able  to  goe  through 
 fire  and  water  if  need  mould  require:   alas  !   then  art  ig- 
 norant of  thy  owne  weakenefle,  thou  canft  not  patient- 
 ly bearc  an  ague,  nor  the  touth-ach,  nor  the  coliicke,  nor 
 the  gout,much  lefle  greater  torments :  ihould  God  with- 
 draw his  hand,  what  Apoflates  friGuld  we  proue ?  what 
 finnes  would  we  not  commit  ?  we  deceiue  our  felues  if  a- 
 ny  of  vs  tbinkethat  it  proceeds  from  vs,  or  that  it  is  out 
 of  our  ftrength,  that  we  Hue  fb  blamelefle  a  life,  commit 
 not  fuch  nor  fuch  groffe  euils  as  others  doe :  blefTe  God 
 for  it,  no  thankes  to  nature,  thine  is  as  bad  as  others.  Let 
 this  be  well  confldered  of,it  will  helpe  thee  to  that  iewell 
 which  is  fo  much  fet  by  of  the  Lord.  Namely  a  humbled 
 and  a  thank  full  foule.  ^ 
 
 the  tooke  hu  tourney  into  <*  fare country^  We  haue  feene 
 when  he  went,  now  let  vs  fee  whither  he  went,  the  Text 
 faith,   into  a  farre  countrey  •  where  confider  wee  Tirft, 
 what  is  meant  by  this  farre  countrey :    Secondly,  how 
 he  went  into  this  farre  countrey.    For  thefirft;  the  farre 
 countrey    here  fpoken  of  isy   the  Region  of  fin ne*    So 
 tsfuHin  doth  expound  it.  ,  This  countrey  is  farre,  not  in 
 regard  of  the  diftance  of  place   (for  euery  part  of  the 
 world  is  alike  neere  vnto  the  Lord,  as  fonas  found  when 
 he  tooke  his  iourney  from  lofpe  to  Tarfa)  but  in  regard 
 of  diftance  ofafFeclion,  then  is  a  man  fart  he  ft  fiom  God, 
 when  hee  is  moftvnlike  vnto  God,  fo  the  Lord  him- 
 felfe    expounds  it.     What  iniquities   haue    your  fathers 
 found  in  mee,    that  they  are  gone  away  farre  from  mee  ?  fo 
 the  Epheftans  arefaid  to  bee  farre  of>  while  they  were  in  the 
 eft  ate  ef  nature. 
 
 And 
 
Parable   of    the    lost  Sonne 
 
 6l 
 
 And  thus  we  may  fee  the  Second  point  alfo  cleared, 
 which  is,  The  manner  how  hee  went  into  this  farre 
 countrey  :  he  went  not  by  the  feet  of  the  bodie,  but  by 
 the  affections  of  the  foule,he  withdrew  his  heart  from  the 
 Lord,  and  fet  it  vpon  vanity,  he  departed  farre  from  him. 
 Firft,  in  regard  of  the  oppofite  and  differing  difpofition  : 
 God  his  volo,  being  his  nolo,  and  his  nolo  being  Gods  volo. 
 Secondly,  he  went  farre,  ia  regard  of  the  great  and  many 
 finnes  he  did  commit,  for  multiplication  of  finnes  is  like 
 multiplication  of  Heps,  which  at  length  carry  a  man  farre 
 away  f  omthe  place  where  he  was :  Both  thefc  wayes 
 may  this  Prodigall  be  fayd  to  take  his  iourney  into  this  far 
 countrey. 
 
 Thus  hauing  feene  the  meaning'of  the  words,  let  vs  now 
 come  to  the  inftrucTions ;  the  firft  fhall  be  this : 
 
 It  is  the  nature  of  firmer sy   to  fly  from  Cjods  prefence,  and 
 b|  £*■* farre  Ar0aJ  0Ut  of  hi*  fight*    This  is  their  defire  and  in- 
 dcuour. 
 
 See  this  prooued  in  the  21.  of  lob  14.  So  Jonah  1.3. 
 alfo  confirmed  by  examples.  Adam  who  hid  himfeife  in 
 the  bodies.  Thefc  fled from  God  in  their  affeclions  and  by 
 their  finnes ;  and  mmifefled  it  by  afoolifb  defire ,  to  con  Hey 
 their  bodily  yrefence  oat  of  hid  fight, 
 
 Reafons,  Firft,  the  remembrance  of  his  prefencc  doth 
 croffe  them  in  their  finnes ;  and  that  they  would  not  bee. 
 Therefore  they  (purpofing  to  finne)  get  out  of  his  fight  (as 
 they  fooliflily  imagine)  that  fa  they  may  haue  the  more 
 liberty. 
 
 Secondly,  there  is  as  great  contrariety  betwixt  God 
 andfinners,as  there  is  betweene  light  and  darkenefTe :  how 
 then  is  it  poffible  for  them  to  agree;  therefore  doth  the 
 finncr  fly  from  his  face  :  and  by  no  meancs  can  abide  his 
 pretence. 
 
 Thirdly,  finne  maketh  a  man  Gods  debter,  for  the  law 
 
 tyes  him  to  obedience,  if  he  failcinit,  it  binds  him  ouer 
 
 tothecurfe,  andthemore  a  man  finneth,  the  further  hee 
 
 runneth  into  arerages  with  God :    Now  experience  tea- 
 
 \  ' ^^__ cheth, 
 
 New  pedibmjed 
 affittibw* 
 
 Non  inuvuaJlo   j 
 lotorumDeuste^ 
 linquituY^fed 
 pramtate  moru. 
 
 Uoftrine. 
 Sinners  cannot 
 endure  Gods 
 prefence, 
 Iob2i.i4. 
 Gen.  3, 8. 
 
 Reafom 
 
 Reafon  t< 
 
 Reafon  3 . 
 
\       6z 
 
 Vfe\. 
 
 Pfal.l6.8. 
 PfaUo.g. 
 Cant.3.1. 
 
 1 
 
 iCor.j.S. 
 
 Pfatio.4- 
 
 Mattl?« 
 
 Vfitt 
 
 An    Exposition    of    the 
 
 -cheth,debtors  care  not  for  the  fight  of  their  creditors,  cfpe » 
 -daily  if  the  bonds  be  forfeit,  and  debt  due :  butfo  is  it 
 with  euery  finner^  and  therefore  no  maruett  if  they  flie 
 from  him. 
 
 Let  vs  therefore  examine  our  /Hues,  whether  we  bee 
 ftill  in  our  finnes;    hereby  may  we  know  it:   doft  thou 
 loue  Gods  prefence,  and  delight  in  it  ?  doft  thou  let  the 
 Lordalwaies  before  thee,  walking  as  in  his  fight  with 
 that  kingly  Prophet?    doft  thou  loue  his  home,  and  the 
 place  where  his  honour  dwelleth  ?  doft  thou  be waile  his 
 abfenceas  thebittereft  crofle;  and  neucr  refteft  feeking 
 with  the  Spoufe  vntili  thou  haft  found  him ;  and  canlt  j 
 thou  long  and  iooke  for  his  appearing  in  glory,  defiring 
 to  beabient  from  the  body,  that  thou  maift  bee  prcfent , 
 with  the  Lord  ?   are  thefe  things  in  thee  in  truth  ?    doft 
 thou  finde  thy  heart  and  fouk  thus  affe&ed  ?  is  itthus  with  ' 
 thee,  art  thou  fare  of  it  ?  why  then, without  cjueftion,  thy  l| 
 finnes  are  pardoned,  debts  difcharged  and  thou  at  peace 
 with  God:  But  if  it  be  other  wife,if  the  -contrary  be  in  thee; 
 if  thou  putteft  God  out  of  thy  remembrance,  and  canft 
 not  endure  to  haue  him  in  all  thy  thoughts ;    if  thou  re- 
 fpedeft  not  his  houfe,   but  eftecmeft  it  as  a  iayte,   being 
 neucr  well  while  thou  art  vnder  his  roofe,  and  neuer 
 better  then  when  hee  is  loft :   and  if  thou  defireft  that 
 hee  might  neuer  appeare,  or  thou  neuer  by  death  or 
 iudgement    might  bee  brought  vnto   him;   Let  mee 
 then  tell  thee  to  thy  face  thou  art  ftili  in  thy  finnes,  thou 
 art  infinitely  indebted  to  the  cternall  God,   thou  mayft 
 euery  day  expect  a  capias  corpus  to  bee  fetcht  from  hence 
 and  throwne  into  the  iayle,  from  whence  thou  [halt  not 
 depart  till  the  vttermoU ]  farthing  be  pajd,  which  will  ne- 
 uer be. 
 
 In  the  next  place;  letthis  feme  toadmonifii  fiich,  as 
 we  would  be  able  to  endure  Gods  powerfull  prefence, 
 efpecially  at  thatgreat  and  terrible  day  ;  to  breake  offtheir 
 finnes  by  vnfeined  repentance,  and  labour  to  haue  their 
 debts  difcharged  by  Chrifi>  for  otherwife  thou  ihaltcall 
 I  to 
 
ARABLE     OF     THE     LOST 
 
 0  N  N  B. 
 
 to  the  mountaines  and  hilles,  to  hide  thee  from  his  pre- 
 fence  that  fitteth  on  the  throne. 
 
 In  the  Second  place,   wee  may  obferue  this  do- 
 ctrine : 
 
 The  following  effinne  is  *  for  faking  of  God -,  and  the  farther 
 in  finne  the  further 'from  Cjod. 
 
 The  Scripture  is  plentifull  in  pioofes,   as  Bent*  32. 
 15.  7*^.2.11.12.     iKingtii.-tf*    /fay  1.^.  lera^.  & 
 
 57- 
 
 I  But  doth  not  the  Prophet  affirme  that  it  is  impofllble 
 to  flie  from  the  prefence  of  God?  Pfal.i^g.  wonder- 
 full  arc  the  teftimonies,  the  Prophet  there  bringeth  to 
 amplifie  Gods  iilimited  prefence  :  how  then  can  this  be 
 true  ? 
 
 In  a  word  for  anfwer,  know  that  out  of  Gods  reach 
 no  man  can  fly,  but.  out  of  his  fauour  hee  may,  and  from 
 his  awe  by  his  rebellious  will.  Thus  doe  finners  flie  from 
 God  and  forfake  him  (as  I  formerly  fhewed  euen  now  in. 
 the  opening  of  thefe  words,  and  therefore  it  is  now  need- 
 lefTe  to  flay  your  eares  with  a  commemoration,  of  what  I. 
 10  lately  laid)  now  for  the  VCqs. 
 
 Firft,  this  fetteth  forth  the  miferablc  eftate  of  all  impe- 
 nitents :  their  whole  life  is  nothing  elfe,  but  a  wandering 
 from  the  eternal!  God,  in  whofe  prefence  there  is  fulnelTe 
 of  ioy,  and  at  whofe  right  hand  there  is  pleafures  for  e- 
 uermore;  like  loft  flieepe  they  ftray  out  of  Gods  paftures 
 into  Sathans  indofures ;  deftru&ion  and  calamity  mull:  j 
 needs  be  in  their  waies,  horror  and  fhame  will  fcifc  on 
 them  in  the  end.   For  loe  they  th.u  arefarre  from  thee  (hull 
 perijhy  they  [hall  be  deUroyed  that  goe  authoring  from  thee.  He 
 that  leauesthe  light  muft  needes  walke  irrdarkenefTe,  and 
 hethat  forte  kes  the  God  of  life,  whither  is  he  polling  but 
 to  eternall  death  ?  when  Cain  went  away  from  God,there. 
 was  no  more  account  made  of  him,  then  of  a  vagrant  and 
 vagabond;  is  their  eftate  any  better,  who  by  committing 
 offinne  depart  from  the  Lord?  what  are  they  but  Cains, 
 Oatlawes,  Rebels,  Runnagates?   trauelling '  as  it  were 
 _t ™___ without] 
 
 Rcucl.tf. 
 
 Ttotlrine  2. 
 ThefoUomng  of 
 fi»u  a  for  fating 
 of  the  Lot d. 
 
 Obieft. 
 
 Anfrf\ 
 
 Vfill 
 
 Rom.j; 
 
 Gcb.4.14, 
 
\      H 
 
 "        +*- 
 
 Ifay  45.". 
 
 Ephef2. 
 Pfal.11928. 
 
 An    Exposition    of    the 
 
 Pro,5  5- 
 Pro.4.15  .is 
 
 Hcb,i3.J. 
 
 Icr.1.19.- 
 Pro.I5i*9 
 
 without  a  pafTe,  whofe  faireft  end  will  be  to  befentto 
 the  houfe  of  correction  :  but  greatly  to  be  feared  of  raoft, 
 to  tl^e  place  of  execution  ? 
 
 Vfe  2.  Admonition  to  ftich  as  are  yet  in  their  finnes, 
 and  keepe  a  conftant  courfe  in  committing  of  them,  fpee- 
 dily  to  ttirne  backe  vnto  the  Lord  and  looke  vpon  him, 
 (as  Efaj  exhorteth)  as  you  halie  gone  from  him  by  fin- 
 ning, turaeto  him  againe  by  daily  repenting,  that  it  may 
 bcfpokenofthee,  as  Pattl  fpeaketh  of  the  Ephejians.  Ton 
 who  were  once  fare  off,  are  now  made  neere.  Conclude  with 
 Dattidy  P/*/.  119.28.  It  u  good  for  me  to  draw  neere  vnto 
 the  Lord. 
 
 Oh  confider,  aduifedly  confider,  the  eftate  thou  now 
 liueft  in,  make  a  ft  op,  and  call  to  minde  whither  thou  ait 
 going,  thou  haft  kept  a  courfe  of finne  from  the  firft  day  of 
 thy  birth  to  this  prefent  houre,  euery  thought  that  came 
 from  thy  heart  hath  beene  a  ftep ;  fb  euery  word,and  much 
 more  euery  deed.  Thus  haft  thou  multiplied  fteps,  and 
 beene  walking  on  for  this  twenty  or  thirty  yearc^and  whi- 
 ther hath  thy  courfe  tended,  furely  to  perdition  and  dcftm- 
 cfion,  Thy  feet  goe  downe  to  death,  and  thyfhps  take  hold  on 
 hell.  Be  wife  now  at  the  laft,  walke  on  no  further  in  this 
 way,  Auoyde  it,  pajfe  not  by  it,  tame  from  it,  andpaffe  away ; 
 the  further  thou  goeft,  the  more  fighes,  fobs,  and  teares  it 
 will  coft,ifcuerthoureturneft.  Take  heed  then  that  thou  de- 
 part not  further  from  the  lifting  God ;  if  thou  wilt  perfift  and 
 wilt  not  be  reclaimed,  why  then,  what  remedy ;  if  thou 
 wilt  needs  perifri,perifri ;  but  know  that  in  the  end  it  will 
 proouean  euill  thing,  and  a  bitter,  that  thon  haFlforfaken 
 the  Lord  thy  God, 
 
 Here  wee  fee  the  reafon  why  the  wicked  cry  and  arc 
 not  heard,  the  reafon  is,  they  are  too  farre  off.  Much 
 complaining  there  is  of  Gods  dcafhefle;  hce  will  not 
 heare  when  they  cry  ;  he  is  farre  off  when  they  call :  True 
 it  is,  Salomwdoth  affirme  it,  but  where  lyeth  the  fault? 
 in  God,  or  in  thee  ?  furely  in  thy  felfe,  and  noneelfe,  for 
 Godgoeth  not  from  man,  but  man  from  him.    But  wee 
 
Parable  of  the  lost  Sonne 
 
 play  like  fome  foolifh  Mariner,  who  failing  nigh  fomc 
 rocke,  thinkes  the  rocke  ratines  from  the  ihip,  when 
 indeed  the  fhip  lailes  and  the  rocke  ftands  ftill :  fo  wee 
 leauethe  waiesof  God,  and  run  our  owne  courfes,  and 
 then  complaine  the  Lord  hath  forfaken  vs,  and  is  farre 
 away.  Draw  nccre  to  God  by  grace,  he  willbeneere  to 
 thee  in  mercy. 
 
 And  there  wafted  hiifub fiance  with  riotous  lining^  As  it 
 was  not  long  after  he  had  his  fubftance  that  he  departed 
 from  his  Father,  fo  was  it  not  long  after  he  had  left  his 
 father  that  he  departed  from  his  iubftance.  This  is  the 
 fruit  of  forfaking  God. 
 
 A  man  that  will  for  fake  the  Lord  andcafl  away  his  gou  erne- 
 merit,  can  neither  keep e  himfeife,  nor  the  good  gifts  which 
 God  hath  giucn  him.  Bat  I  will  not  profecute  this  point. 
 Obferne  we  here  how  this  Prodigall  being  ouer  mooes, 
 -  neuer  refts  till  hee  haue  plunged  himfelfe  ouer  head  and 
 eares,  he  goeth  on  in  finne  and  maketh  no  flay  till  he  come 
 vnto  the  top  ;  being  once  impudent  to  call  for  his  portion, 
 hee  groweth  paft  grace,  and  cares  not  how  lewdly  hee 
 fpends  it.   This  may  teach  vs  this  generall  truth. 
 
 That  it  is  the  nature  of  the  wicked  not  onely  to  (inne,  but  to 
 proceed  and  make  a  pr  ogre  if e  thertin%  going  on  from  euillto 
 y*orfey  not  ceafing  till  they  come  to  the  extreamity  of  pro- 
 phanenerTe* 
 
 This  truth  may  be  further  prooued,  ler.g.f.  £Tim\f* 
 13.  /yiji.j. 
 
 The  Scriptures  are  full  of  examples  (for  the  further 
 confirmation  of  this  point)  both  ofthe  wicked  and  god- 
 ly. Thus  was  it  with  Et*e ,  firfl  fhe  iiftened  to  the  diuels 
 temptation  ->  fecondly,  (lie  made  alightreiiflawcc;  third- 
 ly, fhee  began  to  doubt  of  what  God  had  affirmed  ; 
 fourthly,me  grew  in  concupifcence,  th^  eye  likes,the  heart 
 lufted,  and  both  of  them  defired  the  forbidden  fuite- 
 laftly,  mec  fell  to  flat  apoftafie  and  rebellion.  Thus  was  it 
 with  Cain,  firft,he  was  an  hypocrite,ofFering  facrifice  on- 
 Jyforf&flhion;  fecondiv,  when  he  perceiued  God  refpe- 
 
 F  cTed 
 
 tfy 
 
 lam  4.8, 
 Text. 
 
 Dohlrine* 
 
 Obfer. 
 
 ^oEirine. 
 Whk.z&  men  pro- 
 ceed from  eui'd 
 to  wot fe9  they 
 ma^enofay 
 but  wilf fit- 
 ly rmme  on. 
 
 Gen.3^. 
 
 GetiAt.9. 
 
66       \ 
 
 An    Expositi 
 
 ON      OP      THE 
 
 Rtafin  U 
 
 a  Tim  2.  i «. 
 I  Cor  f.tf. 
 
 Matth.13.53. 
 
 Iam.i.i5» 
 Ezck  47.1.4. 
 Reafon.  2. 
 
 PfaUl'.IM: 
 Rom.  X.  24. 
 
 ded  his  brother  better  then  himfelfe,  hec  waxed  angry 
 and  wrath  ;  thirdly,  bee  grew  to  haue  a  deadly  hatred  • 
 laftly,  he  became  a  moil  vnnaturail  murthcrer. 
 
 Thusalfo  ludtu  was  firft  an  hypocrite,  then  a  thiefe, 
 then  a  lyar,  laftly  a  traitonr.  What  neede  I  fpeake 
 of  Dufiid,  Noah,  Peter ,  and  many  others,  who  like  a 
 cloude  of  witneffes  will  prooue  what  hath  beenc  deli- 
 aej  cd. 
 
 The  Reaibns  are  many,  one  taken,  from  the  nature  of 
 finne,  which  will  fret  like  a  canker,  and  like  a  gangrene, 
 eate  further  and  further  :  Tnul  comparcth  it  to  leauen 
 which  is  of  afpreading  nature,  as  Chrift  fheweth  in  the 
 Parable  of  the  leauen,  it  ceaieth  not  vntill  the  whole 
 bee  leauened.  So  finne  getting  once  the  heart,  dif&feth 
 it  felfe  oner  all  the  body,  and  neuerceafeth  vntill  allbe 
 iafeded,  it  leaueneth  the  hand,  the  eye,  the  care,  and 
 clofely  creepeth  frompart  to  part,  till  the  whole  man  be  j 
 leauened. 
 
 Many  other  comparifons  there  are  in  Scripture,  that 
 doe  let  out  the  nature  of  it. 
 
 "f  A  fecond  Rcafon  is,  becaufe  wilfulnefTe in  finning  filer,- 
 cethconfcience,  and  by  degrees  extinguifheth  it;  foitis 
 no  wonder  they  commit  finne  with  greedinefTe,  when  this 
 lame  Monitor  is  dead,  or  fpeechlefFe. 
 
 Thirdly,  Becaufe  God  often  giueth  vp  fuch  to  the  hard- 
 neffe  of  their  o  wne  hearts,  as  make  no  confeience  of  lefler 
 fins,he  forfakcth  them  who  forfakehim.This  fecretiudge- 
 ment  the  Prophet  declareth,  which  fell  on  the  old  Ifrae- 
 lites  for  not  hearing  the  voice  ofthcLord.  They  would 
 not  be  admonithed  nor  reclaimed,  Therefore  be g*ue  them 
 vp  to  the  bardttetfe  of  their  heart,  and  fuffered  them  to  walke 
 in  their  owne  counfels.  Thus  God. doth  punifli  finne  with 
 finne  :  the  finne  that  folioweth  is  as  apuniilimentofthat 
 which  went  before ;  he  punifheth  the  fir  ft  finne  with  a 
 i€cond,and  the  fecond  with  a  third^and  for  their  not  obey- 
 ing in  (mailer  matters,  he  giueth  them  vp  to  the  fwmdgfr 
 of  their  affections. 
 
 A 
 
 ■  m 
 
» 
 
 Parable    of    thb    lost 
 
 So 
 
 N  N  I 
 
 61 
 
 Vfiti 
 
 A  laft  rcafon  may  be,  becaufe  the  diueli  driueth  chem  by  Reafi*  4. 
 bis  temptation  sand  prouocations  ;  As  he  did/*^,  who 
 wculd  not  iuffer  him  to  reft  in  a  plotting  and  .purposing 
 to  betray  his  rafter,  but  ftill  put  him  on  titf  he  came  to  the 
 height  of  wickednefTe  ,  and  after  hee  had  brought 
 him  thither,  rewarded  him  with  the  halter  for  his 
 paines.  Now  then  it  is  no  wonder  th^y  runne  fo 
 faft,  for  tbej  whom  the  dwell  driuesfede  no  Lead  o/t  their 
 bee  let. 
 
 Seeingthisisfcythatit  is  the  nature  of  the  wicked  to 
 waxe  worfe  and  worfe,  adding  finne  to  finne,  not  flaying 
 till  they  come  to  the  cxtreamity  of  prophanenefTe,  as 
 hath  be'enc  prooued  by  Scripture,  example,  and  reafons. 
 Then  let  wicked  men  take  notice  of  their  curfed  conditi- 
 on and  fearefull  eftate,  for  what  finne  fo  foule  that  a  wic- 
 ked man  may  not,  nay  is  not  likely  to  commit  ?  There  is 
 none  fo  chart:  but  may  proue  an  vnclcane  adulterer,  none  fo 
 loyall  but  may  prooue  a  perfidious  traitor,for  what  fliould 
 hinder?  Surely,  if  any  thing  doth,  it  muft  be  Gods  reftrai- 
 ning  grace  :  But  what  hope  or  promife  haft  thou  that 
 thou  ilialt  be  kept  from  cemming  to  this  height  of  finne? 
 Gods  promife  is  onely  to  fuch  as  feare  him,  and  not  to 
 thee.  Blcfle  not  then  thy  felfe  from  thefc  grofTe  euils^ 
 for  thou  mayeft  prooue  as  vile  a  Nero,  a  Imtianyz  lnd<uy 
 as  euerthe  Simne  faw,  or  earth  bare,  there  wants  but  a 
 temptation  to  driue  thee  to  the  groiteft  cuill ;  There  is 
 thatleauen,  thatpoyfon,  in  thee  which  (without  Gods 
 wonderful!  power  in  retraining)  will  at  laft  difcouer  it 
 felfe  in  the  prafHfingand  following  of  the  rnoft  flagitious 
 courfes.-Many  from  honeft beginnings  haue  rifen  to  incredi- 
 ble liccntioufhefle,whofe  Hues  arc  fuch,as  that  it  is  now  as 
 hard  a  taske  to  be  perfwaded  they  had  becne  euer  good,  as 
 once  it  would  haue  beene  to  haue  perfwaded  them  they 
 would  proue  fb  defperatc.  Oh  how  happy  were  it  for  thee 
 ifby  this  that  hath  bcene  faid,the  eyes  ofthy  vnderftanding 
 might  tee  opened,  that  thou  mighteft  fee  thy  felfe  what 
 thou  art,and  what  thou  art  like  to  be. 
 
 F  *  A' 
 
 t  Kings?.  13. 
 
68 
 
 Vfe* 
 
 Rotr»42  4.$. 
 
 An    Exposition    of    tub 
 
 Efay£f.20. 
 
 PfaI.SO.I.6.18, 
 
 A  fecon.l  Vfe  may  bee  for  further  terrour  to  the  wic- 
 ked :    for  doth  finne  grow  ?  fo  doth  the  wrath  and  ven- 
 geance ot  God  grow  ;  thou  that  committed  finne,  with 
 eaery  finne  thou  commictcft  (and  alas  what  word,  acti- 
 on, thought,  is  not  a  finne  vnto  thee)   thou  hordeft  vp  a 
 proportionable  meafure  of  wrath  against  the  day  of  wrath 
 as  Paul  doth  wicnefie.  Thus  is  cuery  wicked  man  a  woe- 
 full  hoarder  vp  oftreaiure.     Thou  that  heareft  this,  or 
 readeft  this,  who  art  in  thy  naturall  eftate ,   confider  ad- 
 uifediy  what  is  faid,  couldft  thou  number  exactly  the 
 multitude  of  thy  aftions,   both-  fpirimall,  narurall,  and 
 ciuil!,  couldft  thou  reckon  vp  the  millions  of  words,   and 
 put:  in  the  beft  words  into  the  number,  thou  halt  cuer 
 fpoken,  that  euerpalTed  bet weene  thy  lips,&c.    collided 
 thou  fnmme  vp  the  infinite  number  of  thoughts  that  e- 
 uer  hath,  beene  in  thy  heart ;  if  thou  couldft  do  this,  thou 
 mightcft  put  downe  in.  thy  Catalogue  fo  many  finnes ; 
 and  with  euery  of  thefe,  make  account  for  a  meafure  of 
 indignation  and  wrath  proportionable  to  thy  finne.  Oh 
 confider  this,  the  Lord   giue  you  hearts  ferioufly  to. 
 confider  it,  andthiukeofit;  happy  had  it  beene  for  thee, 
 thy  mothers  wombe  had  beene  thy  graue,  or  that  thou 
 ha'dft  perifhed  many  yeares  agoe,  except  thou  repenteft 
 of  thy  finnes,  for  long  life  in  finne  is  no  blefting  buta 
 curie.    Accnrfed  (ball thon  be  th&u-gh  then  iiuefr  w  hundred 
 yeares. 
 
 Thirdly,  This  may  feme  to  informe  our  iudgemenfs- 
 concerning  the  wicked  man,  and  who  he  is :  feeft  thou 
 one  to  perfift  in  euil),  adding  drunkennefTe  to  thirft,  go- 
 ing on  from  cuill  to  worfe  ?■  thou  maieft  then  giue  Sen- 
 tence that  he  is  a  wicked  wretch :  True  it  is,  thou  canfb 
 not  fay  he  is  a  Reprobate,  for  God  may  call  him  in  his 
 good  time,  but  for  the  prefent,  thou  maift  auouch 
 (without  crauing  pardon)  he  is  wicked.  One  Swallow 
 maketh  not  a  Summer,  nor  one  Sinne  a  Sinner;  but,  as 
 we  may  iudge  a  man  to  be  of  fuch  a  Trade,  if  he-e  follow 
 it  early  and  late,,   earneftly  aad  conftantly,   and  (in  a 
 
 manner) 
 
Parable  of  thb  lost  Sonne. 
 
 manner)  bufie  himfelfe  in  nothing  elfe,  fo  if  a  man  trade 
 in  wickecinefle,  and  make  it  his  occupation,  we  may  bee 
 perfwaded  he  is  prophane. 
 
 Fourthly-,  Is  thisfo,  that  when  a  man  hath  oncegiuen 
 himfelfe  to  finne,  hee  makes  no  flay,  but  runneth  on  to 
 further  degrees ;  then  let  it  Admomfn  euery  one  to  take 
 heed  of  the  firfl  beginnings  of  finne ;  finnc  is  deceitiull ; 
 nay,  ic  is  deceitfulneffe  it  felfe:  Haue  therefore  no  dea- 
 ling with  it.  It  playeth  with  vs,  astheLeuites  father  in 
 Law,  perfwadingvs  to  flay  this  dinner,  this  night,  and 
 foat  laft  makes  vs  flay  two  dayes  longer  then  ^e  wou:d, 
 or  mould.  It  faith  as  thefluggard .  Yet  a  little  fleepe,  Yet 
 a  little  (lumber,  A  little  folding  of  hands  to  fleepe,  Yet 
 a  little  more  finne,  Yet  a  li.  tie  more  good  fellowfliip. 
 Yet  a  little  more  deceit ;  and  fo  many  of  thefe  littles 
 make  a  great  deale.  But  what  Salomon  faith  of  the  be- 
 ginning of  ftrife,  is  true  alfb  of  any  other  finne,  it  is  as 
 the  opening  of  the  waters :  Thofe  that  haue  giuenthe  0:1- 
 {tt  to  Sinne,  haue  as  it  were  opened  the  floud-gates  of  im- 
 piety, which  arenotagaine  ib  eafily  fruit,  for  the  vio- 
 lence of  the  flreame  beareth  all  things  before  it :  Open 
 not  therefore  thofe  floud-gates,  though  it  be  but  a  little ; 
 the  waters  will  gufti  out,  there  is  no  eaiie  flopping  them : 
 Haue  nothing  to  doe  therefore  with  finne,  no  not  with 
 the  leafl  finne  (for  they  doe  but  v  flier  great  ones :  and 
 like  little  Rogues,  being  crept  in  at  a  window,  open 
 the  doores  for  the  bigger  to  come  in)  "but  keepe  it  off, 
 euenas  thou  wouldefl  an  enemie  at  the  f  words  poynt, 
 for  if  once  it  enter,  it  is  like  the  vnwelcome  gucfl,  it  will 
 not  away.  WickedneiTe  is  much  eafier  to  keepe  our> 
 then  to  caft  out.  While  thou  art  on  the  top  of  the 
 hill,  it  is  at  thy  choyce  whether  thou  wilt  thence  throw 
 thy  felfe  downe  or  not,  but,  if  once  thou  throweft  thy 
 felfe  downe  head-long,  it  is  not  at  thy  choyce  to  flay,  be- 
 fore thou  commefl  to  the  bottome.  They  vtterly  there- 
 fore delude  themfelues,  and  pittifully  gull  their  owne 
 foules,  that  running  head-long  into  acourfe  of  finning, 
 
 F  3  conceiue 
 
 69 
 
 Vft4> 
 
 Habj.13, 
 
 Si*  is  a Jh aw 
 toft  Bigger. 
 
7°. 
 
 Rom.  2. 5. 
 
 An    Exposition    of    the 
 
 Vfii 
 
 aPet.i^^. 
 
 ReueL  22.11. 
 
 Tex* 
 
 coneeiue  aa  opinion  to  leauc  finne  at.  their  pleafure; 
 What  need  they  Saint  it  in  their  youths,  they  haue  time 
 enough  to  repent  in  their  age  ?  Oh  that  this  Doftrine 
 wea;  well  considered,  furely  it- would  take  away  this  con- 
 ceir,  and  euidently  iliew  them  their  rnadnefle  and  fol- 
 ly, For  doth  not  cuftome  proue  another  nature  ?  doth 
 it,  not  bring  fuch  a  hardncfle  on  the  heart,  as  that  man 
 cannot  repent;  it  is  no  eaiie  matter  for  a  man  to  forget 
 that  hce  hath  beene  long  in  learning.  Bee  admonished 
 therefore  to  flay  from  entring  into  any  vngodly  cour- 
 Cqs.  Wouldeft  thoukeepe  thy  felfe  from  Murder,  then 
 reprefle  rafh  anger ;  from  Sodpmie,  Eye  adultery ;  from 
 Periury,beware  of  common  fwearing  \  for  a&  ho.  rnan  on 
 the  fodaine  becommeth  meft  excellent  in  r  virtue,  fo^no 
 man  on  the  fodaine  becommeth  defperate  in  euiil,  but 
 commeth  to  the  height  of  finne  as  it  were  by  degrees  : 
 Wherefore  none  can  be  too  warie  or  watchfull  ouer  hirn- 
 felfe  in  the  prcuenting  of  the  firft  beginnings,  yea  in  killing 
 and  laying  of  finne,  while  it  is  in  the  thought,  as  men  do 
 Serpents  in  the  fhehY  and  Rauens  in  their  neft.  This  is  a 
 high  poynt  of  heauenly  wifedome,  and  therefore  let  vs  all 
 Be  learners  of  it. 
 
 A  laft  vfe,  is  for  our  lmitatiwy  though  not  for  the  mat- 
 ter,that  is  abominable ;  but  for  the  manner  of  growing, let 
 vs  imitate  them,  for  that  is  commendable  :  they  grow 
 worfe  and  worfe,  and  from  one  degree  of  Cm  to  another, 
 why  then,  fee  that  thou  grow  better  and  better,  proceed 
 from  one  degree  of  grace  to  another,  to  faith  adde  vertue, 
 to  vertue  adde  knowledge,&c.  God  in. his  Arithmetique 
 Ioues  Addition  in  good,  and  S*bftra8ion  in  euill ;  but  the 
 Diuell,  contrary  :  as  then,  heethatis  vniuft  becommeth 
 more  vniuft,  fo  let  him  that  is  righteous  become  more 
 righteous.  Conftancie  and  growth,ifin  goodneiTe  is  a  ver- 
 tue, but  if  in  vice,  a  finne :  Be  good,  and  the  Lord  iacreafe 
 thy  growth. 
 
 Now  wee  will  come  nigher-  vnto  the  words  \jAnd 
 theret&cr\   Wherein  obferue,  firft,   what  hedid  in  this 
 
 farre 
 
Parable  of  the  lost  Sonne 
 
 7* 
 
 Do&rinel.  \ 
 Sinners  ate  gred< 
 waiters. 
 
 I  far  re  Countrey  :  The  Text  faith,  bee  wafted  his  fab  flam? , 
 that  portion  which  his  Farina  gaue  h-im,  hee  {pent  and 
 conlumed  :  Secondly,  how  he  lpentit;  it  was  with  rio- 
 \  tous  huing,  hee  -did  not  onely  fpend  but  mifpend  it,  hee 
 wafted  it  vpon  Marines,  and  in  ether  flagitious  courfes. 
 The  inftructiens  that  I  doe  gather  from  thefe  words,  are 
 thefetwo  : 
 
 Fi:  It,  That  e Her j  firmer  is  a  great  w  after. 
 Secondly,  That  Sinners  fpend  and  waft  Gods  good  gifts  4n 
 finnesferuice. 
 
 For  the  firft  ofth  efe,  and'theproofe  of  it,  viz.  thatSio- 
 ners  are  waders  and  fpend-thrifes  :  See  it  proued,  by  two 
 J  or  three  inftances;    Take  notice  of  the  waft  that  Adam 
 \  made,  by  finne  at  the  very  beginning;    What   a  waft 
 I  made  he  of  his  knowledge,  wifedome,  liberty,  glorie, 
 ;  peace,  and  other  good  gifts  and  graces,  by  forfaking  of 
 (  his  God?   Did  hecnotloofe  that  in  fixe  houreS)  which 
 |  God  was  prouiding  for  him  in  fixe  dayes  ?    Confider 
 £Jau,  what  a  waft  made  he  ?  how  many  priuiledges  loft 
 he  at  once  :    for  firft,  he  was  by  Nature,  heirc  to  the 
 •Cotienant  that  God  had  made  with  his  grandfather  A-  iQcn> l7? 
 hraham^  which  was,    That  Godmwldbe  hi*  god,  and  the 
 G od  of  hh  feed  after  him.    Secondly,   he  was  heire  to  all 
 his  grandfathers  and  fathers  lands.    Thirdly,  all  his  bre- 
 thren and  fifters  muft  doe  rcuerence  vnto  him  :  Now,  all 
 thefe  he  wafted  and  fold  away  :  but  what  had  he  ?  fiire- 
 ly  but  one  difli  of  meat,  and  that  ameane  one,  Amejfeof  Gea.*S-34> 
 "Tottape. 
 
 The  Reafons  may  be  thefe : 
 
 Firft,  they  want  wit  •  (as  hath  beene  before  fliewed)  j  Reafonu 
 they  haueno  fpiritual  wifedome,nor  vnderftanding  to  hus- 
 band Gods  bleilings  well,  viz,,  to  his  glory,  and  their  own 
 profit,  and  the  good  of  others :  what  is  not  thus  imployed, 
 is  but  waftfully  fpent. 
 
 Secondly,  they  are  fb  greatly  in  league  and  loue  with 
 their  owne  lufts,  (asfo  many  Harlots  which  they  main-    iam.4.3 
 taine,  and  kcepe)   that  they  thinke  nothing  too  good, 
 
 F  4  or  1 
 
7* 
 
 An    Exposition    of     the 
 
 Deut,i8, 
 
 or  too  deare  for  them:  What  is  layed  out  on  them  is* 
 leudly  wafted  ;  They  will  at  length  waft:  all  in  maintay- 
 ningjthefe. 
 
 This  in  the  firft  place  may  Reprotie  fuch  as  iudge  con- 
 trary Judgements,  efteeming  wicked  worldlings,  coue- 
 tous  mifers,  and  others  of  the  like  ftarnpeto  be  excellent 
 husbands :  True  it  is,  they  are  ftiil  in  trading,  buying  and 
 felling^nd  fceme  to  thriue,but  if  the  matter  be  well  weigh- 
 ed, they  make  but  a  forrie  gaine,  they  get  earth,  loofe  hea- 
 uen,  get  a  little  vanity  and  vexation,  and  loofe  an  eternall 
 weight  of  glory,  now  is  this  any  better  then  Efay  his  pen- 
 nyworth ?  W  hat  gaine  is  this  ?  What  profit  brings  this  ? 
 Is  it  profit  to  winne  the  whole  world,  and  loofe  the  fbule, 
 which  a  thoufand  worlds  cannot  redeeme  ?  this  is  but  pen- 
 ny wife  and  pound  foolifh  :  thefe  courfesare  no  thriuing 
 courfes ;  let  vs  therefore  reformc  our  iudgements,  and  e- 
 fteeme  of  them  as  they  are  indeed,  great  tvajfers  zn&fpend- 
 thrifts. 
 
 Secondly,  let  it  Admonifti  euery  one  of  vs,  and  fiich 
 asareMafters,  in  afpeciall  manner  to  take  heed  of  dea- 
 ling with  the  wicked,    for  they  are  ft roy  goods  and 
 fpend-  thrifts ;  they  waft  their  owne  goods,   and  what 
 hope  is  there  they  will  husband  thine  better?  nay;  doe 
 they  not  bring  Gods  curie  at  their  heeles,  which  will 
 confume,  and  (like  a  Moth)  fret  what  they  goe  about  ? 
 hath  not  God  threatned  to  curfe  whatfoeuer  they  put 
 their  hand  vnto  ?  Take  heed  then  how  any  of  you  open 
 your  doores  to  a  gracelefTe  perfon,    without  you  want  a 
 wafter  and  a  fpend-thrift;    if  fo,    then  fet  open  your 
 doores,  and  entertain'-  the  wicked,  and  bid  them  wel- 
 come.   It  may  alfo  admonifh  Parents,  and  put  them  in 
 minde  in  matching  of  their  children,   to  beware  of  fuch  : 
 Euery  on  ^  defires  to  haue  good  Husbawds  for  their  daugh- 
 ters, and  prouident  Wiues  for  their  formes ;   if  fo,  then 
 match  with  them  that  feare  the  Lord,  for  they  will  as  well 
 bring  in,  as  lay  out ;  their  eare  and  eye  gathers,  as  well  as 
 heart  and  hand  fpends.  But,  as  for  the  wicked,they  lay  out 
 
 of 
 
Parable   of    the    lost  Sonne. 
 
 ofthc  whole  ftocke,and  haue  no  care  of  increafing  of  their 
 goods,and  what  good  husbandry  is  in  this  ?  In  a  word,  let 
 all  be  warned,  and  of  all  let  this  councell  be  regarded,  left 
 thou  mourne  at  the  laft,  when  thy  flefri  and  body  arc  con- 
 fumed  :  and  fay,  How  haue  Ibatedinftruttion.and  rnj  heart 
 defpifed  reproofe. 
 
 The  fecond  poynt  which  I  obferued,  is  this : 
 The  wickedfpend  gods  gifts  in  finnes  feruice*  Read  Hof. 
 2.8,9.Whcrewemayfee  how  liberail  and  bountiful!  the 
 Lord  was  vnto  them ;  he  gaue  them  Corne,  Wine,  and 
 Oyle,  multiplyed  their  Siluer  and  their  Gold,  but  thefe 
 they  imployed  in  the  feruice  of  Baal,  which  they  fhould 
 haueimployed  to  the  glory  of  God.  So  Am  6.4.  they 
 abufe  thefe  outward  bleflings,  to  gluttonie  and  drunken- 
 nefTe,fee  #0/^.3.1 5.  As  they  thus  abufe  the  gifts  of  body, 
 fo  alfo  gifts  of  minde  ;  their  Knowledge,  they  abufe  to 
 Gods  difh  onour  •  imploy ing  it  in  curious  pry ing,and  fear- 
 ching  into  hidden  Myfteries ;  their  Wit  and  Learning  al- 
 fo  they  thus  imploy,  as  euidently  appeares  in  the  Stories 
 of  Ieroboam,  Saul,  Achitophel,  Hantmon,  Herod  tand  others. 
 Ifhailnot  need  to  ftand  further  vponthe  proofe,  it  be- 
 ing fo  euident,  and  therefore  I  will  come  to  fome 
 Vie. 
 
 And  firft,  this  ferueth  fharpely  to  Reprooue  thou- 
 fands  in  the  World,  who  thus  abufe  thofe  gifts  which 
 they  haue  receiued  from  the  Lord.  How  many  are 
 there  to  whom  God  hath  giucn  the  fat  of  the  earth  ? 
 whole  bellies  he  hath  filled  with  his  hid  treafure  ?  whofe 
 barnes  are  full  ?  whofe  cup  doth  ouerflow  ?  whofe  corne 
 and  oyle  hee  hath  wonderfully  increafed  I  that  tiuely 
 fceketoglorifieGod  by  thefe  their  riches?  Is  it  nor  a 
 rare  matter  tofinde  oneamongft  athoufand  ?  Let  expe- 
 rience fpeake,  who  more  griping,  more  couetous,  more 
 proud,  more  forgetfull,  more  vnthankfull,  then  they 
 who  haue  greateft  abundance  of  thefe  outward  things  ? 
 Againe,  doe  not  many  fpend  their  riches  on  gorgeous 
 atcyre,  vnbefeeming  their  places  ?   vpon  gorgeous  buil- 
 
 clings, 
 
 73 
 
 Pro.5.U,ia. 
 
 "DoBrine. 
 
 The  wicked 
 fpend  Gods  gifts 
 infinites  feruict: 
 Hof.a.8,9" 
 
 Amos  6.4, 
 Rom^.ij. 
 
 Vf« 
 
\    w 
 
 An    Exposition    of    the 
 
 dings,  for  the  Screetch-owlc  and  Batt  to  dwell  in  ?  vpon 
 cxceifiue  cheere,  and  vaine  pleafure, fpending  more  atone 
 banquet,    then  would  kcepe  twenty  poore  members  of 
 Chrm  Iefus  in  good  fort  all  their  day es?  Aretherenotas 
 many  (nay  more)  that  doe  offend  in  abufing  the  gifts  of 
 body,  imploying  euery  member  thereof  to  the  feruiccof 
 finne?  their  eyes  making  windowes  of  vanities,  hawing 
 their  eAres  open  to  filthy  talkc,  longs,  and  ribald  fpeech  ? 
 their  tongnes>  are  not  they  vied  to  curling,  fwearing,  and 
 blafpheming  of  the  moft  facred  name  of  God,  which  they 
 fhouid  fearcand  reuerence  ?  their  bands>  are'they  not  cur- 
 led inftruments  of  fin?  wholly  imployed  in  deceit,  filching, 
 or  fighting,  or  the  like :  Their/^r,  are  not  they  imployed 
 in  walking  in  the  waies  offinncs,to  places  of  vndeannefTe, 
 Stage-playes,  Bull-baitings,  Bawdy-houfes,  and  other  filch 
 like  cages  of  vncleanneffe  ?    Doc  not  moft  of  you  thus 
 vfe  thofe  members,  to  his  dishonour,  who  hath  befto- 1 
 wed  them  vpon  you.    Alas,  alas,  it  is  too  too  apparant. 
 And  as  for  thefe  inward  gifts,  the  gifts  of  minde?  which 
 God  hath  beftowed  on  men,  as  Wit,  Knowledge,  Lear- 
 ning, how  are  they  abufed,for  the  nourifhing  of  contend^ 
 on,andtheinaintenancc  ofiniury,oppreffion,and  iniuftice  ? 
 Thus  then  you  fee  how  many  in  the  world  come  vn- 
 der  this  reproofe,   let  euery  one  of  vs  looke  wdl  vnto 
 it,  for  he  is  one  of  a  thoufand  that  deferues  not  to  bee 
 taxed  :    See  therefore,  and  confefTc  your  faylings,  and 
 imploy  Gods  gifts  to  his  owne  glory.    Oh  !   confider 
 how  you  will  anfwer  it ;  Should  alouing  Husband  giae 
 vnto  his  Wife  rich  iewels  and  fayre  bracelets,  and  fhee 
 bdftow  them  on  a  Stranger,  could  this  bee  well  taken  ? 
 or  fhouldaKing  giue  many  Lordfhips,  and  much  Re- 
 uenewes  vnto  a  Subiecl,  and  he  imploy  them  in  the 
 enemies  (cmice,    would  not  all  count  him  for  a  ranke 
 Tray  tor  f>  And  what  art  thou  better  ?    God  hath  giuen 
 thee  many  Iewels,  and  beftowed  on  thee  many  Lord- 
 ships,' as  thy  tongue,  thine  eye,  thy  hands,  thy  bodie, 
 thy  foule  j  thefe  thou  wholly  doft  imploy  in  the  feruice  of 
 
 God<b 
 
 ww  ■  '  ww 
 
/ 
 
 ARABLE     OF     1*  H  E     LOST 
 
 Son 
 
 N  E 
 
 Gods  enemie  .•  thou  giueft  them  to  the  Diuell,  by  thy 
 blafphemie,  drunkenneffe,  by  thy  pride,  by  thy  vnclean- 
 nefTe    Oh  wretch  !  to  receiue  thus  with  the  one  hand 
 from  the  Lord,  and  to  giue  with  the  other  vnto  the  Di- 
 uell. But  in  a  word^  to  conclude  the  poynt,  remember  all 
 you  that  any  way  thus  mifpend  thefe  gifts  of  God,  (I  fay 
 againe  remember)  the  feruant  that  was  vnprofitable  in  not 
 imploying  his  Matters  Tallenttohisaduantage,  but  retur- 
 ned to  him  his  owne,  wrapped  vpin  a  napkin;  hee  (you 
 know)  had  his  portion  in  that  Lake  which  burnetii  with 
 Fire  and  Brim  ft  one.    Now,  if  he  were  thus  pun  i  died  in  | 
 not  vfing  of  it,  how  ihali  you  be  plagued,  who  doe  abufe 
 it  wickedly  and  malitioufly  to  his  dishonour  :  If  you  per- 
 feuere  herein,  the  Hotteft  fire  in  Hell  fhall  be  your  reward. 
 You  that  are  in  Authority,  (I  fpeake  to  you  and  warne 
 yee)  abufe  not  your  authority,  peruert  it  not  to  iniuftice, 
 or  oppreffion  :    Rich  men,  I  fpeake  to  you,  Jet  not  your 
 wealth  make  you  fwell  with  pride,  let  it  not  caufeyou  to 
 be  contentious :    I  fpeake  vnto  you  all,  and  from  the  eter- 
 nall  God  I  warne  you,    not  to  abufe  any  good  bleffing 
 that  God  hath  giuen  you,  for  beeyou  well  afltired,  there 
 will  come  a  day  of  reckoning. 
 
 75 
 
 Matth.t5.30, 
 
 And  when  heehadfpent  ally  there  arofe  a  mighty  famine 
 in  that  land,  and  he  began  to  be  in  want. 
 
 And  he  went  and  ioyned  himfelfc  to  a  Citizen  of  that  coun- 
 trej9  and  hefent  him  into  his  fields  to  feedefivine. 
 
 And  he  would  faine  hane 'filled  hh  bfllj  with  the  hwksthat 
 ihefmnc  did  eate  ;  and  no  man  eaue  them  vnto  him,  t 
 
 Verfei^ 
 I  J* 
 16. 
 
 In  thefe  three  Verfes,  we  haue  laid  do  wire  to  be  confi- 
 dered  the.  Pumjhment  of  his  finne,  which  is  Common 
 vpon  the  whole  coun trey  with  him,  ver.14.  or  Perfinall 
 on  himfelfe in  fpeciall,  w.  15,1*5.  To  corns  to  fbme  in* 
 flruclions  (briefly)  which  this  14.  verfe  will  affoofdj 
 andfo  to  haftentothe  next.  In  general  I  we  might  obferue: 
 
 That  where finne  goeth  before  y  pani/hment  will  follow  after,    rDoclrine. 
 
 We 
 
16 
 
 An   Expo  s i t i 
 
 ON     OF     THE 
 
 Text. 
 
 Doftrine. 
 
 Common  gifts 
 are  ef  a  waging 
 nature, 
 xSam.16.14. 
 
 Heb.M, 
 
 1  IoIi,  1,17, 
 VfeU     ■ 
 
 Rom.Xi.S9o 
 
 We  haue  heard  of  his  fin,  now  here  followes  the  wages : 
 but  I  will  onely  name  this. 
 
 Andwhen  he  had  fpent  alf\  Le.  All  that  portion  the  Fa- 
 ther had  beftowed,  thofe  common  gifts  which  his  Father 
 had  giuen  vnto  him,  thefe  were  they  that  were  fpent  and 
 wafted.  This  may  teach  thus  much. 
 
 Common  gifts  are  of  awaiting  nature  1  They  may  bee  vt- 
 terly  fpent,  and  confumed,  and  finally  bee  loft.   Thus 
 did  Saul  loofe  that  portion  of  common  gifts  God  had 
 giuen  him;  for  the  Text  faith,  the  far  it  of  God  de farted 
 from  him :  not  the  fpirit  of  regeneration,  which  wor- 
 keth  in  the  elect ;  for  that  d  weikth  where  it  once  ente- 
 reth.    But  by  fpirit,  we  are  there  to  vnderftand  the  com- 
 mon gifts  of  the  fpirit,  as  wifedome,  fortitude,  and  other 
 moral  I,  ciuill,  and  ordinary  gifts,  wherewith  Saul  was 
 endued,  and  which  God  had  vouchfafed  vnto  him,   for 
 the  enabling  him  to  the  duties  of  his  gouerncment ;  as  for 
 the  fpirit  of  regeneration,  and  the  fanclifying  and  fauing 
 graces  of  that  fpirit,  heneucrhad.  So  alio  H^.6.4.  the 
 Apoftle  doth  confirme  this  truth,  where  he  flieweth,  that 
 fome  that  are  partakers  of  the  holy  Ghoft,  they  may  fall 
 away  :    Any  common  gift  or  grace,  as  knowledge,  lear- 
 ning, or  the  like,  may  be  loft  :    and  fo  for  the  things  of 
 this  world,    which  God  giues  in  a  plentifull  meafure,  to 
 the  men  of  this  world,  they  are  but  of  a  wafting  nature; 
 Far  the  rtorld  pajfeth  awayt  and  the  lujis  there»f^s  John  affir- 
 meth. 
 
 Vfc-  Let  this  teach  vs  to  Iearne,  to  put  a  difference  be- 
 twixt that  portion,  which  God  giueth  to  his  children,  and 
 to  the  wicked,  betweenc  the  earthly  and  heauenly  inhe- 
 ritance :  the  one  may  be  wafted  by  thevfing;  the  other 
 fhall  be  increafed  :  The  one  may  vtterly  be  fpent ;  the  o- 
 ther  neucr  :  moft  true  it  is,  the  fancrifying  graces  of  Gods 
 children  are  fubie.^  to  a  kinde  of  abatement  and  de- 
 cree, for  want  of  vfing  and  renewing ;  but  finally  bee 
 fpent  thty  cannot ;  for  thefe  gifts  and  graces  are  without 
 repentance. 
 
 In 
 
Parable    of    the   lost  S 
 
 O  N  N  H, 
 
 In  the  fecond  place,  let  this  feme  for  direction,  what 
 portion  efpecially  to  chufe  and  feeke  after,  not  that  which 
 is  fo  readie  to  decay,  but  labour  for  aportion  of  a  better 
 nature,  namely,  for  that  inheritance  which  is  rcferued  in 
 the  heauens :  what  folly  is  it  for  thee  to  fpend  thy  time, 
 and  beftow  thy  paines,  in  getting  that  which  is  of  no  con- 
 tinuance, which,  will  confume  and  waft  like  waxe  before 
 the  Sun  ?  Oh  be  more  wife  and  chufe  the  better  part,  that 
 fhallneuer  be  taken  from  thee.  Weane  thy  heart  more 
 and  more  from  thefe  perifhing  pleafures,and  make  choyce 
 of  that  portion  that  endures  for  euer.  Get  true  faith,  and 
 other  fauing  graces,  and  be  affured  Hell  gates  fhall  neuer 
 preuaile  agaihfl  thee. 
 
 laft  vfe,  may  be  an  vfe  of  comfort,  to  all  fuch  as  haue 
 the  fauing  graces  of  Gods  blefTed  lpirit  bellowed .  on 
 them.  The  befl  portion  God  hath  giuenthee,  the  goods 
 of  the  permanentinheritance  is  thine,  be  thou  content  that 
 God  fhall  diftribute  his  moucahles  to  whom  he  pleafeth. 
 Take  thou  thy  part  which  is  the  better,  goe  thy  way ;:  be 
 thankefull :  Thy  free- hold  is  farre  better  then  their  cop- 
 pie-hold :  complaine  not. 
 
 There  arofe  a  might)  famine  in  the  lan£~\  By  this  famine 
 is  prefigured  the  want  of  all  heauenly  comfort,  which 
 how  euer  it  was  before,  in  this  land  of  finne,  yet  hee 
 felt  knot  before,,  and  therefore  it  is  faid,  he  began  to  bee 
 a  hungrie.  i.e.  to  feeie  it.  The  point  I  will  note  is 
 this: 
 
 The  region  of  finne  Is  a  land  of  famine.  There  is  no  food 
 for  the  foule  to  bee  found  in  it :  As  no  corne  to  be  had 
 but  in  Egypt,  fo  no  fuccourbut  in  the  Church  of  God, 
 in  all  the  world  elfe  there  is  a  great  dearth.  This  Salomon 
 doth  confirms  in  his  Ecclefiafles.  All  that  the  world  af- 
 fords, is  but  vanity  and  winde  vnto  the  foule ;  nay,fb  farre 
 is  it  from  fatisfying  and  refrefhing  of  the  foule,  that  the 
 beft  things  it  can  afford,  doth  but  oppreffe  and  rexe  it. 
 
 Sin  is  mecrely  contrary  to  the  foule  of  man,as  poyfbn  to 
 mans  body j  this  then  cannot  faue  but  deftroy. 
 
 It 
 
 77 
 
 Vfez. 
 
 ccelefiiafpirare. 
 
 Luk.10.42, 
 
 Vfef 
 
 Text. 
 
 TfoEtrini. 
 
 The  re ilon  of 
 finis  a  land  of 
 famine. 
 
 Ecclcfj. 
 
 Rt*foxjB 
 
?8_ 
 
 Reafon  a, 
 Frp.4.19. 
 
 Vfel. 
 
 Lam.4-9. 
 
 Aaut.ti. 
 
 Rcucl.3.17, 
 
 An    cxpositi 
 
 ON      OF     T  H   fi 
 
 Ezck.|4«i$. 
 Efay55»J. 
 
 It  is  a  way  of darken effr,  therefore  comfjrtlefTe,  Pro  4, 
 ip.  How  vncomfoitablc  was  thedaikenefTe  of  Egypt ,  to 
 Pharaoh  and  his  fubiecb. 
 
 Let  vs  apply  this  to  our  fehies.And  nrft  behold  the  inife- 
 rable,  wretched,  and  deplored  eftate  of  fuch  as  reaiaine 
 wkhinthe  borders  of  their  finnes ;  thefe  are  like  foreuer 
 toperifti  andbeafFamiftied.    Toperifl,  and  to  perifhby 
 famine,    what  more  grieuous  ?    'Better  U  hee  that  pertfbeth 
 by  tbefwordy  then  he  that  perifheth  by  thU :  they  that  beflaine 
 by  tkefword  are  better  then  they  that  are  flaine  with  hnnger ; 
 Far  thefe  p me  away*    No  other  puilifiiment  is  Co  tedious, 
 they  that  die  by  the  Sword  are  difpatched  in  aninftant; 
 oncly  famine  is  like  hell,  where  euery  part  is  pained,  a  man 
 being  already  dying,  yet  ncuer  deal    And  yet  this  is  but 
 the  famine  of  the  body,  behold  a  greater  famine  then  this, 
 a  famine  of  the  word,*  A  famine  of  thefoule,  which  moft 
 {uftaine,yet  feelc  not ;  know  not ;   The  one  is  felt  and  be- 
 way  led,  the  other  not  refpe&ed  nor  regarded.     What 
 God  faid  to  the  Church  of  Laodicea,  may  truly  bee  fayd 
 tomanythoufends  in  thefe  daycf,  thonfayefl  thonart  rich 
 and  increafed  with  gsodsy  and  hafi  need   of  nothing,    and 
 knowefl~not  that  thoii  artpoore,  blind*,  miferable,  wretched, 
 naked.  Maynotthisbc  fpoken  to  many  of  vs,  who  hauc 
 their  come  and  wine  increafe,  their  cups  run  ouer,  their 
 bodies  fat  and  in  good  likeing;  thou  thinkeft  thou  art 
 rich,  increafed  with  goods,  and  art  in  good  cafe,  and  haft 
 need  of  nothing,  when  alas,  thou  knoweft  not  thou  art 
 poore,  miferabie,  and  readie  to  be  itarued.  Oh  that  you 
 did  know  it,  you  prophane  ones,  whofe  bones  are  well 
 coneredwith  fat  andflefli,  I  would  that  you  could  feelc 
 it, then  friould  not  Gods  paftures  be  contemned  and  trod- 
 den vnder  foot,  nor  Gods  waters  fouled  j  then  fhould  not* 
 Gods  feruants  need  to  fpend  their  ftrength    and  waft 
 their  fpirits,  in  calling  vpon  you  to  come  and  drinke,  nay 
 you  would  cry  with  Sifera,  giue  me  drinke,  or  elfe  lpcrifb* 
 But  this  famine  is  not  felt  nor  difcerned.  W  here  fliall  one 
 finde  that  man  that  complaineth  for  want  of  meancs  > 
 
 thefe 
 
Parable   of    the    lost  Sonne, 
 
 19 
 
 thefe  birds  are  rare  ones  :  But  to  rinde  one,  nay,  many, 
 that  fay,  they  hauc  enough, io  no  hard  matter.  They  heare 
 once  a  weeke,  once  amoheth,  once  a  quarter,  and  their 
 failles  are  in  as  good  a  cafe  ta  God-ward,  as  the  beft.  But 
 h  this  like,  thy  foule  can  be  in  fe  good  plight,  with  fb lit- 
 tle food  ?  Can  thatthriue  well  when  it  is  bereaned  ©f  her 
 daily  meales,and  weekely  feafts,  which  llie  fhould.  haue ?■ 
 Be  more  wile,  and  weli  confider  of  the  matter:  whofe 
 heart  doth  not  ake,  that  hath  in  himanyfparke  ofre- 
 morfe,  to  paffc  by  our  Prifbn  grates,  and  there  to  fee  fuch 
 gaftly  countenances,  and  heare  fuch  ruefull  complaints  for 
 want  of  food. But  had  euery  foule  a  grate  to  looke  through,, 
 and  liberty  to  cry  for  her  feife,  a  thoufand  times  more  la- 
 mentable would  the  cry  be  in  all  places  and  companies 
 where  youcorne. 
 
 This  may  ferue  for  Exhortation,  to  leaue  this  barren 
 land,  which  affords  nothing  but  famine  and  fcarcity,  and 
 returne  to  thy  Fathers  houfe,  for  there  is  plentie  :  haue 
 fome  pittie  en  thofc  poore  foules  of  yours,  which  are 
 committed  to  your  truft,  for  a  fmall  time,  and  for  which 
 thou  mud  affiiredly  ftand  before  Gods  tribunall ,  and 
 render  an  account :  let  vs  confider  how  by  it  we  liue  and 
 breath,  fhould  that  leaue  vs  but  a  little,  for  a  moment,  we 
 fhould  returne  vnto  the  dud,  and  the  body  be  but  a  dead 
 corps ;  and  ihall  we  not  feed  it  ?  Oh  be  more  wife,giue  it 
 the  bread  of  life,  as  well  as  thy  body  the  br#ad  of  wheat ; 
 let  thy  foule  haue  her  meales  daily  and  duly,  as  well  as  thy 
 body  hers :  fuffer  her  not  to  be  ftarued  with  thefe  inferiour 
 things:  they  are  f><tuca,partta:  praftay  few  in  number,fmall 
 inmeafure,badin  abufej  there  is  bread  enough  in  your  Fa- 
 thers houfe,  why  doe  you  then  ficken  your  fpirits  in  a 
 voluntary  want,  and  fail  from  it,  which  is  able  to  feaft  a. 
 world  offaithfullguefts  ? 
 
 *s4nd  he  begun  to  bein  ncceffitie~\  The  countrey  being 
 punifiied  with  a  great  famine,,  the  Prodigall  is  here  faid 
 to  haue  his  fiiare  in  it,as  thefe  words  and  the  words  follow- 
 ing do  make  manif eft.  Wherein  Qbferue,-firft,his  rDiflre[[ei 
 
 which 
 
 Vfi-i. 
 
 Text* 
 
So 
 
 An    Exposition    of    thh 
 
 ^Doftrine* 
 
 G&d  doth  often 
 pumjhjiit'mit 
 ewm  lynde. 
 2  Sam.  14.10. 
 IS- 
 
 2Sam.11.1x. 
 1  King.  II.  29. 
 1  Sam. 15.33- 
 
 Reuel.16.  5>6« 
 Dan.6.14. 
 Eftcr7.io, 
 ludg.1.6. 
 
 Verfc?. 
 
 Matth.7.i.«. 
 
 Reafon  u 
 He  barb  tbs  law, 
 
 which  is  catted 
 Lcxtalionis, 
 
 which  is  laid  downe  briefly  in  thefe  words,  but  more 
 largely,zw.  1 6.  Secondly^his  Shift  in  this  his  diftrefTc,  with 
 the  effects  of  it,  ver,  \  5 . 
 
 JFor  the  firft,  he  began  to  bee  innecejfttj  ;  hee  had  made 
 great  waft,  and  now  he  fuftaines  great  want :  how  iuftiy 
 is  he  payd  home  in  his  owne  kinde;  here  ingenerail  wee 
 may  lcarne  this  leflbn  2 
 
 God  dot b  often  f  unify  finne  in  it  otvne  kinde :    Of  what 
 kinde  isthe  finne,  ofthe  fame  kinde  fhall  the  puniftiment 
 be,  proper  and  proportionable  to  their  offences.  This  may 
 plentifully  bee  prooucd  out  of  Gods  booke :  this  was 
 Gods  dealing  with  cDamd,  he  finned  in  numbering  of  the  j 
 people,  and  God  doth  punifh  him  in  diminifriing  ofthe  I 
 number:  fo,  for  his  finne  of  adultery,  as  he  defiled  the! 
 bed  of  another,  fo  fhculd  others  defile  his ;  thus  did  God 
 dealewith  Ahab,  who  fhed  the  bloud  of  innocent  Na- 
 both,  in  the  place  where  dogs  licked  vp  the  blend  of  Naboth, 
 fhould dogs  licke  vp  his  blond  alfo.    Thus  was  Pharaoh  pay- 
 ed alfb;  he  drowned  the  males  of  Ifrael,  and  he  himfelfe 
 fhall  be  drowned  in  the  red  fea.   Not  toheape  vpmore 
 I  places  (which  were  a  thing  eafie,  if  as  needfull)  take  no- 
 1  tice  of  that  one  in  the  firft  of  lxdges,verte  7  and  fo  an  end; 
 I  threefcore  and  tenne  Kings  had  their  thumbes  and  great 
 toes  cut  off  by  Adonibe^eh  y^ni  were  made  to  gather  their 
 meat  vnder  his  Table :  at  laft  he  himfelfe  is  taken,  and  his 
 thumbs  and  toes  arc  cut  offalfo  :  now  hcare  what  he  him- 
 felfe profeffeth,  As  1  haue  done,  fo  hath  the  Lord  requited 
 me.  The  Lord  payd  him  home  in  his  kinde,his  punifhment 
 was  in  the  like,  proper  and  proportionable  to  his  offence. 
 This  is  that  fame  retaliation  of  finne,  which  Godreturnes 
 into  their  owne  bofornes  that  harbour  it,  as  it  were  eye  for 
 cyejooth  for  tooth,  &c. 
 
 The  Reafons  ofthe  Lords  fo  dealing,may  be  ehefe ; 
 Firft,hereby  his  Iuftice  is  cleared,  and  the  mouth  of  ini- 
 quity ftopped^for  what  hath  man  to  fay  for  himfelfe,  how 
 can  he  complaine  of  iniuftice,  fo  long  as  he  receiueth  his 
 owne,and  is  repayd  with  his  owne  coyne, 
 
 A 
 
Parable  of  the  lost  Sonne 
 
 A  fecond  Reafon  may  be  in  refpecfl  of  others ;  hereb^ 
 the  (inner  is  better  pat  in  remembrance  of  that  finne  for 
 which  they  furTered  :  for  this  kind  of  punifhment  prefcn- 
 teth  the  finne,  as  it  were  vilible  before  our  eyes ;  know 
 I  the  punifhment,  know  the  finne ;  remember  the  .punifti- 
 I  ment,  remember  the  offence, 
 
 Now  let  vs  apply  this  to  our  felues  (for  herein  lyesthc 
 j  life  of  doctrine)  firft  then  feeing  this  is  fo,  leteuery  one 
 |  looke  to  haae  his  finne  brought  vpen  his  ownc  head :  thou 
 ,  that  art  a  (wearer,  looke  that  as  thy  tongue  (pets  abroad 
 ]  the  flames  of  hell,  fo  {hair  the  flames  of  hell  bee  poured 
 j  vponthy  tongue:   thou  drunkard  bethouaflured,  that  as 
 ;  now  thou  wilt  not  keepe  the  cup  of  fatietie  from  thy 
 mouth ;   fo  God  will  one  day  hold  vnto  it  the  cup  of  ven- 
 geance ;   a  cup  of  wine,of  mixed  wine  fhalt  rhou  drinke, 
 to  the  very  bottom e-:  thou  adulterer  looke  to  hauefire 
 added  to  thy  fire,  the  fire  of  hell  to  the  fire  of  hid;  art 
 thoumercileffe,  hauing  no  regard  of  the  afflictions  of/o- 
 feph;  iudgement  mcrcileiTe#jfliall  befhewed  vnto  thee,thou 
 l)iue s  looke  to  it,   who  now  wafted  {o  many  tunnes  of 
 wine,  the  time  will  come  thou  flialt  not  procure  a  pot  of 
 water,  nay,  not  one  drop  to  coole  thy  tongue  :  art  thou  a 
 couetous  extortioner,  or  a  griping  vfurer,  expect  that  thy 
 pofterity  fhaii  be  deuoured  by  it,and  thy  houfc  eaten  vp  by 
 the  extortioner.         c^ 
 
 Let  me  further  apply  this  to  you  that  are  inferiours  j 
 artthouadifobedientchilde  vnto  thy  parents  ?  doftthou 
 contcmne  thy  fathers  and  mothers  wholefome  admoni- 
 tion, as  Hophtty  and  Pbineo*  did  the  counfcll  of  their  Ei- 
 ther Ely  ?  or  doft  thou  mocke  and  fcoffe  at  them  for  their 
 infirmities,  as  curfed  Ham  did  ?  or  doll  thou  beguile 
 them,  or  clofely  conuayany  of  their  goods  from  them, 
 as  CMicab  from  his  mother  ?  or  art  thou  ficke  of  the  mo- 
 ther, or  longeft  thou  after  the  death  of  thy  father  as  Efau 
 did?  Be  thou  aflured,  who  euer  thou  art,  that  there  is  a 
 iuft  God  in  heauen,  who  (If  euer  he  beftow  pofterity  on 
 thee)  may  withold  his  grace  from  their^  and  fufFer  them 
 
 G  to 
 
 8l 
 RcafoK  2« 
 
 Vfev 
 
 Vkl?$:s. 
 
 Iam,2.rjo 
 
 Depderatth  gut- 
 tarn  qui  mndr\ 
 dhnucam,  Au^ 
 Hum. 7 . 
 pfai  I09.ii, 
 
 i  Sam. 2.35, 
 Gen.9.22. 
 
 Iudg. 
 
 17.1.L 
 
 Gen  27.41. 
 
82 
 
 i 
 
 i 
 
 I  King, i 
 Vbilc. 
 
 VfeZt 
 
 S9« 
 
 An    Expositi 
 
 ON     O  J»      THE 
 
 Ecclen7.21.a2, 
 
 to  be  as  difohcdient,  fcomefull,  theeuifti,  vndutifull  to 
 thee  as  now  thou  art  to  thine,  and  fee  thou  expecl  it 
 without  repentance :  ib  thou  that  ait  a  feruant,  doft  thou 
 g  iTe  ftubborne,  or  moyling  anfwers  to  thy  matter  or  mi- 
 itrefTe,  as  Ha  jar  to  Sara  ;  or  fleeuelefTe  anfwers,  as  gehez,i 
 to  EUJ&a?  ordoft  thou  belye  thy  mafter,  orfaifely  accufe 
 him,as  Ziba  did  Alephibojketh  f  or  runneftthou  from  thy 
 mafter,  and  wilt  not  abide  with  him,  like  the  feruant  of 
 Sbimei;  or  picked  and  piifercft  from  him,as  Onefimm  from 
 Philemon  '<  Looke  then  to  reape,  euen  as  thou fb  weft  3  and 
 to  be  payed  home  in  thy  owne  kinde ;  for  God  is  iuft,  and 
 what  hath  beene  may  be,  as  God  hath  dealt  with  others, 
 he  may  deale  with  thee. 
 
 AfecondVfe  we  may  make  of  this  is,  to  teach  vs  in 
 time  of  any  iudgement  or  affliction  that  lyeth  on  vs,  to 
 labour  for  fpirituall  wifedome,*  that  by  the  punifhment 
 we  may  come  to  fee  what  the  finne  is,  thatisthecaufe 
 thereof;  for  by  the  kinde  of  the  punifhment  we  may  very 
 often  come  to  finde  out  the  kinde  of  the  offencc.God  doth 
 engraue  the  name  oft  he  fin  vpon  the  Iudgement,for  which 
 -hefends  ityfo  that  the  offender(if  he  be  not  wilfully  blind) 
 may  reade  it  there  :  As  Hamany  who  being  accufed,  and 
 that  by  the  King  himfelfe,  of  that  he  was  not  guilty,  and 
 being  condemned  without  folemne  iudgement,  might  ea- 
 fily  reade  his  Sin  in  his  carriagejtffirards  the /*»<*/:  And 
 AbimtUch  in  that  ftone  that  dafhed  out  his  braines,  his 
 cruelty  in  flaying  his  brethren,  vpon  a  ftone.  Art  thou  then 
 puniftiedin  thy  Body,in  thy  Goods,  &c  ?  thinke  thou  haft 
 finned  m  them  and  there  fearch  for  it.  Art  thouflandered 
 and  backe- bitten,  are  there  reports  raifed  of  thee  that  are 
 not  true  ?  why,  it  may  be  thy  heart  can  tell  thee  that  thou 
 haft  flandered  others.  Haft  thou  difobedient children,  fer- 
 uants,&c.  call  to  mind  thy  former  waies,  it  is  to  be  feared 
 fuch  difobedience  was  then  in  thee.  And  now  thy  fin  hath 
 found  thee  out,begin  to  fay  with  lofephshrQthrzn^e  reme- 
 ber  Gurjins  this  dayy&c.Kn<\  io  in  all  other  kinds  of  punish- 
 ments, or  manner  of  judgements  whatibeuer,  take  them,  j 
 
 and  I 
 
Parable    of    the    lost 
 
 to  N  N  fi 
 
 and  lay  them  on  thy  finne,  as  falue  vpon  a  fore,  fo  ihall  we 
 make  them  profitable ;  yea,  this  benefit  will  come  of  it,  we 
 fhall  iuftific  God,  iudge  our  felues,  and  preuent  further 
 iudgementSjthat  other  wife  we  may  looke  to  fall  vpon  our 
 heads. 
 
 In  the  third  and  lafl  place,  this  do&rine  will  afioord 
 much  comfort  to  the  children  of  God,  for  as  God  doth 
 thus  punifli  according  to  the  manner  of  our  finning,  fo 
 will  he  reward  according  to  the  manner  and  meafure  of 
 our  walking.  Many  notable  examples  are  recorded  in 
 Scriptures,  of  Gods  gracious  dealing  in  this  kindealfb, 
 towards  thofe  that  haue  beene  obedient,  for  our  comfort 
 
 and  encouragement.  The  widdow  of  Sarepta  fhee  re- 
 lieued  the  Prophet  of  the  Lord,  wherefore  God  re- 
 lieued  her  and  her  whole  family,  for  the  meale  wafted 
 not,  neither  did  the  ojlefaile.  So  Ebed-tnelech  faued  the 
 life  of  Ieremiahy  and  therefore  had  his  owne  life  giuen 
 him  as  a  prey.  Many  other  examples  might  be  brought. 
 Oh  how  fliould  this  incourage  vs  to  ail  good  workes  I 
 What  a  fparre  would  this  be,  if  it  were  well  confidered, 
 to  well  doing  ?  Let  it  be  confidered  of  vs,  and  let  it  ftirre 
 vs  vp  to  doe  good  to  Gods  Church  and  people :  Doe 
 good  to  them,  thou  doft  good  Co  thy  felfe,  for  thou  fhalt 
 rccciue  meafure  for  meafure,  good  for  good,  blefling  for 
 blefllng. 
 
 This  is  generall.  Now  we  might  here  further  take  no- 
 tice of  the  curfed  difpofition  of  the  wicked,  who  though 
 they  be  miferable  in  regard  they  are  ftrangers  from  the  life 
 of  God,  yet  do  they  not  know  their  mifery ,  vntill  by  want 
 of  earthly  comforts  they  be  brought  to  necelTity.  ThisPro- 
 digall  was  miferable  before,yet  he  felt  not  his  mifery  vntill 
 now  :  and  now  baiting  loft  all,  and  confarned  his  portion, 
 it  is  laid,  he  began  to  be  in  neceffity  \  that  is,hc  began  to  feele 
 himfelfe  to  be  in  mifery. 
 
 Thus  then  it  often  falleth  out,  that  lo  long  as  Gods 
 creatures  are  enioyed,  the  great  want  of  God  himfelfe  is 
 not  felt.  But  of  this  I  fhall  haue  occafion  to  ipeake  more, 
 
 G  2  when 
 
 8? 
 
 Vfi* 
 
 livings  1 7.1 6 
 ler.39.i8. 
 
 Matth.7.r»*. 
 Eccl.xi.i. 
 
 Obfer. 
 
8.4 
 
 Vcrfei< 
 
 ^DoBrine. 
 Thevplikcdln 
 tnifery  vfe  ether 
 bdpes  btfwe  they 
 flie  te  God. 
 Hofca  a.?. 
 
 A  n    Expos  it  i  o 
 
 N      OF     THE 
 
 Hofca  5. 1 3. 
 Verfe  14. 
 Verfe  1 5. 
 
 Chap  6;  1. a. 
 
 iSamaf.^. 
 
 Keafon  3< 
 
 wheri  I  come  to  fpeake  of  the  occafion  or  motiues  of  his 
 conuerilon.  Now  then  to  the  next  verfe. 
 
 And  he  went  and  ioyned,&cr\  Though  this  Prodigall  be- 
 gias  to  feele  hismifcry,  yet  he  returneth  not  home  vnto  his 
 Father;  but  trieth  further,  and  fecketh  other  meancs  to 
 fupply  his  need. 
 
 In  him  behold  die  corrupt  difpofition  of  man  by  na- 
 ture, Who.  being  in  mifery^afraietb  all  other  weaves  for  delinc- 
 ranee,  before  be  fly  ah  vnto  God  for  helpe.     To  his  Father 
 this  Prodigall  will  not  goe,  till  a  failing  in  other  courfes 
 doth  enforce  him  :  to  God  man  will  not  feeke,  vntill  a 
 kinde  of  abfolutc  necetfky  doth  compellhim.   See  this 
 piooued  in  the  example  of  the  Ifraelitcs ;   who  being 
 afflicted  for  their  finnes,    and  hedged  in  wit-h  troubles 
 andgrieuous  afflictions,  runne  vnto  their  Idols,  and  fol- 
 low after  their  loucrs,  hoping  and  expecting  delinerance 
 from  them.  They  betake  not  themfelues  vnto  the  Lord, 
 vntill  they  fee  themfelues  crofTed  in  their  wicked  cour- 
 fes, and  are  out  of  hope  by  any  other  meaaes  to  haue 
 helpe  or  deliuerance  out  of  their  prcfent  mifery ;   and 
 then  {hall  (be  fay  I  willgos  and  returns  vnto  my  fir  ft  husband; 
 that  is,  they  fhall  then  refoiueand  determine  to  forfake 
 their  fdols,  and  rcturne  vnto  the  Lord,  and  of  him  feeke 
 helpe.  Thus  was  it  alfo  with  Ephraim  and  with  ludah. 
 For  when  Ephraim  far*  his  (ic^nefe,  and  Ivdab  hii  wound  : 
 then  went  Ephraim  to  the  AJfjriaht  andfenttoKing  lareb. 
 God  was  not  fought  to  nor  enquired  after,  vntill  bee  was 
 to  Ephraim  as  A  Lyon,  and  as  ayoung  Lyon  to  the  houfe  of  la- 
 cob  >  vntill  be  did  hidebimfelfe  and  retttrnc  vnto  his  place ,  then 
 did  they  acknowledge  their  offence ,  and  feeke  his  face  ;  yea,  in 
 their  ajfliclion  they  did  feeke  him  early,  faying^  Come,  and  let 
 vs  returne  vnto  the  Lord,  for  he  bath  m#ay  and  he-will  heale 
 vs,he  bath  fmitten,  ar.d  he  will  bind  vs  vp.  What  fliall  I  need 
 to  fpeake  of  Saul,  of  A  fa,  and  others,  of  whom  Scripture 
 maketh  mention,  who  haue  fought  to  others,  before  they 
 fcught  vnto  the  Lord. 
 The  Reafons  may  bee  thefe.   Firft,  Faith  is  wanting, 
 
 thev 
 
r 
 
 Parable  of  the  lost  Sonne 
 
 they  doubt  either  of  Gods  power,  that  he  can;  orof  his 
 mercy,  that  he  willhelpe  them:  and  therefore  it  is  no 
 wonder  they  feeke  to  other  helpes,  and  flyc  not  to  the 
 Lord. 
 
 Secondly,  There  is  a  quarrel!  betwixt  God  and  them  by 
 reafon  offin^now  we  know  howhardly  that  man  is  brought 
 to  feeke  helpe  of  his  neighbour  that  is  atods  with  him,  he 
 will  rather  (eeke  farre  then  be  beholding  to  him  ;  and  Co  is 
 it  with  the  finner  towards  God. 
 
 This  may  feru^tiril  for  Reproofe  of  fuch  as  herein  imi- 
 tate this  Prodigall ;  if  they  beginnc  to  bean  hungry, to 
 haue  a  fight  of  their  finnes,  or  it^  they  be  in  any  other  di- 
 ftretfe  fiye  to  vaine  helpes.    Thus  doth  the  Papift,  who 
 hath  his  feuerali  Saint  for  each  fetierail  ficknefle,  to  Saint 
 Anne  they  rlye  in  pouerty,  to  Saint  Roch  they  flye  in  ficke- 
 nefle,  to  Saint  Vrbane  in  time  of  hunger,  to  Saint  Margaret 
 m  the  time  oftrauell.  What  dial  I  ftand  reckoning  vp  their 
 rabble  ofvnknowne  Saints,  to  whom  they  feeke  for  them- 
 feluesand  others,  allotting  to  one  a  the  head,  to  another 
 h  the  eyes,  to  another  c  the  teeth,  to  another  ^thenecke,  to 
 another e  the  belly*  and  to  each  of  them  they  flie  according  j 
 to  their  needs.  Should  now  that  queftion  be  propounded 
 to  them  which  E/iphay  did  once  to  lob,  To  -which  of  the 
 Saints  mlt  thou  tume  ?  They  would  quickly  make  anfwer, 
 I  to  this,  I  to  that,  they  want  not  for  Saints  to  tume  vnto ; 
 for  the  number  of  their  hee-Saints  and  Ihee-Saints  is  fo 
 great,  as  that  they  haue  no  more  roome  left  in  the  Kalcn- 
 dcr  to  put  others  in. 
 
 But  to  come  to  our  felues :  Many  amongft  vs  come 
 vnder  this  reproofe,  who  in  time  of  their  difheffc  with- 
 draw their  hearts  from  the  Almighty,  vfmg  forrie  fli ifts, 
 yea,  finneftdl  courfes,  for  the  relieuing  and  eafing  of 
 themfelues  :  arethey  inwardly  troubled  with  a  fight  of 
 their  finnes,  terrour  of  confeience,  or  the  like  ?  then  they 
 feeke  and  haue  afoolifli  hope  to  deceiue  this  their  in- 
 ward anguim  byfome  by-irnployments ;  thus,  going  to 
 a  ftage- play,  reading  of  fbme  merry  jbpofces;  a  game  at 
 
 G  2  Cards, 
 
 ss 
 
 Reafon  2. 
 
 Vfii. 
 
 Reproof*  efthm 
 forts : 
 
 FirQfori  rspm- 
 
 b  Otiiia. 
 
 *£rafmm, 
 lobs,  i. 
 
 t.  Sort  to  be 
 taxed 
 
86 
 
 An    Exposition    of     the 
 
 i  Sam.i*. 
 
 Oifirl 
 
 Anfw.  u 
 
 yulnsrat  anlm& 
 fana7idocQ9put 
 
 Aufw.u 
 
 Dcut.ij.1,1,1 
 
 Cards,  or  Tables  or  held  to  be  excellent  helpes  againft, 
 thefe  fpirkuall  qualmcs  and  melancholy  fits,  as  they 
 pieafe  to  terme  them  ;  or  arc  they  outwardly  crofled, 
 thefnfelucs  or  their  Children  ftrangely  vifited,  or  their 
 Cattle  loft,  or  languishing  with  any  extraordinary  di- 
 feafe? then  by  and  by  they  feeke  to  this  cunning  man  or 
 that  cunning  woman ;  then  they  run  either  to  BaaUebub 
 thcGodof££r<?*,  or  to  Beelzebub  the  Prince  of  diuels 
 for  helpe ;  they  expect  fuccour  either  of  the  witch  of 
 Endor,  as  .SWdid;  or  flye  to  the  wizard  of  Pethor,  as 
 Baalak.  Aid;  or  to  the  forcerer  of  Babe/,  as  Nebuchadne- 
 zar  did ;  one  wizard  or  other  muft  be  found  out.  And 
 thus  they  forfake  the  Lord  that  made  them,  flying  to  the 
 diuell  himfelfe  for  fuccour  and  reliefe.  This  finne  is  rife 
 and  common,  yea,  (b  common  as  it  is  counted  but  a  ci- 
 pher. When  Saul  fought  vnto  the  witch,  we  reade,  He 
 changed  hi* garment  that  he  might  not  be  knowne ;  but  in  thefe 
 daies  men  are  growne  more  bold,  they  change  neither 
 coate  r.or  countenance. 
 
 Obfer.  But  {oftentimes  wee  hauehelpcby  feeking,  and 
 were  it  not  lawfull  thus  to  feeke  for  helpe,  why  doth  God 
 giue  tbem  fuch  power  of  curing  ? 
 
 Firft,the  diuell  (being  indeed  very  skilfull  in  things  na- 
 turall)doth  often,  yea,  for  the  moll:  part,  recompence  this 
 homage  and  feruice  done  vnto  him,  with  a  cure  of  the 
 difeafe  or  ficknefle ;  y  e.t  know,  that  it  is  but  a  pittifull  cure 
 where  the  diuell  is  Phyfition ;  and  better  were  it  for  thee  to 
 die  of  thy  difeafe,  then  to  be  thus  cured. 
 
 Secondly,  I  ranfwer,  God  permitteth  this  tobee,  not 
 that  we  fliould  trull  them,  but  to  try  vs  whether  we  will 
 depart  from  him,  yea*  or  no.  What  \Jiiofes  faith  of  the 
 falfe  Prophet,  may  bee  fpoke  of  them  in  this  cafe,  If 
 there  arife  among  you  a  Trophet,  or  a  dreamer  ofdreamesi 
 andgiueth  theeafigneor  wonder;  and  the  figne  or  wonder 
 come  to  pajfe  whereof  hee [pake  vnto  thee :  Yet*  (hall not  hear- 
 ken to  hid  words.  For  the  Lord  jour  (Sod  prooueth you>  to 
 tyow  whether joh  lone  the  Lord  jour  Cod  with ally our  heart, 
 
 and 
 
Parable  of  thb  lost  Sonne, 
 
 and  -with  Allyoar  foule.  So  then,  we  fee  though  the  things 
 doe  come  to  paffe  that  they  foretell,  yet  are  they  not  to  be 
 belieued.  Let  all  fuch  confider  [this  as  either  haue  or  doe 
 feeketothefe  helpcs  for  fiiccour ;  and  remember  <SWne- 
 uer  went  to  the  witch  of  Endor  till  God  had  left  him,  as 
 he  himfelfc  confeflcth. 
 
 Others  there  are  that  make  Gods  vnto  themfelucs,  for 
 their  deiiuerance  of.  riches,  friends,  pollicic,  and  power, 
 feeking  not  to  God  for  hclpe,  but  wholly  reft  vpon  thefe 
 vaine  things,  which  will  at  length  prooue  as  the  Reed  of 
 ^Egypt,  which  will  not  onely  breake  when  it  is  leaned  on, 
 but  (flying  intofplinters)  doth  pierce  the  hand  ci  him  that 
 Crafted  on  it* 
 
 But  for  a  fecond  Vfe  :  Let  euery  of  vs  be  exhorted  to 
 relye  onely  vpon  the  Lord,  and  in  time  of  diftrcfle  to 
 runneto  him  who  will  relieuc  vs  both  freely,  and  fpeedi- 
 ly.  Takeheede,  take  heed  of  vfing  any  indirccT:  courfe, 
 be  Co  much  the  more  watchfull  ouer  your  felues,  by  how 
 much  you  are  moft  prone  vnto  it.  The  feede  of  this  fin 
 is  iiKhc  very  beft,  and  often  .fprouteth  forth  to  our  great 
 fhame  ;  fay  thou  with  Dauid  in  euery  diflrefTe,  //  «  good 
 for  mse  to  draw  mere  vnto  the  Lord,  For  afTuredly,  this  is 
 the  onely  way  that  will  bring  a  man  peace  at  the  latter 
 end. 
 
 Vnto  a  Citizen .]  The  farre  Countrey  (as  wee  haue 
 heard)  is  the  region  of  linne.  Now  this  Citizen  may 
 feeme  to  reprefent  the  Prince  of  darkenefle,  with  his  cur- 
 fed  confederates,  the  reprobate  Angels,  called  Citizens 
 in  (the  kingdome  of  finne,  becaufe  they  haue  not  onely 
 finned,  but  they  abide  and  continue  in  finne,  they  dwell 
 in  it,  and  cannot  leaue  it.  But  let  him  be  whom  hec  will, 
 he  was  but  a  hard  maftcr  towards  this  his  feruant,  he  put 
 him  to  bafe  worke,and  gaue  him  but  fmall  wages,not  food 
 for  his  belly. 
 
 Learne  then  ;  Thofe  that  refufe  to  gluefernice  *vnto  God, 
 flail bee  enforced to  [true  areorfe  LMafier.  Item. 2 8.47,48.  j 
 And  what  doth  the  Scripture  fpeake  of  fuch  as  are  not  i 
 
 G  4  conuerted! 
 
 87 
 
 1  Sam.iS.iy.' 
 
 i.Scrtt  to  be 
 taxed. 
 
 aKing.iS.ai. 
 
 Vfil. 
 
 Pfa!,73  .**, 
 
 Text. 
 
 Ambrofe, 
 
 'DoElrine. 
 
 Thofe  that  will   \ 
 not  ferae  G$i 
 JhiBferueabarJ 
 det  Mafler.       | 
 Deut.28.47,48, 
 
88 
 
 An    Exposition    of    the 
 
 iChro.u.S. 
 2Tinva.vlt. 
 
 Retfo*. 
 
 Vfih 
 
 Matth.7.2^ 
 
 lQk'ptt 
 
 conuerted  nor  returned  to  the  Lord,  doth  it  not  fay  fuch 
 are  ruled  by  the  God  of  this  world,  hi  efl,  the  Diuell;  who 
 works  in  the  hearts  of  the  children  of  difobcdience:  doth 
 it  notteftifie,  that  fuch  are  in  the  {hare  of  the  Diuell  bein<* 
 taken  captiue  of  him  at  his  will. 
 
 Reafon  there  arc  but  2.  Lords  and  commanders  of  the 
 whole  world.  God  and  the  Diuell :  forfaking  the  feruice 
 of  the  one,  wee  muft  needs  goe  into  the  vineyard  of  the 
 other,there  is  no  remedy. 
 
 The  Vfe  of  this  is  >  for  ^Admonition  to  vs  that  we  know 
 how  we  Ieaue  Gods  Houfe  and  Seruice,  that  we  caft  not 
 off  the  yoke  of  the  Lord  our  God,for  if  we  refufe  to.  feme 
 him  let  vs  be  allured,  we  fhallferue  others  whofe  feruice 
 we  fhall  finde  more  hard,  and  wages  moft  wofull  at  the 
 laft.  There  is  no  fifrung  like  vnto  the  fea,  no  feruice  like 
 vnto  Gods,and  to  the  Kings :  keepe  ftill  then  in  the  houfe 
 of  God  ;  neuer  comes  abetter.  Oh  remember  that  you 
 are  Gods  fworne  feruants ,  and  haue  taken  the  blefTed 
 Sacrament  vpon  it,  that  you  will  be  obedient  vnto  him, 
 and  fight  again  ft  the  world,  flefli  and  diuell,  and  that  va- 
 liantly and  conftantly  vnto  your  liues  end ;  beware  left 
 you  be  found  guilty  of  periurie  and  apoftacie  from  the 
 liuing  God ;  make  good  what  you  haue  promifed  and 
 vowed  to  the  Lord  before  his  Saints  and  blefted  Angels, 
 who  are  witneflesof  thy  couenant:  Call  him  not  onely 
 Lord  Lord,  as  many  do  ;  but  let  him  indeed  be  thy  Lord, 
 as  few  doe.  Did  feruice  confift  in  wearing  of  aliuery  or 
 taking  of  wages,  or  giuing  good  words,  then  God  fhould 
 haue  feruants  enough;  but  there  muft  be  more;  obedi- 
 ence is  required,  in  a  cheerefull  doing  ail  that  is  enioy- 
 ned:  benotthen  ftubborne,  withdraw  not  the  fhouldcr 
 from  yeilding  obedience  vnto  the  Almighty ;  carry  thy 
 felfe  in  all  things  like  adutifull  feruant,  defemenot  to  be 
 caft  out,  left  thou  ling  the  fongof  this  ProdigalL  How 
 many  hired  feruants  in  my  fathers  hotife  hatte  bread  enough -, 
 and  Ipcrifb  for  hunger.  This  Mafter  is  liberalise  giues  the 
 beft  wages,  and  for  the  eaficft  worke :  euery  one  of  his  fer- 
 uants 
 
Parable    of    the   lost  Sonne. 
 
 uants  are  aduanced  to  be  fonnes :  eucry  fonne  is  an  heire, 
 cuery  heire  a  king,  euery  king  hath  an  eternall  kingdomc: 
 thus  God  rewards  with  honour,  but  Sathan  with  fhame: 
 doe  not  then  byfwearing,  by  drankenneffe,  and  fuch  like 
 finnes,  thrtift  thy  felfe  out  of  Gods  doores,  and  enter  in- 
 to the  feruice  of  that  beggerly  mafter  the  Diuell,  who 
 hath  nothing  to  giue  his  followers,  but  hell  and  euerlafting 
 torments^  keepe  then  in  Gods  feruice  and  thou  art  made 
 for  euer. 
 
 And  hefent  him  to  his  fields  to  feed  frvine"^  By  far  me  or 
 fieldswe  may  vnderftand  this  world;  byfmne^nners,  wic- 
 ked, and  vngodly  men  of  the  world;  his  feeding  of  them, 
 is  his  keeping  company  and  conuerfng  with  them.  This 
 feemes  to  be  the  morall  expofition  ofthefc  words.Now  for 
 fome  inftrudion,  and  tuftsin  that  the  wicked  are  compared 
 to  fwine,  we  may  obferue  thus  much  : 
 
 CMen  without  grace  are  no  better  then  beasls  without  rea- 
 fony  they  arefaixifi,  brutifb. 
 
 Hence  it  is  that  the  Holy  Ghoft  (who  can  giue  moft 
 congruous  names  to  natures)doth  fo  frcqently  in  Scripture, 
 compare  the  wicked  to  bruit  and  fauage  creatures ;  fome- 
 times  to  Lyons ,  fometimes  to  Doggs,  fometimes  to Borcs^ 
 fomctimes  to  Bttlis,  fometimes  to  Horfes.znd  Muls ^fome- 
 times to  Wolues,  fometimes  to  Foxes :  fometimes  to  the 
 Oxe  and*s4tfe;  otherwhiles  to  Swine  i  doe  not  all  thefe 
 names  fcrue  to  Cct  forth  their  brutifh  dii  position. 
 
 Reafons  of  this  point  may  be  thefe,  firft,  becaufeman 
 by  finne-.  d'egenerateth  into  the  nature  ofthe  beaft,  by  it 
 he  lofeth  the  right  vfe  of  his  vnderftanding,  which  is  the 
 very  thing  that  maketh  them  men,  and  doth  diftinguifh 
 them  from  bruites.  This  the  Prophet  fhewcth  plainely 
 in  the  49,  Pfal.thc  20  verfe..  Where  he  faith  that  man  be- 
 ing in  honour  and  vnderftandetbnat,  ii  like  to  the  beasls  that 
 perifb.  Here  the  Prophet  fhcweth.that  mans  honour  a- 
 boue  thebcafts,  is  his  vnderftandirig,  which  helooiing  by 
 finne,  doth  degenerate  into  the  dishonourable  rankeof 
 bruit  creatures,. 
 V Secondly, 
 
 8* 
 
 Text. 
 
 / 
 
 Doclrine. 
 
 V/ic\ed  men 
 
 Are  no  better 
 
 tbcnbruhbe&(lst. 
 
 P/al.58.0. 
 
 Pfal.59.6. 
 
 Pfal.80.13, 
 
 Pfal.22.12. 
 
 Pfal.3».9. 
 
 Matth.10.15. 
 
 Luk.13.32. 
 
 Ifay  1.3. 
 
 Viatrh.7.6. 
 
 I  Pet  2.22. 
 
 Reafo»\. 
 
go 
 Reafon  2< 
 
 iPet.i.ii- 
 
 Icr.5t8- 
 
 An   Exposition    of   the 
 
 Vfii 
 
 Secondly,  becaufc  wicked  men  giue  vp  themfelues  to  be 
 led  by  fence  .and  appetite,  like  the  bmit  beaft  who  fol- 
 iov^eth  his  owae  lull  and  no  other  perfwafion :  they  will 
 not  Hue  by  rules  of  renewed  reafon  :  Perfwafions  toleaue 
 fin,and  take  better  courfes  can  no  more  preuaile  with  them 
 then  with  ahead  :  This  reafon  Peter  glues  in  his  fecond 
 £piftle,the  fecond  Chapter  and  the  12.  verfe.  So  the  Pro- 
 phet leremiab,  expreffeth  this  property  in  the  wicked 
 j  Iewes,  where  he  faith,  that  like  fnU fed  horfes%  e  Her  j  one 
 neigheth  after  hi*  Neighbours  wife. 
 
 The  Vfe  we  are  to  make  of  this  poynt  is  manifold,  fir  ft, 
 it  may  feme  to  i"hew  vs  thecurfed  and  malignant  quality  j 
 ©ffin  1  which  Circes-like  doth  transforme  men  into  beafts,  L 
 andmakeththofewhoatthe  beginning  were  made  after  j 
 Gods  owne  Image,  moft  glorious  and  beautiful!,  to  bee  [ 
 more  vgly  in  the  fight  of  God  then  the  moft  brutifli  crea- 
 ture chat  he  hath  made.  We  fay  there  is  no  beaft  vpon  the 
 earth  which  hath  not  his  like  in  the  Sea :  Sure  I  am  there 
 is  no  beftiall  difpofition,  which  is  not  anfwerably  found  in 
 mans  nature.  Mankind  hath  within  it  felfe,  his  Goaees,CA- 
 me  lions,  Salamanders,  Camels,  Wolues,  *Dogs,  Swine,  &c. 
 Ycaeuery  one  man  naturally,  hath  all  beafts  properties, 
 and  therein  exceeds. 
 
 Secondly,  it  may  teach  vs  how  to  efleeme  of  the 
 wicked,  furely  as  God  himfHfe  efteemes  of  them,  no 
 better  then  of  beafts;  nay,  well  were  it  for  them,  ifthey 
 were  no  worfe,  for  when  the  beaft  dies,  his  mifery  ends ; 
 but  when  thefe  die,  their  vnhappineite  begins  :  Thefe 
 are  the  heard  of  vncleane  Swine,  whereinto  the  Diuell  is 
 entred,and  will  at  length  fling  them  into  that  bottomelefle 
 Lake. 
 
 Thirdly,  let  wicked  men  take  notice  of  their  owne  bafe 
 eftate  and  condition,  who  though  they  be  ncuer  fo  great, 
 rumbling  it  in  Caroches,  riding  on  their  Palfreycs,  yet  if 
 finfull  and  graceleffe,  they  are  no  better  then  the  beafts  that 
 draw  them,then  the  horfe  that  carries  them ;  nay,  worfer 
 in  Gods  account.  What  man  would  indure  to  be  called  a 
 
 beaft, 
 
Parable  of  the  lost  Sqnne. 
 
 91         \ 
 
 beaft,  to  be  termed  an  AfTe,  an  O  wle,  a  Dogge,or  the  like  ? 
 yet  the  brutifh  pra&ifes  of  many,  fhew  they  are  no  better. 
 How  many  liue  like  Swine,  rootingin  the  earth,  trampling 
 vnder  their  feet  the  holy  things  of  God  ?  contemning  the 
 Word  and  Sacraments,  and  wallow  in  the  myre  of  vn- 
 cleanenefTe  and  drunkenneffe  ?  How  many  refcmble  the 
 Horfe  and  Mule,  who  will  not  indure  bit  or  bridle,  no- 
 thing can  curbe  them  or  keeps  them  in  compafle  ?  mer- 
 cies, lodgements,  promifes,  threatnings,  all  are  too 
 little,  their  Rider  they  will  caft,  andgiuehim  a  farewell 
 with  their  heeles,  fuch  iadifh  trickes  too  many  vfe. 
 What  a  number  of  two-leg'd  Dogges  are  abroad  in  the 
 world  of  all  forts  and  kinds  >  fome  rcfcmble  the  Ma- 
 fliffe,  worrying  Chrifts  Lambes,  by  grinding  the  faces 
 of  the  poore-  fome  haue  the  quality  of  the  Spaniell, 
 fawning  and  flattering,  good  for  nothing  but  to  fetch 
 andcarrie;  Talebearers,  bufic-bodies :  Others,  of  the 
 Greyhound ,  out-running  all  moderation,  running  in 
 all  exceffe  of  riot,  {pending  on  backe  and  belly  their 
 whole  patrimonic :  There  are  many  alfo  refemble  your 
 bawling  jCurres,  Raylers,  Rcuilers  of  God  and  good- 
 neflfe :  And  as  many  the  Bloud-hound,  perfecuters  of 
 the  Saints  and  feruants  of  Godr  who  are  neuer  well  till 
 they  haue  their  bloud  to  drinke.  And  (which  is  further 
 to  be  noted)  the  deformity  which  men  fee,  and  diflike  in 
 anyofthefe,  in  themfelues  they  allow,  andapproucof: 
 they  cannot  endure  to  looke  vpon  adogg,.  when  hee 
 licketh  vp  his  vomit ;  nor  ona  JW,when  flie  is  wallowing 
 in  the  puddle ;  and  yet  their  onely  delight  is  to  fwallow  vp 
 finnc, and  feed  on  their  owne  filth,  and  after  (as  they  pro- 
 fefle)  they  haue  beene  clenfed  by  repentance  from  their  ini- 
 quities, yet  returne  to  it  within  a  little  time.  Men  deteft 
 thefaijhood  of  the  Fox;  and  the  Sukiltj  of the  Serpent; 
 and  yet  themfelues  falfer then  both.  While  wethusrefem- 
 ble,  nay  exceed  beafts  in  their  brutifli  praclifes,  and  pro- 
 1  perties,  fhali  we  fcorne  the  name  ?  Imuft  tell  you, there 
 I  are  but />»;»«*,  amongtt  men  5  The  Shape  is  not  fomuch 
 i  as 
 
9% 
 
 W+ 
 
 Text. 
 
 'DoBrine. 
 
 ITbe  (eruice  cf 
 Sathan  U  a  weft 
 ba/e  feruice. 
 
 I  Sam  17. 
 
 Matth.X7.j, 
 1  Pct.aa. 
 
 Reafo** 
 
 An    Exposition    of    thh 
 
 as  the  Condition  and  quatitj%<Dats. 4.25*  If  thou  beeft  not 
 4  U^»  wV&ftf,  in  thy  Affections  and  inclinations,  it  had 
 bccne  better  for  thee  to  hauc  beene  a  Beafi  without :  A 
 Beafyisbutlikeitfelfe;  but  a  wicked  man  is  half e  a  beafi 
 and  halfe  a  dwell.  And  therefore. 
 
 Fourthly  and  laftly,  let  this  teach  vsnot  to  fitisfie  nor 
 content  our  felues  in  this;  that  hauing  fpeech  andreafon, 
 we  |oe  beyond  birds,  beafts,  and  .other  creeping  things, 
 vniene  by  grace  and  goodnefle  wee  excell,  and.goe  beyond 
 vnregenerated  pcrfbns;  for  elfe,  though  thou  doft  retain  e 
 both  the  place  and  (hape  of  a  man,  yet  being  in  thy  quali- 
 ties and  properties  like  abeaft,  thou  art  no, better  in  the 
 eyes  of  God. 
 
 TofeedSmne^  Here  is  the  worke  this  new  >  Matter 
 did  imploy  this  Prodigall  in  ;  to  keepe  his  Pigges :  Here 
 was  a  forrie  preferment,  to  forfake  his  fonne-  fliip,  and  be- 
 come a  S  wine-heard.The  point  we  may  from  hencclearnc, 
 is  this: 
 
 The  feruice  of  Sathan  ii  a  moH  bafe  feruice*  What  more 
 bafc  then  this,  to  keepe  at  the  Hogges-trough,  and  feme 
 fipne  ?  yet  this  is  the  worke  whereabout  he  was  imploy- 
 «d :  fb  then,  his  feruice  is  but  bafc  drudgery ;  neuer  did 
 the  Taslcemafters  of  j£gypt  impofe  on  the  Ifraelites  fo  bafe 
 a  worke,  as  Sathan  on  his  flaues  :  for  their  making  Bricke 
 was  not  vnlawfull,  butthefe  muft  doe  that  onely  for  the 
 Diuell  that  is  vnlawfull ;  eucry  brutifti  luft  muft  be  yeelded 
 to ;  euery  lewd  and  iinfull  companion  conuerfed  with ; 
 the  body  mull:  be  defiled ;  the  foule  and  confeience  corrup- 
 ted :  yea,  all  their  workes  and  waies  polluted  :  -What 
 was  the  feruice  whereabout  *s4m>»on>  Iudas,  Achitophel, 
 were  imploy  ed  ?  was  it  notmoft  bafe,and  vile  ?  and  why 
 is  it  that  the  Holy  Ghoft  compares  finne  to  the  myre,  nay, 
 to  thedogges  vomit, if  it  were  not  to  fet  forth  the  bafenefle 
 ofit. 
 
 Such  as  the  Mailer  is,  fuch  muft  needes  his  feruice 
 be:  now  Sathan,  is  become  th  e  very  bafeft  of  all  Gods 
 creatures,  therefore  his  feruice  muft  needes  be  bafe :  he 
 
 can 
 
P  A  R  A  B   L   E 
 
 T  H>£     LOST    SoNNB. 
 
 can  imploy  his,  in  no  better  feruice  then  he  hath  for  them, 
 vU.  to  rake  continually  in  the  ftinking  kennels  of  finne, 
 whereby  to  ftainc and  poyfon  chemfeiues,  yea  the  whole 
 World. 
 
 The  Vfe  that  we  are  to  make  of  this,  may  be  firft  for 
 reproof e  of  fuch  as  glory  in  their  fharne,  bragging  and 
 boafting  of  their  bale  feruirude,  of  their  wicked  finnefull 
 and  flagitious  courfesywhich  they  daily  follow,  and  thinke 
 it  to  be  a  credit  to  fweare,  fwagger,  drinke,  caroufe,  and 
 tbelike  :    furely,  if  it  be  a  credit  to  be  a  drudge  and  flaue 
 vnto  the  Diuell,to  be  at  the  command  of  euery  bafe  luft,aud 
 to  be  imployed  about  the  bafeft  fcullerie,   then  they  haue 
 whereof  to  boaft.  Deceiue  thy  felfe  no  longer,  thou  pro- 
 phane  liuer,  but  fee  thy  condition  ;  bragge  and  boaft  of 
 freedorne,  and  priuiledges,  wealth  and  worfhip,  neuer  fo 
 much,  yet  know  thou  art  but  a  drudge,  and  a  bale  drudge, 
 being  at  the  command  of  euery  lull:  be  it  neuer  fo  vile,  and 
 canft  thou  be  free  ?   No,  no,  thou  art  not  free  till  Chrift 
 doth  make  thee  free,  and  xhzns boa  [halt  be  free  indeed :  So 
 long  as  thou  ferueft  iinne,  thou  art  not  freed  by  him^ut  art 
 ftill  a  bond-flaue  vnto  the  Deuill,  bring  taken  cAftiuebyhim 
 at  bii  mil. 
 
 In  the  fecond  place,  this  may  feme  to  eftrange  our 
 affe&ions  from  Satans  feruice  :  Who  would  feme  fuch  a 
 Mafter,  as  doth  fet  him  about  nothing  but  the  bafeft 
 drudgerie?  Shall  man,  who  was  created  after  the  glori- 
 ous Image  of  God,  furTer  hknCdfQ  to  be  fo  abafed,  as  to 
 become  a  Hog-heard  ?  If  thou  haft  any  fparke  of  true 
 courage  in  thy  bofome,  returne  to  thy  fathers  houfe,  md 
 be  no  longer  held  in  this  bafe  feruitude.  Shall  fuch  a  man 
 as  I  fly e,  laid  Nebemiab  f  fo  fay  thou,  Shall  fuch  a  one  as  I, 
 who  was  made  but  a  little  inferiour  to  the  Angels  them- 
 felues,  created  after  the  Image  of  God,  nobly  difcended, 
 borne  to  a  Krngdome,  furTer  my  felfe  to  be  the  Diuels  Scul- 
 lion ?  nay,  I  will  not,  I  will  hereafter  carry  my  felfe  more 
 lofrie,  and  thinke  fcorne  to  inthrall  my  felfe  to  fo  bafe  a 
 bondage. 
 
 And] 
 
 93 
 
 ioh.8.35. 
 
 2  Tim.i.t6. 
 
 Vfd. 
 
9\ 
 
 Text. 
 Verfel6. 
 
 A*i4* 
 
 An    Exposition    of    the 
 
 Dottrine. 
 
 No  earthly  thing 
 can  cement  ths 
 Settle. 
 
 Ecclcf.i.  8. 
 Iohn4.iK 
 
 Rtafiti  1 1 
 
 And  he  would  fain?  haste  fitted  his  belly  with  the  Huskes.^ 
 By  Huskes,  is  generally  vnderftood  the  vanities  of  this 
 prefent  euill  world,  which  can  giue  no  true  content  to 
 the  louleof  man,    hauing  nothing  in  them  but  empti- 
 nefTe,  vanity,  vacuity,  and  no  folid  nor  fubftantiall  nu- 
 triment.  Yet  there  are  fome,  who  by  them  vnderftand 
 the  Doctrine  of  the  Scribes  and  Pharifees,  which  was 
 frothie,  and  without  fubftance,   being  fluffed  with  tales 
 and  fables,    and  many  traditions  receiued  from  their 
 elders;   which  Doctrine  of  theirs,    (being  thus  of  their 
 owne  deuifing)  could  not  fatisfie  nor  nourifh  the  hun- 
 grie  foules  of  poore  finners,  but  they  went  away  ftill 
 as  hungrie  as  they  came  :  and  this  they  take  to  be  meant 
 by  the  words  following,   zAndno  man  gatee  vnto  him.    If 
 this  Expofition  be  taken  (which  in  my  iudgement  may 
 well  be)  I  cannot  fee  any  inconuenience  will  follow.  But 
 forafmuch  as  the  whole  current  ofExpofitors  doe  giue 
 the  other,  it  will  not  be  amifle  to  fpeake  fomewhat  of 
 both,  though  the  briefer :  Taking  the  former,  this  is  the 
 poynt : 
 
 No  earthly  thing  can  fatisfie  thefouleywr  conferre  any  true 
 content  vnto  the  mrnde  :  They  arc  but  huskes,  a  frothy  fiib- 
 ftance; they  may  purTe  vp,  but  not  nourifli.  All  things  are 
 full  of  labour,  faith  Salomon,  man  cannot  vtter  it,  the  eye 
 is  not  fatisfied  with  feeing,nor  the  eare  filled  with  hearing: 
 I  heare  a  wifer  then  Salomon  fpeake,Chrift  Uftu  who  is  wif- 
 |  dome  it  f elfe,  Whofoener  drinketh  of  this  water  (hall  thirfl  a- 
 gaine.  There  is  a  defect  in  the  water  oflacobs  well,  and  fo 
 in  euery  other  earthly  thing  whatfbeuer,  it  cannot  quench 
 this  inward  thirft,  but  caufcth  a  greater  thirft  then  was  be- 
 fore. 
 
 The  Reafbns  of  this  point  may  be  many.  The  Firft  is 
 this,  becaufe  God  is  the  proper  obiect  and  center  of  the 
 heart,  now  we  know  if  a  man  had  all  the  muficke  and  me- 
 lody in  the  world  before  him,  he  could  not  heare  it  with 
 his  eyes,  becaufe  it  is  the  proper  obiect  of  the  eare;ifneuer 
 !  fogorgiousfhewes,he  could  not  fee  them  with  his  eares, 
 
 becaufe 
 
Parable   of    the    lost  Sonne. 
 
 bccaufe  it  is  the  proper  obiect  of  the  eye  :  and  againe  take 
 aftoneand  fling  it  out  of  a  fling,  it  neuer  refts  vntill  it 
 comes  vnto  his  center,  no  more  will  our  hearts,  vntill  it 
 reft  vpon  the  Lord,  who  is  the  proper  obieel:  and  center 
 of  the  foule :  excellently  therefore  faidja  father,  Thouma- 
 deft  vs  6  Lord  for  thy  felfc,and  our  heart  is  euer  vnquiet  till 
 it  reft  in  thy  felfe. 
 
 A  Second  Reafon  may  bee  this,  becaufe  euery  thing 
 in  this  world  is  tranfitory  ;  now  where  there  is  no  aflu- 
 rance  of perpetuity,there  is  no  content ,-  therefore  not  in 
 richcs,honours,  nor  the  like:thefe  flye  away  like  an  Eagle 
 as  Solomon  fpeaketh  ;  not  like  a  tame  bird  that  may  againe 
 be  caught  by  running  after,  nor  like  a  Hawk?  that  may  be 
 called  to  the  lure :  but  like  an  SagU  ftrong  of  wing,  fwift 
 in  Might,  whole  wings  thou  canft  not  clip  nor  pinion. 
 
 Thirdly,thisis  vnnaturail  food  for  the  foule:  which  will 
 not  fatisfte  but  increafe  the  hunger  of  it ;  you  know  how  it 
 isinmeates,  nothing  contents  vs,  but  what  agreethwith 
 our  appetites,  and  is  proper  nouriihtncnt.  Let  neuer  fb 
 much  flefti  be  iayd  before  a  horfe,  or  hay  before  a  Lyon,yet 
 they  are  not  contented  :  fo  here  •  lay  neuer  fb  many  thou- 
 fands  before  a  man ;  neuer  fb  much  honour,  &c.  yet  he  is 
 not  fatisfied,  as  might  be  fhewen  in  Ahab%  Haman,  Alex- 
 ander, and  in  thoufands  others,  who  once  thought  they 
 fhould  haue  enough,  though  they  had  lefTe  then  now  they 
 hauc-xx  l-per  annum  would  be  enough  •  that  came,but  then 
 they  thought  of  another  enough, 40  X .  yearely  would  doe 
 well;  that  came,yea  a  100  f.by  theyeare,and  yet  Enough 
 came  not :  whence  is  this  ?  but  hence,in  that  thefe  things 
 are  Vnnaturall  nomifliment  to  the  Soule,  and  what  will 
 abundance  doe  in  that  cafe  ?  Thefe  things  are  to  the  foule, 
 as  flefh  to  the  horfe  ;  graffe  to  the  Lyon ;  prepofterous 
 food :  the  food  that  it  muft  haue  muft  be  of  like  fubftance 
 vnto  it  felfe,  fpirituall,  not  earthly  and  corporall :  It  is 
 as  impofllble  to  replenish  a  fpirituall  emptinefle  with  a 
 corporall  fubftance ;  the  mind  of  man  with  earthly  trea- 
 sures ;  as  it  is  to  fill  a  corporall  emptincffc  with  a  fpirituall 
 
 fubftance, 
 
 95 
 
 FeeiftinosDomh 
 ne  propter  tc  & 
 (cmper'wquietu 
 s(icotnoliYum 
 donee  rcquiefcat 
 inte.  jLugnfl.i. 
 
 Reafo*  2. 
 Proii.23  5» 
 
 Reafon  3 
 
I ■  * 
 
 Reafon  4< 
 
 EcckC5*9- 
 
 Vfeii 
 
 Ifay  5  5-*. 
 
 Efay  298. 
 
 Matth,i2. 
 
 Vfe%\ 
 
 Gen.  8.9' 
 
 An    Exposition    of    th 
 
 fubftance,  as  a  houfe  with  virtues,  or  the  ftomach  with 
 wifedome. 
 
 Fourthly,  and  laftly,  our  appetites  are  vnfatiable  by 
 reaibn  of  corruption,  left  in  mans  heart  fince  his  fall,  lb 
 that  now  his  carnali  thirft  cannot  be  fatisfied.  All  honours, 
 riches,  pleafures,  preferments,  they  are  but  as  oyle  caft  in- 
 to the  fire,  they  feme  but  to  encreafe  the  fiarne  :  were  it 
 pollible  that  one  man  fhouldhaue  in  hisowne  poflefllon 
 all  the  treafures,  riches,  pleafures,  delights,  that  are  in 
 the  world  ;  yet  he  would  £lill  be  feeking  and  thirftjng  af- 
 ter more. 
 
 Thus  we  fee  the  Reafonsofthis  truth,  now  wee  will 
 come  to  apply  this  doctrine  to  our  felues. 
 
 And  firft  Imuft  beginne  to  Reprooue  the  foily  of  ma- 
 ny with  the  words  of  /fay.  wherefore  doe  you  lay  out  money 
 and  not  for  bread  f  rehyfpendyoti  your  labour  for  that  which 
 fatufiethnot  I  Why -doe  you  focarneftly,  fo  eagerly,  pur- 
 fue  the  vanities  of  this  world,  foolifhly  imagining  to  fill 
 andfatisfieyour-hearts  with  them  :  which  cannot  be;  for 
 what  though  by  your  eager  purfuing  of  thefe  earthly 
 things ;  you  get  as  much  as  poiTibly  can  be  had,  yet  ftiall 
 you  be- as  farre  from  content;  nay  farther  then  euer  you 
 were  before:  much  like  vnto  the  hungry  man  (of  whom 
 the  Prophet  fpeaketh)  who  dreameth  that  he  eatcth, 
 but  when  he  awakes  he  hath  ftill  an  empty  ftomach.  Or 
 like  thofe  vncleane  ipirits  who  feeke  for  reft  but  finde 
 none,  you  will  in  the  end  be  deceiued  of  your  hope,and  not 
 onely  fo,but  finde  that  you  fought  not,  namely  vanity  and 
 vexation  of  foule. 
 
 Secondly,  let  this  Admonifh  vs,  not  to  leeke  for  con- 
 tent in  thefe  outward  things,  they  afToord  it  not,  but  feeke 
 for  it  where  it  may  be  had.  The  Doue  that  Noah  fent 
 forth  of  the  Arke,  went  flying  vp  and  downe,  finding  no 
 rejl  for  thefole  of  her  foot,  till  ftiec  returned  againe  to 
 Naah ;  fb  is  it  with  thy  foule ;  no  place  of  reft  will  it,  or 
 can  it  finde,ner  any  creatureto  contentit,  till  it  rcturne  vn- 
 to the  Lord  from  whence  it  came.   He  onely  muft  content 
 
 : : £U 
 
Pa  rablb    of  the   l<) 
 
 s  T 
 
 Son 
 
 NE 
 
 thy  foulc;all  other  things  may  vex  the  fdule  of  man,  but  can- 
 not fill  it,  but  he  will  (ully  fill  it  and  throughly  fatisrie  it, 
 and  though  it  iliould  inlargethe  defires  of  it  felfe  beyond 
 the  heaucns,yct  llial  no  part  thereof  be  empty  or  vnrepleni- 
 fhed.But  as  the  wax  doth  the  feale,he  will  nil  euery  chinck 
 of  thy  de(irc,(and  that  is  the  nature  of  true  comrbi  t)  which 
 nothing  elfe  can  do,but  God: for  (as  Z*nchj  hath  weli  ob- 
 feruedjthe  world  is  round,  aud  mans  heart  three  corncrd ; 
 now  a  globe  can  neuer  fill  a  triangle,  ftill  one  part  will  re- 
 maine  empty  ;  only  the  bleflcd  Trinity  mull  ds  it, Say  then 
 as  Philip \fhtrp  vsihy  F*ther>Lordyandit  fufficethdo  fliew  to 
 vs  and  beftow  vpon  vs  thy  felfe,  and  it  is  enough ;    Then 
 would  thy  Cottage  be  to  thee  as  a  Pallace,and  thy  ftained 
 cloth  as  Arras :  As  great  content  thou  wonldft  take  in  thy 
 earthen  pot  and  diili,  as  in  filuer  plate,  and  finds  as  much 
 fweetncfTc  in  the  attendance  of  one  boy  or  girle,as  the  great 
 ones  of  the  world  in  their  greater!:  pomp    And  in  a  word, 
 The  content  thou  takeftin  God  will  fo  take  thee  vp,  as 
 that  thou  wilt  looke  vpon  the  carch  difpleafedly,  as  vpon  j 
 the  region  of  thy  forrow,and  baniilmient.lt  wil  be  to  thee.,  j 
 as  thole  Cities  Salomon  gaue  to  Hiram ,were  to  him,a  very  j 
 land  of  C**£/*/,a  dirtie  and  myric  land  Be  at  Iaft  aduifed  and  j 
 direeTeddooke  f/mw^  for  ioy^and  content . look  dmnexvard  \ 
 for  penitence  and  vexation.Remember  how  in  the  Creati-  | 
 on  God  refted  not  his  worke  vntill  he  had  made  man ;  he  ! 
 
 91 
 
 CettrUrcbuicc 
 
 cupari$ote<l9rc- 
 
 phrimnpitft. 
 
 Bernard. 
 
 In  Epbef, 
 
 Iohn  14.7. 
 
 wrought  the  1,2, 
 
 >3>4>5«  daics  and  faw  his  workes  in  their 
 j  feuerallkinds,thatthcy  were  all  good,yet  no  fight  of  thefc 
 ;  creatures  could  content  the  Lord  til  man  was  made,  all  the  i 
 '  thoughts  of  that  diuine  mindeaymed  at  him  :  and  when  he  .' 
 was  made,  then  is  it  (aid  that  God  refted,and  not  before.  , 
 W herewith  tfilt  than  oh  man  requite  this  kindnefte  of  the  Lord?  \ 
 furely  in  this,  doc  thou  labour  to  fliew  thy  thankfulnefle, 
 that  as  the  Lord  would  not  reft  till  he  had  made  thee,fodo 
 not  thou  reft  till  thou  haft  found  him,but  chufe  him  forthy 
 portion,with  the  Prophet  David :  haue  novo  tn  htauen  but 
 him^defiye  none  vpon  the  earth  befides  him. 
 
 Thus  much  for  the  former  Expofition  of  thefc  words, 
 
 H  now 
 
 Gen.2.s, 
 
 Ffa!.fM5, 
 
P8 
 
 Matth.iS. 
 
 Man  doa/lmu 
 but  a  figtbis  do 
 ftrinc 
 
 ier.23. 
 Verfe  lo. 
 
 An    Exposition    of     the 
 
 Verfe  2 1.21. 
 
 Verfe  iZ, 
 
 Verfe  32, 
 
 now  for  the  latter ;  i.e.  by  huskes  we  vnderftand  the  do- 
 ctrine of  the  Scribes  and  lJbarifee/3  which  was  fluffed  and 
 mingled  with  their  owne  traditions,  deliuerivgfor  doUrine 
 (as  Matthew  ihQwcth)wcns  precepts.  Then  this  may  be  the 
 poynt : 
 
 (JlUntdollrineuhtit  afrsthie  doUrine :  Such  doctrines 
 as  are  of  mans  inuention,  eyther  contrary  or  befides  the 
 written  Word  ©f  God,  arc  but  frothie,  no  better  then 
 huskes  without  kernels ;  that  will  not,  cannot,  nourifli  the 
 foule  to  faluation.    This  doctrine  is  notablie  confirmed 
 in  the  23.  of  leremiah,  in  many  places  of  that  Chapter, 
 in  the  1 6.  verfe  he  faith  thus ;    Hear  kg*  not  vnto  the  words 
 of  the  Prophets  that  prop  he  cie  vntojou;  they  make  you  vai/se  ; 
 tbeyjpeake   a  vifipn  of  their  ovate  hearty  and  not  out  of  the 
 month  of  the  Lord.    Where  we  fee,  that  their  doctrines 
 are  farre  from  feeding  of  the  foule:    they  opprefle  the 
 foule,  and  make  the  people  vaine,  and  not  better.     A- 
 gaine,  verfe  21,22,   the  Lord  faith  thus.    1  banc  not  fent 
 thefe  Prophets  }yet  they  run  \  I  bane  not  f poke n  v;uo  themyyet 
 they  prophe/ied.   But  if  the  J  had  flood  in  my  connfelly>  and 
 ^caufed  my  people  to  heare  my  words ,   then  they  fliwld  bene 
 tnrnedt hem  from  their  enillv»ayy  end  from  their  euili  doings. 
 In  which  words,  the  Lord  doth  imply  thus  much;  that 
 the  rea.fon  why  the  people  were  not,  turned  from  their 
 fumes,  was,  they  taught  their  owne  councels,  and  fpake 
 their  owne  words.  Soagaine,  in  the  28.  verfe,.  it  is  thus 
 (aid.  The  Provhetthat  hath  a  dreame,  let  him  tefladreame; 
 and  he  that  hath  my  word,  lethimfpeake  my  word  faithfully. 
 What  U  the  chaff e  to  the  wheat -,  faith  the  Lord?  Where  you 
 fee  in  plaine  termes  their  doctrine  is  termed  chaffr;    a 
 light  thing,  without  any  folid  fubflance,  or  good  nutri- 
 ment:  And  in  the  32.  verfe,  you  may  find e  thefe  words. 
 Behold  I  dm  again/?  them  that  prophecie  falfe  dreames,  faith 
 the  Lord,  and  doe  tell  them,  and  c  en  ferny  people  to  erre  by 
 their  lies,  and  by  their  lightneffe  :  yet  Ifent  them  not ,ther fore 
 they  [hall  not  profit  this  people  at  all.  So  that  you  fee  by  thefe 
 many  places,   this  truth  ftrongly  confirmed,  that  mans 
 
 doctrine 
 
Parable    of    the    lost  Sonne. 
 
 cannot  bring  to  a  true  fight  of  finn 
 true  comfort  <an  arifc  :    mans  doclrin 
 
 doctrine  is  but  light,  huskes>  chaffe,  vnprofitable  for  the 
 foules  nourifhment. 
 
 The  Reafons  may  be  thefe.  Firft,  becaufe  this  doctrine 
 
 before  whkfa  no 
 cannot  wound  the 
 foule  ;  let  them  flrike  at  Crane  the  blow  is  giuen,biic  with 
 a  leaden  dagger ;  the  f  word  is  not  rharpe  enough  to  cut  it 
 dowae. 
 
 Secondly,  it  wanteth  Gods  blcfling ;  now  man  liueth 
 not  by  bread  onely,  but  by  Gods  bleffing  on  the  bread  :  Is 
 it  Co  with  the  body  ?  vthen  much  more  i:  is  Co  with  the 
 foule:  It  is  Gods  blciTingthat  mud  make  this  food  com- 
 fortable ;  but  God  hath  promifed  to  bk(]V  onely  Hs  owne 
 ordinance,  and  not  mans  inuentions. 
 
 Thefe  may  be  the  Reafons.  Now  let  vs  fee  what  good 
 Vfes  it  will  afford  vnto  vs. 
 
 Firft,  thisferueth  tofet  forth  vnto  vs  tberniferable  e- 
 ftatc  of  poorc  deluded  Papifts,  who  are  Ccd  altogether 
 with  the  htiskes  of  Popifh  dortrine,  hauing  for  docTrine 
 either  Apocryphall  additions,  or  their  owne  humane 
 inuentions  and  traditions:  their  ma  ttbs ,  trentals,  dirges, 
 halfc  communions,  invocation  of  Saints }  adoration  of 
 images,  and  the  reft,  haue  no  footing  in  the  Word  of 
 God,  no  warrant  from  thence,  but  are  of  their  owne  de- 
 uifing.  Now  ala?,  how  can  the  poore  people  fucke  any 
 good  nourishment  from  fuch  trafh  ,  for  their  foules 
 health  ?  this  food  mav  load  the  ftomacke,  but  neucr  fill 
 it  -,  fuch  lighr,  fleighc  ftufFe  can  neuer  make  them  of  a  rud- 
 die  complexion  with  'David,  nor  of  a  freflj  hue  with  Da- 
 niel :  I  me-ane  the  conftitution  of  their  foules  can  neuer 
 thriue  thereby :  True  it  is,they  haue  feuerall  dimes  for  the 
 feeding  of  their  fences ;  braue  obiecb  for  the  eyes;  me- 
 lodious tunes  for  the  eare,  and  the  like  :  but  by  thefe 
 they  are  not  brought  a  ftep  neercr  hesuen.  -Let  a  man 
 that  begins  to  be  in  want,  and  begins  to  haue  a  fight  and 
 fence  of  his  finnes,  be  brought  to  the  feeing  or  hearing  of 
 this  their  melodie  and  mufkke,  mall  his  minde  be  euer  the 
 
 H  2  more 
 
 99 
 
 Rcafonx 
 
 Reafen  i, 
 Matth.^, 
 
 Vfi\. 
 
IOO 
 
 An    Exposition    op    the 
 
 Vfir 
 
 morcfatisfied?  Surely,  he  may  as  well  feed  his  ftomacke 
 with  painted  plummes,  as  his  ibule  with  (uch  foolim  gue- 
 gaysr^let  vs  therefore  pittie  them,  and  pray  for  them, 
 that  To  many  of  them  as  belong  vnto  the  Lord,  may 
 haue  their  eyes  opened,  to  fee  their  mifory,  and  that  they 
 may  haue  better  rood,  and  *nore  (olid  nourifhment  for 
 their  foules. 
 
 Secondly,  feeing  this  is  fo,  that  mans  doclrine  is  but 
 huskes ;  this  may  ftirrc  vs  vp  to  thankfulncfle,fcein?  God 
 hath  bcene  fo  good  and  g radons  vnto  vs  as  to  giue  vs 
 (olid  and  fubfentiallrmtrim:nt:  Neuer  was  Gods  Word, 
 (ince  the  time  of  the  Apoftles  more  plentifully ,  or 
 powerfully  taught  then  now  it  is  amongft  vs.  Oh  what 
 caufe  haue  we  to  be  thank  full  ?  efpeciall  we  who  haue  this 
 (JWanxa,  in  fuch  a  rich  meafure,  falling  about  our  camps : 
 there  are  thoufands  in  the  world,  nay,  Hitfmfand,  that 
 would  be  heart-glad  of  thofe  Sermons  that  you  regard  not 
 but  (leepe  out  and  defpife ;  Oh  how  happy  were  we,if  vre 
 knew  our  happinefle  [but  we  like  pampered  childrcii,play 
 ^vith  our  meate ;  and  like  the  carnail  Ifraelites,  (tumble  at 
 the  plenty  of  our  UWantut  :  The  onions  of  Egypt  haue  a 
 bettefreliflv  in  our  mouthes;  well  franVd  words,  quirks 
 andtrkkesare  more  affected  then  profitable  matter  •  but 
 (hould  the  Lord  once  fhew  vsthe  terrors  of  hell3  and  vifit 
 our  consciences  with  the  apprehension  of  his  wrath ;  then 
 the  very  crummes  of  the  Gofpell  would  be  welcome 
 when  now  we  loath  the  full  difhes  of  confolation ;  Then 
 to  heare  but  one  fentence  of  the  Gofpell  plainely  ex- 
 pounded, and  to  haue  but  one  of  the  promifes  power- 
 fully  applyed,  would  be  more  acceptable,  then  all  the 
 fine  deuices  of  the  wit,,  deliuered  in  the  perfwafeable 
 words  of  mans  wifdome  :  let  not  therefore  thefe  things  be 
 hid  from  your  eyes,  take  notice  of  your  priuiledge,  your 
 glory,  your  aduantage,  wherein  God  hath  blefTcd  yen 
 aboue  other  places.  Countries,  and  Nations.  ha!j^ 
 Spaine,  and  other  rich  countries  in  Afia  and  Africa^ 
 abound  with  wealth,  but  in  ftead  of  their  rich  mines  of 
 
 sold 
 
Parable  of  thb  lost  Sonne. 
 
 . ______^____ — — — —  —   
 
 gold  and  filuer,  we  hauethis  inefiimable  treafure  of  the 
 word,  the  value  whereof  is  raraboue  all  precious  pearles  : 
 the  outward  bieifings  that  God  gaue  vnto  his  people  are 
 compared  to  the  ornaments  of  the  body,  as  Bracelets,  Abi- 
 lements,  Rings,  Chaines,  and  the  like;  buthisgiuing  of 
 his  word  and  ftatutes  vnto  them,  is  compared  to  his 
 marriage  with  them,  let  vs  then  take  notice  of  this  our 
 happineiTe,  and  rouze  vp  our  hearts  to  daily  thankcful- 
 nefTe. 
 
 The  third  Vie,  is  that  which  the  Apoftle  maketh ;  'Be- 
 ware leafl  anjfpoilejoti  through  Phi/ofophj,  #nd  Vatne  deceit 5 
 after  the  traittion  ofmen^after  the  rudiments  of  the  world^and 
 not  after  Chrisl,  Let  vs  not  be  beguiled  by  falfe  teachers, 
 neither  let  vs  lend  our  eares  to  their  frothie  doetrine:pleafe 
 the  earc  they  may  with  the  enticing  words  of  mans  wife- 
 dome  ;  iaue  the  fouie  they  cannot  without  preaching  the 
 words  of  Chrift,  thatoncly  is  the  word  of  life,  and  the 
 power  of  God  to  faluation  ;  all  other  food  is  but  duft  and 
 drauery,no  better  then  huskes,  fitterto  feed  fwine,  then  to 
 nourifh  thefbnncs  and  daughters  of  God  to  eternall  life. 
 When  a  poore  foule  falls  on  meditating  of  what  he  hath 
 heard  at  fuch  a  Sermon,  what  doth  it,  but  with  the  childe 
 in  the  night  nuzzle  for  the  mothers  breaft,and  miffing  the 
 nipple,  laies  hold  on  the  flefh,  and  fucks  the  breaft  black, 
 but  hath  no  nourifhment?  they  are  not  fatisfied  with 
 fucking  the  milke  ofconfblation,  for  the  breaft  was  empty. 
 They  that  try  the  inuentions  of  men  in  the  Conrlift  of 
 Confcience  will  in  the  end  cry  out,  as  patient  lob  zo  his 
 Friends,  CMiferable  comforters  areyeea//;  Shall  there  be  no 
 end  of  words  ofwinde  ? 
 
 Inthelaft  place,  here  is  aleflbnfor  vs  Minifters,  that 
 wee  teach  not  the  people  our  owne  fond  deuices,  nor 
 feed  them  with  our  owne  fancies,  but  build  vpon  the 
 foundation  of  the  Prophets  and  Apoftles,  Chrift  Iefus 
 being  the  chiefe  corner  ftone.  Let  vs  teach  therefore  what 
 he  hath  commanded  vs  to  obferue,  and  heare  the  word 
 from  the  mouth  of  God,  giuing  warning  from  him  :    oh 
 
 H  3  let 
 
 roi 
 
 Ezek.9*l0.n. 
 
 Vfif. 
 Colof,».S. 
 
 IfjyS6.i 
 
 Vff+ 
 
 M2ttl1.2S.20. 
 
 Ezck  3.17. 
 
102 
 
 An    Exposition    op     thb 
 
 Gal.i.iO. 
 
 T>§arimk 
 
 Reafort* 
 
 Vfi* 
 
 let  me  exhort  and  be  exhorted  to  remember  whereto  we 
 are  called,  and  wherefore  we  are  fent :  is  it  to  pleafe  the 
 eare,orfaue  thefoule  ?  Preach  I  mans  doctrine  or  Gods 
 (faith  the/Apo  ft  le)  or  goe  I  about  to  pleafe  men  ?  for  if 
 I  fhould  yet  pleafe  men,  I  were  not  the  feruant  of  Chrift  : 
 More  I  might  fay,  but  I  will  not ;  a  word  to  the  wife  may 
 be  fmficienc, 
 
 Now,  further  in  that  it  is  here  faid,  No  min  gaue  vnto 
 him,  we  might  obferue  this  point  of  doctrine  : 
 
 The  Lord  doth  vf natty  take  from  thofe  vphom  he  me  Arte  s  to 
 faftejbofe  fanefallmeanes  and  belpes  vehereonthejresl%  and 
 mnheth  them  vnfuffcient  for  theftttfjixg  their  defires. 
 
 Thas  dealt  he  by  his  people  lfrael^s  doth  appearc  in  the 
 fecon&otHofeaj.  taking  from  them  come,  wine,  oyle, 
 fiiuer,gold,&c.  and  all  outward  comforts,and  fo  brings  her 
 into  a  wiiderneiTe  of  affliction,  before  he  doe  fpeake  kind- 
 ly to  her,as  verfe  14.  of  that  Chapter. 
 
 The  Reafon  of  this  is ;  Naturally  we  are  Arrangers  to 
 God,  and  will  not  come  vnto  him^till  there  be  no  other  rc- 
 medie,  and  we  left  hopelefle  of  all  other  helpes  (As  hath 
 beene  before  obferued)  If  mony,  friends,  acquaintance, 
 food  of  any  fort  or  kind  (though  but  huskes  which  the 
 iwine  ^d  on)  had'  not  failed  this  Prodigall,  he  would 
 nothaue  as  yet  knowne  himfelfe,  nor  hauc  thought  of  re- 
 turning to  his  Fathers  houfe.  But  all  thefe  being  denied 
 him,  then  he  came  vnto  himfelfe  and  faid,&x:. 
 
 But  I  will  not  ftandon  this  generall  poynt,  I  will  fliew 
 \  what  Vfe  might  be  made  of  ity  and  fo  I  will  leaue  it.  Art 
 thou  difappointed  of  thy  vaine  hopes,  and  depriued  or  for- 
 faken  of  thefe  meanes  wherein  thou  truftedft,  whether 
 goods,  or  friends,  or  ftrength,  and  the  like  ?  Know  and  be 
 perfwaded,the  Lord  herby  doth  chafticethee  for  thy  vaine 
 confidcnce,and  withall,doth  beate  thee  from  thefe  worldly 
 ftayes,  that  thou  mayeft  flie  to  him  for  fuccour,  and  for 
 helpe:For  it  is  with  vs  as  with  the  woman  in  the  Gofpell 
 that  had  the  bloodie  iflue,  fo  long  as  fhe  was  afore-hand, 
 and  had  mony  in  her  purfe,ffie  would  follow  the  Phyfitians 
 
 and 
 
Parable  of  thb  lost  Sonne. 
 
 _^____ , . t    i , 
 
 and  not  come  to  Chrift  but  when  all  was  fpent  and  nothing 
 left,  then  Chrift  he  heares  of  her.  And  io,  many  women, 
 who  while  their  husbands  liue,put  too  much  truft  in  them, 
 thinking  they  haue  one  to  prouide  for  them  and  theirs  5  to 
 fuccour  them  and  defend  them,  and  therefore  they  are  well 
 enough, &c.  But  Jhee  that  ii  a  widow  indeed  and  defclate, 
 (faith  P»i*/,i7Vi».5.?.)that  is,  fhe  whofe  armcof  flefli  is 
 taken  from  her,  and  without  prouifion,&c.  truflethin  God 
 and  continueth  in  applications  day  and  night.  Another  no- 
 table example  you  haue  of  this,  P/W.142.4,?.  in  a  man  af- 
 ter Gods  own  heart,  Dauid  that  fweet  finger  of  Ifrael,  who 
 fpeaketh  thus  of  himfelfe,  /  looked  on  my  right  hand  and  be- 
 heldy  bat  there  is  no  man  that  would  know  mee>  refuge  failed 
 meey  no  man  cared  for  myfoule.  I  cryedto  the  Lord,  and J aid 
 thou  art  my  refuge  and  my  portion  in  the  land  of  the  lining. 
 As  if  he  iliould  haue  faid,  till  all  other  refuge  failed  me,  I 
 cryed  not  to  the  Lord,  I  fought  not  to  him,  but  when  my 
 friends  fayled  me,like  a  brooke  in  Summer,  then  I  betooke 
 my  felfe  vnto  the  Lord  and  fought  helpe  Com  him.  Con- 
 fider  ofit,  and  make  this  vfe  profitable  as  occafion  femes  ; 
 Say  thus  in  thyheauieft  crolTes,  furely  God  fees  the  pride 
 of  my  heart,  that  I  will  not  come  at  him  vnlefTe  he  had 
 thus  fired  my  come,  as  sAbfehm  did  habs  after  he  was 
 twice  fent  for :  He  fends  thefe  fiery  Serpents  purpofeiy  to 
 fling  me,  that  I  may  at  iaft  looke  vp  vnto  Chrift  for  helpe : 
 Thefe  great  and  ftrange  afflictions,  they  are  the  auengers 
 of  blood  which  God  lets  loofe  that  I  may  run  for  my  life, 
 aud  haft  to  the  Cities  of  refuge.  And  therefore  I  will  be- 
 take my  felfe  vnto  his  mercy,  and  run  home  and  fail  on  my 
 knees  before  him,  feeking  helpe  where  helpe  is  to  be 
 found,  for  in  him  the  fatherlcfte  findes  mercy. 
 
 Hitherto  of  his  Egrejfe.  Now  of  his  Regreffe,  and  re- 
 turne  :  wherein  we  haue  his  Repentance,  and  the  Succefe 
 ofit:  his  Repentance  is  laid  do  wne  from  the  17.  verfe,  to 
 the  22.  the  Succe ffe in  20,22,23.  and  fb  to  the  end. 
 
 In  his  Repentance  are  obferuable  thefe  Specialls  ;  Firft, 
 the  Occafofj thereof,  or  motiues,  inducing  him  thereto, laid 
 
 H  4  downe 
 
 103 
 
 ? 
 
104 
 
 A  ia    Exposition    of     thh 
 
 Text. 
 
 DoUtinc. 
 
 ji  wicked  man 
 
 isam&dman- 
 
 Efay  46.8. 
 
 Cdluininlot* 
 
 bortatuY  vt  cor 
 
 vtdeantbocefi 
 
 reft  pi  ft  ant ; 
 
 Mentferus, 
 
 Rtdit(f?*uari- 
 
 caiomadeor. 
 
 Difceffcramtrgo, 
 
 a  cotde. 
 
 Mufcul. 
 
 ttyo\r*» 
 
 'Rejtpijcentia 
 qitajtvecepitio 
 mentis  ad  Se, 
 TtrtuUl&n  Pel 
 
 vtafyRefipifV 
 nquafirefapcre. 
 EpimetbeuS' 
 
 Lukt*3.S4< 
 A&S7.6G, 
 
 downe  in  this  1 7.  verfe :  Secondly  ,  his  Reflation,  groun- 
 ded vpon  the  former  motines,  verfe  18,19.  Thirdly,  his 
 tPratl:ce,aiid  RemUtionyzxiz  20,21.  To  begin  with  the 
 motiues,  or  occafion  of  his  turning,  laid  downe  faft.  gene- 
 rally to  be  a  ferious  confederation  ofhis  waies  and  his  cour- 
 fes :  then  movzpartiatUrlyx  Ftrfi,  a  fence  of  his  ownc  mi- 
 sery, I  pcrtfa&c.  Secondly ,  a  hope  of  his  Fathers,  mercy, 
 which  isnourilhed  in  him  by  the  confideration  of  his  Fa- 
 thers liberall  dealing,  euen  towards  his  hyred;  feruants, 
 which  maketh  him  confident  tolooke  forgoodnefte  to- 
 wards himfeife,  being  his  ibnne.  How  many  bjred  fcru*ntsy 
 &c  h 
 
 Andvehen  he  came  to  himfelfe~\  Something  of  the  phrafe, 
 before  I  fpeake  of  the  particulars  ;  the  Prodigals  repentance 
 is  termed  a  comming  to  himfelfe,  as  if  he  had  beene  out  of 
 his  wits,or  beiides  himfelfe  before  his  amendment:  and  in- 
 deed fo  much  the  very  phrafe  doth  import.  So  then  we 
 conclude  : 
 
 *A  man  in  his  fnnes-  is  oxt  of  his  fences :  He  is  a  mad  man, 
 and  out  oj  his  nits,  Sinners  are  "Bediems  and  Lunatic^es,  voyd 
 offence  or  reafott.  Methinkcs  thefe  words  of  the  Prophet 
 Efay,  may  fuxficiently  proue  this  in  the  4^.  Chapter 
 verlc  8..  where  hee  faith,  Remember  this,  and  fbew  your 
 f clues  men,  bring  it  againe  to  mind9  0  jec  tranfgrcftors  !  the 
 words  may  be  thus  read*  Retnme  to  your  mmdsyO  yee  tranf- 
 greffors  !  or,  Returne into yjottr  heart >  as  Caluin  reads  them: 
 obferuing  this  very  poynt  from  thence,  that  they  were  not 
 well  in  their  wits  before.  So  ^JMufculus,  Ment^erus^  with 
 many  other. 
 
 And  indeed  the  words  vfually  vfed  for  repentance,  both 
 Greeke  and  Latinc,doth  fhew  as  much  ;  the  Greeke  word 
 is  deriued  of  another, which  fignifieth  Folly  and  MadnefTe, 
 and  is  as  much  as  after- wit :  and  for  the  Latine  word  the 
 Prophet  in  the  former  place  cited,  feeineth  togiuethe  fig- 
 niflcationof  it.  And  it  is  no  wonder,  for  their  rezfon 
 and  iudgement  are  now  corrupted  through  (inne,  fo  that,as 
 our  Sauiour  Chrift  and  bieffed  S.  Stenen  faith,  they  know 
 
 not 
 
Parable   of    the    lost  Sonne 
 
 105 
 
 not  whaktbcy  doe.  And  is  it  not  the  very  definition  of  a 
 mad-man  to  be  without  Judgement?  to  follow  hisfancie, 
 and  to  be  led  by  appearances  without  triall  ?  See  for  further 
 proofe,  2  7  ;/».^.o.  LhI^6.ai> 
 
 Let  the  Vies  of  the  poyntbe  theie,  firfc  it  may  lnformc 
 our  judgements  concerning  iinne  and.  (inners :  Sinne  is- 
 madnefie  ;  Sinners  are  Lunatikes,  being  poiTefled  with 
 a  fpirituail  frenzie  and  madnefie  :.  looke  vrpon  them 
 with  a  fpirituail  eye,  and  their  actions  will  declare  it. 
 Some  runne  to  and  fro  ftarke  naked,,  andblufh  not,  tea- 
 ring off,  and  caftingaway  the  garments  of  holinefle  and 
 innocencie.  Were  they  a  (ham  ed  (faith  lertmiah?)  nay, 
 nay,  they  were  not  afhamed.  Are  menafhamed  of  their 
 flagitious  couries,  which  layeth  them  naked  both  to 
 fliame  and  iudgement  ?  Alas  no  1  they  glory  in  them, 
 ncuer  blulhing  for  the  committing  of  them.  Others, 
 (though  fometimes  they  keepe  within  compatTe,  and 
 I  fecme  to  bewellgcuerned,  a*  if  they  were  no  fuch  men) 
 I  being  a  little  difpleafed,  or  any  thing  croffed,  flreight 
 fall  a  playing  of  their  mad  prankes,  raging  andrauing 
 againft  heauen  and  earth,  curling  and  banning  all  that 
 fpeake  to  them,  infecting  the.  very  ayre  with  their  vile 
 fpeeches  and  horrible  oathes,  as  if  they  would  plucke  God 
 out  of  his  throne,  and  againe  crucifie  the  Sonne  of  God 
 J  afrefli. 
 
 Others,  foamc  at  the  mouth,  their  talke  is  idle  and 
 j  beaftly,  'fauouring  neither  of  wit  nor  hone  flie ;  fpaikles 
 j  of  hell  come  forth  from  their  lips,  whereat  the  Diuell  kin- 
 dles fire  of  dirTention. 
 
 And  againe,  how  deepely  are  others  pofleffed  with 
 this  fpirit  of  madneffe  ?  who  are  neuer  well  but  when  they 
 are  wounding,  beating,  and.deftroying  of  themielues  and 
 cr'iers:  wafting  their  eftates,  confuming  their  bodies, 
 and  pitifully  gaihing  of  their  confcicnces  and  foules,  yea 
 killing  and,  deftroying  whoeuer  they  companie  with? 
 drawing  them  into  the  fame  exceiTe  of  riot,  that  fo  they 
 may  all  perifh  together. 
 \  And 
 
 Vfu 
 
 Wtt\ed  mtn 
 fhew  that  they 
 are  mud  men 
 divert  waits. 
 Exod.33.26, 
 
 Pfal.74.18. 
 
 Phil.*»iO. 
 Pro.  1  £-17. 
 
 lam.  J. 
 
 Pro.  20.23. 
 
 &  149^15. 
 
 &2. 
 
 ) 
 
io6 
 
 An    Exposition    of    the 
 
 Vfeii 
 
 Vfil, 
 
 And  in  a  word,  what  mad  property  is  to  be  ftene  in  any 
 Bedlem,  that  is  not  to  be  found  in  a  wicked  man  ?  Oh! 
 happie  were  it/  if  the  rod  of  discipline  were  better  vied, 
 then  there  would  be  hope  ofmoreiobriety. 
 
 Secondly  ,.is  this  fo,  that  Tinners  are  Lunatiques  ?  let  it 
 then  Admoniftiall  fiich  as  are  well  in  their  wits  to  keepe 
 out  of  their  companies.  Men  bodily  mad,  are  kept  bound 
 and  chained,  and  narrowly  watched  ouer,  that  they  cannot 
 hurt;  and  yet  we  are  loath  to  come  within  their  reach ; 
 But  we  neuer  feare  thefe  fpirituall  Bedlems,  of  whom  we 
 ought  to  b$  moil  warie,  being  they  are  at  liberty  in  euery 
 place  and  houfe,  in  moft  companies^  and  many  times  haue 
 power  to  hurt,  many  being  in  place  of  authority  and  go- 
 uernement ;  and  yet    (the  more  is  the  pittie)    how  carc- 
 IcfTe  are  we?    Oh  be  more  watchfull  you  that  loue  your 
 feiues,  be  more  carefull,  come  not  in  their  companies,  re- 
 ceiue  them  not  into  your  houfes,  vnlefle  neceifity  compell: 
 What  though  they  keepe  within  compafle  for  a  time,  In 
 fomc  moneths  mad  men  feeme  fbber,  yet  firft  or  laft  they 
 3vill  haue  their  fits,   and  much  in. danger  your  foules  and 
 bodies. 
 
 The  laft  Vfe,  fliallbean  Exhortation  to  fuch  as  are  yet 
 in  the  eftate  of  Nature,  to  pittie  themfelues,  and  pray'ror 
 themfelues,   that  they  may  haue  their  fences  reftored  to 
 them  :  when  thou  feeft  a  Lunatique  to  rage  and  raue,  to 
 rend  and  teare  his  haire  and  flefn,  thou  canft  not  but  pittie 
 and  fend  forth  a  prayer  for  him,  that  God  would  helpe 
 him  :    Behold,  oh  man  I  thine  owne  eftate,  fuch  a  one 
 art  thou,void  of  all  fence  and  lpirituall  vnderftanding,who 
 doeft  daily  wound  thine  owne  foule  by  finne  :  Be  as  mer- 
 cifull  to  thy  felfe  as  thou  art  to  others ;  bewaile  thine  own 
 fearefoll  eftate ;  crie  to  God  for  helpe  and  redrefTe  3  ne- 
 uer giue  ouer  till  thou  art  brought  to  thy  felfe,  and  being 
 once  cured,  commiferate  the  eftate  of  others  that  are  not : 
 Turne  not  their  madde  pranke  intoaieft,  (as  moft  doe) 
 but  turne  to  God  by  prayer  for  their  recouerie,  as  few 
 doe. 
 
 And 
 
Parable   of    the    lost  Sonne. 
 
 107 
 
 And  thus  much  fh all  feme  for  this  point,  which  the 
 phrafe  hath  affoorded  :  Now  to  the  JfAotiuesox.  induce- 
 ments caufing  his  turning.  He  nrft  takes  himfelfe  alkie, 
 and  begins  to  confider  of  the  eftate  wherein  he  ftood  : 
 [He  fafd+~\   whence  iearne ; 
 
 That  a  taking  our  feiues  afide,  and  diligent  Examinati- 
 on of  our  hearts  a»d  waies,  is  the  firft  ftep  to  Repentance, 
 Thus  much  is  implied  in  thefe  words  of '-Jeremiah,  Chap. 
 8.  ver.6,  1  hearkened,  and  heard,  but  theyfpa^e  not  aright ', 
 no  man  repented  him  of  hit  mckedneffe \  faying,  what  hane  J 
 done  <  They  repented  not :  Why  ?  furely,becaufc  they  ex- 
 amined not  themfelues,  they  communed  not  with  their 
 owne  heartSjfaying,  what  haue  I  done  ?  Thus  much  alfb  is 
 exprefled  by  him  in  the  3.  Chapter  of  his  Lamentations, 
 and  the  40.  verfe.  Jm  vsfearch  and  try  oar  way  es, and  tnrne 
 againe  vnto  the  Lord  :  there  muft  be  a  fearching  and  trying, 
 before  there  can.  bee  any  turning,    See  alio  E^ek^  16, 
 
 43- 
 
 TheReafon  isplaine,  becaufewe  can  neuer  know  our 
 
 waies,  what  they  are,  nor  whither  they  lead,  without  a 
 ferious  consideration  and  ftricl  examination  of  them  j 
 a  Phyfitian  cannot  know  the  eftate  of  a  mans  bodie, 
 without  fome  good  fearch  and  inquisition  ;  how  then 
 can  a  man  know  the  condition  of  his  fouie.  Now  the  ig- 
 norance of  a  mans  owne  bad  eftate  is  neuer  feuered  from 
 a  falfe  pe;fwafion  of  a  mans  owne  good  eftate;  as  wee 
 haue  example  in  the  Church  of  Laodicea ;  h  e  that  is  igno- 
 rant of  his  own  waies,cuerthinkes  his  waies  to  be  the  beft 
 waies,  and  who  in  fiich  an  errour  will  defke  any  change  or 
 turning. 
 
 TheVfesare,  firft,  to  conuince  and  condemne  fiich  as 
 waike  on  fecurely  in  ignorance,  and  neuer  take  notice  of 
 their  waies,  neither  call  their  courfes  to  account,yet  thinke 
 their  eftate  to  be  my  good;and  no  mans  better ;  that  they 
 haue  repented,  and  their  finnes  ftiall  be  pardoned :  But  is 
 this  poflible,  can  thy  finnes  be  pardoned  before  they  be  re- 
 pented of?  and  is  it  poffible  to  repent  of  them  before  thou 
 
 ItoElrine, 
 
 Ex&minatiM  of 
 our  heartt  the 
 fir(l(lep  to  Re- 
 pentance* 
 Ier.8,6. 
 
 Lam.$-40> 
 
 Reafon. 
 
 ReucLa, 
 
 Vfi  1. 
 
io8 
 
 An    Exposition    of    thb 
 
 Vft*. 
 
 Hal.* 
 
 Vfi* 
 
 doeft  know  them,  and  canft  thou  etier  know  them  with- 
 out faithfullfearchingaud  acurate  lifting  into  them?  ile- 
 ceiue  thy  telfeno  longer  with  thy  vaine  dreames,  (for  alas 
 thou  dreamed)  *houart  (6  farre  from  repentance,  that  as 
 yet  thou  art  not  capable  of  it,  feeing  thou  haft  not  called 
 thy  felfe  to  a  reckoning. 
 
 Secondly,  Let  this  itirrevsvp  to  a  diligent  fearch  and 
 examination  of  our  eftates.    Wouldft  thou  repent  of  thy 
 finnes,  turne from  them,  and  haue  them  pardoned?  then 
 labour  to<  know  them,  ftriue  to  fmde  them  out,  confider  of 
 thy  waies,  make  a  ftand  for  a  while, and  examine  thy  cour- 
 fes ;  put  the  queftion  tothyfoule,  what  bane  Id**e?  and 
 againc  propound  k^hereinam  If  Ailing  f  Take  the  light  of 
 Gods  law,  that  will  fhew  thee  thy  filthinefie,that  will  di£ 
 couer  vnto  thee  thy  great  corruptions  and  many  failings : 
 Be  not  backeward  in  this  duty,  the  more  baeke  ward  thou 
 art,  the  greater  caufe  haft  thou  Co  feare  thy  eftate.    It  is  a 
 fecret  guiltinelfe  of  fitme  that  caufeth  a  backewardnefle  in 
 our  examination.  Bankerupts  that  are  not  worth  a  groat, 
 doe  not,  dare  not  looke  into  their  eftate,  becaule  they 
 know  they  be  worfe  then  nought.    And  thofe  who  haue 
 tome  vexing  familiar  at  home,  or  their  houfes  pofTefled 
 withfome  vnquiet  fpirit,care  not  for  looking  within  their 
 dores.    Be  then  perfwaded  to  call  thy  courlcsto  account 
 confider  the  eftate  wherein  now  thou  art,  thy  cafe  is 
 fearerull,becaufe  thou  art  ignorant  ofit;  butitisdefperate, 
 if  thou  wilt  not  be  perfwaded  to  looke  into  it;  but  on 
 the  other  fide,  if  thou  wilt  take  thy  felfe  afide,   and  com-  i 
 munc  with  thy  owne  heart   (as  Daaid  fpeakesj  furely 
 then  thou  wilt  be  in  afaire  forwardnefieto  a  found  con- 
 uerfion. 
 
 Laftly,  Let  rriee  adde  a  word  of  Exhortation  vnto  all 
 (inas  much  as  all  haue  finned,  and  all  doe  finne,  and  there- 
 fore had  need  daily  to  repent)  often  to  confider  of  your 
 waies  and  courfes,  let  no  day  pafle  ouer  without  a  line  of 
 examination.  Call  to  minde  what  euils  haue  beene  com- 
 mitted, what  good  duties  omitted,  which  God  hath  re- 
 quired; 
 
Parable   of    the   lost  Sonne, 
 
 quired;  fufTernot  thy  eyes  to  (lumber,  nor  the  temples  of 
 thy  head  to  take  any  reft,  till  this  taske  bee  performed. 
 Would  Chriftians  daily  keepc  this  courfe,  and  well  con- 
 fider  of  their  carriages  the  day  paft,  they  would  foonc 
 finde  the  excellent  commodities  of  it,  to  their  vnfpeake- 
 able  comfort :    Oh  !  how  watch  full  would  it  make  them 
 ouer  their  courfes,  and  how  many  a  finne  would  be  pre- 
 uented,  which  now  for  want  hereof  they  fall  into  ?    This 
 was  T)auids  praftif e,  /  haue  confidered  my  wajtes  (and  what 
 folio  wes)  /  haue  turned  my  feet  vnto  thy  tefiimonies :  As  of: 
 as  hce  confidered  his  waies  hee  euer  found  fome  defeft 
 that  needed  redreiTe  ;  fo  will  it  bee  with  thee,  thou  fhalt 
 aeuer  ftriclly  examine  thy  eftate,  but  thou  (halt  euer 
 finde  fome  what  that  ncedeth  amendment  :    Make  con- 
 fciencc  then  of  the  praftife  of  this  dutie.    Wee  fee  how 
 needefull  consideration  is  in  the  things  of  this  life,    for 
 without  it  no  eftate  of  life  can  be  well  ordered.   The  Ma- 
 riner  muft  confider  his  courfe  by  his  Compafle,   or  elfc 
 he  is  in  danger  to  ramie  on  rockes  or  fands :   The  Mer- 
 chant, if  he  con  fider  not  his  affaires  by  his  Count-  booke, 
 willquickely  prooue  bankerupt:.  The  Traueller,  if  hee 
 confider  not  his  way,,  will  (bone  goe  wrong ;  if  hee  fee 
 many  waies  before  him,  hee  confider  eth  with  himielfe 
 which  of  them  to  choofe,  neither  will  heegpe  on  till  he 
 be  well  aduifed  which  is  the  befh    How  much  more  then  ■ 
 ihould  we  confider  of  our  actions,  whofe  courfe  is  to  th  e 
 Kingdome  of  Heauen,    for  euery  way  leadeth  not  to  it. 
 Doth  euery  one  vfe  confederation  in  cuery  eftate  of  life ; 
 And  (hall  a  Chriftian  onely  be  carelefTe  ?  farre  be  this  from 
 vs.  There  is  no  palling  fromearth  to  Heauen  without  con- 
 fid  eration. 
 
 How  many  hired  fir  aunt  i~\  See  here,  the  two  Motives  of 
 his  turning*  Firft,  he  faw  his  owne  mifery,and  that  dra  ue 
 him  from  himfelfe,  Ipcrifb  with  hunger. 
 
 Secondly,  He  remembreth  his  Fathers  mercy,  and  that 
 brought  him  vnto  him.  Hot?  many  hired feruants  of  my  Fa- 
 thers hwe  bread  enough* 
 
 109 
 
 Pfal. 
 
 "9.59. 
 
 Text. 
 
no 
 
 As    Exposition    of    t  h 
 
 Matth.6. 
 
 ?anu  eft  dcftri- 
 natulan  amtn- 
 
 Lu&olph. 
 
 txnerna.  7rav 
 
 miiluiudium 
 fdutumjmagni- 
 tuimem  fslami- 
 
 By  hjredfernants>  arc  meant  principally  the  Scribes  and 
 Pharifees,  and  vnder  them  all  others,  who  feme  God 
 mercenarily,  onejy  for  the  reward  fake,  and  not  of 
 lone. 
 
 Thefe  had  Bread  enough.   Bread  hath  a  large  extent 
 in  Scripture,  for  vnder  it  is  contained^  futficiency  of  food 
 and  nourishment,  both  for  foule  and  body;  and  there- 
 fore fomc  would  deriue  the  Latine  word  from  a  Greeke, 
 which  reacheth  farre,  and  wide,  and  fb  make  it  acom- 
 prehenfiue  word,  fignifying  all  things  needfull  whether 
 to  corporall  or  animall  fuftenance.  It  implies  then  (faith  i 
 r.um  plcKitudwe  one)  much  health,  great  comforts,  fullnsfle  of  all  neccf-  I 
 ommum  bomu.\  faVy  good  things :  but  (as  I  rake  it)  in  this  place  that  ex-  j 
 pofition  is  too  large ;    for  by  bread,  is  especially  meant 
 that  bread  which  Chrift  brake  amongftth em,  Imeane,his 
 doftrinc  and  miracles,  of  this  bread  they  had  enough,  for 
 they  often  heard  the  one,  and  faw  the  other.   Now  to  the 
 inftruftions. 
 
 The  Prodigall  was  miferable,  and  in  great  diftreflc, 
 hunger  had  already  confiimcd  his  .flefli,  and  almoft 
 brought  him  to  rottenneffe  and  xvormes.  Iperi/h  with  hun- 
 ger, this  he  had  a  fence  of,  which  driue  him  home  to  his 
 Father. 
 
 Here  then  obferue,  what  excellent  meanes  erodes  And  of- 
 
 fiiclioni  are  to  chafe  men  to  the  Lord.and  r/ta\e  themlookjiome. 
 
 While  his  purfe  was  full  and  he  in  iollity,he  cared  not  for 
 
 his  Father,  he  carne  not  at  him,   now  in  his  extremity  he 
 
 thinkes  of  returning. 
 
 The  Scriptures  are  full  of  proofes  for  the  confirming 
 ofthis  truth  :  in  the  26.  of  Ifay  .and  the  16.  verfe,  the 
 Prophet  faith  thus,  Lord  in  trouble  have  they  vipted  thee, 
 they  poured  forth  a  prayer  when  thy  chafleningw/ts  vponthem. 
 So  in  the  107.  Pfalme,  verfe  I  o.— 1 4.  They  being  bound  in 
 affiiftioH andyrony&c,  cried  vnto  the  Lord  in  their  trouble 
 anddi/ireffe.  This  the  Lord  himfelfe  doth  further  wit- 
 nefle  in  the  5.  of  Hofea  14. 1 5.  1  mil  be  to  Ephraim  as  a 
 Ljonf  and  as  young  Lyon  to  the  hottfeof  Iudahj,  euett^  I  will 
 
 tears 
 
 <Do8riHe. 
 
 Crofts  and  af* 
 fliftiozsariex' 
 cedent  manes 
 to  mermen 
 loc\c  home, 
 Efay  16.16. 
 Pf.107.  IO.IJ 
 Hof.5'15- 
 
Parable   of    the    lost  Sonne.       I 
 
 III 
 
 ttare  and  goe  away,  I  will  take  away,  and  none  Shall  re fcue  A 
 will  ^oe  and  retnrne  to  my  place ,  tHlthey  acknowledge  their  of- 
 fence, andfeeke  my  face ;  for  in  their  afflitlion  they  will  fee ke 
 me  early*  And.  fo  indeed  the  did,  as  doth  appears  in 
 words  following,  Come,  and  let  vs  retnrne  vnto  the  Lord, 
 for  he  hath  tome,  and  he  mliheale  vsy  he  hath  fmitten,  and  he 
 will  binde  vs  vp.  So  alfo  ia  the  17.  of  E fay  6,7.  the  Lord  ] 
 telling  the  people  of  the  common  deftru&ioa  that  hee 
 would  bring  vpen  them  for  their  fins,  faith,  that  then  they 
 (hould  looke  vp  to  their  <JWaker,  and  their  eyes  fhould  haue  re- 
 fpeU  to  the  holy  one  of  Ifrael.  And  hence  it  was  (as  it  may 
 feemej  that  the  Prophet  David  (preferring  the  faluation 
 of  his  enemies  (out  of  a  holy  louc  and  fpirituall  charity) 
 before  t  heir  out  ward  eflate)  prayeth  thus,  Till  their  faces 
 withjhame,  that  they  may  feeke  thy  name  O  Lord.  Many 
 examples  I  could  bring  for  the  proofe  ofthispoynt,  if  it 
 were  as  necdfull  as  eafie  fo  to  doe,  as  oFUlfanaffes,  Epbra* 
 im,  the  lay lor,  the  danger  of  whofe  outward  man,  was  a 
 meanes  tofaue  both  the  outward  and  inward -man,  bc- 
 lldes  many  others,  butthefe  are  fuificicnt. 
 
 Anditisnomaruailethey  flaould  be  fb  auaileable,  for 
 firft,  hereby  we  are  fitted  and  prepared  for  the  hearing  of 
 Gods  voyce  ;  true  it  is,  the  fpkit;of  God  is  the  principal! 
 caufe  of  our  fauing  hearing,  tor  he  openeth  the  heart,  and 
 boareth  the  eare,that  we  may  attend  to  it,and  recciue  it,  as 
 he  did  the  heart  ofLidia,  but  yet  affliction  and  tribulation 
 isafpeciallmeane,  which  he  vfeth  for  the  fitting  and  pre- 
 paring of  vs  hereunto,  as  Elthu  declareth  in  the  33.  of  Job, 
 verfe  1 6, 17.  and  alfo  in  the  3  6. 1 5 .  he  deliuereth  the  poor  e 
 in  afflitlion,  and  openeth  their  eares  in  pppreffion  :  when 
 with  ElUh  wee  haue  had  our  fharc  inthisftormietem- 
 peft,  and  haue  beene  well  fhaken  with  thefe  earth-quakes, 
 then  are  we  well  prepared  to  heare  the  dill  and  foft  voice 
 of  the  Lord,  fpeaking  vnto  vs  in  the  miniftery  of  the 
 Gofpell.  But  before  we  are  humbled  with  afflictions,  we 
 ate  like  to  wanton  children,  that  will  be  playing  with  our 
 meat,  and  calling  it  to  the  doggs :  many  things  we  heare, 
 
 wc 
 
 Chap.  S.i, 
 Efay  17.0,7. 
 
 Ffar.33.16. 
 
 2Chron33.il/ 
 Ier.$i.i8. 
 
 Reafon  r 
 
 A&S16.14. 
 
 Iob33.16.5c 
 36.15. 
 
 1  Kings  19- 1  i> 
 12. 
 
112 
 
 May  2  8. 1 9. 
 
 Reafon  1. 
 lob  42.5. 
 
 »Chron$3.i3 
 
 An    Exposition    of    the 
 
 we  cannot,nor  will  not  be  perfwadedof;  we  will  heare 
 what  we  lift  j  beleeue  what  we  lift ;  recciue  fbmc  kinde  of 
 doflrinejaugh  at  fomc  othcr.Tellafwearer,ora  drunkard, 
 or  an  Adulterer  in  tne  day  of  their  prof  purine,  while  they 
 are  in  their  rurfo,  that  their  waies  are  the  waies  of  hell  and 
 death ;  that  their  coufes  are  highly  difpleafing  to  Almigh- 
 ty God,&c.  they  will  turne  you  a  dcafe  eare,  they  will  not 
 beleeue  you  :  But  when  Affliction  ccmes,and  thefnares  of 
 death  do  compafle  them,  then  they  are  made  to  beleeue 
 the  truth  hercof,and  as  I  fay  fpeaketh,F^tf*0»  maketb  them 
 vndcrftand  ottr  report. 
 
 Secondly,! t  opens  the  Sje  as  well  as  the  Sare ,as  fob  fpea- 
 keth,  lob  4  2 . 5.  /  haue  beard  ofthes  by  the  hearing  of  the  eare, 
 but  now  mine  eyefeeth  thee.     It  bringeth  a  man  to  a  more  j 
 clearc,  certaine,  and  experimental!  knowledge  of  (7^,then 
 euer  any  without  it  haue  attained  vnro,    2  Cbron.23.11. 
 And  fo  like  wife  of  Himfelfe ;  It  flieweth  a  man  of  how  lit- 
 tle worth  he  is,  as  Pfal.29.11.  and  awakens  his  Confci- 
 ence,  bringing  thofe  finncs  to  remembrance  that  were  for- 
 gotten, lob  %6%&.lfthtj  be  bound in  fetters  and  beholden  in 
 Cords  of  affliclion.   Then  he  fheweth  them  their  workes  and 
 their  tr  an  fore fftens  that  they  haue  exceeded',  that  is,  when 
 they  are  bo  hampered  in  afflictions,  as  they  know  not 
 which  way  to  turne  themfclues,  nor  how  to  get  out,  then 
 their  eye  is  opened  to  fee  wherein  they  haue  offended  ,• 
 Itdothnotonely  fhewthatwe  haue  finned,  butlayes  the 
 finger  vpofl  the  (bare,  as  you  fee  in  fofepbs brethren,  who 
 were  not  troubled  for  their  finne  againft  their  brother  vp- 
 cnthe  committing  it,  for  when  they  had  caft  him  into  a 
 pit,r  hey  fate  downe  to  eate  breads  gen.  ^1. 2 1 .  But  afterywhen 
 they  had  no  bread  to  cate,  and  that  they  were  taken  for 
 fpies,  and  caft  intoprifbn,  then  their  finne  though  com- 
 mitted many  yeares  before,  came  frefh  into  memory:  then 
 they  could  fay  one  to  another,  Wee  haue  verily  fbmed  *- 
 gains!  our  brother ,in that  wefawthe  angttifh  of  bis  foule  when 
 he  befonght  vs9andwe  would  not  heare  him,  therefore  this  euill 
 U  come  vpon  vs,C}en.4\2.ii. 
 
 Thirdly* 
 
 »■■  ¥  1  i»i 
 
Parable  of  the  lost  Sonne, 
 
 Thirdly,  It  vnties  the  Tongue,  and  bringeth  man  to 
 ConfciTion,  as  you  fee  in  that  example,  and  likewise  in 
 I  CManajfes,  2  Chron,  3  3 . 1 2, 1 1 .  fo  i n  Damds,  Tfal.  3  2. 5 . 
 :  So  lob  3  3.27,23.The  Racke  caufeth  the  Traytor  to  reueale 
 !  the  truth,  and  the  lafh  aaaketh  the  Viper  caftvp  her  poy- 
 I  Ton,  which  elfe  (lie  would  not  doe. 
 
 FourthIy,and  lafty,it  melts  and  mollifies  the  Heart ;  and 
 '  abates  mans  pride^s  8lihn  noteth,  /*£  3  3. 1 7«and  that  not  on- 
 ly in  taking  away  the  beautieand  ftrength  of  body ;  but  it 
 humbleth  the  proudeft  fpirit,  and  makes  it  to  relent  as  wee 
 lee  in  t/ihop^  and  in  others.   This  fire  will  make  the  heart 
 to  run,  as  our  elementary  fire  doth  mettall,fo  that  you  may 
 call:  it  into  what  forme  you  will.    Now  the  Lyon  and  the 
 Leopard  a  child e  may  leade.  If  there  be  a  mejfenger.&c.  Job 
 3?. 23.  the  pooreft  of  Gods  faithfull  feruants  may  deale 
 with  the  proudeft  man.  Inallthefe  refpecfts  many  afflicti- 
 ons befaid  to  be  good  meanes  in  furthering  our  conuerfion. 
 But  if  this  be  ib(may  fomo  fay)how  commeth  it  then  to 
 pafTe  that  fo  many  haue  beenc  afflicted  ,y at  are  not  bettered, 
 I  as  the  Lord  himfelfe  hath  (hewed,  Efayi.5.  Am.%.  and  as 
 we  lee  in  the  example  of  Aha?,,  who  in  the  time  of  his  di- 
 ftrefle  did  trefpaffe  yet  more  againft  the  Lord.  And  alfo  by 
 the  example  of  Pharaoh, Saul  Jeroboam, with,  others. 
 
 Wemuft  know  that  it  is  not  affliction  in  it  owne  na- 
 ture, that  worketh  this  repentance  (for  in  their  owne  na- 
 ture they  are  euill,  and  teach  rather  auerfion  from,  then 
 conuerfion  vnto  the  Lord)  but  by  the  fecret  operation 
 I  of  Gods  fpkit  thefe  fruits  are  brought  forth.  Now  this 
 ]  working  of  the  fpirit  is  wanting  in  the  wicked,  neither  are 
 afflictions  lanctified  vnto  them,  but  are  ftill  curfss  (bee 
 they  neuerfo  many)  and  not  crolTes,  and  make  for  their 
 further  hardening,  not  mollifying.  This  therefore  is  to 
 be  vnderftood  onely  of  the  elect,  and  no'cther,  For  a% 
 things  vporke  together  for  the  besl  to  them  that  lone  Gody  etten 
 to  them  that  are  called  according  to  hid  purpofe,  Rom.?ui$, 
 Trueitis,  the  wicked  are  alfo  afflicted,  but  notbettered, 
 Vharath  had  afflictions  enough,  but  his  heart  was' ftill  har- 
 
 I  der 
 
 It3 
 
 Obieft. 
 aCcr,i8.22  2j 
 
 Anfw. 
 
 jDeut  28.15, 
 
 :  Amos  3.6, 
 Sim: 
 
 j  Payfen  of  it  felfc 
 is  burtfitU,  but ' 
 by  the  i$  full 
 j  umpiring  of  the 
 1  Vhyfttian  be* 
 comes  profitabli 
 
 Ier.12.13. 
 
H4 
 
 Pan.  3.»o.i  i. 
 
 \ 
 
 Vfiv 
 
 Pfal.7j.15. 
 Matthj. 
 
 Efay  5M>4« 
 
 Hcb.UA 
 
 A n    Exposition    op     the 
 
 Nihil  in ftftciiu 
 ftluitatt  ftc 
 contium. 
 
 derand  hardcr,and  like  corrupt  flefh,  ic  fwelledhigher  and 
 higher,  for  all  blowes  and  ftroakes :  looke  what  difference 
 there  was  betwixt ^Nebuchadnez^ars  feruants,  and  the  fer- 
 uants of  God  in  the  fiery  furnace,  alike  difference  there  is 
 betwixt  the  godly  and  wicked  vndcr  affliction,  one  line  in 
 it,the  other  are  thereby  confumed.  New  for  the  Vfct* 
 
 And  firft,  it  may  ferue  for  the  Reprebenfion  of  fuch,  as 
 iudgeof  Gods  fauour  and  loue  towards  themfclucs,  op 
 others,  by  outward  afflictions ;  This  is  a  falfe  meafure,and 
 will  fbone  deceiue  vs :    and  yet  how  are  Gods  children 
 counted  as  curfed  and  plagued,    becaufe  they  are  affli- 
 cted and  corrected,  and  the  proud  eftccmed  blefled,  be- 
 caufe they  are  not  in  trouble  as  others  ?   but  could  fuch  a 
 conclusion  bee  drawne  from  thefe  premifes,  then  muft 
 we  needs  condemne  the  generation  of  Gods  child  en; 
 yea,  Chrift  himfelfe  (that  wellbeloued  of  his  Father) 
 who  was  a  man  fall  of  for  r  owes  and  acquainted  with  grief e, 
 [mitten  of  God  and  affittted ;    fuch  a  conclufion  then  can- 
 not  bee  drawne  from  hence,    for  whom  god  doth  huey 
 them  doth  hee  correft,    yeay  hee  chasltfeth  euerj  fonne  that 
 ^hee  receiueth.  Be  not  then  toorafli  in  Judging  any  whom 
 the  Lord  exercifeth  with  afflictions  %  the  chovfeft  flower 
 in  the  garden    lyeth  open  to  a  ftorme  as  well  as  the  net- 
 tle in  the  wilderneffe.    Neither  thinke  the  better  of  thy 
 felfe,  becaufe  the  rod  is  not  on  thy  backe,  for  the  whoie- 
 fomemeanes  of  thy  amendment  is  withheld  from  thee, 
 and  thou  may  ft  iuftly  fearc,  the  reines  is  laid  on  thy  necke, 
 and  thou  art  giuen  vp  to  thy  owne  wayes.    A  tree  that  is 
 fruitfull  will  be  well  cudgelled  and  beaten,  when  a  tree 
 that  is  good  for  nothing  but  the  fire  fhall  neu^r  bee  di- 
 fturbed.  The  wheat  endureth  morethenthechafFe;  and 
 yet  the  wheat  is  for  the  boord,  and  the  chaflfc  for  the  dung- 
 hill. BlciTe  not  then  thy  felfe  in  this  eftatc  :    count  not 
 thy  felfe  bleffed,   becaufe  thou  art  neuer  afflicted,  for 
 thou  art  fore  plagued  when  thou  art  fpared  ;  neither  is 
 any  thing  more  vnhappie,then  this  felicity    It  is  fpoken  of 
 as  an  argument  of  Gods  wrath  and  indignation  againft  def- 
 perate 
 
Parable     of    the    lost   Sonne 
 
 115 
 
 perate  finners,  that  God  will  forbeare  to  correct  them,//*; 
 1*5 .  wherefore fhould you  bee  f mitten  any  more,  and  Hofq. 
 lq.  J  mil  not  vi(tt  jour  daughters  when  they  are  harlots, 
 nor  your  fpettfes  when  they  are  whores.  And  on  the  Other 
 fide,  an  argument  of  Gods  loue  and  fauourwhen  he  doth 
 con-eel,  Pro,^.t2.  The  Lord  correcleth  whom  he  loueth. 
 And  we  fhall  fmdethat  the  godly  haue  wondered  at  Gods 
 loue  in  this,  as  lob  7.1 7  1 8.  What  U  man  that  thotifhouldeft 
 magmfie  him,  uni  that  thou  fhouldefl  fet  thine  heart  vpon  him? 
 And  that  4hou  fhoutdeTl  viftt  him  entry  mormrg,  and  try  him 
 euery  moment ?  Hence  is  that  ftrange  and  pafllonatc  fpeech 
 that  the  Lord  vfeth  of  his  people.  Behold  I  mil  milt  them 
 and  try  them  ;  for  what  fhould  I  el fe  doe  for  the  da/ g 'iter  of 
 my  people?  lerg.j.  as  if  he  fhould  fay,  wherein  fhall  I 
 manifeit.  my  affection,  and  lone  more,  then  by  calling  them 
 into  the  furnace  ?  In  this  refpeel  haue  the  god  y  not  onely 
 bcene  quiet  vnder  them,  as  /yi/^9.9.  &  61  a  .  and  rioyced 
 in  them,  as  Rom.%.$.  Heb.  10.34.  dtls  16.?  5.  and  were 
 thankefull  for  themes  lob  1 .  2  1 .  Pfal.^i.  1 1 .  but  alfo  after  a 
 fort  begged  and  defired  them,  let.  10.24, 
 
 But'forafecondVfe  :  Is  this  fo,  that  erodes  and  affli- 
 ctions are  fuch  excellent  meanes,  to  driue  men  home  and 
 bring  them  to  repentance.  Let  this  then  feme  for  Terror 
 to  fuch  as  haue  often  been c  afflicted,  and  yet  are  not  bet- 
 tered. The  Lords  hand  hath  beene  often  vpon  them  and 
 yet  for  all  that  they  haue  not  turned  to  him  :  finne  is  not 
 left ;  their  wicked  wayes  are  not  forfaken,  furely  fuch  may 
 feare,  their  cafe  is  defperate ;  feeing  thefe  are  fuch  excel- 
 lent meanes,  and  ordinarily  the  laft  meanes  to  bring  a 
 finncr  home,  and  yet  wich  them  can  doe  no  good  ?  what 
 caufe  haue  fuch  to  feare,  that  they  fhall  be  giuen  ouer  of 
 the  Lord,  as  a  hopelefTecure.  Heare  and  tremble  at  that 
 which  the  Lord  fpeaketh  by  his  Prophet  Ez*echiel.  Thus 
 faith  the  Lord  God,  becaufe  you  are  become  droffe,  behold 
 therefore  1  will gather you into  the  mid  ft  of  lcrnfalem,  as  they 
 gathrjiluer*,  andbraffe,  andyron,  and  lead, and  tinnejuto  the 
 midfl  of  the  furnace ^  to  blow  the  fire  vpon  it, to  melt  it :  fo  wiS 
 
 I  2  I\ 
 
 tfty  1  s. 
 Hof.4.14. 
 
 Pro  ;.i* 
 lob  7,17 ,1*. 
 
 Ier.9-7' 
 
 VfiU 
 
 Efcech.t*.I», 
 1 9,10. 
 
II 5 
 
 Verfe  l«. 
 
 Ui.6.\9.}0. 
 
 Vfej, 
 
 Mich. 6.9, 
 PfaU* 
 
 SlSfr 
 
 An    Exposition    of    the 
 
 I  gather  you  in  mine  anger,  and  in  my  fury,  and  I  mil  leatte 
 y  oh  there,  and  melt  you.  Tea  I  will  gather  you  and  blow  won 
 you  in  the  fire  of  my  wrath \andyou  [hall  be  melted  in  the  midfl 
 thereof,  &c.  The  Lord  had,  in  the  verfe  before  thefe 
 words,  complained  of  the  houfe  oUfr«ely  that  it  was  be- 
 come drofle,  they  were  all  braffe,  and  tinne,  and  yron,  and 
 lead  in  the  midil  of  the  furnace-  that  is,  in  the  furnace  of 
 affliction,  they  would  not  be  bettered,  nor  purified,  as 
 they  ought  to  haue  becne,  therefore  doth  the  Lord  threat 
 that  fearefull  iudgement  to  fall  vpon  them.  Oh  confi- 
 derofthis,  thou  that  haft  often  beene  afflicted,  by  ficke. 
 nefle,  lolTes,  either  of  goods,  friends,  or  any  fuch  like 
 erode :  I  fay  ponder  on  it,  confider  how  fearefull  a  thin°- 
 itistobe  afrlifled,  and  not  purged  by  affliction,  to  bee 
 flricken  with  the  rods  of  God,  and  no  conuerfion  to  fol- 
 low :  What  is  this  but  a  figne  of  a  fearefull  induration  ? 
 Confider  another  place  in  the  Prophecie  of  Jeremiah, 
 and  weigh  it  well.  The  words  be  thefe ;  The  bellowes  are 
 burnt ,  the  lead  i*  confumedof  the  fire. :  the  founder  melteth  in 
 vainei  for  the  wicked  are  not  plucked  away*  Reprobate filuer 
 fkallmsn  call  them,  becaufe  the  Lord  hath  reietled  them. 
 Loe  here,  ifthofe  afflictions  that  the  Lord  hath  laid  vp- 
 on thee  doe  not  better  thee,  norplucke  thee  away  from 
 thy  wicked  and  flagitious  courfes,  Reprobate  filuer  (hall 
 men  call  thee,  and  thou  maift  feare  that  the  Lord  hath  re- 
 iecledthee. 
 
 Let  a  third  vfe  of  this  be  for  Admonition  to  euery  one  of 
 V5,that  we  fee  we  profit  by  thefe  meanes;let  it  be  our  wife- 
 dome  to  hearethe  rod  and  who  hath  appointed  it,  Mick.6.ot 
 Gods  rodds  are  all  fpeaking  rodds,there  is  neuer  a  rod  that 
 God  vfeth,  but  hath  a  voice  with  it.  and  therefore  we 
 flhould  hearken;It  commeth  with  an  errand,as  £^.3  £.2*. 
 when  it  hath  deliuered  its  mefTage  it  is  gon,butnot  before: 
 It  knocks  &  will  not  depart  till  Repentance  comes  to  dore! 
 
 But  you  will  aske  me  how  you  may  know  the  meaning 
 of  affliction,  or  what  is  the  errand  that  Affliction  hath  to 
 doe ;  that  you  may  not  be  miftaken  in  the  meflage. 
 For 
 
ARABLE      OF      THB     LOST 
 
 S 
 
 O  N  N  £ 
 
 For  Refoluing  this  Cafe,  you  arc  to  know  that  fbme- 
 times  God  fends  Afflictions  as  tryals  of  our  graces,  God 
 fpeaketh  vnto  vs  when  he  afflicleth  vs,  zslfaac  did  to  la- 
 cob,  come  hither  my  fonne,  letme  feele  thee  whether  thou 
 be  my  very  fonne  or  no  ,*  not  that  he  knoweth  not  who  are 
 his,  but  to  make  our  felues  and  others  know,  for  it  is  not 
 profeiTmg  but  fuffering  which  dilcouereth  a  man.  Some- 
 times he  fends  Afflictions  as  wholefome  preferuatiues  for 
 predicating  finne,  as  i  Cor.u.y.  a  mcflengcr  of  Sathan 
 did  buffet  Paul,  leail  he  fliould  haue  beene  exalted  out  of 
 meafure.  But  moft  vfuall  (and  foitisfafeft  for  the  godly 
 toconceiue)  as  Reftoratiues  being  laid  vpon  vs  for  (inne 
 pail  and  tend -to  awaken  vs  out  of  our  fecurity  .And  fo  they 
 tell  vs, 
 
 Firft,  that  God  is  difpleafed,  and  hath  againft  vs  for 
 {bme  finne,  for  vfuallyGod  ftrikes  not  till  he  be  angry, 
 Efay  54.  8.  &  57. 17.  &  64.  5.  It  is  wifedome  there- 
 fore when  we  lie  vnder  any  crofle,  to  fay  as  ler.z,  1 7.  haft 
 thou  net  procured  this  vnto  thy  felfe,  in  that  thou  haft  for- 
 faken  the  Lord  thy  God :  And  as  Gods  people,7>#*. 31.17. 
 Are  not  thefe  euilscome  vpon  vs  becaufe  our  God  is  not  a- 
 mongft  vs  ?  Thus  Naomi  did  apprehend  the  hand  of  God 
 to  be  gon  out  againft  her  in  thd  taking  away  of  her  two 
 fonnes  though  by  an  ordinary  death. 
 
 Secondly,  It  wills  vs  to  take  notice  of  the  caufe  of  Gods 
 difpleafure,  and  finde  out  that,  Lament^  39,40.  God  is 
 highly  offended  with  the  neglecl  of  this,  ter%%6.  No  man 
 faith  what  haue  I  done,  fo  Ez,e\  16.4  g .  This  then  ought 
 to  be  our  care,  cucry  one  to  know  the  plague  of  hh  owns 
 heart ,  and  finde  out  the  ipeciall  finne  that  hath  made  the 
 difference  betwixt  God  and  thee. 
 
 But  how  may  this  be  done  ? 
 
 Thus,  Firft,  examine  what  finne  k  is  that  God  in  Scrip- 
 ture, hath  threatned  with  the  like  affliction  that  lies  on 
 thee,  as  thus,  if  thy  friends  haue  failed  thee,  fo  as  that  they 
 willnot,nor  cannot  helpc,  vpon  examination,  tbouflialt 
 I  finde  it  is  apunifhment  denounced  againft  the  affiance  in 
 t  J  3  the 
 
 117 
 
 *'fp* 
 Gcn.27.i1. 
 
 1  Cor  .11.7. 
 
 Efay  54.8.  & 
 
 57.17  &*4  5 
 Icr.3,17. 
 
 Deut  31.17. 
 Ruth.  1.13. 
 
 ler.S.6. 
 Izck  3^.4?. 
 1  King,  3,3  8, 
 
 Jguetl. 
 
 Refp. 
 
n8 
 
 An    Exposition    of    the 
 
 2  Sam- 
 Hof4- 
 
 6iy 
 
 ler.5i9. 
 
 ACts  5.5,10. 
 
 Gen.4a.2x, 
 
 the  creature  :  If  thou  haft  a  barren  wombe,  or  wanteft 
 pofterity,vpon  examination,  thcu  fhalt  findcit  is  a  punifli- 
 ment  threatened  for  defpifing  of  ones  husband  in  the  heart, 
 and  for  whoredomeT  I  might  inftance  in  many  other  par- 
 ticulars ;  now  in  fuch  a  cafe  examine  thy  heart  if  that  fin 
 be  not  thine. 
 
 Secondly,  Sometimes  God  hath  engrauen  vpon  the 
 iudgement,  the  name  of  the  ftnne  for  which  he  fends  it,  fo 
 that  a  man  in  hispuniftimentmayplainelyreade  his  finne, 
 and  this  is  when  God  proceedeth  by  Law  ofrequitall,  like 
 for/%3  as  ^*W  finning  in  his  people, was  puniihed  in  his 
 people ;  and  "Pbaroab  finning  in  drowning  the  infants, was 
 drowned  himfelfe-;  according  to  that  anfwer  which  the 
 Lord  commands  his  Prophet  to  giue  the  people;  Like  as 
 yon  bane  for faken  me  and  fertted  fl range  gods  in  your  /and;  fo 
 {hall  yon  feme  firangers  in  a  land  that  is  not  yours.  Thus 
 whenweare  puniftied  in  our  goods,  letvs  thinke  wehaue 
 finned  in,  our  goods ;  when  we  are  punifhed  in  our  chil- 
 dren, let  vs  examine  if  we  haue  not  finned  in  our  children ; 
 and  fo  in  the  reft. 
 
 ^  Thirdly,  Sometimes  the  finne  in  it  owne  nature,bringcth. 
 forth  the  punifliment ,  as  the  fruit  thereof :  As  when  beg- 
 gary fbllowcth  idlenefTe  ;  want  followeth  waftful- 
 neffe;  weakeneffe  and  ficknefle,  the  finnes  of  adultery 
 and  vncleannefie  :  And  thus  it  was  no  hard  matter 
 for  this  Prodigall  to  finde  out  his  finne  in  the  hogs-, 
 trough. 
 
 ,  Fourthly,  When  a  man  is  fmitten  in  the  very  aft  of  his 
 finne,oritis  prefently  attended  with  a  punifiiment :  Wee 
 know  ifthe  creature  (as  the  Dog  or  Cat)  bee  brought 
 prefently  and  beaten  where  the  fault  was  done,  it  will  per- 
 ceiue  the  came  :  So  the  Lord  fomctimes  deales  with  the 
 brntifli  amongft  the  people,  that  they  may  vnderftand, 
 
 Fiftly,  Oftentimes  our  owne  confeiences  will  helpe  vs, 
 and  point  out  the  particular  offence ;  as  I  haue  fhe  wed  be- 
 fore in  Ufepbs  brethren,  which  did  tell  them  of  their 
 
 finne 
 
Parable  of  the  iost  Sonne. 
 
 finne  though  a  long  time  before  committed. 
 
 Si^tly,  and  laftly,.ifyet  after  all  thefemeanes,  thou  canft 
 not  finde  out  the  cauie,  then  feeke  to  God  by  prayer :  Say 
 vnto  God, as  lob  Chapuio.2*  Shew  me  wherefore  thou  conten- 
 ded nich  me  ;  and  as  Chap,  1%  !%•  \JWa\e  mee  to  know  my 
 tranfgreffion  and  myffcne.  Beg  vhis  earneftiy  at  Gods  hand, 
 and  he  wil  direr!  thee  in  thy  Search. 
 
 Thirdly,  Affliction  wills  vs  fpeedily  to  make  oar  peace, 
 to  agree  with  our  adueriary  whilft  we  are  in  the  way,  to 
 take  vp  the  fu it e and  compound  betimes:  for  Gods  quar- 
 j  rells  are  not  like  mans,  cauileiTe  ;  and  therefore  God  will 
 ;  notgiue  ouer  the fiute till  there  be fome  real!  tetisfaftjon. 
 Now  that  God  lookes  for  this,  in  ail  our  Afflictions,  fee 
 If  ay  27.5.   Let  him  take  hold  of  my  ftrength  t  hat  he  may  make 
 peace  ntth  me :  that  is,  let  him  take  notice  of  my  power 
 and  acknowledge  my  ftrength,  that  they  are  all  but  as  bry. 
 ars,and  thorn es  before  me ;  and  fo  in  time  fcrike  in  that  we 
 may  beat  one. 
 But  how  may  that  be? 
 
 By  Repentance  and  Amendment ,1  Pet.$  .6.    So  I  fay  S7.9. 
 By  thUfball  the  imqmtie  of  lac  oh  be purged,  and  this  u  all  the 
 frmt  to  take  away  hiifinns.     God  meeteth  Repentance   (if  , 
 true)  as  the   Father  did  this  Prodigall,  and  kifleth  it,  I 
 whiiftit  is  yet  halfc  way,  eaen  in  the  Tarpofe  and  gejfc  I 
 Itttion. 
 
 Thus  you  fee  what  menage  Afflictions  doth,  now  then  i 
 let  vs  fee  we  profit  by  them.  And  thqu  that  hitherto  hair, 
 beene  a  Non-proficient  in  tfmSchoole,  looke  to  it  in  a  fpe- 
 ciall  manner,  let  euery  crofTe  purge  away  fome  drolTe  an<{ 
 filth  ;  wherefore  doth  the  Lord  fend  then?,  but  for  this 
 end?  let  not  God  loofe  his  end,  but  let  thy  crofTcs  be- 
 come corrections  :  now  how  are  they  corrections,  when 
 they  workc  no  amendment  ?  Bee  not  thou  more  feare- 
 full  of  being  afflicted ,  then  thou  art  carefull  of  not  being 
 reformed  by  that  thy  affliction,  and  fo  main;  thou  haue 
 great  comfort  that  thy  affliction  is  fancliiied  vnto  thee ; 
 that  it  is  a  part  of  Chrifts  erode,  and  not  of  Acl*ms  curfe. 
 
 I  4  Be 
 
 lip 
 
 Mafth 
 
 Refp* 
 
120 
 
 Vfi  + 
 
 I  Sam  *tf. 
 
 I  An    Exposition    of    the 
 
 Be  carefull  to  come  out  better  then  thou  wenteft  in,  for 
 if  thou  bceft  hardned,  not  melted,  thou  art  clay,  not 
 gold.  _ 
 
 Thelaft  Vfe,  maybe  Cory. fort  for  Gods  elect,  for  fee- 
 ing that  afflictions  are  fo  good  and  profitable,  as  the  ef- 
 fects thereof  doe  declare ,  prouing  as  wholefome  medi- 
 cines, and  fatherly  chaftifements,  to  amend  and  reforme 
 vs,  what  caufe  haue  Gods  children  to  groane  fo  much 
 vnder  the  burthen  ?    many  are  ready  through  the  Diuels 
 fuggeftions,   to  make  hard  conclufions  againft  them- 
 felues  in  time  of  trouble,  as  if  God  had  forfaken  them,or 
 that  they  were  caft  out  of  his  fauour ;  but  confider  why 
 doth  the  Lord  fend  them  ?    what  effects  doth  he  worke 
 by  them  ?  furcly,  no  other  then  to  bring  thee  to  himfelfe, , 
 theft  arc  but  like  the  dogge  of  our  good  fhepheard,  to 
 fetch  vs  into  his  fold  :  he  letteth  them  but  as  thornes  and 
 bryars,  to  keepe  vs  from  running  on  in  that  fame  finooth 
 and  pleafant  paiTage,  which  Ieadcth  to  deftruction.  Doth 
 he  take  fiomvs  health,  wealth,  eafe,  peace,  orthelike; 
 yet  hedealeth  no  otherwife  with  vs,  then  Dauiddid  with 
 'Saul,  who  finding  himflccping  in  his  campe,  would  nei- 
 ther flay  him  himfelfe,   nor  fuffer  tslbncr  to  flay  him3  one- 
 ly  he  tooke  away  his  fpeare,  and  his- water- pot, which  al- 
 io after  he  had  wakened  him,  he  reftored  againe,  no  way 
 intending  his  deftruction.    Thus  dealeth  God  with  vs, 
 whomany  times fifideth  vsfieepingin  ourfinnes,   when 
 we  fhould  be  waking,  yet  he  flayeth  vs  not,ncither  inten* 
 *deth  our  deftruction,  but  happily  taketh  from  vs  thofe 
 things  wherein  we  place  our  ftrength  and  truft ;   which 
 alfo  after  we  are  awaked,  he  reftoreth  againe  vnto  vs  in 
 a  moft  gracious  manner.    What  caufe  then  haft  thou  to 
 murmure  or  cornplaine,  when  thou  art  afflicted  ?  nay, 
 how  great  caufe  haft  thou  of  thanke(giuing,  and  reioy- 
 cing?  our  afflictions  may  fay  to  vs,  as  lacob did  to  Laban, 
 gen,$o.%o.  Itvtxu  little  that  thou  had/}  before  Icame,  and 
 now  it  U  increafed  to  a  multitude  :  thy  Faith  little,  and  fo 
 thy  Hope,  andfo  thy  Patience ;  Thy  Tray cr snot  fo  many^ 
 
 nor 
 
ARAFI.fi     OF      THE      LOST 
 
 s 
 
 O  N  N  E 
 
 III 
 
 new  fb  teruene  as  they  haua,  be^ne  fince  I  came  vnder  thy 
 roofe,&c.  \  he  bi-.  n  flies  moft  and  higheft;  whilftfhe  is 
 at  liberty,  but  lings  moft  and  ftveeteft,  in  her  Cage ;  fo 
 the  godly,  neuer  more  deuout  then  when  they  lie  voder 
 Gods  correcting  hand. 
 
 But  my  AffiUltons  are  bitter? 
 
 No  wonder  for  they  are  a  medicine,  but:  moft  whole- 
 Jfome  and  foaer-aigne.Secondlyjfwallowthemdowne  with 
 one  of  th  efe  promifes,  Ier.  30.11.  I  fay  3  o.  2  o.  2 1  •  PfaL  3  7 
 24.  i£V.io.i$.  2  CV.1.5.  or  fomefuch  like.  Wiliany 
 man  chew  his  pils  ?  were  it  not  euough  to  kill  a  horfe,  to 
 champ  them  in  ones  mouth  like  mcate?  beware  of  that 
 folly. 
 
 But  they  doe  inereafe ■? 
 
 You  know,  it  is  euer  darkeft  towards  day-breake,  the 
 Saints  ofGod  haue  (ordinarily)  the  fharpeft  fit's  at  the 
 time  of  the  birth,  when  they  are  vpon  deliuerance  from 
 their  fbrrowes. 
 
 But  I  dare  not  looke  them  in  the  face,  they  come  fo 
 fiercely  ?? 
 
 So  did  the  Lyon  at  Timna  vpon  Sampfon,  with  open 
 mouth ;  but  being  oucrcome,  they  will  feed  thy  hopes 
 with  fweet  experience  of  Gods  mercies,  as  that  did  him 
 with  honey.  Oh  that  wee  would  with  Sampfon  goe 
 backe  to  the  carkafle ;  looke  vpon  former  deliuerance^  fo 
 lTiould  we  haue  better  hope  of  future. 
 
 Be  not  then  caft  downe  vnder  the  hand  of  God,  nor 
 too  much  difcouraged  :  Gods  rodsare  like  vnto  the  rod  of 
 UWofes,  when  we  fly  from  them,  looke  fcarefully  at  them, 
 and  wilnot  willingly  take  them  vp,they  proue  as  Serpent s\ 
 but  if  we  put  forth  the  hand  and  take  them  by  the  taile, 
 they  are  as  a  rod  to  comfort  vs,  or  as  a  ftaffe  to  ftay  vs : 
 Wherefore  Comfort  one  another  with  thefe  things. 
 
 And  thus  much  bee  fpoken  of  this  motiue,  the  fence 
 of  his  mifery  :  now  for  the  next,  which  is  the  per- 
 fwafion  of  his  Fathers  mercy.  Thence  firft  wee 
 iearne : 
 
 Thit 
 
 Ob. 
 R*fp. 
 
 Ob. 
 Refp. 
 
 Ok 
 
 Refp, 
 
122 
 
 DoRrine. 
 Senct  of  Gods 
 many  caufetb 
 repentance. 
 Zach.i*aio. 
 
 Pfal,  130,4. 
 
 i  Iohn4.*9. 
 Heb.n.6. 
 
 Reafon  i 
 
 An    Exposition    of    the 
 
 That  the  fence  and  knowledge  of  Gods  mercy  andgoodnejfe, 
 is  that  which  caufeth  vs  to  immvnto  him* 
 
 This  is  notably  confirmed  in  the  12.  of  Zacharyy  verfe 
 12.  Thehoufe  of  Damd  and  inhabitants  of  Ierufaiem, are 
 brought  to  Repentance,  and  godly  fcrrow,vpon  a  conside- 
 ration of  Gods  infinite  loue  towards  them  in  Chrift  Iefus. 
 So  faith  the  Prophet  'Dattid,  Tfal.  150.4.  There  is  mercy 
 with  thee,   that  thou  majft  bee  feared*    So   faith  Saint 
 hhn.  Wee  loue  him,  becaxfe  hee  leued  vs  fir  si :    and  what 
 doth  the  Author  to  the  Hebrews  elfe  meanc,  in  faying,  Hee 
 that  commeth  to  god,  mufl  beleene  that  God  is ,  and  that  he  is 
 a  rewarder  of  them  that  feeke  htm.     Hence  the  exhortati- 
 ons to  Repcntancezrc  founded  commonly  vpon  the  mercy  of 
 God,  as  /tf^g.14.  Hof6,i.  /oel 2.13,  LMatth.5.7.   Rom.i. 
 4.    &  12,1.    And  7^5  10.  Elibn  giuing  a reafon  why 
 men  repented  not,  faith,  they  reraembred  not  themercies 
 of  God.    None  faith  where  is  Cjed  my  Maimer  who \giueth  fangs  I 
 in  the  night  ?  &c. 
 
 The  Reafons  may  be  thefe,  our  hearts  a  re  of  afturdie 
 snd  flintie  nature,  and  neuer  will  kindly  relent,  till  loue 
 ^vorkeon  them-  You  know  there  are  fome  ftout  natures, 
 which  withfeuere  hard  courfes  are  notftirred,  but  come 
 ouer  them  with  kindeft  and  they  relent,  iChrm.io.j. 
 So  is  it  in  the  diflbluing  of  our  hearts;  one  haireofloue 
 drawes  more  then  a  tcame  of  horfes.   True  it  is,  the  heart 
 may  be  pricked  by  the  Preaching  of  the  Law,  and  hum- 
 bled with  fence  of  a  mans  o wne  mifery,  but  it  neuer  com- 
 meth to  break  forth  into  heartie  confefllon  and  true  griefo 
 for  fimie,  as  it  is  finne  and  a  breach  of  Gods  law,  vntili  the 
 fence  of  Gods  merck  is  in  fome  meafure  tafted  of.   Could 
 mifery  alone  turne  one  to  God,then  might  the  Ditiels  haue 
 beene  long  agoe  conuerted  :  and  Judas  alfo  might  haue 
 repented,  for  he  felt  anguifh  enough,  and  horror  of  con- 
 fcience  enough,  but  that  did  rather  driue  him  from  God, 
 becaufc  he  could  not  apprehend  the  kindneffe  and  mercy 
 of  God  towards  him.  Looke  as  it  is  in  the  change  of  the 
 earth,  though  Winter  ftormes  may  caft  it  into  diners 
 
 formes, 
 
Parable   of    the   lostSonn e 
 
 I      1*3 
 
 formes,  yet  till  the  Sunne  caufeth  an  influence  of  his  fweet  \ 
 heatc  into  the  bofome  of  it,  it  is  neuer  changed  from  vn- 
 fruitfull  to  frukfull,  neither  is  the  face  of  it  till  then  renew- 
 ed ;  S©  in  our  foules,  though  the  ftormes  of  the  law  may  di- 
 uerfly  affect  them,  yet  till  the  beames  of  (jods  grace  fliine 
 into  the  heart  it  is  neuer  truly  changed. 
 
 The  workes  of  Gods  fauour  and  mercy  towards  vs 
 imprint  a  ftampe  and  image  of  the  like  in  vs,  therefore 
 his  choofing  of  vs,  imprints  this  in  our  hearts,  tochoofe 
 him  for  our  chiefe  treafure  ;  his  loue  ofvs,  caufeth  vs  to 
 loue  him  j  his  turning  to  vs,to  turne  to  him. 
 
 NowforVfe.  Hence  itfbliowes,  that  in  order  of  na- 
 ture there  muft  be  Faith  to  apprehend,  at  lead  fome  hope 
 and  poflibility  of  mercy  before  Repentance  can  be,  elfe 
 (queftionlefTe)  the  Sinner  will  but  harden  his  heart,  and 
 enrage  his  ArTeclions,  and  grow  more  furioufly  defperate 
 againftthcLord.But  I  will  notinfift  on  this,but  come  toa 
 fecond  Vfe. 
 
 Is  thisfo,  that  the  perfwafion  of  mercie  fliould  caufe4 
 vs  to  turne :   this  then  reprooueth   fiich  as  turne  Gods  I 
 grace  into  wantonneffe,  and  make  this  mercy  of  God  a  | 
 bawde  for  fiane.  Nothing  is  more  called  for,,  and  nothing 
 more  abufed  :  Knowesl  thou  not  (faith  the  Apoftle,)  that 
 the  mercie  of  God  Jhould  lead  thee  to  Repentance:   *Bu4  thou 
 defpifefi  the  riches  of  hi*  goodneffe,  and  forbearance,  and 
 long  fujfering ;  and  after   thy    hardnejfe,   and  impenitent  \ 
 he  art  %  treafure  ft  vp  vnto  thy  felfe  wrath  againsl  the  day  ef 
 wrath :  how  often  heare  we  this  apologie  returned,  when 
 all  other  defences  faile,  Oh  Goa Ms  merciful :  it  is  true,  but 
 to  whom,  it  is  to  fuch  as  turne  from  their  finne,  not  to  fuch 
 as  continue  in  finne  :  as  for  fuch,  Efay  reads  their  doome  ; 
 He  that  made  them  will  not  haue  mercy  on  them,  and  bee  that 
 formed  them  wiUfhew  them  no  fauour.  And  Mofes  feareful- 
 ly  in  the  29.  o£T>eut.  Hee  that  heareth  the  words  of  thi* 
 eurfe,  and  blejfeth  himfelfe  in  his  heart 3  faying,  I  [hall  haue 
 peace,  though  1  walke  in  the  imaginations  of  my  heart,  to  adde 
 drunkennejfe  to  thirft*  The  Lord  will  notfpare  him,  but  then 
 
 the  \ 
 
 Reafon  a. 
 iIohn4,i9. 
 
 Ffei. 
 
 Vfe  2. 
 
 Rom.*, 
 
 Efay  27.1 1, 
 
 Deut.29.19. 
 
An    Exposition    of    the 
 
 Z>fi  * 
 
 'Pfal.  59.10* 
 
 the  anger  of  the  Lord  and  his  iealoujie  flail  fmoake  againfl 
 him,  -and  all  the  cnrfes  that  are  written  in  this  booke  (hall 
 lye  vpon  him,  and  the  Lord  flail  If  lot  out  h'<4  name  from  vn- 
 der  heauen.  A  fearefutl  thunder-bolt  thro  wne  on  the  head 
 of all  fuch  impious  beafts,  as  make  Gods  mercie  acloake 
 for  finnc^take  notice  of  it  thou  filthie  prophane  liuer,  who 
 being  reproued  for  thy  drunkennefTe,and  iach  like  vnclean- 
 neflfe,  haft  this  for  thy  defence,  and  holdft  vp  this  for  a 
 buckler ;  no,  no,he  hath  no  mercy  for  thee,(blong  as  thou 
 walkeft  on  in  thy  impenitencie,  but  wrath  and  feuerity, 
 which  he  will  one  day  manifeft. 
 
 Thirdly,  let  this  exhort  you  to  take  true  notice  of  his 
 mercy^  thou  that  wouldft  repent ;  get  ataft  of  his  loue; 
 This  is  that  which  brings  in  the  finner  creeping  and  crou- 
 ching before  God,  as  the  Syrians  to  Ahab,  becaufc  they 
 haue  heard  that  the  Kings  of  Ifrael  were  mercifull :    the 
 knowledge  of  the  grace  ofthethrone,brings  to  the  throne 
 of  grace  ;  were  his  mercies  ferioufly  thought  vpon,whorn 
 would  they  not  moue?    whom  would  lotthefc  cords  of 
 his  loue  draw  ?  call  them  to  thy  mind,  mufter  them  toge- 
 ther, they  arc  indeed  innumerable  ;    For  God  is  the  Qodof 
 mercies,  Neh.p.ij,  The  Father  of mercies ,  a  Cor.  1.5.    Hee 
 is  rich  in  mercy,  Ephef.z.q.   And  hath  a  multitude  of  mer- 
 cies,  P/4/.51.-I.    ^Mercies  that  reach  vpto  the  heauens,  Ifay 
 55.7.    And  into  the  heauenss  cPfaL^6^.     And  of  fiich  a 
 large  and  endlefle  extent  his  mercy  is,  that  in  regard  of 
 continuance,it  doth  equalize  eternity \PfaL  1 03.17.   but  for 
 your  better  meditation,confider  oftheie  fourerankcs:I:irft> 
 his  Preuenting  mercies ;   confider  from  how  many  (innes 
 he  hath  kept  and  preferued  thee,  many  finnes  indeed  thou 
 haft  committed,  but  farre  more  wouldft  thou  haue  had 
 committed,  had  not  his  mercy  preuented  thee;   what 
 hath  kept  thee  from  murder,  was  it  not  his  mercy  ?  what 
 from  robbery, was  it  not  his  mercy  ?  and  what  from  who- 
 ring, but  this  his  mercy  ?  the  feedes  of  all  thefe  ere  in  thy 
 heart,  yea  and  of  worie,  the  feedes  of  the  finne  againft  the 
 Holy  Ghoft  not  excepted,  which  thou  mighteft,  nay 
 
 wouldeft 
 
p 
 
 ARABLE     OF     THE     LOST 
 
 Son 
 
 N  B. 
 
 wouldft  hauc  committed,  had  not  God  withheld  thee:  Had 
 not  God  beene  thus  mercifull  vnto  thee,  thou  wouldft 
 haue  proued  the  vileft  lulian,  Nero,  Ittdas,  that  euer  the 
 earth  bare:  This  then  is  Gods  mercy  ;.  Gods  great  mercy 
 towards  thee  ;  oh  letitleadetheeto  repentance.  If  mer- 
 cies of  this  kinde  cannot  moue,  then  in  the  Second  place 
 call  to  minde  his  Sparing  mercies  :  for  albeit  thou  haft  not 
 committed  fuch  grofTe  finncs  as  fome  others  haue,   yet 
 thou  haft  done  enough,  yea  athoufand  times  more  then 
 enough,    tocaufeGod,  and  that  iuftly,to  hauedeftroyed 
 thee  long  before  this  houre  *  and  to  haue  thrown  e  thee  in- 
 to hell,  and  giuen  thee  thy  portion  amongft  the  reprobate. 
 Confider  Gods  iuftice  on  Zimri  and  Cosby  you  Adulterers, 
 on  l&z,*b ell  you  proud  onest   on  Senachertb  you  blaffhemers, 
 on  ssichanjou  worldlings,  on  Ananias  andSapbira^you  lyers. 
 And  then  tell  me  if  Gods  mercy  be  not  great  towards  thee; 
 Thou  liueft  in  the  like  finncs,   thou  knoweft  it,    yea  and 
 happily  thy  confeience  condewhes  thee  for  it ;  thefe  were 
 ftricken  fuddenly  in  the  very  aft  of  their  finnes,  thou  haft 
 committed  them  ouer  and  oueragaine,  and  yet  art  /pared. 
 Oh  the  mercy  of  God  towards  thee  iconfider  of  his  good- 
 nefle.  There  are  many  thoufands  in  hell  for  thofefuas  thou 
 liueft  in,and  yet  haue  not  committed  them  fb  often  as  thou 
 haft  done.Sodom  is  in  hell  for  pride,yettho&  art  proud. The 
 Cjlmton  forabufing  his  wealth,  yet  thon  doeftabufe  it.  Co- 
 ra&ny  becaufe  they  profited  not  by  the  meanes,  and  yet 
 thou  profits  not  by  them,  &c.    And  others  that  haue  not 
 committed  fo  great  grofle  finncs  as  thou,   behold  then 
 Gods  fcuerity  towards  them,  but  his  mercy  towards  thee: 
 Let  this  leade  thee  to  Repentance.   If  mercies  of  this  kinde 
 prcuaile  not,  then  in  the  third  place  confider,  his  Renewing 
 mercies  whereby  he  doth  renew  nis  fauours  to  thee  daily, 
 and  lodeth  thee  with  his  blefTings,  though  thou  ladeft  him 
 with  thy  finnes.   Doth  he  not  daily  renew  his  fauours  with 
 the  light,  and  like  tyles  lap  and  lay  orte  ouer  another  to 
 keepe  the  tenement  of  thy  body  from  mine  and  deftrucTi- 
 on  ?  giuing  thee  life^calth^foodjrayment^and  many  other 
 bleflings, 
 
 125 
 
 Lam. 
 
 PC 
 
126 
 
 ^fayi.lS. 
 
 An    Exposition    of    the 
 
 Hcb.1b.27; 
 
 Vfi+ 
 
 blcflings  which  others  more  ducifoll  then  thy  felfc  doe 
 want?  There  is  neuer  an  hourc  in  the  day  nor  night,  but 
 thou  fbrfetteft  all  health,  wealth, peace,liberty,  yea  heauen 
 and  thy  falnacion  j  Ylt  for  all  that,  God  is  thus  gratious," 
 and  openeth  his  hands  liberally  to  beftow  good  things 
 vpon  thee :  Shall  he  be  thus  gratious  in  renewing  his  mer- 
 cies, and  wikthon  be  lb  graceiefle  as  not  renew  thy  obe- 
 dience ?  -be  not  fo  wretclueffe,  let  thefe  caufe  thee  to  re- 
 pent. 
 
 If  yet  thefc  will  not  doe,  then  in  the  laft  place  confider, 
 his  Paraomng  mercies ;  heis ready  to  pardon  ail  thy  finnes, 
 and  willing  to  pafle  by  all  thy  offences,  vpon  thy  rcpen- 
 tance,be  they  neuer  lo  many,  Were  they  m  re  A  as  fear  let  jet 
 tbey  /ball bee  made  as  rehiu  as  fn»v  :    howeuer  thou  haue 
 liued  and  thy  finnes  be  many  and  great,  and  they  all  double 
 dippedand  died,  wilt  thou  repent*?  the  ftrength  of  his  mer- 
 cy Shall  vndoe  them,ShaIl  change  them,  and  make  them  as 
 if  they  had  neuer  beene  dortc,thy  finnes  /hall  be  f  orgiuen  in 
 Christ,  and  neuer  imputed  nor  laid  to  thy  charge;  if  yet 
 thefe  will  not  preuaile,then  put  ail  together ;   confider  his 
 Prevent  ingots  Sparing  ,his  RenewittgJhU  Pardoning  mercies^ 
 and  if  there  be  any  hope  ofthee,  they  will  moue  thee  to 
 looke  home,  and  with*  this  Prodigali  to  returne  to  thy  fa- 
 thers houfe.     Oh  bow  inexcusable  art  thou  whom  thefe 
 mercies  cannot  allure  ?  art  thou  not  worthy  of  double 
 condemnation  ?  the  finnes  committed  againft  the  law,may 
 be  cured  by  the  grace  of  the  GolpelI,but  when  this  grace  is 
 •defpifed,  and  men  who  may  receiue  mercy  for  repenting, 
 will  not  repent,  wherewith  Shall  this  impiety  be  healed, 
 doth  there  remaineany  more  Sacrifice  for  finne?  Shall  any 
 new  Sauiour  be  fent  to  faue  Such  men  ?Surely  no,therere- 
 maines  nothing  for  fuch,but  a  fcarefull  looking  for,  and  ex- 
 pectation of  iudgement,  and  fiery  indignation,  which  Shall 
 deuourethem. 
 
 In  the  laft  place*  here  we  fee,  that  fence  of  mifery  with- 
 out fence  of  mercy  will  not  bring  vs  to  repentance,  no 
 nor  yet  fence  of  mercy,  without  fence  of  miferie  :    the 
 
 fence 
 
Parable   of    the    lost  Sonne 
 
 127 
 
 fence  of  mercy  without  a  feeling  of  our  mifery,  maketh 
 vstoprefume,  and  the  fence  of  mifery  without  hope  of 
 mercy,,  drketh  vs  to  defpaire ;  fo  that  mifery  and  mercy 
 mud  be  both  feene,  elfe  it  is  impofliblc  to  be  brought  to 
 repentance.  You  know  the  aft  of  feeing  is  hindered  both 
 by  no  light,  and  too  much  :  fo  is  the  light  and  comfort  of 
 confeience  hindered  by  feeing  either  no  mercy,  or  nothing 
 elk  but  mercy.  So  looke  on  thy  mifery  ,as  withali  thou  haft 
 an  eye  on  Gods  mercy,  and  Co  haue  an  eye  on  his  mercie, 
 as  that  firft  thou  haft  an  eye  on  thy  owne  mifery :  thefe  are 
 the  two  eyes  of  euery  penitent ;  of  neither  of  them 
 muft  hee  bee  blind,  that  would  findethc  way  to  Gods 
 kingdome. 
 
 Thus  much  in  Generall,  now  more  particularly  in  that 
 he  doth  conceiuc  of  God  as  of  his  Father,  and  fo  calls  him 
 often ;  twice  in  1 8.verfes,  and  once  more,  verfe  2 1 .  we 
 may  thence  note : 
 
 A  found  perfwafion  that  god  U  4  Father  to  vt>  and  of  gods 
 ftthcrlj  ajfffiion  towards  vs «  4 ftrongmotiue  to  bring  vs  vpon 
 our  knees tand  to  doe  him  fer  usee. 
 
 Hence  it  is  that  our  Sauiour  teaching  his  Difciplcs  (and 
 with  them  all  Christians)  to  pray,  bids  vs  fay  Our  Father, 
 CMattb.6.9.  fetting  that  in  the  fore-front,  as  the  firft,  and 
 moft  forcible  thing,  to  Cct  vpon  God  withali ;  clearely 
 fhe wing,  that  whofoeuer  cannot  thus  begin  his  prayer,  he 
 cannot  proceed  on  with  comfort;  If  we  do  not  apprehend 
 him  as  a  father,  and  bearing  a  fatherly  afFedion  vnto  vs ; 
 If  we  cannot  fo  call  him,  when  we  call  vpon  him,  we  can 
 haue  little  hope  to  be  heard  in  that  which  followes. 
 
 So  Rom.  8.  1  ?.  the  Apoftle  tells  vs,  that  this  is  the  voice 
 of  the  fpirit  of  Adoption  Abba  Father  >  and  this  alTurance, 
 that  we  are  children  doth  embolden  vs  to  put  vp  our  re- 
 quefts,  and  is  enough  to  hearten  vs,  in  the  hope  of  being 
 hoard  though  we  could  fay  no  more.  And  thus  holy  men 
 in  their  prayers  haue  euervfed' this,  as  aftrong  motiue,as 
 Ifay  6i.\6.  Though  Abraham  be  ignor4nt  ofvs,  yet  doubt* 
 kjfe  thou  art  our  Father.   AndC^.64.8.   'But  now  0  Lord 
 
 thou 
 
 <Doclri*t. 
 
128 
 
 Reafon. 
 
 2. 
 
 An    Exposition    of    the 
 
 thou  art  our  Father  we  are  clayy&c.  Yea  our  S amour  him- 
 felfe  vfeth  it,  UWatth. 26.  verfe  39.42.44.  in  eueiy  of  his 
 three  requefbs,  this  is  added  and  not  omitted  in  any  one 
 (0  my  Father  ^c.)  Arid  when  he  would  encourage  vs  to 
 the  duty  of  prayer  Ik  argues  from  the  very  difpofition,  and 
 nature  of  an  earthly  father,  (Jlf.ittb.j  9.  what  man  u  there 
 if  hi*  Cmne  aske  bread  will  he  glue  him  aftone  ?  from  whence 
 his  inference  is ;  If  you  then  being  euili  can  giue  good  things 
 to  your  chtldren,&.  how  much  mere  will  your  Father  which  is 
 in  hsauengiuehu  helyfpirit  vnto  thofe  who  04^e  it  ? 
 
 The  grounds  or  Reafons  of  this  truth  are  many,  thefe 
 areforne:  Firii:,  becaufe  proprietie  in  any  thing  is  the 
 ground  of  boldncfle  and  encouragement  that  we  can  haue 
 thereof,  or  take  therein  :  what  is  any  thing  to  vs  if  it  bee 
 not  ours  ?  how  dare  I  be  bold  with  what  is  not  mine 
 owne  ?  Thofe  filly  Pagans  did  fee  this  by  thedimme  light 
 of  nature  :  Jonah  1.5.  for  being  in  danger  of  perifliing,*^- 
 ry  one  cryed  to  his  God,  not  one  to  anothcrs  God,  but  euery 
 man  to  his  owne  :  And  calling  vpon  Jonah  (who  was 
 afleepe  vnder  hatches  in  this  diftreffe)  they  willed  him  to 
 call  vpon  his  god  ;  So  that  their  can  be  little  heart  to  pray, 
 or  hope  to  /peed  vnlefle  we  haue  an  intereft  in  him  to 
 whom  we  pray.  ' 
 
 Secondly,  till  we  haue  this  pcrfwa(ion,what  wc  doe  will 
 not  proceed  from  Loue,  but  from  feruile  feare,  or  fome 
 other  by-refpeft ;  neither  can  wc  haue  any  comfortable 
 affurance  that  what  we  doe  in  Gods  feruice  pleaf  eth  him, 
 1,0.13.3.  New  it  is  Louethat  drawes  vs  into  Gods 
 prefence,  and  puts  vs  on  vpon  all  confcionable  feruice.  As 
 for  Fearey  it  puts  vs  further  of,  as  1  Sam.i 2.20,21,22. 
 Exod.6.9.  while  we  looke  vpon  God  as  a  Judge  and  not 
 a  Fat  her }  it  caufeth  a  ftrangeneffe  in  vs,  and  keepes  vs  from 
 commingathim.  -    I 
 
 Thirdly,  this  affurance  and  perfwafion,  armes  vs  notably 
 againft  the  temptations  of  Sathan :  You  know  the  diuell 
 cannot  brooke,  that  we  fliould  giue  God  feruice,  and  lead 
 of  all  that  we  fliould  feme  him  vpon  our  knees ;  hence 
 
 he 
 
Pa 
 
 R  A 
 
 BLB     OF     THB     LOST    SoNNH. 
 
 he  feekes  to  affright  vs  with  ftrange  and  hideous  fuggefti- 
 ons,  fuchastheie;  What  haft  thou  to  doe  with  God "? 
 he  is  not  thine,  nor  art  thou  his ;  thou  art  but  an  intruder, 
 and  mayft  feare  his  curfc  rather  then  hope  to  partake  any 
 way  of  his  mercy  :  befides,  is  fuch  afcruice  as  comes  from 
 thy  polluted  lips,  fit  for  the  eyes,  or  eares,  of  fo  holy 
 and  righteous  a  God  ?  &c.  Now  by  this  aflurance 
 of  Gods  fatherly  affection  towards  vs,  all  thefe  ob- 
 jections are  remoued  and  wee  encouraged,  notwith- 
 standing our  infirmities,  thas  we  (hall  finde  acceptance  at 
 his  hands. 
 
 Let  this  that  hath  beenefaid,  direct  vs  how  to  come  to 
 God,  when  we  feeke  for  grace  and  mercy  ,    Think  e  not 
 that  you  come  vnto  a  ftranger,   but  to  a  Father,  yea  a 
 louing,  companionate,  and  tender-hearted  Father,  who 
 doth  loue  vs,  tender  vs,  and  beare  a  fatherly  affection 
 towards  vs,as7y*/.  103, 13.  Mal.^.ij.  and  that?  when  no 
 body  cl(e  will;  as  Pfal.zy. 10.    Though  my  Father  and  my 
 Mother  [bonld  for  fake  me,  jet  the  Lord  will  gather  me/vpi  fo 
 lfay  49.14.and  Chap.6316.1j.  And  as  he  hath  the  /fffefti- 
 ons  of  a  Father,  fo  he  will  alio  make  the  ^Prouifions  of  a  Fa- 
 ther for  you  :  As  i.Food,  and  diet ;  Milke,  1  Tet.i.i.2. 
 ftrorigcrmeate,tfir£.5.i?.  purewheate,'y4/.8i./<?r.2g  a&  i 
 Wine,  Cant.i.q.  Bread  from  hcauen,  Uhn  6.50.    2.  Cloa-  I 
 things  t  Cor. 5.2,3.     Reuel.  5. 18.    Ifay6i.io.    Garments! 
 fweet,  dainty,  and  perfumed,  Pfal.^%,    *.  Inheritance  and 
 Portion  ;  Iacob  calls  all  his  fbnnes  before  him,  and  fliewes 
 his  fatherly  affection  in  giuing  euery  one  a  legacie :  fo  doth 
 God  euen  in  this  Life,  he  hath  a  feuerall  bleffing  for  each 
 feuerall  childe,  As  for  the  meeke  and  pure  in  heart  and  poore 
 infpirit\  read  Matth.%.  in  the  beginning  of  the  Chapter ; 
 yea  he  hath  prouided  for  vs  an  inheritance  incorruptible 3vn- 
 defiled,  thatfadeth  not  art  A]  referued m  the  heavens,  %  Pet.i. 
 4.  Laftly,a  fitting  mariage  out  of  his  deare  loue  to  you,  he 
 will  prouide  for  you ;  One  that  doth  excell  in  all  per- 
 fections, Cant. f.g.io.&c.  Rett.ig.j^^,   And  thus  we  fee 
 what  a  Father  hee  is  in  euery  refpect. 
 
 K  O 
 
 izp 
 
 Vfi* 
 
 Pfal  8?.i8. 
 
 Rom  3- 1 6. 
 iPct.1.4. 
 
*3 
 
 As      EXPOSITI 
 
 ON      O    P       T  H   H 
 
 \Sstfi- 
 
 I  Cor. 8. 
 
 guetf. 
 A£bi4. 
 Rcff. 
 
 *7 
 
 O  then  I  thou  that  haft  run  away  fromGod  as  far  as  euer 
 did  this  Prjdtgall  from  his  Father  ;  that  haft  fpentall,  and 
 nothing  left  through  thy  bad  husbandrie,  yet  be  not  out  of 
 hop 3,  This  Comfort  yet  remaines ;  you  haue,or  may  haue 
 a  gratious  Father  to  come  vnto.  Set  this  'Prodigal!  often 
 before  thine  eyes,  who  had  no  hope  to  be  accepted  vpon 
 his  retume,butthis,7f  is  my  Father  J  will  go  to  my  Father.  q.d.. 
 True  it  is,I  haue  beene  a  bad,and  a  lewd  childe,  but  blefTed 
 be  God,my  Father  hath  the  Affection  of  a  Father  ftill,  be 
 is  good  though  I  am  nought;  I  wiilgetm3tohim,and  fay, 
 &c.  This  is  thy  Cafe,  let  this  be  thy  Courfe  and  Practife. 
 
 But  you  will  aske  me  how  you  may  know  that  God  is  a 
 Father  to  you  ;  vpon  what  you  may  ground  your  Afllirance 
 that  he  beareth  towards  you  a  Fatherly  affection  \ 
 
 To  this  I  anfwer,thou  mayft  be  perfwaded  that  the  Lord 
 beareth  the  affection  of  a  Father  vnto  thee,  if  thou  beareft 
 the  Affeclions  of  a  C  Hide  to  him  ;  nothing  fbonerbewray- 
 eth  inte.reft  then  Afecliorti  1 .  If  thou  doft  leue  him,  for  if 
 any  man  loue  Godythefame  u  knor*ne  ofhimfoith  Saint  Pav/, 
 and  fo  1  lohn  4.10.    Wee  Utte  him  becaufe  hee  lotted  vs 
 
 kfi- 
 
 But  you  may  aske  me  what  loue  is  that,  there  fpoken  of? 
 for  a  wicked  mail  may  'pretend  he  loueth  God,  becaufe 
 Godloued  himfirft,  Yrov  he  hath  done  vs  allgoody  and  gi- 
 tten  vs  rainefrotn  heaueni  and  fruit  fa  11 feafons,  and  filled  our 
 hearts  with  food  and gladnejfe. 
 
 Ianfwer ;  fuch  &L<*tte  is  not  there  meant,  for  if  a  man 
 haue  no  further  fruit  of  Gods  loue,  then  that,  he  can  neuer 
 loue  the  Lord  with  a  Child-like  affection  :  the  loue  that 
 Saint  John  meanes  in  that  place,  is  fuch  a  loue  as  God  bea- 
 reth  tovs,  in,  and  through  hisfon  Iefus  Chrift,as  appeares 
 in  the  io.verfe  of  the  Chapter.  Herein  is  lone,  not  that  wee 
 lotted  Gody  but  that  hee  lotted  vs,  andfevt  his  Sonne  to  bee  a 
 reconciliation  for  ourfinnes.  So  then,  vnlefTe  a  man  ground 
 his  aflurance  vpon  this,that  he  loueth  God,as  he  is  become 
 a  Father  to  him  in  and  through  his  Sonne ;  If  hee  ground 
 itvponthis,thatGod  hath  made  him  andpreferuedhim, 
 
 &c, 
 
Parable     of    the    lost   Sonne. 
 
 &c.  therefore  heeloueth  him,  his  aflurance  is  in  vaine* 
 
 2.  If  thou  Fear*  him,  fb  as  that  thou  art  loach  in  any 
 thing  to  offend  him  ;  not  fearing  with  a  feruile  feare  in  re- 
 ipecl  of  the  whip  and  rod  j  (For  a  true  child-like  afreclion 
 wnrkes  ouc  thata  i  lohnq  \  K.Rom  *  J$0  but  lo  to.  feare  as 
 to  feare  the  Lord  and  hxgoodne\fe,  as  Bof.<.%.  and  his  mer^ 
 fj,as  Pfal.  1 50.4.  When  we  fee  no  plague?,  nor  no  croiTes, 
 but  all  mercy  and  goodneffe,  comparing  vs  about  on  euery 
 iide,  yet  then  to  feare  him,  and  not  to  dare  by  the  leafl  fin 
 to  prouoke  him  vnto  anger :  To  feare  him  Li  a  Sun  fhiveyzs 
 well  as  in  a  Stormey  is  a  true  childe-like  afTvcTion  and  dif- 
 poiition  indeed. 
 
 3.  If  thou  honour  kimy  Aial.l. 6„  A  fonne  bonoweth  hU 
 Father  ;  If  J  be  a  Father }  -where  is  wine  honour  f  Hence,  af- 
 ter Onr  Father \  Matthb.g.  is  added,  Hallowed  bt  thy  name, 
 as  a  neceflary  inference:  And  this  muft  be,  1.  lnvo.irdlj^y 
 a  glorious  conception  of  him  in  our  minds,  cloathing  the 
 very  thoughts  of  this  our  God  and  Father,  with  g(;eat  glo- 
 ry and  tnaiefty.  2.  Outwardly,  and  that  both  in  Word  and 
 "Deed;  In  Word,  in  fpeaking  Of  him  ,his  Titles \  Attributes, 
 O-c,  Wefpeake  not  of  the  King  but  we  make  him  glori- 
 ous in  his  Titles,  as  we  fee  in  euery  Brieffe,  orPattent; 
 CHARLES  by  the  grace  of  God,  Kina  of  EnvUnd&c* 
 And  fliould  we  not  God  much  more  ?  Or  To  htm  by  Pray-" 
 eror  Prayfe,  P/rf/,50.15.23.  Thus  haue  Gods  children  euer 
 giuen  him  reuerent  Titles,when  they  haue  presented  them- 
 
 ,  felues  before  him, 2  Chron.zo.6j.  1  Chron.zg.w.  Matth.6. 
 13.  Or  in  fpeaking  For  him3as  in  maintaining  of  his  truth, 
 1  P^.5.15.  And  defending  his  caufe,  £«£.i;.4  .47.  Ifany 
 vfe  a  terme  of  difgrace  agaiuft  vs,  it  kindles  coales  pre- 
 fcntly  in  the  hearts  of  ourlouing  Children;  So  fliould  it 
 be  with  vs  in  Gods  caufe. 
 
 Next  in  Deed,  and  fb  the  whole  courfe  of  our  Hues  ( 
 fliould  tend  to  Gods  honour ,  as  Chrift  flieweth,  U\Uttb.  \ 
 5.16.  and  the  Apoftle  Teter.x  Pet. 2.12.  Alewdfonneisa  1 
 fliame  vnto  his  Father,he  difhonoured  the  whole  houfe,as  ,' 
 fpeakcth  Salomon,  and  fo  is  it  with  a  lewd  profefTor,  as  j 
 Rom.t.iq.  K  2  4  If! 
 
 IJI 
 
 1  Pct^.sj. 
 
 1  Tim.  1. 17. 
 
 Rcueiii4  7. 
 
 Pfal.6s,3»5c 
 
 [oka  if. 8. 
 
l3z 
 
 M&5S.**. 
 
 An    Exposition    of    the 
 
 Doflri#e, 
 
 liGodiboufe 
 arehyrelingi. 
 Matth,6.a. 
 
 Matth.ij.io. 
 
 4.  If  thou  Crftf  thy  Care  vpox  him^  depending  vponhis 
 fatherly  prouidence,  for  food,  rayraent,  and  other  out- 
 ward lupplies,  retting  content  with  his  allowance  :  Chil-i 
 drens  foie  dependance  (as  wee  know)  is  on  the  wife 
 and  carefull  piouidence  of  their  parents  5  fo  ought  ours  to 
 be  on  God's,  as  our  Samour  at  large  fhevveth,  andvrgeth 
 by  diuers  Arguments,  CftUttb.6.  Seeing  he  is  z  Father 
 and  z  Heavenly  Father,  and  therefore  both  knowQs  what 
 we  need,  and  is  fully  able  to  helpe  :  And  befides  he  daily 
 feeds  the  foules  of  the  ayre,  and  yet  he  is  not  a  father  vnto 
 them :  If  he  make  fuch  prouifion  for  the  poiiltrie  without 
 dores,  can  he  neglect  thoie  within  dores,  whom  he  hath 
 begotten  as  children  vnto  himfelfe,&c  > 
 
 By  thefe,  and  fuch  like  Child-like  Affettionsy  thou  mayft 
 get  good  aflurance  to  thy  heart,-  God  .is  rhy  Father,and  bea- 
 reth  a  fatherly  affcclion  vnto  thee  :  And  I  couid  wi(L,that 
 thou  wouldft  put  thy  felfe  in  goodfadnefle,  vpon  the  try- 
 all,  in  regard  many  feeme  to  haue  this  a  durance,  who  in 
 truth  haue  it  not ;  And  many  want-it,  who  feeke  it  not  : 
 Notwithftandingas  we  fee  it  is  a  doftrinc  of  great  impor- 
 tance to  be  well  afluredof.  You  fee  it  is  the  rirft  thin*  in 
 Nature  vfually  that  a  childe  fpeakes,to  name  and  call  his 
 Parents;  certaine  if  it,  that  the  firft  thing  in  Religion  is  to 
 callGod  Father ;  till  we  can  doe  that,  all  we  doe  in  relief 
 on  is  little  worth  :.  But  I  pa(fe  to  the  next  point  which  alfo 
 will  helpe  vs  further  in  our  fearch,  whether  we  are  good 
 children  or  no.  This  Prodigall /peaking  of  his  Fathers  li- 
 berality,doth  illuftrateit  from  the  Perfons  towards  whom 
 he  cxercifedir,  viz.  the  hyred  ferna»ts>  whence  we  firft 
 take  vp  thizltoflrine : 
 
 In  Qods  hot* fe  font*  are  hyrelin^s :  Such  were  the  Scribes 
 and  Pharifees  here,  they  ferued  God  onely  for  reward,  and 
 did  other  duties  mercinarily;  as  doth  appeare  by  the  words 
 ofourSauiourChrift  ,CMattb6.  and  fo  in  the  Parable  of 
 the  Grounds,  one  ofrhofe  kindes  receiue  the  Word  with 
 ioy,  but  it  is  onely  for  by-refpe&s,  and  temporary  caufes, 
 and  therefore  fall  away  in  time  of  perfection.     Such 
 
 alfo 
 
Parable  cf  the  lost  Sonne. 
 
 alfo  were  manic  of  Chrifts  followers,   who  fought  oneiy 
 after  the  bread  that  periftieth,  as  appeares  by  Chrifts 
 I  words,  lohn  6, 27. 
 
 And  therefore,  feeing  this  is  fo,  k  ftandeth  euery  one 
 
 1  in  hand,    truely  and  throughly    to  examine   himfclfe, 
 
 1  whether  he  be  a  fonne  or  hyreling ;  thou  maieft  know  it 
 
 I  by  the  end  thouaimeftatinthc  feruice  of  God :  Aymeft 
 
 thou  at  his  glory  principally,  or  thy  owne  good?  Is  his 
 
 !  glory  the  White  thcu  leuellcfi  at  ?    Or,  a;  t  thou  corrupted 
 
 with  fome  other  confiderat ion  P    If  Gods  glory  bee  the 
 
 marke,  then  art  thou  a  fbnne,  but  if  thou  profeffeft  the 
 
 Gofpcll  for  other  ends,  and  by-refpects,thou  art  a  mercina- 
 
 ry,and  a  hyreling. 
 
 But  yJHofes  is  (aid  to  haue  an  eye  to  the  recompenceof 
 reward  i  fo  had  Abraham,^  CMacabees,  yea  Chrift  him- 
 felfe,  (the  Sonne  of  God,  in  whom  was  no  finne)  who  for 
 the  toy  that  VfMfct  before  him^ndured  the  CroJfe3deJ r fifing  the 
 jhawe^  andjtfet  dovtne  at  the  right  hand  of  the  Throne  of 
 god. 
 
 I  anfwer,  in  performing  of  good  duties,  an  eye  may  bee 
 had  to  the  recompence  of  reward,  and  the  confiderati- 
 on  of  it  may  be  vied  as  a  hclpe  to  our  dulnciTe  :  But  let 
 vs  know,  that  wee  are  not  principally  to  reipect.  it,  for 
 were  there  no  reward,  neither  hcauen  for  the  good,  nor 
 hell  for  the  bad,  yetachildc  of  God  is  bound,  yea  and 
 would  obey  the  Lord  for  conference  fake  :  Take  notice 
 then  here  by  the  way,  of  a  fliamcfull  vntruth,  where-  j 
 with  the  Rhemifts  doe  charge  vs,  namely,  that  we  con-  ' 
 demne  all  doing  of  good,  in  hope  of  heauen ;  or  leauing  I 
 ofeuill,  forfearcofhcll;  and  that  fuch  kinde  of  preach-  ; 
 ing,  wcvtterlydiflike:  How  true  this  is,  ourCongrega-  | 
 tions  can  teftihe  ;  we  exhort  men  to  doe  good,  in  reipect  | 
 of  the  reward,  and  wee  vfe  (as  Motiues)  both  heauens  ; 
 ioy,  and  hels horror:  howfoeuer  (indeed)  weeexhoit 
 not  men  to  doc  good  oneiy  and  principally  for  the  re- 
 wards fake,   but  rather  in  dutie  and  thankefulnefle  to 
 God, that hemay  thereby  bcglorified.  Itisa  goodfpeech 
 
 K  3  of 
 
 Heb.ii.io. 
 20.35. 
 
 ■Hcb.12.2. 
 
 Sol. 
 
 Hot*  w  msy 
 hwerefpeftto 
 the  newpence 
 <f  reward  hi  do< 
 
 Matrix,  10. 
 
134 
 
 An    Exposition    of    the 
 
 "VoHrine. 
 
 Godproulieth 
 {  nUrgedyctfor 
 |  bii  licufloold, 
 l  Pro?.i,2. 
 
 Pfal.36.8. 
 E  fay  15.*. 
 
 JyfatihjzM- 
 
 of  Bernard,  God  fhould  bee  loued  /SW  intuitu  Mer- 
 adu\  yet  femed  he may  be fincerely  with  anvnder-refped 
 to  the  reward;  whyelfe  hath  God  propounded  it  to  our 
 meditation  ?  aad  why  did  cm  Saviour  (who  was  aboue 
 a  Seruant,  and  farre  aboue  a  mercenarie) hereby  fupport  the 
 weakenefie  of  his  humanity  ?  So  then,  vnlefTe  thou  makeft 
 that  the  vtmoftof  thy  intentions,  thou  art  not  prcfently 
 to  conclude  thy  felfe  Mercinarie,  who  to  incouragc  thy 
 heart  doft  behold  the  Crowne  or  Garland. 
 
 Now  further  fee jth efe  hyredferuants  haue bread enough, 
 yea,  and  more  then  enough,  for  they  hauc  tofpare :  Hence 
 we  gather : 
 
 Cjod  prouidtth  a  large  And  fiber  all  diet  for  thofc  of  his  heu- 
 fhold.  The  very  hyrelings  haue  fuch  plenty,  that  there  is  to 
 fparc,  and  then  fiircly  his  fbnnes  fhall  not  be  pinched.  For 
 the  confirming  of  this  point,  fee  Pro.9. 1,2.  ivifedome  hath 
 built  her  houfc  1  Shee hath  hevpne  out  her  feuen  Pillars  :  Shee 
 hath  killed  her  Heafts  :  Shee  hath  mingled  her  Wine :  Shee 
 hath  alfo  furnifhed  her  Table,  In  which  words,  the  bounty 
 and  magnificence  of  the  Lord  towards  his  Church,  is  re- 
 prefented  by  the  plentifull  prouifion  of  a  liberal!  Feaft- 
 maker :  fo  alfo,  in  the  3  6.  Pfal.vcr. 8.  They  fhall  be  alia- 
 bundantlj  fat  is  fie  d  with  thefatneffe  ofthj  houfc :  And  thou 
 fhalr  make  them  drinke  of  the  riuer  of  thy  pteafures.  And  in 
 the  25.  oFEfajmoR,  excellently:  In  thit  mount aine  fhall 
 the  Lord  of  Hoafls  make  vnto  all  people  A  f call  of  fat  things , 
 afeaflofwines  on  the  Lees,  of  fat  things  full  of  marrow,  of 
 Wines  on  the  Lees  well  refined  :  The  meaning  is,  that  God 
 will  prouide  for  his  Church  and  people  (both  Iewes  and 
 Gentiles)  a  fumptuous  and  royall  fcaiT:  for  the  refrefh- 
 ing  of  their  foules :  which  bountifull  prouifion,  our  Sa- 
 uiour  Chrift  alfo  fetteth  forth  in  the  Gofpeli  by  a  pa- 
 rable ;  comparing  the  kingdome  of  Heaucn  (that  is,  the 
 Doctrine  ofthe  Gofpeli)  to  a  marriage  Feaii,  which  a 
 King  prepared  for  his  Sonne  :  Now  marke,  Firft>  it  is 
 compared  to  a  Feafl,  therefore  cojlly:  Secondly,  made 
 by  a  King,   therefore  not  common,  but  plenty  :   Thirdly, 
 
 to 
 
ARABLE      OF      YHB      LOST 
 
 O  N  N 
 
 to  a  Wedding  feaft,  therefore  not  /paring,  but  liberall 
 and  large:  Fourthly.,  to  afeaft  made  at  the  mariage  of  bu 
 ovene  Sonne, and  therefore  fb  much  the  more  fe/mptvoxs,  and 
 magnificent.  So  then  we  fee  this  truth  flrongly  confirmed 
 by  thefe  Scriptures  which  haue  bcene  brought.  Now 
 heare  the  Reafons. 
 
 Firft,  God  is  offiiificicnt  ability  that  he  can  doe  it :  ma- 
 ny indeed  would  prouide  for  their  Family  in  a  more  liberall 
 manner  then  they  doe,  if  they  were  able,  but  mcanes  is 
 wanting :  It  is  not  fo  with  God,he  hath  meanes  fuilicient, 
 to  him  is  nothing  wanting. 
 
 Secondly,  as  he  is  able^  Co  hee  is  mting  ;  his  lone  is 
 great  vnto*  his  houfhold,  and  therefore  hee  will  doe  it. 
 Somethereare,  that  though  they  haue  ab^Jicy,  yet  they 
 hauenowill,  and  therefore  doe  it  not;  butin  our  God, 
 is  both,  he  hath  both  large  heart  and  handstand  therefore 
 we  may  conclude  witli  'Dattid,  Nothing  .{bail  bee  wanting 
 that  is  good. 
 
 The  firft:  Vfe  is,  for  Rcprehenficrt,  and  that  two- fold.; 
 firft,  of  fiich  as  being  in  the  place  and  roorne  of  Stew- 
 ards, do  fcant  the  houfhold  of  that  liberal!  prouifion  which 
 the  Matter  alio  weth  :  thus  doc  the  Papifb,  who  bragge 
 and  boaft  that  they  arc  the  faithfull  Stewards  in  die  houfe 
 of  God,  yet  (by  their  leaue)  facrilcgioufly  rob  the  Fa- 
 mily of  Gods  allowance,  prouidingfor  the  people  fuch,1 
 apoorethinne  dyet,  as  is  not  able  to  keepc  life  and  foule 
 together,  for  whereas  God  hath  appointed  for  his  Church 
 large  fare,  and  a  feaft  of  fat  things,  both  the  Word  and 
 Sacraments,  to  be  taught  and  adminiftrcd,  and  charged, 
 that  as  faithfull  ftewards,  eucry  one  fhotild  haue  their 
 portion  ;  They  depnue  them  of  fome,  and  corrupt  the 
 reft ;  giuing  them  Gall  for  meate,  and  Vinegar  to  drinke, 
 astheP/i/w//?fpeaketh.  For  the  Word,  (behold  their 
 dealing)  theykcepe  it  from  the  people,  and  loeke  it  vpin 
 an  vnknowne  Tongue,  condemning  it  as  hereticall,  for 
 diem  to  haue  it  in  the  vulgar  Language  :  charging,  vpon 
 painc  of  damnation,  that  none  reade  it  without  jpeciall 
 licence.  "K  4  But 
 
 *i* 
 
 RcaCoH  i 
 
 Rcafcn  %>. 
 
 Pftl.ij. 
 
 Pfal69^l. 
 
 Hardltig. 
 
l3S 
 
 An    Exposition 
 
 of    THE 
 
 wnj'iht  ? apjfi i 
 J  \-epe  tbt  Scrip- 
 \  turer from  the 
 
 1  people, 
 
 ;  The  true  caufe. 
 
 Their  ptetend<d 
 Rcarons. 
 Pfal  197. 
 i!9  130. 
 2  Tim  3,1$. 
 
 Fax  Murtyrd. 
 £.1904, 
 Edit  London. 
 r570. 
 
 2  Cor.2.15, 
 2  Cor.  ik 
 Luk.2.34. 
 ■Roir..9.|3. 
 I  Pet.2.7. 
 
 But  what  may  be  the  reafon  of  this,  may  fome  de- 
 mand ?  Why  do  the  Papifts  thus  coffer  vp  the  Scriptures, 
 and  kcepe  the  people  from  reading  o  f  them  ? 
 
 Surely  ,the  true  caufe  is  this,"€hat  their  workes  ofdarke- 
 neffe  may  not  be  difcouered :  Should  this  light  be  fct  into 
 his  Candlefticke,  their  rotten  wares  would  lye  rotting  v'p- 
 on  their  hands,  they  would  want  vent  for  their  filthy  Mer- 
 chandize of  Pardons,  Mafles,  Indulgences,  and  the  like; 
 therefore  to  haue  the  better  faile,  likedeceitrull  Tradef- 
 men,  they  care  not  for  the  light;  or,  like  vnto  theeues, 
 they  put  out  the  candle,  that  they  may  rifle  morefafely  in 
 thedarke. 
 
 I  confefTe,they  allcdge  other  caufes  of  this  their  dealing, 
 theyfayitisdarke  and  obfcure,  hard  and  knottie,  yea  a 
 breeder  of  herefies,  and  maker  of  ftrifes,  and  many  per- 
 nert  it  to  their  owne  deftruclion.  And  thus  reafbned  Do- 
 ctor Bnckuham  againft  Matter  Latimer;  the  Plowman  hea- 
 ring that  of  the  Gofpell,£*£.  9.62.  No  man  thatlayeth  hii 
 hand  on  the  plough  >  and  looketh  backe%  is  fit  for  the  kjngdome 
 of  God)  may  peraduenture  ceafe  from  his  plough :  And  Co 
 the  Baker  hearing  that,  Gal.  5. 9.  A  little  leauen  corrnpteth 
 ttoe  whole  lump  of  dough  may  (it  may  be)leaue  our  bread  vn- 
 leauened,  And  fo  our  bodies  (hall be  vnfeafoned.  Alfo  the 
 funpleman  hearing  that,  Matth.  5. 29.  If  thy  right  eye  offend 
 thee^ltscke it  out  and  cah  it  from  theet  may  make  himfelfe 
 blinde,and  fill  the  world  M  ofbeggar.To  which  friar-like- 
 conceits  we  may  anfwer  with  the  wifh  of  Latimer,  J 
 would  that  the  Scripture  maybe  fo  lon%  in  our  Englifh  tongue 
 tillEngliJb  men  befb  mad.  I  am  fure,the  Holy  Ghoft  faith, 
 it  giueth  wifdome  to  the  fimple,  and  will  guide  them  in 
 the  way,as  alfo,  that  it  is  profitable  to  improue,  and  not  to 
 impayre  the  truth  ;  it  is  as  a  hammer,  to  bruife  errors,  and 
 not  to  breed  them.  And  what  if  fome  doe  peruert  it,  /hall 
 therefore  all  be  depriued  ofit?  then  away  with  preaching, 
 for  to  fome  it  is  the  fauour  of  death;  Away  with  the  Sacra- 
 ment, for  to  many  it  is  a  feale  of  damnation ;  yea,and  with 
 Chrift  himfelfe,for  to  many  he  is  a  Rocke  of  offence.  Now 
 
 then, 
 
Parable   of    the   lost  S 
 
 O  N  N 
 
 then,  becaufe  fome  abufe  it,  fliall  we  takeaway  the  right 
 vfe  of  it  ?  Is  it  a  good  reafon  to  proue  that*  no  Vines  muft 
 growinLacedemon,  becaufe  fome  drunkards  did  abufe 
 them  to  etfcefTe  ?  or,becaufe  fome  abufe  a  Sword,therefbre 
 let  none  weare  any?  Were  it  not  cruelty  in  aNurfetore- 
 fufetogiuc  children  milke,  for  feare  of  dropping  vpon 
 their  Cloathes?  and  crueltie  in  a  Mother,  to  take  bread 
 from  her  children,  for  feare  the  dogge  may  fhatch  it  ?  Is  it 
 lefle  crueltie  in  thefe  to  keepe  the  Word  from  the  people 
 vender  thefe  pretences  ? 
 
 But  (may  feme  fay)  this  feemeth  to  be  a  flander,for  they 
 permit  the  people  to  read  the  Word,  and  hauc  tranflated 
 the  Teftament  into  their  vulgar  Tongue,  fo  that  any  may 
 vnderfland. 
 
 True  it  is  (the  curfes  of  the  people  haue  beenc  fo 
 manie,  for  their  ingrofling  vp  this  graine  into  the 
 mufcie  garners  of  their  Biflaops  houfes )  that  now 
 within  thefe  few  yearcs,  to  flop  the  peoples  mouthes, 
 they  haue  vented  fome  of  their  corne ;  but  it  is  fuch  ma* 
 ftie,  mildewed  and  blafted  graine,  fb  corrupted  with  A- 
 pocriphall  additions,  and  humane  traditions,  that  their 
 finne  is  nolefle  nowinpoyfbning,  then  it  was  before  in 
 framing. 
 
 But  yet  may  fome  fay,they  take  paines  in  preaching,  and 
 what  is  wanting  one  way,  they  fiipply  another.     Let  the 
 words  of  a  learned  man,   be  an  anfwer  to  this.   In  ibrmer 
 times,  ic  was  as  great  a  wonder  to  heare  a  Bifliop  preach, 
 as  to  fee  an  Afle  to  flye  (as  one  of  their  owne  fide  in  a 
 publique    Oration   before    the  Bifhops   aflcmbled   in 
 *Attinion    did   teftifie:  )    Now    indeed   they  preach 
 more  then  heretofore,   but  their  Doctrine  fauours  of 
 poilicie  more  then  of  piety,  tending  rather  to   King- 
 killing,,  then  foule-fauing.     Their  Diuinity  tracts  are 
 worfe  then  their  humane  learning ;  and  their  Sermons 
 are  the  worft  of  all  Diuinity ;  being  fluffed  with  lying 
 legends,   and  not  according  to  the  wifedome  of  Gods 
 Law. 
 
 The, 
 
 137 
 
 OtieB. 
 
 Anf*< 
 
 Otiet}. 
 Anfw. 
 
 P-  uffim. 
 
 WkatdaBrine 
 P'fiflstwb. 
 
x38 
 
 Magna  vitt 
 
 par 
 
 eUbitut 
 
 An    Exposition    of    the 
 
 male  agentibut, 
 maxima  nihil 
 agent'ibue^  tola. 
 &Ui*d  agtfitibui. 
 Scnec.Epi&.bb. 
 i.Epfl'i. 
 Lcgantiquivo- 
 imt%  &imtni 
 unUmfsUi'm 
 pruslenter,  out 
 faSere  impuden 
 ler. 
 ^ugu&» 
 
 Matth.26.27. 
 
 Rcafom  which 
 the  Papifti  bring 
 for  withholding 
 the  Wine  from 
 lai'te. 
 Anfr*. 
 IV e  receive  not 
 Chrifti  bofy  and 
 bloud  in  the  Sa- 
 cramsnt  tu  he 
 lay  in  the  man . 
 ger>bttt  at  hte 
 wMnayledot 
 tbeCrofle. 
 
 Reafon  2. 
 
 Anfve 
 
 Chrifis  inftitution 
 maynotbebro. 
 \tn  for  fame  in 
 
 The  Iefcites  (faith  my  former  Author)  (alluding 
 to  the  words  of  Seneca)  in  their  preaching  are  mule  A- 
 gentesy  as  making  merchandize  of  Gods  holy  Word. 
 The  triers  in  their  preaching,  *are  nihil  Agenmy  vnder- 
 ftandiiig  neither  what  they  fpeakc,  neither  whereof 
 they  ajiirme  :  for  the  moft  part,  all  Papift  s  inthcir 
 preaching,  are  alixd  *Agsntes3  either  beyond  the  Text, 
 or  behind  the  Text,  or  befides  the  Text.  Thus  the  Ie- 
 fuites  with  their  too  much  learning ;  and  the  Friers  with 
 their  too  little,  wreft  and  wreath  the  Scripture  to  feme 
 their  ovvne  turne. 
 
 As  this  is  their  dealing  with  the  Word,  fo  the  like  is 
 their  dealing  with  them  about  the  Sacraments :  for  where- 
 as Chrift  bequeathed » both  the  Bread  and  the  Wine  to 
 •his  Church,  and  prepared  a  full  mealc  for  his  people ;  they 
 barrcthem  of  their  allowance,  giuing  onely  the  bread, 
 I  keeping  backe  the  cupfrom  them  :  whereas  Chrift  faith, 
 UrinkejoH  aU  of  this ;  they  fay,  no,  onely  youPriefts,drinkc 
 you  of  it.  But  let  vs  heare  their  Reafons ;  Chrifts  bloud 
 (fay  they)is  in  his  veines ;  now,receiuing  the  bread, which 
 isthereallbody,  wemuft  haue  the  bloud  alfo  which  is  in 
 the  body. 
 
 Atifwer.  We  recciueriot  Chrifts  body  in  the  Sacrament 
 as  he  lay  in  the  manger,  or  as  he  is  in  heauen,but  as  he  was 
 nayled  on  the  CrofTe :  and  his  bloud,  not  as  it  is  in  the 
 veines,  but  dropping  from  his  heart:  and  therefore  in 
 the  Inftitution  it  is  kid,  This  is  my  body  brokenforyou^  and 
 this  is  my  bloud  fhed for  you  :  And  further,  if  this  reafbn  bee  | 
 good,  why  doe  they  Priefts  then  drinke  ?  for  what  reafon 
 can  they  bring,  why  they  may  not  recciuc  the  bloud  in  the 
 veines  as  well  as  the  people  ? 
 
 Secondly,  they  lay,  the  Wine  is  in  danger  of  ipilling,  but 
 there  is  leife  danger  of  the  bread. 
 
 Shall  wee  breake  the  Institution  of  Chrift,  becaufefuch 
 an  inconucnicnce  may  follow  ?  And  admit  that  fome 
 were  fpiit,  it  were  no  fuch  heynous  crime  :    Tmeitis,that 
 
 conuemeace  thai\ IX-  *s  a  ^It  againft  that  holy  comelineile  which  ought  to 
 
 may  follow. 
 
 be 
 
Parable   cf    the    lost  Sonne. 
 
 W 
 
 bee  regarded,  but  no  fuch  fearefuli  finuc  as  they  make 
 
 it. 
 
 But  is  noc  the  Wine  that  is  fpilt,  a  part  of  the  Sacra- 
 ment? how  then  can  this  be  ibfmall  a  tinne  as  you  make 
 it? 
 
 I  anfwer ;  Onely  fo  much  is  confederated  as  we  receiue, 
 and  no  more  is  the  Sacramentall  figne :  for  to  proue 
 this ;  That  water  that  the  people  of  Ifrael  drunke,  was 
 facramentall  water,  And  that  onely,  and  no  more;  I  hope 
 none  will  fay,  that  that  which  the  catteli  dmnke,was  fuch 
 alio. 
 
 A  third  Reafon  they  bring,  is  this :  Chrift  gaue  it  onely 
 to  his  Difciples,  and  £o  doe  they  vnto  the  Minifters  after 
 his  example. 
 
 Anfw.  By  this  reafon  they  may  depriue  the  people  of 
 both  ;  for  the  bread  was  giuen  to  them,  and  onely  vnto 
 them ;  but  I  would  they  would  confidcr  better  of  thrifts 
 words ;  then  would  the  controuerfie  fbone  bee  ended. 
 This  ism] blond %&c.  which  is  (he  d for  jots t  and  many.  Now, 
 who  were  thofe  many  ?  Were  they  not  fiich  as  fhould 
 cuer  after  belieue  in  him?  From  whence  we  reafon,  To 
 thofe  fir  whom  the  blond  of  Chrifl  ivjs  (hed%  the  Cnp  mnft  he 
 admini fired.  Hat  the  blond  of  Chrifl  t»4s  (hedfor  the  people, 
 afwell  as  for  the  CMinisler ;  And  therefore  it  ought  to  be  ad* 
 r&inslred  to  the  oney  as  well  as  to  the  other. 
 
 In  the  fourth  place,  they  fay,  there  ought  to  be  a  diffe- 
 rence betwixt  the  Clergie,  and  the  Laity,  therefore  the 
 Minifters  receiue  both  fignes,  and  the  people  but  onc,thac 
 difference  might  be  made. 
 
 I  grant,  the  Minifters  calling  is  aboue  the  peoples, 
 and  lb  there  is  difference  :  But  if  we  regard  their  perfbns, 
 the  people  haue  as  great  a  part  in  Chrift  and  his  Pailion, 
 as  any  of  the  Clergie.  Outward  differences  there  are,  but 
 in  Chrift  there  are  none,  as  our  Apoftle  teacheth  vs, 
 There  id  neither  lew,  nor  Greece;  there  is  neither  bond,  nor 
 free;  there  is  neither male ',  nor  female:  for  jots  are  all  one  in 
 Chrifl  lefnt.  , 
 
 And 
 
 Ob. 
 
 The  Wine  that 
 
 it  fpilt  is  no  pan 
 
 eftbeSacramet 
 
 Sol. 
 i  Cor.  10.4. 
 
 Reafon^ 
 
 Anfw. 
 
 The  people  may  ] 
 
 afwtUbeecUrieS 
 
 the  bread,  as  the 
 
 tvke. 
 
 Mar.14.24. 
 
 Reafon  4, 
 
 Anfw. 
 
 The  Laity  ham 
 
 as  great  a  part  in 
 CbriflsPaflionat 
 the  CUrgie* 
 Gal.3k28. 
 
140 
 
 An    Exposition    of    the 
 
 PfaUl. 
 
 t  Tim.  3-1. 
 
 tTim.|« 
 
 Do&flflyi< 
 
 And  thus  haue  we  feene  their  wicked  and  ficrilegious 
 dealing  with  the  Church  of  God,  in  keeping  from  Gods 
 houfliold  that  large  portion  which  God  hath  afforded;for 
 which  they  muft  one  day  giue  a  rearefuli  account,  vnlefle 
 the  Lord  pleafe  to  open  their  eyes,  and  giue  them  repen- 
 tance. But  now  to  our  felues. 
 
 For  are  there  not  many  amongft  vs  alfo,  who  being  fct 
 in  the  place  of  Stewards,  allow  to  Gods  houfhold  a  thin- 
 ner dyet  then  God  himfelfe  doth  affoord  ?   Gh  that  there 
 were  not  fuch  amongft  vs  !   who  fecde  their  fhecpe  in 
 ftiort  paftures,  and  lead  their  flockes  by  the  ftili  waters  (I  j 
 fpeake  it  in  another  fence  then  Dauid  did)  feeding  them  j 
 quarterly  or  monthly,  but  fcarce  weekely  can  their  voice 
 be  hcard,cleane  forgetting  the  rule  of  the  Apoftlc,  f reach  \ 
 in  feafon  and  out  of feafon.     Hence  it  commeth  to  pafTe, 
 that  the  flieepc  belonging  to  their  charge  are  like  Pha- 
 raohs Kine,  io  leanc  and  euill  fauoured,  and  fo  weake  as 
 euery  bufli  is  able  to  entangle,  and  euery  ditch  ready  to 
 dro  wne,  euery  blaft  of  vaxne  doctrine  able  to  blow  away. 
 Oh  that  we  did  confider  that  charge  the  Apoftlegiucth  to 
 him,  and  in  him  to  vs,  that  we  would  remember  that  woe 
 that  belongeth  vnto  vs  fqr  not  preaching  the  Gofpell.  Art 
 thou  a  Steward?  art  thou  an  Ambafladour?why  then  doeft 
 thcu  not  deliuer  thy  meflage  ?  Why  doeft  thou  not  diftri- 
 bute  Gods  food  vnto  his  people  ?  How  wilt  thou  be  able 
 tolooke  him  in  the  face,  at  whofc  barre  one  day  all  flefli 
 muft  ftand. 
 '  There  bee  good  iniunftions  for  the  comely  ceremo. 
 nies  of  the  Church  (faith  one)  fo  likewife  many  good 
 orders  fbrthereuerentadminiftringofthe  Sacraments,and 
 diligent  preaching  of  the  Word;  let  not  the  one  bee  true 
 Canons,  while  the  otherare  made  onely  Pot-guns.    And 
 thus  much  for  the  firft  fort  that  come  vnderthe  reprehen- 
 fionofthisvfe. 
 tStrtrepwued.       Now  for  thefecond,  and  they  are  fuch  as  will  notfeed 
 on  Gods  delicates.    It  is  Gods  good  pleafiirc  to  haue 
 them  well  fed,  but  they  can  be  content  with  afparer  dy 
 
 et>» 
 
/" 
 
 Pa  rable   of    the   lost  Sonne, 
 
 241 
 
 et,  they  are  affraid  of  growing  too  fat  at  the  heart ;  quar- 
 terly preaching  is  well,  and    monethly  preaching  very 
 fmJicient,.  but  if  it  be  once  a  day  it  is  more  then  needes  5 
 they  can  hearc  more  in  an  houre  then  they  can  praclife  I 
 all  their  liues ;  (and  I  belieue  them.)   As  for  the  Sa-  i 
 crament  to  rcceiue  that  at  Eafter,  or  at  euery  good  time, 
 is  enough  in   confeience.    But  confider  you  vnwife  a- 
 mongfttne  people,  and  you  foolcs  when  will  you  bee 
 wife ;  doth  the  Lord  dcaie  thus  gratioufly  with  thee,  and 
 art  thou  fo  vnthankefull  8  Doth  the  Lord  prouide  fuch 
 plenty,  and  dareft  thou  call  it  waft  ?    Oh  times  /   Oh 
 manners !  how  heart  ficke  are  weegrowne  of  peace  and 
 plentie.    W  hat  a  furfet  haue  we  taken  of  Gods  good  blef- 
 fings,  a  happie  and  a  blefled  cure  were  it  to  ;reftore  vs  to 
 our  former  daies  of  health  ;  but  alas,  our  difeafe  is  grown  e 
 fbdefperate,  that  Gods  Phyfitians  know  not  which  way 
 to  turne.  their  hands  or  heads,  to  helpevs.    It  is  therefore 
 to  be  feared  that  God  himfclfe  will  take  the  cure  into  his 
 hand;  and  as  Phyfitians  prefcribe  ahftinence,  when  a  fur- 
 fee's  taken,  fb  the  Lord  wiildyetvs,  and  .bring  vs  againe 
 to  our  former  appetite,  by  with-holding  of  the  meanes 
 as  he  long  (ince  threatned  to  his  people.  'Bee  yon  therefore 
 warned)  efleeme  more  hig  hly  of  the  Lords  faftourst  left  yon  be 
 deprived  of  them,  and  thofe  dayes  come  wherein  yotifay%  (Tor 
 loe  they  will  come  without  repentance)  fnrely  there  hath   Ezek.|3  $3, 
 beenea  Prophet  amongfl  vs. 
 
 And  now  for  a  fecond  Vfe,  is  this  fo :  that  God  proui-  Vfe  2* 
 j  deth  fo  liberally  for  hishoufhould  ?  then  let  vs  get  good 
 ftomackes,  come  to  his  houfe  with  hungry  andthirfty 
 foules ;  refort  to  the  Word  and  Sacraments, and  to  theholy 
 ordinances  of  God,  as  a  hungry  man  doth  to  a  good  fcaft. 
 Purge  away  whatfoeuer  may  annoy  your  ftomackes,  and 
 kill  your  appetites,  let  no  (inne  be  loued  nor  allowed,  this 
 will  cloy  your  foules,  that  you  can  haue  no  appetite  to 
 Gods  dainties  and  delicates,  as  the  Apoftlc  Peters  words 
 doe  import,  afi  ma/iciovfnejfe,  and  guile, and  dijfimulation , 
 and  enuie^  andemll [poking  mufi  be  lay 4  ajtde,  before  wee 
 
 can' 
 
 Amos  8, 
 13. 
 
 II. 71, 
 
142 
 
 iPet.^2. 
 
 Efay^s.i. 
 lohn  7.37' 
 
 Vfii. 
 
 PfaU3'5 
 
 An    Exposition    of    the 
 
 Verfe  18. 
 19* 
 
 can  defire  the  fine  ere  milk$  of  the  Word,  to  grow  thereby.  All 
 thefe  muft  be  purged  away  by  godly  fbrrow,before  we  can 
 get  that  hungring  and  thirfting,  whereto  we  arc  £0  often 
 exhorted  in  Scripture. 
 
 A  iaffc  Vie  may  bee  for  comfort  to  euery  true  member 
 of  the  Church  of  God,  bee  hee  neuer  fo  meane  \  happily  I] 
 at  home  there  is  hard  fare,  and  fmall  prouulon  ;  yet  in  i 
 Gods  Houfe  there  is  gods-plenty,  a  feaft  of  fat  things  [ 
 prouided  and  prepared,of  which  thou  fhalt  haue  as  large  j 
 a  fliare  as  the   wealthieft,    for  the  priuiledges  of  Gods  \ 
 Houfe  belong  .vnto  thee,  as  well  as  to  the  greateft,  ifthou  ! 
 befaithmil:  let  then  the  fruition  of  the  greater  counter-  j 
 uaile  the  want  of  thelefle  ;  though  thy  fare  be  hard,  yet  j 
 the  fruition  of  the  Word  and  Sacraments  may  make  a- 
 mends.   The  very  remembrance  of  thefe  dainties  did  fo 
 comfort  the  heart  of  Dauid,  that  though  he  were  bani- 
 j  fhed,  (fortheprefent)  fromtheaiTembliesof  the  Saints, 
 and  was  in  a  barren  and  dry  wildernefle  pinched  with 
 hunger,  and  prcfTed  with  third  5  yet  (I  fay)  the  very  re- 
 membrance of  thofe  things  that. were  pafTed  long  be- 
 fore, and  the  meditation  thereof,  did  fatisfie  bisfouleas 
 with  marrow  and  fatneffe,  and  made  him  mod  cheer e- 
 fullyto  vndergoe  all  his  penune  and  want.    If  the  re- 
 membrance of  this  afforded  him  fuch  comfort  in  the 
 time  of  his  abfencc,  how  much  more  fhouid  they  comfort 
 vs  being  prefent  at  the  fame  ?    And  thus  much  for  this 
 poynt,  and  for  this  Verfe.    Now  wee  are  to  come  to  the 
 next,  which  containcth  in  it  the  purpofe  and  refolution 
 which  he  had  in  his  heart, vpon  the  confederation  of  the 
 prcmiiTes. 
 
 J  mil  arife  and  goe  to  my  Father,  and  will  fay  vnto  him. 
 Father,  I  hatte  finned  again ft  heauenyand  before  thee, 
 
 sAnd  am  no  more  worthie  to  be  called  thy  Sonne  :  m*k*  me 
 as  one  of  thy  hyredferuants. 
 
 In  the  former  verfe  we  haue  this  Prodigall  in  his  deepe 
 
 medi- 
 
Parable   of    the    lost  Sonne.        l       143 
 
 meditations,  comparing  things  together,  and  weighing 
 them  in  theballance:  Butbehoid,whilefthernufcd,the  fire 
 kindled  in  his  bofome :  And  now  he  fpeakcth;  1  will  arife , 
 (for  by  fin  he  fell;  )  Andgoe,  (for  he  was  farre  departed;) 
 To  my  Father ,(for  he  was  vnder  the  regiment  of  the  Prince 
 that  ruleth  in  the  world,  and  in  the  hearts  of  the  children 
 of  difobedience  ;)  tAnd  (/)  mil  fay  vnto  him,  Father,  I 
 haue  finned,  &c.  In  the  words,  thefe  three  fpecialls  areob- 
 ferued.  Firft,  W  hat  he  refolues  to  doe,  /  w^U  arife.  Second- 
 ly,To  whom  he  wi\igoexviz,.To  my  F*f A*r.Thirdly,What 
 he  will  fay,  Father,  I  haue  finned. 
 
 Something  may  be  profitably  obferued  in  generalI,before 
 we  enter,  vpon  the  particulars.  As  this  firft. 
 
 Sound  refolution  and fer ious  determination  to  walke  as  may 
 pleafe  God,uvery  necejfaryfor  him  that  would  line  godly,  and 
 leadealife  pleafing  to  the  Lord.  It  is  needfuil  (I  fay)  for 
 fiich  a  one  as  would  thus  doe,  to  haue  a  minde  bent  and 
 refoiued  to  ftriue  towards  all  good  courfes,  and  to  fet  it 
 felfe  againft  all  vngodly  waies  whatfoener. 
 
 This  was  that  which  ^Barnabas  perfwaded  the  Antio- 
 chiansvnto,  That  with  purpofe  of  heart  they  would  cleaue 
 vnto  the  Lord.  This  alfo  was  Davids  praclife,  as  appeares 
 itvthcilp.  Pialm^verfe  57.  I  haue  determined  to  keepe 
 thy  word.  It  was  the  refolution  and  determination  of  his 
 foulc,  the  full  bent  of  his  heart  was  thereupon,  Soverfc 
 Il6. I  haue  fwerne  and  Twill  per  forme  it, that  1  will  keepe  thy 
 righteous  indgements,  he  didnotonely  proteftto  walke  be- 
 fore God  in  obedience,  but  binds  himfelfeby  oath  thereto. 
 And  as  it  was  with  him,  fo  ought  it  to  be  with  all  other 
 that  would  walke  in  the  waics  of  God,  they  mult  refolue 
 and  determine  vpon  it,  yea  (if need  be)  bind  themfelues  by 
 oath,that  they  will  not  fin,that  they  will  not  perfift  in  their 
 euill  waies  and  courfes,  but  will  auoid  euery  knowne  euill 
 way,comc  on  it  what  will.  For  if  a  mans  heart  be  not  thus 
 fet,  if  he  be  not  thus  refoiued,  if  he  haue  not  this  fetied  de- 
 termination and  refolute  purpofe,  he  willncuer  hold  out  in 
 that  which  is  good. 
 
 The 
 
 iSurgani]  quia 
 iacebat,  [&  too] 
 quiahxgeabe- 
 wt&ad  pattern 
 meurn]  quia  futi 
 principeporcorfi, 
 erat.jdttguP* 
 
 Dottrine. 
 Sound  refolution 
 needfuUfor  him 
 that  would  itade 
 a  godly  life.       1 
 
 Afts  1 1.22. 
 
 Pfal.119.57* 
 
*44 
 
 Dmidim  fafii 
 qui  bene  c*pit9 
 babel. 
 
 Rcafoni. 
 
 Iair.cs4.7s 
 
 Vfe  I . 
 
 An    Exposition    of    the 
 
 The  firfl:  Reafon  is,  thatarmes  him  againft  all  lets  and 
 impediments  in  the  way,  and  fits  him  to  encounter  with  all 
 difcouragements  and  oppofirions^  yea  and  to  foyle  all 
 contrary  forces ;  that  is  as  armour  of  proofe  vnto  him  vp- 
 on  all  occurrences. So  that  whoioeuer  thus  begins  well  with 
 found  refolucion,  is  as  good  as  halfe  his  way  in  the  courfe 
 of  a  godly  life,the  way  to  heauen. 
 
 And  the  fecond  Reafon  is,  becaufe  the  diuell  is  fiibtilL, 
 and  with  his  many  allurements  will  ftriue  by  all  meancs 
 poflible  to  hinder  our  repentance,  which  hee  will  eafiiy 
 doe,  ifhefindcsvstobehouering,  and  not  refolute.  Fcr 
 alas  ?  theft  how  cafily  will  wc  giae  place  to  his  tempta- 
 tionsand  wicked  fuggeftions,  and  how  violently  will  hee 
 (alfo)   aflaulc  vs.*    As  a  man  pulling  at  an  Oake  or  other 
 tree,ifhefmdesityeelding,  he  plucks  with  greater  force, 
 and  leaueth  not  till  he  haue  it  downe ;  fb  in  this  cafe,if  Sa- 
 thanfinde  vs  doubting  and  wauering,  he  will  the  more 
 |  violently  affaultvs,  and  not  reft  vntill  hee  ouercomevs, 
 whenif  we  were  refolute  and  conftant,  and  did  thus  refill 
 him  with  fetlcd  determination,  he  would  be  out  of  heart, 
 and  as  lames  faith,  fie  from  vs. 
 
 You  know  that  Suters  are  drawnc  on  with  an  eafie  re- 
 pulfe,  counting  that  as  halfe  granted,  which  is  but  faintly 
 deny'd  or  gaine-faid  :  So  it  is  with  the  Temptations  and 
 Solicitations  of ' Sinne  and  Sat han;  the  Soule  cannot  be  rid 
 of  them,  whilft  it  holds  them  in  any  hope  of  entertainc- 
 ment,  and  fo  long  they  will  hope  to  preuaile,  as  we  giuc 
 but  a  cold  and  timerous  denyall.  'Peremptory  anfwers  oneiy, 
 putjfnne  ottt  of  heart  for  any  fecond  attempts. 
 
 Let  euery  one  then  that  beginneth  to  looke  towards 
 heauen ,  labour  and  endeuour  to  haue  his  minde  thus 
 bent  and  refolued  to  performe  all  good  duties,  and  to 
 |  leaue  and  forfake  all  vngodly  courfes  whatfoeuer :  yea, 
 and  bind  himfelfeas  it  were  by  acouenant  to  the  Lord, 
 that  from  this  good  courfe  he  will  neuerbe  remooued. 
 Thisrefolution  of  the  heart,  is  the  very  heart  of  Repcn* 
 tance,  without  which  our  turning  is  nothing  worth ;  ma- 
 \  n 
 
ARABLE      OF      THH      LOST 
 
 O  N  N  B 
 
 H5 
 
 ny  there  are  that  enter  into  a  good  courfe,  and  begin  to 
 practife  fornewhat  awhile  (and  indeed  it  is  but  awhile, 
 for  they  continue  not)  and  what  is  the  caufc  ?  why,  fure- 
 ly  this:  they  enter  not  into  this  conrfe  vpon  determina- 
 tion, they  doe  no  other  wife  then  that  fooiifli  builder,  of 
 whomChrift  fpeakes,  that  doth  not  firft  lay  his  count, 
 whether  or  no  he  be  able  to  finifh  :  lightly  doe  they  em- 
 brace religion,  and  as  lightly  doe  they  fail  away  from  the 
 profedion  of  religion,  for  that  which  is  not  foundiy  con- 
 cluded, how  can  it  be  constantly  performed,  and  what 
 t  hope  is  there  that  we  will  attain  e  vnto  the  end  ?  (that  is, 
 to  the  perfection  of  piety)  when  we  are  careleiTe  of  the  be- 
 ginning thereof,  which  is  a  found  purpofe  and  refoluti- 
 011,  if  we  will  be  godly;  fee  therefore  that  thou  haft  this 
 conftant  purpofe  of  heart,  to  forfake  thy  finne,  and  to 
 endeuour  thy  felfc  to  the  obedience  of  Gods  commande- 
 ments :  Thus  to  refolue  willproue  a  matter  of  no  little 
 benefit:  For  Firft,  hereby  thou  (h  a  It  be  kept  from  falling 
 intothofe.finncs  of  Preemption  which  rDamd  prayesfb 
 earneftly  againft,  P/*/.Icm$.  and  rnaift  comfortably  hope 
 thy  flnnes  are  but  failings  and  infirmities,  which  God 
 will  not  impute  vnto  thee.  Secondly,  thou  may  ft  depend 
 on  God  for  his  affiftance  and  protection,  and  confidenly 
 call  on  him  for  his  helpe :  For  he  hath  vndertakenthe 
 protection  of  all  thofe,  who  arc  his  fworne  feruants  : 
 Oneiy  let  mee  adde  a  Catteat,  that  you  be  not  too  rafti  in 
 refbluing,  ,.  let  prudent  Examination  order  it.  And 
 of  that  lam  to  fpeake  in  the  next  place,  and  the  do- 
 ctrine is: 
 
 Serious  confederation,  that  bringeth  forth  found  deter- 
 mination :  He  doth  not  thus  refolue,  before  he  had  well 
 confidered  in  what  eftatc  he  was,  but  hauing  ferioufiy 
 communed  with  his  owne  heart,  heprefently  vpon  it  thus 
 determines,  Irvillarife  and  gee.  This  may  bee  further 
 prooued  by  Davids  practife,  I  confder  my  veties,  and 
 turned  my  ftete  vnto  tbj  teftimoxies ;  Before  hee  had 
 made  knowne  his  Refolution,  1  haue  determined  to  k^epc 
 L  thy 
 
 Dotlrine. 
 
 ferioui  covfid* 
 ration  brings 
 forth  feund  de+ 
 teiminaiion, 
 Pfal  iis.Jp. 
 
 Vcrfe  57, 
 
1^6 
 
 Verfe  j8. 
 Verfe  53. 
 
 Deut.5j.19. 
 Pfai.4.4. 
 
 Reafon. 
 
 iPct.3.1^ 
 
 Vfih 
 
 Exposition    of    thb 
 
 thy  wordy  fo  that  he  adds  Petition,  1  ham  made  myfupplica- 
 tion  in  thy  prefencc  with  my  whole  heart.  To  thcfc  he  ioyncth 
 Confi deration,  I  haue  confidered  my  waies:  &c.  Thcfe  arc 
 three  excellent  hclpes  to  a  godly  life";  by  the  fir  ft,  a  man 
 begins  well  1  by  the  feco'nd,  he  continues  we/l;  And  by  the 
 third,  he  is  furthered  in  his  Retume  when  he  goeth  amiflc, 
 and  Reduced  againe  into  the  way  of  God,  when  through 
 weakeneffe  he  hath  wandered  from  it  contrarie  to  his 
 firft  determination  :  This  is  the  Reafon  wee  are  fo  of- 
 ten vrged  to  this,  as  *Deut.  32.29.  Oh  that  they  were 
 wife  ,  that  they  vnderHood  this,  that  they  would  con" 
 jider  their  latter  end :  So  Dauid :  fland  in  awe  andfinne 
 not,  commune  with  your  owne  hearts  vpon  your  beds,  and  bee 
 ftill. 
 
 The  Reafon  is  this,  becaufc  hereby  the  Judgement  be- 
 comes informed,  ?jid  the  vnderftanding  enlightned ;  and 
 thefe  are  the  commanders  of  the  will  and  affections ; 
 for  as  the  minde  is  enlightned,  and  the  iudgement  infor- 
 med,fois  the  will  enclinedto  doe,  or  not  to  doe:  and  thus 
 we  fee  the  point  cleare. 
 
 This  is  a  point  I  haue  fpoken  fbmewhat  of  before>  yet 
 let  none  thinke  much  to  heare  of  it  often  :  it  is  neuer 
 taught  enough,  that  is  neuer  enough  learned,  and  there- 
 fore giuemeleaue  toftirre  vp  your  pure  minde y  by  way  of  re. 
 membrance,  for  we  are  much  wanting  in  this  duty,  which 
 is  fo  abfolutely  neceflary  in  the  life  of  a  Chriftian :  it  is 
 needfull,  therefore  we  fliould  be  put  in  mind  of  it  often; 
 to  adde  fbmewhat  therefore  to  what  formerly  hath  beenc 
 taught. 
 
 This  may  feeme  firft,  to  giue  vs  to  vnderftand  the 
 reafon,  why  there  is  no  founder  determination  :  fure- 
 ly,  becaufe  no  better  confiderations ;  why  doe  not  men 
 determine  to  leauefinne?  becaufe  they  confider  not  what 
 eftate  they  are  in,  by  reafon  of  finne ;  or  happily  if  at  any 
 time  vpon  hearing  the  Word,  and  Gods  iudgements 
 threatned  againft  their  finnes ;  or  if  vpon  confideration 
 of  the  day  of  iudgement,  and  terrors  of  hell,  their  hearts 
 
 are 
 
Parable  of  the  lost  Sonne. 
 
 arc  pricked,  fothat  they  doe  purpofe  and  refolue  to  Ieaue 
 their  courfcs,  yet  it  foone  dyes,  and  proueth  like  the 
 morning  dew,  or  a  flafli. of  lightning,  bccaule  they  di- 
 geftnot  what  hath  beene  taught  with  due  meditation  and 
 application  to  their  owne  foules :  they  thinke  fuperrlci- 
 aily  on  thefe  things,  not  earncftly  nor  ferioufly,  and  that 
 is  the  reafon  they  bring  forth  no  better  fruits,  worthy 
 amendment  of  life ;  for  did  they  but  well  confider  of  the 
 danger  of  fin,  and  the  fruits  of  the  fame,  viz,  horrour  of 
 conscience  here,  and  hell -fire  hereafter,  they  would  neuer 
 befofoo/e-kardj,as  toaduenture  vpon  the  committing  of 
 it,  or  continuing  in  it. 
 
 Would  we  then  foundiy  refolue  and  determine  on 
 goodcourfes,  then  ferioufly  and  frequently  confider  of 
 thy  wayes  and  a&ions,  with  the  end  of  them.  A  trauailer 
 who  hath  a  iourney  to  goe,  will  euer  be  confidering  of 
 his  way,  whether  it  be  right  or  wrong ;  fb  fliould  it  be 
 with  vs,  who  are  Pilgrims  here  on  earth,  and  euery  day 
 trauelling  towards  our  owne  home,  what  an  excellent 
 meanes  would  this  be  to  fet  vs  forwards  towards  hcauen ; 
 how  fbonc  would  we  tume  our  feete  vnto  Gods  teftimo- 
 nies,  and  how  conftantly  fliould  wewalkeinhis  waies. 
 The  thought  is  as  the  feed  and  conception  of  all  our  acti- 
 ons; now,  as  after  conception,  there  istraucll  to  bring 
 j  forth,  and  a  birth  in  due  time  :  fo  when  the  foule  by 
 thought  hath  once  conceiued,  prefently  the  affections 
 being  mooued,  the  wilHs  enclincd,  and  the  will  being 
 thus  bent,  commandeth  all  inferiour  powers  (like  an 
 Emprcfle)  to  execute  herpleafure.  It  is  thus  in  euill,  and 
 it  is  thus  in  good :  thebleued  mans  meditation  in  the  law, 
 doth  ftirre  him  vp  to  a  doing  ofit. 
 
 Now  for  our  better  helpe  in  the  worke,  it  will  not  bee 
 
 amhTe  to  acquaint  you  here  with  the  Nature  of  the 
 
 |  thing  ;  and  then  to  vfe  a  CMotiue  or  two,  to  put  you 
 
 Jon  vpon  the  duty:  Andlaftly,  to  acquaint  yon  with  fome 
 
 I  choice  Matter  fit  for  Meditation,    I  will  be  briefe  in  all, 
 
 herein  gleaning  after  the  full  ftieaues  of  others. 
 
 L   2  For 
 
 147 
 
 Hof.tf. 
 
 Matthj, 
 
 Vf*£ 
 
 PfcZ.u*. 
 
 Mac  .1.1; 
 Pfall.1." 
 
148      I 
 
 An    Exposition    op    thb 
 
 1m     ■    ■.' 
 
 For  the  firft  Confideration  is  as  it  were  a  Repetition  or  an 
 4/?*r  Examination  of  things  committed  to  LMemcrie, 
 that  at  length  the  Fnderfiandmg  may^dctermine  and  mdge, 
 what  is  true,  what  falfe ;  what  good,  and  what  eirili.  Or 
 thus. 
 
 Jtii  arsptt  aft  of  the  pr  attic  all  vnderftanding,  flaying 
 it  felfe  vponfome  thing  concerned  for  the  better  vnderHan* 
 ding  thereof)  and  for  the  better  application  of  it  to  a  mans  felfe 
 forvfe. 
 
 The  minde  of  man  in  CMeditation  (if  right)  excrcifeth 
 two  kinds  of  acts;    the  one  Dirett,  and  is  an  act  of  the 
 Contemplative  part  of  the  Vnderflanding,  tending  to  en- 
 lighten the  minde  with  knowledge;    the  other Refticl> 
 which  is  ma^\  of  Confciencei   the  end  of  which  is  to  fill 
 the  heart  with  Goodnefle.     And  in  this  latter  are  thefc 
 two  acts;  Firft,  an  Examination  whether  the  action  bee 
 according  to  the  mle ;   whether  it  comes  fhort,   and  is 
 fwe rued  from  it,  yea,  or  no,  which  is  elfewhere  called 
 a  Pondering^  Pro.4,26.     The  Second  is,  a  perfwafiue  and 
 Commanding  atl,   charging  the  foule  in  euery  facultie, 
 to^reformc,   and  conforme   themfelues  vnto  the  rule, 
 (thatis,  to  the  will  of  God)  in  cafe  it  flnde  them  not 
 agreeing  with  it.   And  in  tncfe  laft  Acts  lyes  the  pish  of 
 the  duty. 
 
 Now  to  Encourage  vs  to  the  worke,  forget  not  what 
 hath  beene  before  deliuered  on  verfeij.     Firft,  there  is 
 no  action  can  bee  well  performed  without  Confideration ; 
 Thofe  Actions  that  parte  from  the  minde  of  man  with- 
 out dwelling    (  as  it  were  )   vpon,   are  weakeft ;  like 
 thofe  actions  Salomon  fpeakes  of,  which  are  not  from 
 CounfeHx  They  are  not- feme,   andftable;   in  them  wee 
 are  moit  fubiect  to  erre  :    But  fuch  actions  as  wee  thus 
 looke  backe  vpon,  and  forter  not  to  parte  from  vnderour 
 hands  without  Confederation,  are  moft  perfect,  and  exact  -3 
 As  we  may  fee  in  cDa»ids  example,  in  his  different  carriage 
 towards  Nafal and  Saul  befides  many  other  inftances  that 
 might  be  brought. 
 
 Secondly, 
 
Parable  of  the  lost  Sonne, 
 
 149 
 
 XJam-f, 
 
 Secondly,  Many  finnes  might  be  prcuented,  if  this  duty 
 were  better  pra&ifed ;  Many  breaches  in  a  mans  heart 
 would  be  made  vp,  many  things  amiffe  rcclified,  if  we 
 would  acquaint  our  felucs  with  theworke,  Pfal.  119.59. 
 Men  turne  not  their  feet  vnto  Gods  teftimonies,  bccaufc 
 ;  they  confider  not  of  their  courfes,  and  whereto  they 
 tend. 
 
 Thirdly,  forget  not,  thatthisisan  excellencie  peculiar 
 to  CMani  to  be  able  thus  to  reflecl:  vpon  his  Actions  : 
 Tteaflslookc  forward,vpon  the  things  that  are  before  their 
 feet :  they  are  altogether  for  prefent  pleafure,  but  to  bee 
 able  to  ftay  vpon  the  AElion,  and  compare  it  with  the  Rule> 
 and  then  to  lay  a  Command \  vpon  the  Will,  and  Affections, 
 to  put  the  fame  in  execution,  noTteaft  is  capable  of:  Now 
 fhall  we  fo  farabafe  our  felues  through  the  neglecl:  of  this 
 dutie,  as  to  become  like  the  beafts  thatperifh  f  Let  theie  I 
 things  effectually  be  thought  vjpon. 
 
 Laftly,  concerning  C^  fatter  for  Confideration,  there  is 
 choyce :  Gods  Word  and  Works  doe  furnifh  vs ;  Yea  eue-  j 
 ry  Action  calls  for  it,  but  amidft  this  plentie,  forget  not  to  j 
 fpend  more  then  a  few  thoughts   vpon  thy  Se/fe;  dwell) 
 nioft  at  home.  Confider  yonr  owne  wayes iny our  hearts ,Hag*  < 
 I.  '&n&  ntxtlo  Gods  book*  thzliiblei  ^e  oeA  reac*  ltx  c^e  j 
 books  °/thy  owne  confeience :  There  is  no  ftudie  yeelds  more  ' 
 profit  then  ftudying  of  a  mans  owne  heart ;  Commune  oft 
 with  thatand  be  well  acquainted  with  thyfelfe  and  fiate. 
 Forget  not  what  thou  an  in  thy  felfe;    Duft  andafhes  1 
 What  is  Within  thee;  CWuchwickednejfei    What  Aboue 
 thee;  <ts€n  offended  Iuflice  1  What  Below  thee;  A  burning 
 lake :    W hat  Again fl  thee ;  Sinne  and  Sathan :    W  hat  Be- 
 fore thee;  Vainepkafures  :    What  rBehindeZheey  Certaine 
 death  :     Confider  aduifedly  of  thy  waics,  what  theyare, 
 and  whither  they  tend  ;  Confider  often  of  thy  end,  and  JiaTtm. 
 ofthe  account  that  thou  muft  giue  vnto  the  Lord  (when1' 
 all  flefhmuft  appear e  before  him)  of  all  thy  workes  and 
 words,  yea,  of  euery  idle  word,  as  Chrift  affirmes ;  and 
 therefore  much  more  of  wicked    prophane  fwearing, 
 L  3      _____   blafphe- 
 
 Cbryf.in  tract, 
 Syrnb'Mb*  13. 
 
 Matter /or  con- 
 
150 
 
 An     Exposition    of    the 
 
 !  iCor.2.9. 
 
 I  Mar  9  48, 
 
 ! 
 
 j  Mat. 3. 1 2# 
 j  Mar  9  46. 
 •  Rcuel.20.10. 
 
 Reiul.14  I!, 
 
 Luk0 16,24, 
 
 Yak  a5. 
 
 ] 
 
 i 
 
 a  three-  fold  re> 
 furreUion  cfa 
 
 Dotlri*** 
 
 Repentauefit 
 fm  is  the  fi(l 
 Re{uYUftio7t< 
 
 blafphemingfpeeches;  confider  ferioufly  of  the  ioyes  of 
 heauen,  of thofc  vnfpeakeable  ioyes,of  thofe  fuper-aboun- 
 ding  pleafures,   which  God  hath  prepared  for  his,  fuch 
 ipyes  as  neither  eye  hath  feene,  eare  hath  heard,    neither 
 can  mans  heart  conceiue  of:    and  thinke  of  the  paines  of 
 h:ll,  ofthofeintollcrable torments  prepared  forthe wic- 
 ked, which  are  endlefle,  cafeielTe,  and  remediiefTe.   End- 
 lefle,for  the  fire  is  vaqucnchable,  there ^  their  worme  dieth 
 nott  and  the  fire  neuer  goeth  out  :  there %  fhallbe  torment  day 
 and  nighty  {or  euer  andeuer.    As  it  is  endlefle,  fo  alfb  it  is 
 eafelcfTe,  there  fhali  be  no  cafe,  no  comfort,  no  mitigation 
 ofpaine:  there  [hall  be  noreflyday  nor  night :  there  is  no- 
 thing butpaine,  anguifli,  vexation,  and  torment ;  there 
 cannot  be  had  a  drop  of  water  to  coole  Dines  his  tongue. 
 And  laftly,  they  are  remediletTe ;  Hetwewe  vs  and  yon  there 
 it  a  great  gulf e  fixed,  fo  that  they  which  would  paffefr  em  hence 
 to  you  canity    neither  can  they  pajfe  tovs  that  would  come 
 from  thence,  as  Abraham  anfwered  Dines :    from  thence 
 j  there  is  no  redemption  :  thou  parent,  thou  canft  not  there 
 j  help  thy  childe,  nor  the  childe  thee;  nor  thou  husband  re- 
 I  deeme  thy  wife,  nor  thou  wife  thy  husband ;  there  is  no  \ 
 fuccour  nor  helpe  to  be  had  by  any.Letthefe  and  fuch  like 
 conn  derations  be  etier  in  thy  mindc  and  pondered  on,  then 
 wilt  thou  haue  founder  resolutions  in  thy  heart  and  better 
 performances  in  thy  life. 
 
 Now  to  come  to  the  particulars;  and  firft,  we  are  to 
 confider  what  he  refolues  to  doe:  I  will  (faith  he)  arife 
 andgoffy&c.  There  is  a  threefold  Refurreclion  of  a  Chri- 
 ftian.  The  firft  is  Sacramentall  s  and  thus  we  rife  againe 
 inBaptifinc  :  the  fecond,is  Corporally  and  fo  we  fhall  rife  ! 
 againe  in  the  day  of  the  Lord  Iefus,  in  our  bodies  from 
 thegraue:  the  third  is  Spiritual  which  is  his  Refurrccli- 
 on  in  this  life  in  fonle,  from  the  death  of  finne  :  thus  did 
 this  Prodigal!  arife,ancithus  doth  euery  true  penitent  arife, 
 while  hee  here  iiueth  on  the  earth.  The  poynt  may  bee- 
 this ; 
 
 Thai  repentance  ft  em  fin 9  uas  a  Refurre Hi on  from death ; 
 
 this 
 
ARABLE       OF      THE      LOST 
 
 O  N  N  E 
 
 this  is  plainc  by  the  Apoftles  words,  Awake  thou  that  fie e- 
 peH  tfl and  vp  from  ths  dead7  and  Chris!  piall  giue  thee  light. 
 And  the  Holy  Ghoft  doth  thus  call  ic  in  the  twentieth  of 
 the  Herniation^  verfe  <5.  Biffed  andbclj  is  heihat  bath  part 
 inthefirfl  RefurreZlion^nfuch  the  fcon*i  death  hath  no  power. 
 
 Is  this  fo>  then  Repemance  is  no  fech  eafie  a  matter, 
 ?s  the  world  takes  it  to  be,  the  worke  of  repentance  is  no 
 lefTe  miraculous,  then  the  railing  of  the  dead,  it  is  a  worke 
 that  cannot  be  wrought  by  the  power  of  nature,  but  fuck 
 z  worke  as  muft  be  wrought  by  the  mighty  power  of 
 God,  Much  might  be  ipcken  of  this  fubiecl,  but  I  (ball 
 haue  fitter  occaiion  to  profecute  the  point,  wl\Qn  I  come 
 to  fpeake  of  the  reafon  of  the  Fathers  kind  entertaining 
 of  his  forme,  to  which  place  I  referre  the  farther  hand- 
 ling of  it :  a  word  therefore  for  afecond  Vfe,  and  fo  to 
 proceede. 
 
 And  that  (hall  he,  to  ftirre  vs  ail  vp  thus  to  arife ;  for 
 if  the  foule  while  it  is  in  the  body,  arife  not  out  of  the 
 graue  of  fin,  fure  it  is,  the  body  (ball  neuer  rife  out  of  the 
 earth,  but  to  (hame  and  -confufion  ;  vfe  all  good  meancs 
 therefore,  that  thou  maieft  haue  thy  part  in  this,  that  Co 
 the  fecond  death  may  haue  no  power  on  thee,,  for  other- 
 wife  it  is  impoflible  to  efcape  the  power  of  it,  by  no 
 meanes  canft  thou  efcape  the  paines  of  hell  torments, 
 if  thou  doft  not  here  awake,  ftand  vp  from  the  dead,  and 
 with  Lazarus  come  forth  :  the  meanes  that  arc  to  be  vfed 
 for  this  end,  I  referre,  with  the  farther  handling  of  this 
 point,to  the  before  named. 
 
 Andgpe^  It  wasagood  and  holy  motion,which  he  had 
 of  arifing,  this  he  doth  not  quench  but  cheriibeth  and 
 nouriibeth-it ;  he  adds  more  fewell  to  this  fire  begun, 
 though  but  a  fjjarke ;  to  the  good  motion  of  arifmg,  hce 
 addes  the  fecond  of  going.  /  wilt  arife  andgoe.  Firft  then 
 learne :  ^ 
 
 The  good  motions  of  Gods  b/ejfedfpirit,  at  any  time,  in  any 
 meafure  (though  neuer foweake)  begun ;  are  net  to  be  chea- 
 ted, but  to  be  cherifbed.     When  the  Lord  (ball  put  any 
 
 L  4  good 
 
 151 
 
 Ehpef.j.14. 
 R  cud  .-2  0.0. 
 
 Vfe  l, 
 
 Vetfc  24* 
 
 Vfe*. 
 
 Text* 
 
 DoElrine. 
 
 Gissl  motions 
 are  not  to  bee 
 q-iencbedMt 
 ebzifhed. 
 
152        I 
 
 An    Exposition    of    the 
 
 iThcfj.ip. 
 
 iTim.i.ff. 
 
 Ephef^o. 
 
 Reafoni, 
 
 Exod.u.2i, 
 
 good  motion  into  our  hearts,  we  are  to  nouriili  and che- 
 rifh  the  fame ;  to  one  good  motion  wee  mull:  addc  a  fe- 
 cond,  and  to  that  a  third,  and  to  them  a  many ;  and  fo  fall 
 to  blowing,  and  giuc  not  ouer  vntillat  length  they  brcake 
 forth  into  a  comfortable  flame  of  godly  praftife :  Quench 
 not  the  Spirit ,faith  the  Apoftle  :  that  is,  quell  not,  choakc 
 not  the  gifts  and  motions  of  the  Holy  Ghoft;  He  vfeth  a 
 metaphor  borrowed  from  fire,  v/hofe  heate  and  light 
 when  it  is  put  our,is  faid  to  be  quenched.  Thus  alfo  he  ex- 
 horts Timothie^  to  ftirre  vp  the  graces  of  God  which  be  in 
 him.  And  writing  to  the  Ephefians,  he  faith  thus;  Grieue 
 not  the  bolyfpirit  of  god.  He  permits  them  not  fo  much  as 
 to  giueit  any  occaflon  of  withdrawing  the  vigour  of  his 
 operation  in  them. 
 
 Hee  brings  a  forcible  Rcafbn.  whereby  you  are  fealed 
 vnto  the  day  of  redemption :  This  is  the  onely  euidence  we 
 haue  of  frecdome  from  condemnation;  this  is  Gods 
 marke  and  character,  fet  on  vs,  and  feizing  vs  for  his 
 owne :  This  is  like  the  bloud  that  was  ftricken  vpon  the 
 doorc-pofts,  which  (hall  make  the  Lord  to  pafle  ouer  vs, 
 andfiot  to  fuffer  the  deftroyer  to  come  neere  vs,  when  he 
 goethtofmitethei^j^*V?a.fj  By  this  we  areaflured,  that 
 the  day  of  Iudgement  {hallbc  to  vs  no  day  of  wrath,  but 
 a  day  of  redemption.  So  then  thus  we  may  take  the 
 Apoftles  meaning  :  *As  yon  defire  toretaine  ajfurance  of 
 your  deliuerance from  the  wrath  to  come ;  and  that  the  Lord 
 fbould  take  notice  of  yon  for  his  in  the  day  of  that  dreadfuU 
 fepatation  ;  fo  fee  that  by  allmeanes,  yon  cherifh  in  joh  the 
 gifts  and  operations  of  (jods  holy  fpirit :  grieue  it  not  by 
 fir  angling  andchoakjng  ofthofe  holy  motions  fuggefled  by  him: 
 but  giue allendeuour^  that  all  his  holy  motions  and  operations 
 le  cherifhed  and  preferuedin  their  futieftferuour,  without  any 
 the  leafl  abatement. Thus  we  haue  feene  the  poynt  prooued. 
 Now  it  remaines  to  apply  it. 
 
 And  firft,  this  ferueth  to  condemne  fuch  as  nippe  the  bud 
 fofooneaseueric  peeps  forth,  and  quench  cuery  fparke 
 that  at  any  time  appeareth ;  yea,  wilfelly  fet  themfelucs  to 
 _______         repell 
 
Parable   of   the   los 
 
 C  N  N  H 
 
 repell  all  good  motions,  halting  to  their  curfed  company, 
 tochafc  away  thofe(which  they  call(prophaneiy)  c^aimes 
 ofdeuotion,)  fwecte  infpirementsof  Gods  holy  lpiit.  So 
 fome,  haue  fome  kinde  of  remorfe  wrought  at  fome  times 
 vponthe  hearing  of  a  Sermon*  and  feeme  to  be  much  grie- 
 ued.and  are  a  while  perplexed ;  but  they  foone  quench  this 
 griefe,  being  not  willing  to  torment  themfelues  before  the 
 time,  and  therefore  runne  into  merry  company,  and  clrinke 
 downe  forrow,not  being  willing  to  be  oucrmuch  difquie- 
 ted  with  this  melancholy.  Others  vpon  the  hearing  of 
 Gods  mercies,  and  the  ioyes  of  heauen,  -feeme  to  be  enfla- 
 med  with  a  loue  to  God;  but  the  loue  of  the  world,earthly 
 
 Eleafures,  and  vanities,  foone  quench  all,  and  nip  (like  a 
 larpeftoft  in  thefpring)  all  thefe  buds.  Oh  the  curfed 
 vnthankefullnefTe  of  thefe  men  !  What  vnkiad,  ingrate- 
 full,  difcourteous  dealing  is  herewith  the  Spirit  of  grace  ? 
 Thus  Shutting  him  out,  ib  foone  as  euer  he  begins  to  enter? 
 Wouldeft  thou  deale  fovnkindty  with  thy  friend,  who 
 commeth  to  thy  dooie  ?  Why  dealcft  thou  then  fo  vn- 
 courteoufly  with  Chrifl:  Iefus  and  his  holy  fpirit,  who 
 ftandsat  the  doreand  daily  knocked  tut  can  get  no  eter- 
 tainement.B e  ware ;  beware,  of  this  refilling  of  the  Holy 
 Ghoft ;  the  finne  is  fearefulland  difcomfortable,  for  here- 
 by thy  heart  may  grow  more  obdurate,  and  thy  UfQ  more 
 brutifli  and  abominable. 
 
 And  therefore  in  the  next  place,  let  it  feme  for  Admo- 
 nition to  thee, and  me,  and  to  vs  all,  that  we  beware  how 
 we  fuffer  that  blefled  heate  to  flake,  which  by  Gods  grace 
 beginnes  to  be  enkindled  in  our  hearts  :  fuffer  not  that 
 coale,  that  holy  motion  which  the  Lord  hath  call  into 
 thy  bofome,  to  die  within  thee,  but  bio  we  it  vp,  lay  on 
 morefuell,  adde  daily  more  and  more  matter  to  it,  and 
 tremble  to  lofe  the  leaft  meafure  of  Gods  gracious  gifts  ; 
 Be  frequent  in  fpirituall  exercifes,  as  in  hearing,  reading, 
 meditation,  Chriftian  conference,  prayer,  and  the  likes 
 let  no  meanes  be  neglected,  that  God  hath  ordained  for 
 the  working  of  cftablifliment.  And  as  thou  layeft  on  fuell, 
 
 fo 
 
 253 
 
 Rcu. 
 
 Atts 
 
 $.20. 
 
 7-5*. 
 
 Vfe% 
 
x54 
 
 An    Expositi 
 
 ON     OF     T  H  B 
 
 Quell. 
 How  the  motions 
 ef  Gods  fpirit 
 may  be  {nvwne 
 from  Satham 
 fuggeflions, 
 Axfwer  \. 
 Efay  8.20, 
 TbefecondmY\ 
 
 The  third  mar\. 
 
 Reff. 
 
 fofee  thou  giueft  this  holy  fire  vent :  exercife  and  employ, 
 and  put  theie  holy  motions  into  praftife.  Much  wood  pi- 
 led on  a  coale  (if  vent  be  wanting)  dothfoone  fmotherit 
 and  putit  forth.See  then  thou  exercife  the  graces  God  hath 
 giuen  to  thee. 
 
 But  how  may  I  know  and  be  able  to  diftinguifa  be- 
 tweene  the  motions  of  Gods  fpirit,  and  the  fusgeftions  of 
 theDiuell?  *b 
 
 Surely  thus;  if  the  motions  that  are  put  into  thy  heart, 
 fpeakeoot  contrary  to  Gods  Word :  if  the  Word  and  they 
 fpeake  one  and  the  fame,  then  are  they  of  God,  not  from 
 Sathan. 
 
 Secondly3if  they  lead  thee  not  beyond  thy  calling ,or  the 
 meafure  of  gifts  that  God  hath  giucn  thee:  There  are  many 
 that  are  very  much  excited  to  reforme  fomc  abufe,  that  be- 
 longs  vnto  the  Magiftrate  :  or  it  may  be,are  defirous  to  en- 
 ter into  the-Miniftery, when  they  are  not  gifted  :  thefc  mo- 
 tions certainly  are  not  of  God,  they  arc  but  Diabolical!  de- 
 
 ItiflMU 
 
 And  laftly,thou  maift  Hire  wdly  firfpeft  them  if  they  be 
 too  violent,  and  neither  interrupted,troubled,  nor  mingled 
 with  other  euill  rrjotions  :  fuch  a  motion  as  is  Co  violently, 
 and  not  controlled  with  thy  owne  corruption,  thou  haft 
 caufe  to  feare,  and  maift  well  fofpecT:.  Take  thefe  rules  for 
 triall,  vntili  thou  haft  learned  better. 
 
 Butfecondly,  how  may  I  know  whether  the  motions 
 of  the  fpirit  be  quenched  in  me,  or  no  ? 
 
 '  Examine  whether  or  no  they  be  leffened ;  if  fo,  then 
 thou  may  ft  well  feare,  it  hath  found  difcourtcous  vfegcat 
 thy  hands ;  As  for  example,  thou  haft  not  now  thofe 
 knockcs  and-Calls,  to  the  hearing  of  the  Word,  Prayer, 
 Sec.  that  heretofore  thou  haft  had  :  thou  canft  goe  a  day, 
 nay  many  daies,without  the  thought  of  thefe  things  :thou 
 heareft  not  that  voice  behinde  thee,  this  it  the  way  walks  in 
 ity  as  thou  wert  wont;  thy  heart  is  cold  in  the  vfe  of  holy 
 duties,  and  little  or  no  fenfible  comfort,  after  the  perfor- 
 mance ofthem,  7^/77.2,3,  Surely  (if  thus)  the  fpirit  of 
 
 grace, 
 
Parable   of    the    lost   Sonne. 
 
 grace,  hath  found  but  churlifli  entertainemcnt,  conclude 
 vpon  it. 
 
 A  feconddodtrine,  that  may  be  hence  gathered,  is  this ; 
 W here fpiritu  all  Ufe3and  new  birth  h  erne  begun,  there  will  be 
 a  growth  .And  an  increafein  £>vi^.There  will  be  no  ftanding 
 at  a  flay,  but  a  proceeding  by  degrees ;  after  a  riling  there 
 will  be  a  going, 
 
 Chrift  confirm  es  this  by  a  Parable  of  feed  growing  fe- 
 cretly :  So  i&  the  kingdome  of  God,  as  if  a  man  Jhouldcaft  feed 
 into  the  ground^  andfhouldfleepe^  and  rife  night  and  day,  and 
 the feed  fbouldfpring,And grow  vp,he  knoweth  not  how.  Thus 
 true  grace  will  haue  it  proceedings,  from  one  degree  vn- 
 to  another  :  And  as  it  is  in  the  naturali  conception,  after 
 the  firft  quickning,  the  Infant  ftirres  and  growes  more 
 ftrongeuery  day  then  other :  fo  is  it  in  the  fpirituall.  Hee 
 compareth  grace  (alfo)  in  the  heart,  to  a  graine  of  muf- 
 tcrd-feed,  which  is  fmall  to  fee  toat  the  beginning :  yea, 
 lejfe  then  aUthefeedes  that  be  in  the  earth.  'But  when  it  u 
 fowenit groweth  vp,  and  becommeth greater  then  all  hear be /, 
 and  [hoot  eth  out  great  branches ,  fo  that  thefowles  of  the  ayre 
 may  lodgi  vndcr  the  fbadow  of  it.  Thus  when  grace  is  once 
 planted  in  the  fruitfuli  ground  of  a  regenerated  mans 
 heart,  it  fpringeth  vp  incontinently,  encreafeth  fpeedi- 
 fy,  fpreadeth  mightily,  and  profpereth  exceedingly.  The 
 Prophet  Dauid  alfo  prooueth  this,  in  the  gi.Tfitlme, 
 where  fpeaking  of  the  regenerate,  faith  thus ,-  The  righ* 
 teousfballftov.rifh  li^e  a  "Palme  tree,  and  /hall  grow  like  a  Ce- 
 dar in  Lebanen:  fuch  as  be  planted  in  the  Houfe  of  the  Lord, 
 [hall  flopsriftj  in  the  Courts  of  our  God,  thej  [hall  ft  ill  bring 
 forth  fruit  in  their  age,  they  [hall be  fat  and ftourijhing.  Thus 
 we  haue  feene  the  point  prooutd.  Now  (in  a  word)  heare 
 it  thus  apply ed. 
 
 Firft,  let  it  feme  for  Examination  ;  Try  thy  felfe  here- 
 by,fec  what  growth  of  grace  is  in  thee,  what  encreafe  of 
 faith,  loue,  zeale,patience  ?  what  ftrengthning  of  the  in* 
 ward,  man?-  doth  grace  get  more  ftrcngth  euery  day  then 
 other?  dothicgrowtofomebigncfTe?    doth  it  £hoot  vp 
 
 in 
 
 iJJ 
 
 Dotlrine  2. 
 
 Grace  groves  by 
 degrees. 
 
 Mar  4. 25,27, 
 
 ColcGi.19, 
 
 Mar.  4.' 
 Verfe  30,31,52 
 
 PfaUt.  12,13, 
 14. 
 
 SoPfal.84.7. 
 zTheflCiJ. 
 
 Vfe\\ 
 
155 
 
 An    Exposition  of    thh 
 
 Matth.13 
 
 Vfiti 
 
 Gen.4x.j« 
 Heb.f.ra. 
 
 Phil.J.ij, 
 
 iTfcefTj.M. 
 iefl  tegtdu 
 
 in  talleneffe,antl  ftaturc  ?  Surely  then  it  is  out  of  queftion, 
 that  grace  is  true  grace,  and  thou  art  made  partaker  of 
 the  new  birth:  but  doth  it  remaine  ft  ill  Infant-like,  and 
 feeble,  without  any  flirring  or  fhewing  of  it  felfe  ?  Then 
 haft  thou  caufe  to  feare,  it  is  but  the  counterfeit,  and  not 
 true  grace  indeed;  the  withering  of  the  blade  is  afhrewd 
 figne  of  a  ftonie  ground. 
 
 Secondly,  this  may  feme  to  Reprouefoch  as  ftand  at  a 
 flay,  and  goe  not  forward ;  but  are  like  the  George  on 
 Horfebacke,  cuer  riding,  but  neuer  goe  a  ftep  further  : 
 where  you  leaue  them  this  yeare,  there  you  may  finde 
 them  the  next.  This  is  a  fearefull  figne,  and  moft  vncom- 
 fortablc*  the  childe  that  is  euer  fucking,  and  ytt  thriues 
 not,wewillfooneiudgetobcin  fome  confumption  :  So 
 may  wciudgeof  thefe,  who  are  ever  learning*,  jet  neuer 
 come  to  the  knowledge  of  the  truth :  but  are  as  leane,  lanke, 
 and  euillfauoured,afeermanyayeares  mcanes,as  'Pharaohs 
 feuen  leane  kinc  were,  after  they  had  deuoured  vp  the  fea- 
 aen  fat.  I  confeffe  Gods  owne  children  haue  their  winters; 
 there  is  a  time  of  defection  and  temptation,  wherein  all 
 things  feemc  to  ftand  at  a  flay,  goe  backeward,and  decay; 
 and  it  were  great  rafhnefle  to  fay,  all  are  difTemblers,  that 
 fare  in  this  manner :  but  yet'for  a  man  to  fay,  that  they  are 
 fo  like  to  difTemblers  (during  their  continuance  in  the 
 wane)  as  that  a  man  can  hardly  diflinguifH  them  from 
 dead  trees  and  hollow-hearted  hypocrites,  is  no  great 
 rafhnefTe;  during  fuch  flanding  at  a  flay  or  a  declining,a 
 man  is  cuer  fubieftto  themifery  of  being  queftioned,both 
 in  the  opinion  of  others,  and  in  the  account  of  his  owne 
 heart, for  matter  offincerity. 
 
 In  the  third  place,  let  this  Admonifh  euery  one  to  grow 
 in  grace,  let  vs forget  that  which  is  behinde%  and  endeuonr  to 
 that  which  is  before-,  letvs  preffc  hard  towards  the  marke, 
 for  the  price  of  the  high  calling  of  God*  Let  vs  not  be  euer- 
 more  zs/moakingfiaxe^or  hrnifed  reeds  ^t  as  new  &t  plants, 
 but  let  vs  abound  more  and  more.  At  a  flay  wee  cannot 
 ftand  (iudge  what  we  will:)  not  to  goe  forward  is  to  goe 
 
 backe- 
 
Parable   of    the    lost  Sonne. 
 
 backcward,  notto  encreafeistodecreafe  :  like  as  the  Sun 
 we  are  cuermore  in  motion  ;  and  as  the  Sea,  ebbing  or 
 flowing  :  And  as  the  Angell  on  Jacobs  ladder,  attending 
 or  defending.  See  then  that  you  proceed  in  fanftifkati- 
 on,  and  goelfrom  ftrcngth  to  ftrength.  And  to  this  end 
 vfe  the  meanes  God  hath  ordained;  be  conftant  in  reli- 
 gious exercifes,  heare  the  Word,  receiue  the  Sacraments, 
 read,  pray,  meditate,  and  be  not  wanting  in  thefe,  which 
 are  as  requifite  for  the  foules  encreafe  in  grace,  as  meate 
 anddrinke,  and  the  like  necefTaries  for  the  bodies  growth 
 and  ftrengthening.  If  you  be  in  Chrift,  neuer  reft  vntill 
 you  become  flrong  men  in  Chrift.  Nay,  if  you  be  in 
 Chrift, you  will  not  reft  till  you  come  to  fbme  perfection 
 in  him ;  Ioyne  therefore  vnto  jour  virtue  faith  >  and  with 
 faith  knowledge, and  with  knowledge  temperance y  and  with 
 temperance  patience y  and  with  patience  godlineffg,  and  with 
 godlineffe  brotherly  kiudneffe  ifor  if  thefe  be  inyouxand  abound 
 inyoH)  they  mil  make  you  neither  vnfruitfulljior  vttprofita- 
 ble. 
 
 Thelaft  Vfe  may  be  for  Comfort  to  fuch  as  are  parta- 
 kers of  this  New-birth.  G  od  that  hath  begunne  this  new 
 worke  of  grace  will  finifh  it :  So  faith  the"  Apoftle.  Hee 
 that  hath  begunne  a  good  worke  in  you,  willperforme  it  vntill 
 the  day  of  Iefus  Chrift.Many  ofGods  children  are  much  dis- 
 couraged ;  and  why  ?  the  reafon  is ;  their  faith  is  weake, 
 their  hope  is  feeble ;  their  loue  is  cold  ;  and  there  is  fa 
 much  corruption,  they  feare  their  eftate's  notgood  :  But 
 that  grace  thou  haft,is  it  true  grace  ?  if  it  be,then  feare  not, 
 it  will  grow  more  ftrong,  by  thy  daily  feeding  it  in  the 
 vfing  of  the  meanes. 
 
 But  why  doth  not  God  giue  fulnefle  of  grace  at 
 once,  but  thus  difpenfeth  it  by  degrees,  vnto  his  Ser- 
 uants  ? 
 
 Firft,  God  is  a  Qod  of  "order  and  net  of  cenfufton:  And 
 therefore,  as  in  naturall  things,  he  vfeth  to  proceed  from 
 one  extreame  to  another,  by  degrees,  through  the  meane : 
 to  doth  he  in  fpirituall.  The  Sun  by  degrees  afcends  to  the  \ 
 
 midftl 
 
 157 
 
 Pfal.84. 
 
 I  Pct.1.3, 
 
 -** 
 
 aPet.x.-5, 
 
 rfi* 
 
 Phil.I.6-. 
 
 8»&. 
 
 toft. 
 
Xjf* 
 
 An    Exposition  o 
 
 f     THE 
 
 midft  of  heauen ;  So  in  the  fcafons  of  theyeare,  we  are  not 
 one  day  fcorched  with  a  Summers  heate,  and  the  next  day 
 frozen  with  a  pinching  cold,&c.  Such  are  Gods  fpirituall 
 proceedings.  Thyfteps  of  grace  are  ordinarily  Soft  and 
 Short. 
 
 Secondly,  God  would  hauevs  know  the  excellencic 
 and  worth  of  grace :  And  therefore,  as  in  the  firft  Creati- 
 on, he  tooke  fixe  dales  for  the  making  of  all  things  in,not 
 for  that  he  could  not  haue  made  all  in  one  {yea  in  the 
 twinckling  of  an  eye)  but  that  he  would  haue  vs  well  con- 
 rider,  and  that  diftin&ly  of  the  worke  of  each  particular 
 day;  foheispleafedto  difpenfe  his  graces  one  after  ano- 
 ther for  this  end  and  purpofe. 
 
 Thirdly,  were  his  graces  giuen  vnto  vsin  afullnefleat 
 the  firft,  what  need  would  there  be  of  Gods  ordinances  ? 
 Nowtomaintaiae  their  credit  with  vs,  Godgiues  ftch  a 
 meafixrc  of  grace,  as  may  ftill  maintaine  hunger  and 
 thirftinvs  after  more,  in  acarelull  and  confcionable  at- 
 tendance vpon  the  meanes. 
 
 Thefe  (amongft  many  other)  Reafons  may  be  giuen ; 
 So  that  there  is  no  caufe  of  difcouragement  vnder  the  fenfe 
 of  our  weaknefle,vbut  of  great  encouragement :  Remcm- 
 bring,  i.  The  nature  of  true  grace,  which  being  rooted, 
 cannot  chufe  but  grow  from  fmall  beginnings  to  a  mighty 
 progrefle,  like  the  waters  fpoken  of  in  Ezekjel;  And  to 
 Xhcgraine  of  mttfterdfeed fpoken  of  in  the  GofpeU ;  cuen  to 
 mouerflemng,  2  Theff.l.%.  though  it  be  after  themeafnreof 
 e'uery p«rt>Sphef.4.\%.  forthe^rftfc&muftbefutableto  the 
 tody :  Chrifl  himfelfe  was  a  great  grower, he  arofe  from  the 
 little  roote  oflefejbut  in  the  end  filled  not  onelyjthe  earth 
 but  the  hcauens.  2.  Con(ideringourownecondition,who 
 are  but  Hates  vpon  our  firft  Conuerfion:  now  it  is  not 
 wonder  to  fee  a  Babe  want  fcrfetlion  of  degrees  y  though  it 
 bzxhlht  perfe&ion  of Parts;  though  it  cannot  feed  it  felfc, 
 nor  goealone,  we  wonder  not :  nay,on  the  other  fide, we 
 would  count  it  monftrous  in  nature,  to  fee  a  childe  new 
 borne,  to  take  the  fpoone  out  of  the  nurfes  hand,  and  put  it 
 
 to 
 
Parable    of    the   lost  Sonne. 
 
 to  its  owne  mouth,  or  to  runout  of  the  Nurfes  armesa- 
 bouttbe  chamber:  Wc  muft  hatie  our  times  of  growing  : 
 As  it  is  with  fchollars  in  all  kinde  of  learning,  they  begin 
 with  the  meaneft  parts  thereof.    Grammar  taketh  her  be- 
 ginning from  the  letters  ;  Logicke  from  the  two  laft  parts 
 thereof  the  Noune  and  rhzVerbe ;   Geometrie  hath  her  be- 
 ginning from  a  point  ;  Arithmetic}^  from  the   Vnite  One; 
 CMufick*  from  the  found  and  halfe  found,  yet  attainc  to  the 
 excellence  in  the  end :  fo  in  grace.    It  is  true,  the  trees  of 
 Paradsfe  were  made  all  per  fed  at  the  fir  ft,  but  it  is  not  fo 
 with  the  trees  of  Righteoufneffe,  wherefore  be  not  out  of 
 hope  not  heart;  If  thou  beareft  any  fruit,  God  (like  a  care- 
 full  huf-bandman)  roill  prune  thce>  that  thou  may  si  bring 
 forth  more  fruit ;  other  trees  at  laft  decay  though  formerly 
 they  haue  bore  fruit :  but  trees  of  Righteoufnejfe,  the  more 
 they  yield  the  more  they  fhali  be  repienifhed ;  and  the  el- 
 der they  grow,the  more  Hiall  they  flourish,  and  the  better 
 fhall  they  profper.Keepe  then  thy  grace  in  an  honeft  heart, 
 and  it  will  increafe,  though  yet  it  be  fmall,  like  the  'wid- 
 dowesoyleinthecruife,  and  meale  in  the  barrell,-  when 
 great  graces  in  an  vnfound  heart  fhali  vanifti  away  and 
 come  to  nothing. 
 
 To  my  Father]  Not  to  my  brother;  or  fathers  fer- 
 uants  or  to  my  harlots  :  But  to  my  Father.  Hence 
 iearne : 
 
 Reliefe  is  to  be fought  for,  onely  at  Gods  hands  in  time  of 
 mifery  and  difirejfe.  To  him  are  we  to  betake  our  felues  and 
 to  none  but  him. 
 
 This  hath  Gods  Church  and  children  fliewed,  by 
 their  pracTife:  'Dautd  being  in  mifery,  euer  flyeth  to  the 
 Lord,  this  was  his  ordinary  courfe,  as  might  be  made 
 plaine  by  many  particular  inftanccs  fetched  out  of  the 
 Pfa/mes;  Where  we  may  often  reade  of  thefe  andthe  like 
 fayings,/  called  vpon the  Lord  in  my  trouble:  andagaine,  In 
 my  dt fire fe  1  cried  to  the  Lord:  andagaine,  When  allrefuge 
 fatledme,  1  cryed  to  the  Lord.  Such  fayings  are  frequent. 
 This  courfe  did  the  Church  take  in  time  of  trouble.   For 
 
 when 
 
 159 
 
 Ioh.rj.i. 
 
 Text. 
 
 Voclrinc. 
 
 Tbebofimeoftbe 
 Lordjs  the  onely 
 be(i  refuge  in  the 
 day  of  calamity. 
 
 Pfai.3.4. 
 P/al  110,1. 
 Pfal.l4*.4. 
 Pfalllf.4.3, 
 
l6o 
 
 Pfal.107.4,5^ 
 
 Verfc:7.i8. 
 
 Vcrfc  27.18. 
 Pfal.99  ■*• 
 
 An    Exposition    of    thb 
 
 Reafon. 
 1  Chron.2«. 
 
 lob  5.6. 
 Hofoi. 
 
 &>/*«• 
 
 iKisg*%.2< 
 
 when  they  wandered  in  the  wildernejfe  in  afolitary  way,  and 
 found  ho  citie  to  dwelt  in,  being  hungry  and  thirsty  their  foule 
 fainting  in  them :  Then  they  cryed  to  the  L$rd  in  their  trouble, 
 and  he  delivered  them  out  of  their  diflrejfe.  when  their  heart 
 was  brought  downe  with  labour  and  they  fell,  there  being  none 
 to  hefye  them;  there  alfo  they  cryed  to  the  Lord  in  their  trouble 
 and  he  faued  them  out  of  their  diflrejfe.    When  they  were  af- 
 flictedbecaufe  of  their  tranfgreffians  and  iniquities ,  then  they 
 cryed  to  the  Lord  and  hee  faued  them  out  of  their  difreffes : 
 yea,  whets  they  were  at  their  wits  end  by  reafon  of  their  afflicti- 
 ons, they  cryed  to  the  Lord  out  of  this  their  trouble,  and  hee 
 brought  them  out  of  their  dtflreffes.    It  were  endieffe  to 
 bring  what  might  be  brought  for  the  confirming  of  this 
 truth:  I  could  tell  you  of  CMofes  and  zAaron  amongst  his 
 Priests  and  Samuell  amongfi  them  that  call  vpon  his  name  ; 
 how  thefe  called  vpots  the  Lord  and  were  anfwered.    But 
 what  (hail  I  need,  to  vnderprop  fo  knowne  a  truth;  let 
 mee  giue  you  the  Reafon  and  then  I  will  fliew  you -the 
 Vfe. 
 
 ^  All  power  to  helpeisin  his  hands  alone,  as  lehofbaphat 
 doth  confefTe  when  he  faith  thus.  O  Lord  god  of  our  Fa- 
 thers,art  not  thou  god  in  heaven  ?  and  rule  si  not  thou  ouer  a3 
 the  kjngdomes  oft  he  heathen  ?  and  in  thine  hand  U  there  not 
 power  and  might,  fo  that  none  is  able  to  withstand  thee  ?  Af» 
 fliclions  come  not  cut  of  the  duft,  neither  firing  they  from  the 
 earth :  but  from  the  moft  high  God  doe  they  proceed. 
 Now  who  Shall  bind  vp  the  wound,  but  he  that  made  it  ?  who 
 fhallheale ,but he  that  hath  fmitten*  to  him  therefore  mull 
 we  turne ;  to  him  muft  wefeeke  for  helpe. 
 
 Let  this  feme  then  to  Reproue  fuch,  as  betake  them- 
 felues  to  other  helpes  in  time  ofmifery,  feeking  to  bee 
 relieued,  either  by  Saints,  or  Angells  in  heauen  ;  or  by 
 Coniurer switches,  or  fuch  like  vnlawfoil  meanes  heere  vp. 
 on  the  earth.  This  was  King  Ahaz,iahs  Cmnz,  who  being 
 ficke  fent  mejfengers  and  faid  vnto  them,  Goe  enquire  of 
 'BaalzebubtheGodofEkroH,  whether  1  (ball  recouer  of  this 
 difeafe :   contrary  to  that  charge  which  God  doth  giue 
 
 his 
 
ARABLE      OF      THB      LOST 
 
 O  N  N  E 
 
 his  people.  Rcgardnot  them  that  haue  familiar  fpirits  \  nei- 
 ther feeke  after  Wizards \t&  be  defiled  by  thsmx  I  am  the  Lord 
 yottr  god.  Of  this  I  haue  formerly  fpoke  more,  and  there- 
 
 fore a  word  or  two  here  fhall  fiulicc. 
 ■Secondly,  lee  this  teach  vs  to  betake  our  f clues  vnto 
 
 the  Lord,  when  forrowes  and 
 
 sriefes  aflaiie 
 
 vs.    Seeke 
 
 161 
 
 helpe  from  him,  and  that  by  meanest  yet  onely  by  fuch 
 lawfull  m canes  as  he  hath  warranted  in  his  Word;  And 
 beware  of  tmfting  in  the  meanes  that  God  hath  warran 
 ted.  It  is  iawfull  to  feeke  to  the  Phyfitian,  and  vfc  of  his 
 helpe,  yet  to  trtift  ia  the  helpe  of  the  Phyfitian,  more 
 then  in  the  helpe  of  God,  and  to  feeke  firft  and  rather  to 
 the  Phyfitian  then  vnto  God,  is  finnefull.  This  was  aAfa 
 his  finne,    and  remain es  as  a  blemifh  vpon  his  name  to 
 thisday,  and  will  doe  for  euer  :  Truft  not,  then  in  the 
 meanes,    but  in  God  who  muft  giue  a  blefTirig  vpon  the 
 meane.  Let  them  haue  their  place,  and  fet  them  not  aboue 
 their  place,  for  by  one  blaft  of  God,   they  may  become 
 vnprofitable  and  vnfucceflefull.    See  therefore  thou  bee 
 more  defirous  of  a  blefTing,  then  of  the  meatus :    Let  this 
 be  the  chiefe  meanes  that  thou  doeft  vfe,  to  flye  Vnto  the  , 
 Lord,  andpowre  forth  thy  foule  before  hiflfc  and  then  be  ! 
 thouaflured  (at  length)  to  haue  redrefle  and  helpe.  What! 
 we  fay  of  fome  fpeciali  medicine,that  hath  oft  beene  tryed, 
 we  may  fay  of  this,  probatam  eft.    Gods  children  neuer 
 tooke  this  courfe  in  vaine. 
 
 And  fay  vnto  him ,  Father^  He  doth  here  fore-thinke 
 what  he  fhouldlpeake  when  as  he  comes  into  his  Fathers 
 prcfence  (for  as  yet  hee  was  not.)  From  his  praclife 
 learne ; 
 
 Not  to  come  into  Cyods  pre  fence  ,  without  preparati- 
 on :  butconfiderwhattofay,  and  what  to  feeke,  before 
 you  fpeake. 
 
 "Benotrafh  (faith  the  Wife  man)  with  thy  month,  and 
 let  not  thine  heart  be  haflie  to  vtter  any  thing  before  CJod,  We 
 muft  conferre  with  our  owne  hearts,  andpreparethem  be- 
 fore we  come  into  the.  Lords  prefence.   To  this,  doth  the  j 
 
 M  Prophet! 
 
 Leu1t.19.3r 
 
 Vfe*< 
 
 iChron  iG*iz\ 
 
 Text. 
 
 Verba  font)  /•£• 
 
 nltemUm^  mccli- 
 
 taniis^ncmfef" 
 
 flinepescati^non' 
 
 dum  tame  agex- 
 
 tU.^ugufl. 
 
 DoFtrine* 
 
 Preparation 
 
 necdfuU  bifon 
 
 veefaikt  to 
 
 God. 
 
 EcAcf$.L 
 
 Hof.14.2.. 
 
i6z 
 
 An    Exposition    of    the 
 
 Reafon. 
 Eccicf.5.1. 
 
 p/a 
 
 Prophet  Hofea  feeme  to  exhort  lfrael,  Take  vnto  jot*  words, 
 and  tttrne  to  the  Lord,  and  Jay  vnto  him.  And  fo  our  Sauiour 
 in  his  direction  for  prayer,  lets  not  downe  the  Petitions 
 abruptly,  but  beginneth  with  a  fblemne  preface,  to  flicw 
 that  before  we  pray  there  o:;ght  to  be  adifpofition  of  our 
 fclaes,  and  compofmg  of  the  Ajfcttionsto  the  duty,  So  Pf 
 108.  io.  &  577,^ 
 
 The  Reafons  of  this,  Salomon  giues  in  the  place  before 
 cited  :  For  Firft,  god  (faith  he)  a  in  heaven :  as  if  he 
 {hould  fay,  God  is  full  of  Maiefty  and  wifedome  :  He  is 
 both  Lord  and  Iudge  j  it  is  not  a  man,  nor  an  earthly 
 power,  that  you  haue  to  deale  with,  but  that  God 
 who  hath  the  Angels  attending  on  him  and  a  thoufand 
 times  tenne  thoufandsof  Angels  adminiftring  vnto  him ; 
 at  whofe  feete  all  Kings  on  earth  caft  down  their  Cro  wnes 
 and  Scepters. 
 
 Secondly,  thou  art  vpan  the  earth,  ie.  a  weake,  vnwife, 
 vnworthy  creature,  infinitely  inferiour  in  degree  vnto  thy 
 Creator ;  And  therefore  it  becomes  not  thee  to  fpeake  vn- 
 to him  but  with  the  greateft  fearc,  reuerencc,and  aduifed- 
 nefife :  And  being  vpon  the  earth,  yea  0/ the  earth  earthly, 
 thou  art  too  Ijauie  to  mount  vp  with  thy  Affections,  fo 
 foone  as  thou  haft  Qccafion  to  pray ;  There  muft  be  a  fetling 
 of  them  before  hand,  for  as  Common  hands  are  Vncleane 
 hands,  CMar.7,1.  fo  our  Thoughts  and  Affections,  take 
 them  as  commonly  they  are,  and  they  are  (through  a  daily 
 dealing  with  worldly  things)  vncleane  and  prophane.  Yea 
 when  we  haue  laidafide  our  worldly  labour,  earthly  de- 
 fires,  &c.  yet  will  not  our  Affections  be  ftrait  fetled,  but  as 
 the  Sea  when  it  is  moued,  and  rouzed  with  the  wind es, 
 though  the  winde  lie,  yet  the  Sea  workes  ftill  a  good 
 while  after,  before  It  will  be  calme ;  So  fome  waues  arc 
 working  ftill,  fome  thoughts,  cares,  and  cogitations,  are 
 about  vs  till  we  prepare  our  fbules  other  wife.  Thefe  be  the 
 Reafons. 
 
 And  therefore  Firft,  this  femes  to  Rcproue  many,  who 
 rafhly  come  into  Gods  prefence  without  any  preparation, 
 
 or 
 
Parable  of  the  lost  Sonne. 
 
 m 
 
 or  due  meditation  of  what  they  are  to  fay  or  crauc.  Small 
 is  the  number  indeed  of  (uch  as  doe  pray,  but  1  mailer  is  the 
 number  indeed  offuch  as  prepare  themlelues  to  pray  :  Few 
 there  are  that  frequent  his  houfe,  fewer  there  are  that  pre- 
 paredly come  into  his  prefence.  In  preferring  fome  petiti- 
 on to  a  King,  or  if  that  fuit  be  but  to  fome  meaner  perib- 
 nagc,  what  preparation  (hall  be  made  before- hand  ?  how 
 carefull  will  we  be,  of  the  well  placing  of  our  words,  that 
 our  ipeeches  may  not  be  diftaftfuli  ?  Are  we  thus  circum- 
 fped  when  we  haue  to  dealc  with  man  ?  how  comes  it 
 then  we  are  (b  carelelfe  when  we  come  before  the  Lord  ? 
 Why  arc  we  fo  rafh  with  our  mouthes,  and  haftie  to  vt- 
 ter  any  thing  before  him  ?  Surely,  this  is  our  (inne,  and  it 
 goeth  not  alone,  but  often  caufeth  avaine  and  idle  repe-  Matth.5.7. 
 titionofwhat  formerly  was  vttered;  which  Chriil:  con- 
 demnes. 
 
 In  the  fecond  place,  let  this  Admonifo  vs  to  prepare  our  Vfs  2. 
 felues,  before  we  come  to  appeare  before  the  Lord,  to  call 
 vpon  his  name,  whether  in  publique  or  priuate.  Yon  kno w, 
 Goodly  buildings  haue  fome  magnificence  in  the  gate,  and 
 great  perfonages  haue  fecmely  V  fliers  to  go  before  them, 
 who  by  their  vneouered  heads,  command  reuerence  and 
 way:  fo  fhould  holy  duties  be  vndertaken,  Exod. \9.10. 
 1  S*  m.\  6. 5.  2  Cbron.\9.?.  Till  this  be,  no  comfort  can  we 
 haue  of  audience  and  acceptance,  Pfal.  10.17.  lob  11.15, 
 And  this  is  the  reafon  why  we  haue  found  fo  little  profit  m 
 the  vie  of  Gods  ordinances. 
 
 But  it  may  be,you  would  know  wherein  this  Treparati-  <££#?& 
 <?/*doth  confift? 
 
 Ianfwer  (onely  in  the  Generall)  in  two  things :  Firft,  R*fp* 
 in  a  taking  of  the  heart  from  all  other  things ;  as  1.  Sime  j 
 ingenerailylfayiA^.  So  our  Church  begins  Gods  wor- 
 ship with  a  publike  Confeffion  of  finne.  In  Particular^ 
 worldly  thoughts ;  Thefe  we  muft  leaue  as  ^Abraham  did 
 hlsferuants  and  his  ex/jffc  at  the  bottomc  of  the  hill \  He 
 vfedthemas  a  helpe  in  his  iourney,  but  when  he  came  to 
 the  Mount  he  difcharged  them,  and  bid  them  ftay  below, 
 
 M  *  he 
 
164 
 
 An     Exposition    op    the 
 
 W betber  a  fit 
 forme  tf prayer 
 
 be  Jaw  full* 
 
 hee  would  come  againe  anon.  So  the  thoughts  of  cui 
 worldly  bufineffc  are  tolerable  while  wevfethem  as  fer- 
 uants,  but  when  we  come  to  the  place  of  Gods  worfhip, 
 and  toprefentour  felues  before  the  Lord,  we  fliould  lay 
 to  Cares  and  Labours^  flay  you  here  ;  goenot  vp  with  me, 
 but  expect  me  againe  when  I  haue  done  worshipping. 
 2.  Confidence  in  any  other  thing,  ler, I  ; .  5  .  A  pic Uoking  flfl 
 that  cauftth  God  oftentimes  to  fend  vs  away  with  fcorne, 
 as  he  did  the  Ifraelites :  Why  leeke  you  vnto  me,  goe  to 
 the  gods  you  haue  traded  to.  Be  watch  full  ouer  the  words 
 you  vtter,  and  refpect  the  matter.  Aske  fuch  things  as  be 
 agreeable  to  his  holy  will :  So  (hall  your  prayers  be  accep- 
 table and  well  pleafing  to  him. 
 
 Secondly,  as  the  heart  mull  be  thus  take*  off  from  other 
 
 things,  fo  it  ir,]\&flandfull  bent  to  the  cbttie.  All  the  powers 
 
 of  the  foule  muft  be  intent  vpon  it :  Our  Vnder (landings  to 
 
 ;  conceiue  ;    our  ^Memories  to  retaine ;    our  wills  to  yield  ; 
 
 I  our  AffetlionsjWkt  [o  many  little  ones  with  their  eyes  vpon 
 
 I  their  Father,  begging  and  craning,  &c.  hr.19,1 5.  And  in 
 
 thefe  two  duties  lies  the  worke  :  other  Particulars  may  bz 
 
 drawne  to  thefe  heads. 
 
 Here  this  Quezon  may  be  moucd :  Whetherit  be  law- 
 full  to  vfe  a  prelcript  foi  me  of  words  in  Prayer  i  and  whe- 
 ther (without  jfinne)  a  man  may  imitate  this  Prodigall:  For 
 that  forme  he  framed  and  deuifed,  the  fame  he  vfeth,as  ap- 
 peareth  verfe  2 1 . 
 
 To  this  I  anfwer,  that  it  islawfull,  and  for  fome  very 
 behoouefull.  That  it  is  lawfull,  it  is  euident  by  the  Word. 
 UMofes  was  inioyned  by  the  Lord  to  vfe  a  forme  of  bl ef- 
 fing of  the  people,  which  forme  was  to  be  vfed  euer  af- 
 ter by  the  Priefts.  Now,  if  this  were  lawfull  for  the 
 Prielts  (whofe  lips  ihould  prefeme  knowledge,  and  at 
 whofe  mouth  the  people  were  to  feeke  the  law,  and 
 therefore,  without  queftion,  were  able  of  themfelues  to 
 conceiue  a  Prayer,  as  the  Spirit  of  God  fhould  giue  vt- 
 terance  and  ability)  can  it  bee  thought  vnlawfuli  for  the 
 people  (who  haue  lefle  gifts,   and  therefore  had  need  of 
 
 more 
 
Parable  of  the  lost  Sonne, 
 
 more  helpes)  to  vfe  the  like  ?  A  forme  of  prayer  was  alfo 
 prefcribed  for  the  people  to  be  vfed,  at  the  bringing  of  the 
 Hrffc  fruits  vnto  the  Temple. Pfalmes  there  were  alfo  which 
 were  appointed  to  be  vfed  on  fpecialloccafions*:  One  wa* 
 to  be  vfed  euery  Sabboth  day  :    Another,  to  be  vfed  by 
 the  Prieftsand  Lcuites  euery  morning,  containing  in  them 
 matter  of praife  and  petition  :    Another  there  was    ap- 
 pointed to  be  vfed  in  time  ®f  affliction,  entitled  thus, 
 ayf  Trayerfor  the  affli%cdy  when  hee  is  oner-whelmed,  *tid 
 paper eth  out  hk  complaint  before  the  Lord.     Yea  the  Leuites 
 were  commanded  by    Hez,?kiah    the-  King ,    with  the 
 reft  of  the  Princes,  to  praife  the  Lord  with  the  words 
 of  Ttatiid,  and  of  Afayh  the  Seer.  And  as  we  haue  war- 
 rant for  fet- forme  of  Prayer  in  the  Old  Teftament,  fo 
 alfbhauc  we  futficient  fork  in  the  New.    The  Apoftle  j 
 Prffc/obferues  afetformeofblefiing,  in  the  beginning  and 
 ending  of  his  Epiftles,  and  Chrift  himfelfe  (whofe  ex-  \ 
 ample  is  without  exception)  did  vie  the  fame  words  in  I 
 Prayer  three  (euerali  times,  as  the  Euangelift  Saint  CMat-  \ 
 thew  doth  aflirme :    (who  not  contenting  himfelfe  to  fay  I 
 he  prayed  thrice,  addeth  withall  thi's^hat  he  faid  the  fame  J 
 words.) 
 
 Thus  we  haue  feene  it  proued,  that  (kt  Prayer  is  law- 
 full.  Now,  as  it  is  law  full,  foforfomeitis  very  neceffary 
 and  behouefull :    For  euery  Childe  and  feruant  of  God, 
 though  he  haue  an  honeft  heart,    yet  he  hath  not  euer- 
 more  a  flowing  tongue,  but  often  wanteth  the  gift  of 
 vtterance  and  of  boldneffe,  of  inuention  and  of  order, 
 hauing  fimple  capacities,  and  frayle  memories.     Now 
 toconcciue  a  Prayer,  allthefeare  required,  he  muft  bee 
 able  to  vtter  and  to  order,  to  inuent  and  to  difcerne  ;   He 
 muft  haue  gifts  of  audackie  and  of  memory.    Now'are 
 all  the  godly  thus  qualified  ?  or  fliall  we  dare  to  blot  them 
 out  of  the  Regifter  of  Gods  chofen  that  cannot   thus 
 doe  ?    For  thele  then,  a  prefcribed  forme  made  by  them- 
 felues  or  others,  cyther  conned  by  heart,  or  read  out'of 
 aBooke,  is  very  helpefuli:  as  a  Crutch  for  one  that  is 
 
 Deut.atf.j.^. 
 
 Pfal.91. 
 Pfa!  22, 
 
 PAL  102, 
 
 2  Chro.23  39. 
 
 Roma.  y.  com- 
 pared with 
 iCor.'i,$.& 
 2  Cor,t,2,& 
 Gal.1.3  XphzC 
 s.s.and  fa  the! 
 reft, 
 
 MauI1.26.42, 
 44. 
 
 Gduge  on  the 
 EpfedT. 
 
 M3 
 
 lame 
 
166 
 
 Perk.  Cafe  of 
 Confcime. 
 Not  alwaies  to 
 tys  our  film  to 
 a  (etforme. 
 
 Reafoni* 
 
 An    Expositi 
 
 ON      OF      THE 
 
 Obiett. 
 
 Anfw. 
 
 Rom.8.2$, 
 
 Matth.6. 
 
 lame  in  his  limbes,  who  though  without  it  he  cannot 
 goe  a  ftep,  yet  with  it  can  walke  apace.  Tjms  then  we 
 haue  feene  itlawfull;  and  for  many  need  full,  to  come 
 be  fore  the  Lord  with  a  Jet  forme  of  words,  as  this  Pro- 
 digal! did  before  his  Father :  yet  withall,  let  me  giue  this 
 caution.  That  wee  doe  not  alwaies  tje  oitrfelptes  to  a  forme  of 
 words* 
 
 For  fir  ft,  what  forme  of  prayer  is  there  wherein  are  all 
 our  wants  cxprefled  ?  haue  we  not  new  afTaults  ?  Doc 
 we  not  commit  newfinnes  ?  Doc  we  not  inioy  new  blef- 
 fings?  and  fhall  we  not  then  open  our  mouthes  to  fing  a 
 new  fong  vnto  the  Lord  ?  Tye  not  therefore  thy  felfeal- 
 waies  to  a  forme  of  words,  for  thou  (halt  haue  occafion  to 
 alter  it. 
 
 But  we  want  words  to  cxprefTe  thefe  our  defires,  nei- 
 ther can  we  alter  the  forme  but  very  rudely,  fo  rhat  wee 
 are  afraid,  to  leaue  the  former  forme  that  wee  doe 
 vfe. 
 
 In  prayer,  the  groanes  and  fighes  of  the  heart  is  the 
 beft  Rhetoncke.  God  doth  not  meafure  our  prayer  ey- 
 therby  the  multitude,  or  fineneffe  of  the  words,  but  by 
 the  feruencie  of  the  fpirit  :    This  is  the  foule  of  prayer, 
 words  are  but  the  body,  which  without  the  foule  is  but 
 a  dead  carkafle.    He  will  be  content  to  beare  with  Bar- 
 barifmes  in  our  prayers,  fo  that  the  fpirit  be  prefent.  Al- 
 beit then  thoucanft  not  inuentnor  order;  though  thou 
 wanteft  eloquence  and  words,  yet  make  vp  this  want, 
 by  grones  and  fighs ;    for  God  knoweth  the  meaning  of 
 the  fpirit :     Words  arc  but  to  make  thee  vnderftand  thy 
 felfe,  and  not  to  giue  God  vnderftanding  of  thy  needs; 
 for  he  knoweth  whereof  thou  haft  need  before  thou  af- 
 i  keft.    When  words  are  wanting,  then  fall  to  fighing. 
 j  A  father  hath  pittie  vpon  his  childewhcn  it  complaines  : 
 j  but  if  it  cannot  fpeake  but  onely  wcepe  and  grone,  and 
 j  lift  vp  the  hands  and  eyes  vnto  the  father,  oh  then  his 
 j  bowels  erne,    and  his  companion  is  doubled.     So  the 
 i  Lord,  he  heareth  his  children  when  they  fpeake  vnto 
 1  him 
 
ARABLE      OF      THE      LOST 
 
 O  N  N  E 
 
 him ;  but  when  they  cannot  fpeake,  when  words  are 
 wanting,  all  they  can  doe,  is  thus  to  lift  vp  their  hands 
 and  watery  eyes,  fighing  and  groning  for  deliuerance  and 
 cafe  :  This  moueth  the  Lord  much,  and  caufeth  him  to 
 pittie. 
 
 A  fecond  Reafon  why  we  may  notalwaies  tyc  our  fellies 
 toafet  forme,  is  this  :  Becaufe  we  are  to  ftriue  to  grow 
 and  increafe  in  grace,  and  in  all  things  labour  to  come  to 
 perfection.  We  may  not  cuermore  Hand  at  one  flay,  nor 
 alwaies  be  as  children,  who  needs  leading  by  the  hand, but 
 we  rauft  grow  more  and  more  in  knowledge  and  in  indge- 
 ment.  And  thus  much  may  be  fpoken  of  this  point,  we  are 
 now  to  fpeake  of  the  words  themfelues, which  he  deuifed 
 to  fpeake. 
 
 Father  1  haue finned ,&c. 
 
 Inthefewordsof  his  acknowledgement,  wc  may  fee 
 what  it  was  efpecially  that  touched  him  to  the  quickc ; 
 namely  this,  that  hee  had  abufed  and  wronged  the  loue 
 and  kindneffe  of  fo  good  a  Father.  This  was  that  which 
 made  him  (b  much  to  infift  vponthe  name  of^Father^J 
 I  will  goe  to  my  [^Father :  []  I  will  lay  \_Father7\  The 
 mifery  that  he  was  in  (as  his  want  of  bread  and  other  ne- 
 cefTarics)  no  doubt  was  grieuous ;  yet  all  this  troubled 
 him  not  fb  much  as  this,  that  he  had  carryed  himfelfe  fo 
 vndutifiilly  towards  fo  gratious  a  parent.  Let  this  then  be 
 noted  : 
 
 That  nothing  is  fogr  tenon*  to  a  true  penitent,  as  thlsy  that 
 by  commuting  effinne,  hee  hath  offended  Gcd.  This  was 
 that  which  moft  troubled  Dauid,  and  went  nighefl:  to 
 his  foule,  that  he  had  finned  againft  the  Lord,  and  offen- 
 ded his  Maiefty  by  his  committing  ofcuill.  Again!}  thee t 
 againft  thee  oncly  haue  I  finned^  and  done  eat  1 1  in  thy  fight . 
 It  is  not  his  meaning  to  leflen  his  offence,  the  words  may 
 not  fo  betaken,  but  his  fpeech  fheweth  what  went  nigh- 
 efl: to  his  heart,  and  lay  heairieft  on  his  foule.  His  tref- 
 pafTc  againft  IVr/^,  in  taking  away  his  life,  was  grieuous 
 to  him :  His  trefpaiTe  againft  cBathJhcbai  in  drawing  her 
 
 M  4  to 
 
 167 
 
 Exod  3.7. 
 
 Reafon  2« 
 
 Heb.*.i, 
 
 Text. 
 
 DoBrine. 
 
 Tothcgadlyfin 
 is  the  great  eft 
 [mm, 
 Pfal.51.4. 
 
1 58 
 
 An    Exposition    of    the 
 
 Zach  12.10, 
 
 1  Sam.  7.5, 
 
 Reafon* 
 Rom,  8.1  f. 
 
 Vfel. 
 Differences  be 
 twht  the  forrow 
 of  the  godi)  and 
 wkktd>     • 
 l  Cor.  7,i... 
 
 Malum  peccati 
 
 tovnchaftity,  did  alfo  trouble  him,  but  that  (by  both  of 
 thefc)  he  had  offended  God,  this  did  mod  of  all  perplexe 
 him;  Against  thee y  againfl  thee  hunt  I  finned*  Nothing 
 touched  him  fo  necre  as  this,  no  not  fhame  of  the  world, 
 nor  'feareof  hell. 
 
 '  Thus  is  it  alfo  faid  of  the  houfe  of  DauiJ,  that  the 
 fpirit  beeingpowrcd  vfon  themy  they  Jhall  mourne  for  him  : 
 That  is,  when  the  godly  (hall  come  to  fee  what  euils  and 
 miferies  their  finnes  brought  vpon  Chriir,  and  how  o- 
 dious  their  offences  haue  beene  towards  him,  this  fhould 
 pierce  their  hearts,  and  nothing  more.  Thus  was  it  alfo 
 with  the  people  of  God,  whoarefaid  in  the  day  of  their 
 fad,  to  draw  water ,  (namely  out  of  their  hearts)  and  to 
 powre  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  finnes.  Iofeph  being  tempted  to  folly 
 by  his  lafciuious  Miftrcffe,  laid,  How  fhafl  1  doe  this  great 
 wiclzedxeffe^  and  finne  againft  god  f  The  wrong  that  hce 
 fhould  haue  done  his  Mafter,  was  nothing  m  his  eye,to  the 
 offence  againft  the  Lord. 
 
 -The  Reafon  ofthis,  the  Apoflle  Saint /Wgiueth.  They 
 haue  not  receiued  thefpirit  of  bondage  againe  tofearejbut  they 
 haue  rectified  the  fpirit  of  adoption:  Which  Spirit,  doth 
 make  them  loue  the  Lord,  and  ftare  to  offend,  and  excee- 
 dingly grieue  when  he  is  offended  :  As  it  is  with  a  true 
 lcu:r towards  his  beloued. 
 
 Now  for  the  Vks}  and  firft  we  may  fee  here  a  difference 
 betweene  the  forrow  of  the  Godly  and  of  the  wicked  : 
 both  grieue,  both  mourne.  nAhab  as  well  as  Dauid,  ludat. 
 as  well  as  Peter*  Yet  the  forrow  of  the  one  is  godly  and 
 bringeth  life  :  the  forrow  of  the  other  worldly  and  brin- 
 geth  death  :  For  here  is  the  difference.  The  forrow  of  him 
 that  is  truely  penitent^  is  mod  conuerfant  about  the  euill  of 
 his  finne  ;  and  is  more  for  Gods  caufe  then  for  his  owne ; 
 more  that  God  is  offended,  then  for  any  manner  of  re- 
 fpecT  vnto  himfclfe.  Were  there  no  fhame,  no  danger,  no 
 puniffiment,neither  here  nor  hereafter,in  this  life  or  in  the 
 
 next; 
 
ARAB   L 
 
 OF     THE     LOST 
 
 Son 
 
 N  H, 
 
 1 6? 
 
 next;  yet  this  would  wound  their  foules  and  gri  cue  them 
 at  the  heart,  that  by  finne  God  was  offended,  Thus  is  the 
 godly  farrow  :  This  is  that  which  caufeth  repentance  ne- 
 uer  to  be  repented  of. 
 
 Now  the  forrow  of  him  whofe  repentance  is  vnfound, 
 is  of  another  nature,  and  is  principally  occupied  about 
 the  euill  ofpunijhment.  Being  more  for  their  owne  fakes  I 
 then  for  Gods.  There  finne  hath  no  place  in  their  forrow, 
 nor  God  offended.    It  is  fhame  and  punifliment  that  cau- 
 feth them  to  grieue,  Cainegriettes>  but  why  ?  hupunifbment 
 u greater  then  be  can  beare.  Pharaoh  howles  and  takes  on  ; 
 but  it  is  the  thunder  and  haile  that  caufeth  it ;  hii  forrow  is 
 gone  oner  with  the  ftorme.  Saul  mournes,  but  it  is  becaufc, 
 God  hadcafi  him  away  from  being  King.  Ahab  puts  on  face- 
 cloth ^  but  it  was  the  euillthat  was  to  come  upon  hi*  ho* fe> 
 with  the  taking  away  of  hii  pofleritj  that  c unfed  it.    Efau 
 weepesjbut  he  more  refpe&s  his  owne  lojfe  then  Gods  difyonour : 
 the  blejfing  u  losl.     Thus  felfe-loue  is  the  moouer  of  it ; 
 were  there  no  fhame,  iudgement,  hell,  there  fTiould  be  no 
 forrowmg  for  finne.    This  is  the  forrow  of  the  wicked, 
 which  bringeth  repentance  to  be  repented  of  and  is  a  for- 
 row to  be  etier  forrowed  for.   Wee  fee  then  how  each  of 
 thefe  differ  in  the  obieel,  that  either  of  them  is  excrcifed 
 about. 
 
 Secondly,  this  may  teach  vs  to  try  our  feiues  and  our   yre  2; 
 repentance.  For  is  it  fb,  that  nothing  is  more  grietious 
 to  a  true  penitent  then  this,  that  by  finne  hee  hath  offrn- 
 
 Idcd  God  ?  Examine  then  thy  heart,  deale  truly  with  thy 
 felfe,  what  is  it  that  moft  troubles  thee  ?  I  doe  not  doubt, 
 but  thou  hail:  had  fome  manner  of  remorfe ;  At  fbme 
 time  or  other,  thy  heart  hath  beene  finitten  for  thy  finnes 
 thou  haft  committed.  But  deale  now  truly  with  thy  fdk, 
 and  ranfacke  thy  owne  confeience  :  what  was  it  tkat  did 
 moft  perplexe  thee  ?  What  was  it  that  lay  hcauieft  on  thy 
 fbule  ?  What  did  moft  trouble  thee  ?  Was  it  thought  of 
 fhame  and  feareofheli?  Was  it  caufed  by  fomefuchby- 
 refpccls?   Reft  not  then  in  it,  for  a  reprobate  may  thus 
 I  fometime 
 
 Malumpan*. 
 
 Exod.9.27. 
 
 rSam.15.14.2f 
 
 iKing.ai.ai, 
 
 27. 
 
 Gen. 27.38.ee 
 
 Heb.12.17, 
 
 ■ttr-ir-i ^11 
 
170 
 
 Slgnesoftyue 
 (mowfwfm. 
 
 l.A-ffiefefir 
 ulUpndi'effm. 
 
 Pfal.jl.s^ 
 
 Pfai.i9«i»- 
 
 An   Exposition    of    the 
 
 fometimes  grieue,  and  therefore  I  fay  reft  not  in  it ;  I  doe 
 not  (imply  difcommend  this  forrow ;  For  I  confeffe  it  is 
 a  good  preparation  to  repentance,  and  as  the  needle  which 
 makes  way  for  the  thread,  fo  doth  worldly  forrow  for 
 godly  forrow  ;  the  fpirit  of  bondage  for  the  fpirit  of  adop- 
 tion :  But  I  wiflxthee  to  goe  further  ;  for  this  forrow  as 
 yet  is  but  worldly,  and  bringeth  death  being  refted  in.  But 
 is  it  otherwife  with  thee,  is  this  the  maine  caule  of  thy 
 griefe,  that  God  is  offended  ?  and  if  there  were  no  hell  nor 
 punifliment,  neither  here  nor  hereafter,  yet  doft  thou  find 
 in  thy  felfe,  an  inclineablenefTe  to  mourne  for  thy  finnes 
 thou  haft  committed  ?  art  thou  grieued  that  by  thee  God 
 hath  beene  difhonoured  ?  canft  thou  grieue  for  finne  as  it 
 is  an  offence  againft  God  ?  if  thou  doll:  thus;  then  thy 
 eftatc  is  blefled,yea  thrice  happy  is  it ;  for  thou  flialt  neuer 
 repent  of  this  thy  forrow.  Yet  let  me  tell  thee,thou  mayft 
 deceiue  thy  felfe,and  thinke  it  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  eftablifliment,  know 
 if  thou  doft  thus  grieue,  thefe  things /halt  thou  finde  in 
 thee. 
 
 Firft,thou  wilt  grieue  for  finnes  ofall/crf^originalland 
 acluall;  of  ignorance  and  of  knowledge;  ofcommiffion 
 and  of  omiiTion  ;  fecret  and  open  ;  for  leffe  as  well  as  for 
 bigger ;  whatfbeuer  is  finne  thou  wilt  mourne  fbr,becaufe 
 Gods  law  is  by  it  broken,  and  Co  his  Maiefty  is  offended. 
 Thus  was  it  with  Dauidjn  finne  Iwtu  conceived,  he  mour- 
 netri  as  well  for  his  finne  originall  as  a&uall,  for  finnes  of 
 nature,  as  of  life.  And  againe,  Who  can  know  the  errors  of 
 hi*  life  I  Oh  cletnfe  thon  mee  from fecret  faults*  He  as  well 
 mournes  and  defires  to  haue  pardon  for  his  finnes  vn- 
 knowne  and  fecret,  as  for  them  that  were  open  and  ap- 
 parent to  himfelfe  or  others.  So  then,  though  it  begin 
 butinafew  particulars,  y  et  before  it  leaue,  itdrawes  in  all 
 the  reft :  As  in  a  traine  of  gunpowder,  when  one  cornc  is 
 fet  on  fire  it  will  not  leaue  vntill  all  be  fired  and  in  a  blaze. 
 
 Secondly, 
 
Parable   of    the    lost  Sonne. 
 
 Secondly,  If  thou  grieueft  bccaufe  God  is  offended, 
 then  wile  thougrieuealfo  for  the  finnes  of  others,  afweli 
 as  for  thy  owne,  becaufe  God  is  dishonoured  by  the  one, 
 !  as  well  as  by  the  other.  Thus  was  it  with  righteous  Lot, 
 For  the  righteous  man  dyvelling  amongfl  the  wicked,  in  feeing 
 and  hearing,  vexed  his  righteous  foule  from  day  today,  with 
 their  vnlawfull  deedes.  Thus  alfo  was  it  with  holy  Ttattid, 
 HU  eyes  gufoed  out  with  riuers  of  tear  es,  becaufe  men  kept  not 
 gods  law.  So  did  thofe  mourners,  marked  for  Gods  o  wne 
 people,  mourn efor  the  abominations  done  in  Ierufaletn. 
 
 Thirdly,  if  thy  Sorrow  be  right,  it  will  be  a  Proportion 
 nail  Sorrow.  A  Sorrow  anfwerable  to  thefinne,  as  wee 
 fee  in  CManajfes,  his  finne  was  great,  and  his  Contrition 
 was  great,  2  Chron. 33.12.  So  in  Peter,  his  Sorrow  was 
 great  for  denying  his  Mafter,  LMatth.26.7s*  It:  *s  a  great 
 deceit  in  the  ordinary  Repentance  of  the  world,  what 
 kindeof  Sinne  foeuer  they  commit,they  haue  but  one  mea- 
 fure  of  Sorrow  for  it. 
 
 Fourthly,  If  thy  Sorrow  be  godly,  and  is  for  finne  as  it 
 is  an  offence  againft  God,  thou  wilt  then  bee  more  dcti- 
 rous  to  be  rid  of  finne,  then  of  any  other  crofTe   what- 
 fbeuer-  yea  as  heartily  defirous  neuer  to  commit  it,  as 
 thou  art  defirous  that  God  would  neuer  impute  it.    The 
 foundation  of  Godflandeth  fare,    hauing  this  feale,  the  Lord 
 knowsth  them  that  are  hi*,  i^nd  let  euery  one  that  nameth 
 the  name  of  Chri ft  .depart  from  iniquity.    Many  other  fignes 
 and  markes  might  be  brought,   but  thefe  are  enough,  to 
 manifeft  the  ioundnefTe  or  vnfoundnefle  of  thy  Sorrow. 
 Thou    that  formerly  waft  well  perfwaded  of  thy  felfe, 
 aske  thy  felfe  now  once  againe,  whether  thefe  things  bee 
 in  thee,  yea,  or  no;  thinkeit  not  labour  loft  the  iecond 
 time  to  put  thy  felfe  vnto  the  tryall ;  the  better  afTurance, 
 the  founder  will  be  thy  comfort.  Doft  thou  grieue  for  c- 
 uery  finne,  as  well  as  for  any  finne ;  for  the  corruptions 
 of  thy  heart,  thy  fecret  and  vnkowne  finnes  ?    Doeft 
 thou  acknowledge  and  bewaile  thy  hidden  corruptions, 
 and  lefTe-grieuous  crimes  ?    Doeft  thou  condemne  thy 
 
 felfe 
 
 *7* 
 
 i.lfwegriejte 
 
 fortbefmnttof 
 
 others, 
 
 2Pct.M. 
 
 Pfal.119.136. 
 
 Ezek.9.4. 
 j,  if  it  be  propoY- 
 iionahlu 
 
 I 
 
 4.  ^greater 
 deputoberide} 
 fin  then  of  any 
 other  crofle. 
 zTira.a.19. 
 
IJl 
 
 \Vfiji 
 
 An    Exposition  of    t 
 
 h  B 
 
 felfc  before  God,  for  fuch  finnes  as  the  world  kno wes  not 
 of!  ashaue  be^nedoneinfecret,  God  and  thy  owne  con- 
 feience  onely  feeing  thee  ?    And  doeft  thou  not  grieue 
 as  well  for  thy  omifTion  of  good  duties,  (as  prayer,  rea- 
 ding, meditating,  relieuing  others  in  their  neceflities, 
 and  the  like)  as  well  as  for  commiflion  of  euill  ?  And 
 doft  thou  blame  thy  felte  as  well  for  the  euill  that  cleaues 
 to  thy  beft  workes,  (as  pride,vaine-glory,hypocrifie,  dul- 
 neffe,  deadneffe,  &c.)  as  for  thy  euill  workes  ?    If  it  bee 
 thus  with  thee,  it  is  an  euident  figne  that  finne,  as  it  is  fin, 
 and  a  breach  of  Gods  law,   doth  wound  thy  fbule.  But 
 in  the  fecond  place,   I  demand  of  thee  whether  thou 
 grieueft  in  fecretfor  the  corruptions  of  the  times;  for 
 the  pride,  drunkennefTe,  blafphemie,  contempt  of  Gods 
 Word,  prophanation  of  the  Sabboths,  that  doth  euery 
 where  abound?  doe  thefe  and  the  like  Cmncs  fetch  groanes 
 from  thy  fbule,  and  tearcs  from  thy  eyes,  bring  thee  on 
 thy  knees,  caule  thee  to  wring  thy  hands,  to  fee  God  fo 
 <1iflionoured,is  it  thus  with  thee?   But  is  it  fo  indeed  ?  oh 
 then  well  is  it  with  thee,thy  cafe  is  happie.    And  yet  Iaft- 
 ly^nfvrer  me,  is  it  thy  greateft  defire  to  be  riddeoffinne, 
 yea,  of  euery  finne,  be  itneuerfbgainefull  or  profitable  ? 
 And  doft  thou  as  earneftly  defire  to  leaueitas  thou  doft 
 to  haue  God  forgiue?   Why,  this  is  an  excellent  figne,  a 
 neuer-failing  figne  of  thy  found  forrow ;  this  is  a  certaine 
 teftimony  to  thy  foule,  that  thy  griefe  is  vnto  life,  and 
 that  thou  art  a  childe  of  God.  Oh  !   let  thefe  things  bee 
 well  thought  on,  and  often  remembred,  and  ht  vs  often 
 fearch  our  hearts  by  them,  that  we  may  know  what  wee 
 are3  and  what  forrow  we  haue,  whether  godly  or  world- 
 ly.    Without  queftioa  many  of  Gods  childrea  want  that 
 found  comfort  which  they  might  and  fhould  haue  for 
 want  of  this  fearch  and  triail ;  for  without  it,  it  cannot 
 bee  but  wee  muftremaine  either  in  errouror  in  doubtful- 
 nefle. 
 
 Now,in  the  third  place  this  may  ferue  for  the  Reproofe, 
 yea,  for  the  terrour  of  many,  who  reft  in  a  counterfeit  and 
 
 vn- 
 
Parable    of    the    lost  Sonne 
 
 vnfoufid  repentance.  For,doth  a  true  penitent  grieue  more 
 for  Gods  cauk  then  for  his  owne ;  is  he  more  grieued  for 
 the  ofBnce  again  ft  God,  then  for  any  manner  of  refpect 
 vnto  himfeifc  ?  Then  furely  fuch  are  farre  from  true  re- 
 pentance, who  (wereit  notforfcareorlhame)  could  be 
 content  to  liue  in  finne,  and  tumble  in  it  all  their  daics.  A 
 kinde  of  forrow  indeed  many  haue,  but  it  is  only  worldly, 
 flauiih,diuellifti ;  their  refpecl  is  wholly  to  themfelues ; 
 to  God  nothing.  They  loath  fin ,  but  not  becaufe  God  ab-' 
 horres  it  ;  they  grieue ,  but  not  becaufe  God  is 
 dnpleafed  by  it ;    but   becaufe  they  cannot  make  their 
 
 parties  good 
 
 enough 
 
 againft  him,  in  keeping  of  their 
 
 finnes,  and  preuenting  of  his  iudgements.    Who  a-lmoft 
 makes  eonfeience  of  fecret  finnes  ?    Where  is  hee  that 
 grieues  for  lefTe  euils  ?  that  mournes  and  grieues  for  his 
 omi/Tion  of  good,  and  neglect  of  duties  God  hath  requi- 
 red ?  for  few  arc  there  that  figh  and  crie  for  the  abomina- 
 tions committed  in  our  fliops  and  ftreetes :  fiiould  God 
 fend  his  AngeH  through  this  Land,  to  marke  thofe  that 
 thus  mourne ;  how  fmall  would  bee  the  number  of  thofe 
 that  receiue  the  marke  ?  How  many  of  vs  haue  this  defire 
 rather  to  be  freed  from  finne  then  any  other  croffe,  and 
 areas  willing  not  to  eommitit,  as  to  hatie  the  Lord  not 
 to  impute  it  ?  Can  wee  then  thinke  that  repentance  is  fo 
 common  as  the  world  takes  it  to  be  ?   Surely,  furely,  thefe 
 things  doe  teftifie  to  our  faces  that  we  are  farre  from  it. 
 Be  it  knowne  therefore  vnto  thee,  thou  that  mourneft 
 not  for  thy  fecret  corruptions,    who  abftaineft  not  from 
 fecret  finnes,  that  grieueft  not   for  other  mens  finne, 
 afwell  as  for  thy  owne,  thou  that  haft  not  this  earneft  de- 
 fire  to  be  ridde  from  all  finne  whatfoeuer  ;  be  it  knowne 
 vntothee  (I  fay)  and  certified  to  thyfbule,  that  though 
 i  thou  doeft  mourne  and  grietie,and  art  fbrrie  thou  haft  done 
 amiffc,  and  alfo  couldft  wifh  that  many  things  could  a- 
 gaine  be  recalled  which  thou  haft  committed  5    yet  thy 
 forrow  is  vnfound,  it  is  but  a  heauie  and  comfortleiTe  for- 
 row, and  the  beginning  of  forrowes  euerlafting.    And 
 
 therefore 
 
 173 
 
 Eze&„9  4, 
 
174 
 
 W  + 
 
 Meanes  to  bet 
 vfedfor  attai- 
 ning to  true/or' 
 row. 
 
 Firfl&editate 
 of Gods  Im* 
 
 Epfief.1.7. 
 
 Pfal.86.13. 
 
 An    Exposition  o 
 
 F      T  H  H 
 
 1.  Vraye  r. 
 Zacb.i2.io* 
 
 therefore  content  not  thy  felfe  with  it,as  if  it  were  godly 
 forrow,  for  it  is  not,  and  it  will  turne  to  bitterncfTe  in  the 
 end. 
 
 A  fourth  Vfe  may  be  for  Admonition  to  euery  one  of  vs, 
 that  would  haue  found  comfort  of  their  repentance  and 
 conuerfion,  to  vie  all  good  meanes  that  they  may  finde 
 their  hearts  thus  to  be  aifecTed :  Neuer  reft  fatisfied  till 
 thou  canftmourne  for  finne,  becaufe  it  is  finne,  and  make 
 thy  finne  to  be  thy  greateft  griefe.  Reft  not  contented, 
 vntill  thou  finde  thy  heart  humbled  for  thy  clofe  corrup- 
 tions and  hidden  finnes ;  yea,  for  euery  finne,afwell  as  for 
 any  finne ;  for  the  finnes  of  others,  afwellas  for  thy  owne. 
 Know  nothing  by  thy  felfe  whereby  God  is  offended,  that 
 thou  doeft  not  as  heartily  defire  to  leaue,  as  to  haue  the 
 eternall  God  fbrgiue.  Till  it  be  thus  with  thee,  thoucanft 
 haue  no  hope  that  thy  repentance  is  found  and  good,  Vfe  all 
 good  meanes  for  the  attaining  to  this  grace.  And  amongft 
 others  tl^efe. 
 
 Often  meditate  on  thofe  cords  of  loue,  Gods  workes 
 of  mercy  towards  thee,  both  in  things  temporall  concer- 
 ning this  life  prefent,  (as  health,  life,  liberty,peace,  pro- 
 fperity,  and  the  like,;)  as  alfo  in  things  fpirituali  that  con- 
 cerne  a  better,  wherewith  the  Lord  doth  compafTe  thee. 
 And  amongft  all  others  forget  not  that  rich  grace  and 
 mercy  in  giuing  of  his  Sonne  to  bee  a  reconciliation  for 
 thee,  when  thou  wert  a  flaue  to  Sathan  and  a  fire-brand 
 of  hell  i  thathefhould  fend  his  Sonne,  and  giue  himvp 
 todeath;  yea,  to  that  fhamefull  death  of  the  croiTe,  tore- 
 dcemc  thee  from  all  iniquitie,0  great  is  thy  mercy  towards 
 mee  (faith  that  kingly  Prophet)  for  thou  haft  deliueredmy 
 fiu/t  from  the /owes!  hell.  Great  it  is  indeed,  what  mercy 
 greater?  In  this  one  mercy  a  world  of  mercy  is  comprehen- 
 ded.Confiderthen  of  this  one  mercy,  this  free  mercie,  this 
 full  mercy;  and  thou  canft  not  but  needs  muft  grieue  to  op- 
 fend  Co  good  a  God. 
 
 Secondly,  Pray  for  Godsfpirit,  for  that  worketh  true 
 compunction  and  contrition  in  the  heart.    /  mil  powre 
 
 vpen 
 
Parable    of    the   lost  Sonnb. 
 
 175 
 
 VfiS. 
 
 vpon  the  honfe  of  L*auidt  and  vpon  the  inhabitants  of  Ierttfa- 
 lem  the  fpirit  of  grave  \  and  they  {hall  look*  vpon  mee  whom 
 they  bane  pierced,  and  they  Jhall  lament  for  kimx  as  one  that 
 monrneth  for  his  one ly  Sonne,  and  be  forriefor  him,  as  one  is 
 forriefor  hisfirfl  borne.  In  which  words  we  haue  both  the 
 meanes  layd  downe  that  I  haue  now  named.  Let  thefe 
 be  efpecially  vfed,  andwefliall  finde  them  very  auailea- 
 blefor  the  obtaining  of  this  grace.  Let  me  intreate  thee 
 for  the  Lords  fake,  and  for  thy  owne  fouics  fake,  to  put 
 them  then  in  praftif  e,  and  that  daily.  It  is  a  matter  of  fpe- 
 ciall  behoofe,  and  very  important,  it  concernes  the  eternall 
 faluation  or  damnation  of  thy  foule,  and  therefore  lookc 
 about  thee. 
 
 In  the  laft  place,  it  may  comfort  fuch  as  doe  thus  grieue 
 for  finne,  more  regarding  God  then  themielues,  looking 
 more  vpon  him  whom  they  haue  offended,  then  vpon 
 what  they  haue  deferued  by  offending  :  Not  fo  much 
 grieuing  for  fliame  of  men  or  fearc  of  hell,  as  that  by 
 their  finning  they  haue  offended  God.  Let  not  fuch  be  dif- 
 |  couraged,  for  this  lbrrow  is  a  blefTed  forrow,  and  (hall  end 
 in  ioy ;  this  forrow  will  bring  to  life  and  happinefTe ;  And 
 of  this  Sorrow  we  may  fay  as  the  woman  of  Chrift,  THef- 
 fed  is  the  wombe  that  bare  thee3  Luke  i  i  .17.  Oh  let  ail  filch 
 mourners  of  Sion  comfort  themfelues  therefore  with  thefe 
 words. 
 
 And  before  the e~\  That  is,  in  thy  fight,  as  afterwards 
 verfe  21.  This  did  adde  much  vnto  his  forrow,  and  did 
 very  much  aggrauate  his  fault.  Two  points  are  here  to  be 
 obferued  : 
 
 The  firft  is  this,  That  Gods  eye  u  on  all  mens  actions* 
 The  fecond  is  this,  The  forgetting  of  Gods  all- feeing  eye  in 
 the  committing  ofenill,  doth  aggravate  the  fane,  andencreafe 
 the  fame. 
 
 For  the  fir  ft  of  thefe,  viz.  That  Gods  eye  is  on  all  mens 
 all  ions,  he  is  an  eye-witnes  ofeuery  works  done  and fimte  com- 
 mitted.   AU  things  are  naked  and  open  vnto  the  eyes  of  him 
 with  whom  we  haste  to  doe,  (faith  the  Author  to  the  He-  Pfal.13 
 breweSi) ' 
 
 DbBrine. 
 
 oilmen  finne 
 God  lootyngon. 
 Hcb  4.13. 
 
176 
 
 Verfcfr 
 Verfc* 
 Verfc  5. 
 
 Verfeu. 
 Verfeu. 
 
 An    Exposition    of    the 
 
 PfaUo.*. 
 pfal.u9.16S. 
 
 ler.7.9» 
 
 Vcrfcio. 
 
 Vcrfe  xu 
 Ier.23.2^24. 
 
 lob  34  at?2i. 
 Mat  6.4.6.18- 
 Pro.  S  21. 
 
 Ier.23.24- 
 
 Reafon  2. 
 
 PfaI-94  9- 
 God  is  raV?' 
 
 breves.)  And  excellently  T>auid :   Thou  knowtft  my  downe- 
 fitting  and  vp-riftHg  :  thou  vnderftandeft  my  thought  a  farre 
 off.  Thou  compajfefl  my  $ 4th  and  my  lying  downe,  and  art  ac- 
 quainted with  all  my  waies.    For  there  is  not  a  word  in  my 
 tongue ,  but  loe  thou  knoweft  it  altogether.    Thou  haft  befet  me 
 behinde  and  before*  And  again  e,  If  I  fay,  furely  the  dar^enes 
 fliaRcoHcr  me,  euen  the  night  (hall  be  light  about  me  ;  yea,  the 
 dtrkeneffehideth  not  from  thee ,  but  the  night  Jhineth  as  the 
 day,  the  darkeneffe  and  the  night  are  both  alike  to  thee.    That 
 whole  Pfalme  may  be  a  proofe  for  this  truth.  And  in  ano- 
 ther Pfalme  he  faith,    Thou  haft  fet  our  iniquities  before 
 thee  1  our  fecretfinnes  in  the  light  of  thy  countenance.    The 
 Lord  himfelfe  doth  teftifie  this  by  his  Prophet  Ieremiah, 
 WiR  you  fleale,  murder,  and  commit  adultery ,  and  five  are 
 falfely,  andburneincenfe  vnto  'Baal,  and  walke  after  other 
 (]ods  whom  you  know  not,    and  come  and  ftand  before  met  in 
 thishoufe,  which  is  called  by  my  namei  and  fay,  we  are  df  Hue- 
 red  to  doe  all  thefe  abominations.  'Behold,  euen  I  hauefeene  it, 
 faith  the  Lord.    So  in  another  place,  Am  I  a  God  at  hand, 
 faith  the  Lord,  And  not  a  farre  off?  Can  any  hide  himfelfe  in 
 fecret  f  laces  that  Ifhallnot  fee  him,  faith  the  Lord,  and  doe 
 not  If  II  Heauen  and  earth  ?   I  will  not:  be  too  prodigall  in 
 {pending  time  in  vnderpropping  fbknownea  point,which 
 all  confefle  for  truth,  and  for  which  Scripture  is  fb  ftrong. 
 To  come  then  to  the  Reafons. 
 
 Firft,  God  is  cuery  where  prefent,  he  can  be  flint  out  of 
 no  place,  as  man  can,  or  as  the  Sunne  can  -,  becaufe  kc  is  in- 
 finite in  nature.  Do  not  [fill  heauen  and  earth,foiththc  Lord? 
 Am  la  God  at  hand,  and  not  a  farre  off?  And  therefore  it 
 cannot  otherwife  be,  but  he  inuft  needs  behold  our  doings, 
 and  our  aftiens/P/*/.!  39«7>  Acls  1 7.27. 
 
 Secondly,  It  is  he  that  made  the  eye,  and/hall  not  bee  fee? 
 it  is  he  that  made  the  eare>  aidfballnot  he  hear  e  *m  hee  giueth 
 knowledge,  and  fliallnot  he  know  ?  Can  any  thing  bee 
 hid  from  him  from  whom  they  haue  their  being  ?  The 
 worke  is  known  e  vnto  the  worker;  the  art  vri  to  the  arti- 
 ficer, the  pot  vnto  the  potter ;  and  fliall  not  the  creature 
 
 be 
 
Par 
 
 ABLE      OF      THE      LOST 
 
 O  N  N  E 
 
 be  knowne  vnto  the  Creator  ? 
 
 Thirdly,  He  tt  is  that  chaslifeth  the  nations  (  as  the  Pro- 
 phet fpeakes  in  the  fame  Pfalme,Vcrfe  10.)  (hall  not  he  cor- 
 real ?  He  (hall  be  the  Iudge ;  euery  one  fhall  be  uidged  by 
 him,  according  to  his  workcs:  now  albeit  he  fhall  not 
 want  witnefies  at  that  day ,  yet  it  is  fitting  that  himfclfe 
 fhould  haue  knowledge  of  the  actions  of  all  men,  feeing  be 
 mil  not  re f roue  After  the  hearing  of  his  eares,  If  a.  1 1  f,  Thefe 
 reafems  fhall  furfice  in  ftead  -of many.  Now  for the  Vks. 
 
 And  firft,this  may  feme  for  Terrour  to  all  ftich  as  Hue  in 
 finne,  what  greater  terrour  to  a  theefe  ,  then  to  haue  the 
 Iudge  an  eye-witnefTe  of  his  vjllany  ?  So  what  greater  ter- 
 ror to  the  wicked  then  this,  to  haue  the  Lord  behold  their 
 doings.  Come  hither  then  and  learne  thou  difiembling  hy- 
 pocrite, thou  that  coggefl  and  dallieft  with  the  Lord,  giue 
 eare,attend.  The  finnes<:ommitted  by  thee,  thou  thinkeft 
 hauebeenein  fecrct,  none  feeing:  hadftthcu  beeneper- 
 fwaded  of  the  prefence  of-  fome  godly  man ,  or  it  may 
 be,  but  of  the  prefence  of  a  little  child,  thou  wouldft 
 not  haue  wrought  fuch,  nor  fuch  a  villanie  ;  why 
 know, 
 
 1  That  thy  iniquities  are  before  the  Lord,  anAtbjfe- 
 cretc ft  finnes  in  the  light  of  his  countenance ,  *PpiL  90.8.  No- 
 thing hath  becne  carried,  nor  pra&ifed  fo  clofely,  nor  cun- 
 ningly by  thee,but  tTiat  the  Lord  had  an  eye  vpon. 
 
 3  He  did  not  carelefly  caft  his  eyes  ^pon  thy  a<5tions,but 
 iieobferued,  and  marked  diligently,  euery  circumftance 
 thereof,  Hefondtrtd  all  thy  faths.Pro. 5. 21. weighing  euery 
 circumftanceofplace,time,manner,meanes.&c. 
 
 3  He  hath  fo  pondered ,  and  considered  of  thy  wayes 
 and  courfes ,  as  that  he  neither  can ,  nor  will ,  euer  forget 
 'them  ;  For  He  hath  written  them  in  abooke,  and  thej  are 
 before  bim>  Efay  65.6.  Yea  hee  bath  fealed  them  up  a- 
 mongsl  his  trea/kres,  Dcut.  32.34.  They  are  fare ,  and 
 fafe. 
 
 4  He  hath  Co  written,  and  fcaled  them  vp,  asthatnot- 
 withftanding  he  will  one  day  bring  them  to  light,  and  lay 
 
 177 
 
 Ecckf.it .14. 
 
 Vfij. 
 
 lob  14.1^, 
 
 N 
 
 the 
 
l78 
 
 Pfol,50. 
 
 An     Exposition    of    the 
 
 the  fecreteft  of  thy  doings,  open  before  men ,  and  make 
 them  man  if  eft,  i  CV.4,5.  For  there  is  nothing  con  end  thai 
 /ball  not  be  revealed  yneitber  hid..ihatjhall  not  be  knoirne fLtik^ 
 Ii.1,2. 
 
 5  Hz  will  not  onelylay  thy  practifes  open  ,  but  he  will 
 charge  thee  with  them  fc,as  to  recommence  thern  into  thy  bo- 
 fomeilf^j  6x.6.  He  will  fa  them  in  order  before  thine  ovine 
 eyes  alfo,Pfal.  5  o.s  I .  Aw\  bring  thee  to  iudgemext  for  them, 
 Scclef.it.  9. 10. 
 
 6  And  laftly;  the  more  cunning  thou  haft  vfed,  in  con- 
 cealing of  thy  finne,  and  in  keeping  of  it  fecrec,  the  more 
 doth  the  Lord  abhorre  thee ,  and  the  hcauier  vengeance 
 ihall  betide  thee  in  hell,  feeing  thou  haft  denied  the  Lord, 
 or  thought  him  at  the beft  to  haue  but  carnall  eyes,  and  to 
 fe  e  but  as  man  feeth,  lob  \  0.4, 
 
 Oh  thinke  on  thefe  things  you  lurking  Dans ,  clofe  ene- 
 mies of  the  Church,  whofefleepe  departs  fiom  you  ,  till  you 
 haue  caufed  fame  to  fall :  The  Lord  feeth  your  plots  and 
 cunning  deuices,y  our  clofe  practifes  againft  liis  Church  and 
 people;    But  he  that  fitteth  in  heauen  /hall  laugh  you  to 
 fcjirnejhe  Lord  will  haue  you  in  derijtou.  Take  notice  of  this 
 alfoyou  adulterers  and  whore-mongers,,  who  fay  in  your 
 hearts,  who  feeth  w^Wc  arc  compared  about  with  dark- 
 neffe,.  we  need  not  feare  :  Behold  the  Lord  himfelfe,  who 
 (hall  be  thy  Iudge,  he  feeth  thy  villany,  and  looketh  thee 
 in  the  face,in  the  act:  doing.  In  a  word,alI  you  that  think  of 
 fecrecy,  and  hope  for  euer  to  auoid,  both  the  reproach  and 
 punifhment of  your  finnes  committed  ••  confider  this  and 
 be  better  aduifed,  thinke  not  by  denying,  excufing,  colou- 
 rings cloaking  them,to  auoid  the  Hume  ;  For  what  if 
 men  doe  count  you  innocent  >*yet  God  will  bring  in  evi- 
 dence, to  find  you  guilty.  He  hjpfelfe  tooke  you  with  the 
 manner,and  was  in  place  at  the  deed  doing :  and  therefore 
 he  himfelfe  will  wittsefe again fi •  thee>andfet  thy  finnes  in  or- 
 der before  thee* 
 
 Secondly  ,  this  ferueth  to  fet  forth  Gods  wonderfull 
 patience,  and  long-fufFering  :  for,  is  all  finne  in  his  eye  ? 
 
 then 
 
Pa 
 
 R  A  B   L   H      JO  F 
 
 H  B      LOST 
 
 O  N  N  fi  . 
 
 then  wonder  at  Gods  forbearance  !  who  feeing  fo  many 
 and  outragious  finnes  daily  committed  ;  yet  for  all  that, 
 fpares  vs.  Sonic  are  fwearing,fomc  tipling,fbme  cheating, 
 feme  whoring,  when  his  eye  is  en  them  :  All  our  imptifi- 
 ties,  impieties,,  he  doth  plainely  behold ,  yet  he  foibeares 
 and  doth  not  flake :  wonder  3t  this,  wonder  at  it,  oh  you 
 Tonnes  of  men, and  let  it  teach  yon  to  repent. 
 
 A  third  Vie,  may  feme  to  ftirre  vs  vp,  and  encourage  vs 
 to  well-doing,  whatlazie  feruant  will  not  put  forth  h;s 
 flrength,  when  his  mailers  eye  is  on  him '?  So,  who  is  it 
 (were*  he  well  perfwaded  that  the  Lord  is  a  fpe&ator  and 
 beholder  of  his  doings)  would  not  put  forth  his  flrength  to 
 theLords  worke?  Were  this  well  coafidercd,how  coura- 
 gious  mould  we  be,bothin  the  duties  of  our  generall  and 
 fpeciall  callings  ?  How  forward  would  we  be  -to  eu  cry 
 good  worke  ?  Be  not  then  ilothfull  in  Gods  feruice,  (land 
 not  all  day  idle;  be  euer  doing  of  good:  not  the  lead  good 
 can  be  done,  but  he  doth  know  it;  be  it  done  n?uer  fo  fe- 
 •cretly,yet  hefecth  it.  He  feeth  thy  prayers,  he  heareth  thy 
 grones,  he  bottles  vp  thy  teares  which  are  flied,  and  made 
 at  mid-night.,  and  will  reward  them  :  thou  needed  not 
 looke  for  witnefTes  totake  notice  ofthy  acTions,God  him- 
 felfe  is  witnefTe,  and  thy  owne  confeience  alfo.  Thy  con- 
 ference is  as  a  thoufand  witnefTes ,  and  God  as  a  thoufand 
 confeiences ;  How  many  witnefTes  would  ft  thou  haue  ? 
 Canft  thou  defire  more  ?  Let  this  inflame  th^  to  pietie, 
 and  caufc  thee  to  make  euen  holy  thoughts  precious:  For, 
 asthereis  not  the  leafleuilhn  the  heart  which  can  efcape 
 Gods  knowiedge ;  -no-more  is  therethe  lea  ft  good  motion 
 and  cogitation.  Oh  that  this  were  well  weighed  1  then 
 iliould  we  not  haue  fuch  a  number  of  lazie  Chriilians ,  as 
 now  we  haue:  let  it  be  con(idered,and  let  his  knowledge 
 fupport  thee  in  euery  good  action. 
 
 Fourthly,  this  point  affords  vs  a  vfe  of  comfort;  for, 
 isitfo,  that  God  is  a  beholder  of  ail  ourworkesand  a- 
 dions?  Surely  then  this  may  feme  for  our  (insular  confo- 
 lation,  and  that  in  diuerfe  diftrefTes.  I  will  inflance  but  in 
 
 N  2  fome; 
 
 179 
 
 Vfi* 
 
 Vfo 
 
i8q 
 
 An     Exposition    op     thh 
 
 P&4»94,7,93ic 
 
 5 
 
 Exod.3,7. 
 
 The  for  getting  cf 
 Godi  eye  doth 
 aggrauale  the 
 fmnc. 
 
 Ezra.  9. 1 5. 
 
 fome  ;  As  firft,  agamft  the  malicious  enterprifes  of  wicked 
 men,  who  band  themfelues  againft  Gods  Church  and  peo- 
 ple ;  the  Lord  feeth  and  knoweth  how  to  bring  their  pur- 
 pofes  to  nought,  and  how-eiicr  they  fay,  The  Lord  [ball  not 
 fceyncither  fhaUihe  Cjod  of  lacob  regard  it, yet  they /ball know 3 
 thai  he  t  bat  made  the  eye  doth  fee ,  and  he  that  chajlifeth  the 
 heathen  [hall corrcli.  Secondly,it  may  comfort  vs  in  time  of 
 perfecution  j  Arc  we  any  way  wronged  in  body  or  in 
 goods  ?  Why,the  lord  ftands  by  ,  he  is  an  cye-witneffe, 
 and  taketh  notice  of  all  c  ur  wrongs,   lhane  fare  ly  feene  the 
 affliction  of  my  people  which  are  in  Egypt >  faith  the  Lord,  and 
 haue  heard  their  cry,  by  reafon  of  their  tasfy-m after s  :  fori 
 know  their  j Wv owes.  Commit  therefore  thy  caufe  vnto  the 
 Lord;fay  onely  with  Dauid^  Lord  thou  fee  slit.  And  third- 
 ly, it  may  comfort  vs  againft  the  cenfures  and  (landers  of 
 the  wicked.    The  Lord  knoweth  vs  and  ourdefires;  he 
 knoweth  our  hearts  and  innocency,  what  euer  the  world 
 cither  fay  or  thinke.   This  was  lobs  comfort  in  the  like 
 cafe;  my  witneffe  u  in  heaueny  and  my  record  u  on  high.    And 
 thus  the  Apoft!e  "Paul,  when  he  was  dilparaged  by  the  Co- 
 rinthians,  t '  paffe  not  (faith  he)  tobeiudgedofjQUy  my  iudge- 
 mentiswith  the 'Lord; he  iudgetb  me.  It  matters  not  what 
 the  Prifoner  faith,  fo  thelndge  acquit  vs  :    And  thus  we 
 fee  what  comfort  this  affords. 
 
 The  fecond  doctrine  hence  to  be  obferued  is  this; 
 That  the  j  or  getting  ofCjods  all- feeing  eye  in  the  commit' 
 ting  of  emit  i  doth  aggravate the  finne,  andincreafe  the  fame. 
 This  he  infifts  vpon,  as  an  aggrauation  of  his  fault,  that  he 
 had  not  feared  in  the  ilght'of  God  to  offend.  The  fpeech 
 of  £zra  in  his  confefiion,  may  feeme  to  make  much  to 
 this  purpofe,  Behold  we  are  before  the-e  in  our  treffa[fesy  for 
 we  cannot  [land  before  theefacaufe  of  this  :  As  if  he  fhould 
 fay,our  finne  is  increased ,  in  that  we  had  no  more  regaal 
 of  thy  prefence,  and  ftood  not  in  that  awe  of  thee  that  we 
 mould,butnow  we  fee  that  we  were  all  the  while  in  thy 
 1  view,and  becaufe  ofour  neglecl  herof,we  now  pcrceiue  we 
 cannot  ftand  before  thee.  Thus  doth  £U«i^  aggrauate  his 
 
 finne, 
 
Parable  of  thr  lost  Sonne. 
 
 Cm\c,Agai*ft  thee^againfl  thee  one ly  haue  1  finned^  and  dove 
 euillin  thy  fight* 
 
 The  reafons  of  this  point  are  thefe,  Firft,wefinne  againlV 
 the  meancs  that  ought  to  keepe  vs  from  linne ,  and  this 
 dotli  aggravate  the  finne  exceedingly,  and  make  finne  out 
 of  meamre  finfull.  What  better  meanes  to  reftraine  vs 
 from  the  committing  of  finne ,  then  the  remembrance  of 
 Gods  cye?Now  when  wc  refpecl  not  Gods  eye,and  fall  in- 
 to cuill,we  fiiffer  fin  to  breake  out  againft  the  good  means 
 that  mould  reftraine  it:  This  is  a  fearefull  aggrauation,  and 
 makes  the  leaft  finne  to  be  prefumptuous. 
 
 Secondly,  we  rob  God  of  his  honour,  and  glue  not  that 
 vato  him  which  is  his  right,  we  would  plucke  out  his  eyes 
 that  he  mould  not  fee,or  at  leaft,iuuge  him  to  be  blind:  to 
 thinke  Godfeeth  vs  not,is  a  kind  of  Atheifme ,  for  after  a 
 fort, we  deny  him  to  be  God.  And  to  thinke  God  (ecth  vs, 
 and  yet  to  run  in  fin  without  refpect-  of  his  prefence,  is  lit- 
 tle better  then  to  contemne  him  :  both  v?  ayes  he  is  difho- 
 noured,and  fo  the  finne  aggrauatedand  incrcafed. 
 
 Let  the  vfe  of  this  be,  to  Admonifh  euery  one  of  vs  to 
 take  heed,  leaft  we  forget  Gods  eye  in  our  workes  and  a- 
 cfHons :  let  the  eye  of  his  maieftic  be  duly  thought  vpon, 
 wherefbeuer  thou  art,  or  whatfoeuer  thou  art  a  doing,  yet 
 dill  remember  it:for,the  carelefle  regard  of  it  will  increafe 
 both  thy  (inne  and  forrow.  Efteeme  of  euery  place  as  la- 
 cob  did  of  Bet hel;  whathe  then  faid,  vrge  ftili  vpon  thy 
 foule,  The  Lord  u  here  prefent^  and  I  wm  not  aw  ore  of  it. Let 
 thy  mop  be  a  'Bethel ,  thy  chamber  a  'Bethel ,  thy  clofet  a 
 Bethel-,  for  God  is  there  prefent.  Oh  that  this  meditation 
 did  take  place  in  our  hearts ,  how  many  finnes  would  it 
 keepe  vs  from?  how  confeionably  mould  we  walke?  how 
 vpright  would  we  be?  Thechiefe  fountame  of  all  hypo, 
 crifie,  is  either  ignorance,  or  not  confide  ring  of  this  diume 
 propertie  of  God:  And  furely,if  any  thing  wiilbanimhy- 
 pocrifie,thiswiildoeit.  As  many  of  you  therefore  as  call 
 vpon  the  name  of  the  Lord,  and  defire  to  depart  from 
 iniquitie  and  finne,remember  the  vbiquitie  of  Gods  eye.  A 
 
 N  2  man 
 
 181 
 
 Reafen  i, 
 
 Reafon  2< 
 
 Vfe  l. 
 
i8» 
 
 Vfe 
 
 Vf'Z* 
 
 An     Exposition    op    thb 
 
 man  cannot  chufe  but  be  good  (faith  TSoetiw')  who  ffcill  re- 
 members, that  he  (lands  in  the  prefence  of  the  Lord :  let 
 this  meditation  thenbeeuer  in  thy  mind  ,  that  God  is  be- 
 fore thee,and  behind  thee,  without  thee,  and  within  thee, 
 on  thy  right  hand, and  on  thy  left  hand,  alwayes  ncare  and 
 neuer  farre  off;  and  fo  fhalt  thou  walke  vprightly. 
 
 In  the  next  place,  this  may  feme  for  Terror  to  all  fiich 
 bold  prefumptuous  miners ,  as  dare  and  doe  commit  finne, 
 albeit  they  doe  remember ,  that  Gods  eye  feeth  them  :  I 
 albeit  their  confeiences  cry  loud  in  their  eares,  that  the 
 Lord  beholds  them.  Doth  the  very  forgetfulnefle  of  Gods  i 
 eyeincreafe  and  aggrauate  the  finne;  then  what  doth  this?  j 
 how  fearefuli  is  the  finne  of  fuch ,  as  though  they  do  re-  i 
 member  die  eye  of  God  is  on  them,  yet  fleightly  regard  it,  j 
 and  will  not  abitaine  from  their  euill  doings  ?  I  doubt  not 
 but  the  confeiences  of  many  tell  them,  they  haue  thus  fin- 
 ;  nedjthus  boldly ,audaciouGy,  and  prcfumptuoufly  tranfgref- 
 fcd.    Few  will  deny  that  God  fees  thcm,and  they  will  fay, 
 !  they  Know  it  and  rem  ember  it  too  :    If  this  be  true  thou 
 I  layeftjthen  the  more  wretch  thoti,that  darcfl  thus  prouoke 
 }  hirato  his  face,  and  as  it  were,  challenge  him  in  the  field. 
 I  Doft  thou  not  in  effecl:  fay  this?   Albeit  thou  haft  forbid- 
 j  den  me  to  do  thus,  or  thus,  and  haft  threatned  damnation, 
 «  for  the  doing  of  it,  yet  I  will  do  it,though  thou  lookeft  on 
 ;  me,  I  care  not  for  thy  eye,I  feare  not  thy  threats,I  efteeme 
 I  not  of  thy  iudgements  ?   O  wretched  creature ,  duft  and 
 ;  allies,  wormes-meat,  that  thou  darcfl  be  thus  bold  :  Take 
 |  heed,  God  will  be  prouoked,  though  not  eafily  :   he  will 
 j  be  angry,  though  he  be  flow  to  anger;  and  thou  (halt  then 
 j  know,  what  a  fearefuli  thing  it  is  to  fall  into  the  hands  of 
 i  the  eternall  God. 
 
 I  In  the  laft  place,  here  is  matter  of  humiliation/or  the  ve- 
 |  ry  beft  amongft  vs ;  doth  the  forgetfulneffe  of  GqcIs  eye 
 j  increafe  the  finne  ?  then  alas,how  are  our  finnes  increafed? 
 how  many  finnes  haue  we  committed,  when  rhe  eye  of 
 God  had>beene  neucr thought  on?  Nay,howmany  finnes 
 haue  we  committed  vnder  hope  of  fecrecy  ?   No  mans  eye 
 
 hath 
 
Parablh  of  the  lojt  Sonne, 
 
 eye  hath  ouer-looked  vs,therefore  haue  we  tooke  libertie 
 to  finne,and  becne  bold  to  doecuill:  how  horribly  haue 
 we  abafed  his  glory  and  maieflie,  when  we  haue  not 
 becne  afhamed  to  do  that  vnder  his  eye,  which  our  confer- 
 ences tell  vs,  we  would  not  doe;  nay,  we  fhould  haue 
 beene  afhamed  to  haue  done,  if  the  eye  of  the  leait.  child 
 had  looked  on  vs  ?  Oh  let  this  humble  vs,  and  in  making 
 thy  confellions, Tetnot  this  be  forgotten  ;  bring  thy  foule 
 to  a  humiliation  euen  for  this,  amongft  the  reft,  that  God 
 wasnotremembred.  In  doing  of  cuill ,  the  fight  of  God 
 was  little  reckoned  of.  Let  this  be  put  in  thy  Catalogue 
 of  finnes,  and  for  this  very  particular ,  afflict  thy  foule  be- 
 fore him,  and  defire  him  to  cleanfe  thee  from  fecret  faults, 
 PfaLig, 
 
 And  am  no  more  worthy  tohe  called  thy  Sonne 7\  See  how 
 he  humbleth  and  abafeth  himfelfe,euen  to  the  vttermoft.  I 
 am  not  worthy  to  be  thy  fonne ,  nay  not  worthy  of  the 
 name  ofa  fonne  ,  make  me  but  as  an  hired  feruant,  and  I 
 fhall  thinkemy  felfe  meft  happy.  Oh  rare  humiiitie  !  yet 
 greatly  neceflarie,becaufe  God  is  good  to  fiich.  But,as  for 
 the  proud , he  beholds  them  afarre  off.  But  to  come  to  the 
 LefTon,  and  this  it  is  ;  where  there  ii  true  Repentance ,  there 
 is  a  fight  and  fence  ofa  mans  owne  vnw  or  thine ffe.  The  better 
 repentance,the  more  humiiitie.  Before,there  was  no  place 
 in  the  Family  good  enough  for  him  ;  now,  he  thinks  him- 
 felfe  not  good  enough  for  anyplace  in  the  houfe.  Thus 
 they  that  haue  their  eyes  opened,  and  are  truly  penitent, 
 will  efteeme  God  to  be  great,  but  themfelues  bafe.  It  was 
 the  fpeech  of  Abraham  >  the  Father  of  the  (aithfull,  lam 
 but  dnfl and afbet.  It  was  the  voice  of  facob,  I  am  not  wor- 
 thy of  the  leap  of  thy  mercies.  It  was  the  fpeech  of  Damdy 
 Who  am  I \  OLordCjod,  and  what  u  my  hot*  fe,  that  thou  haft 
 brought  me  hitherto  f  It  was  the  voice  of  Gideon ,  My  Fa- 
 thers  ho  ufe  U  the  leaf  in  all  Jfraet.  It  was  the  voice  of  lob, 
 I  abhorre  my  felfe  ,  and  repent  in  dttft  andaftes.  It  was  the 
 voice  of  Peter ,  7)epartftom  me,  Lord,forlam  afinfull  man. 
 It  was  the  voice  of  Panl,  lam  not  worthy  to  be  called  an  *A- 
 
 N  4  fofllex 
 
 i82 
 
 Texts 
 Verf.jp. 
 
 Dotlrine. 
 v/here  there  is  j 
 true  repentance^ 
 therehaf>'>htoj 
 amaniownevn^ 
 Vfortbintfje* 
 
 Gen  18.27. 
 
 Gen  32,10. 
 
 2  Sam. 7.18. 
 
 Iud,6if. 
 
 Icb42.5. 
 
 Luk.f.S. 
 
 1  C0r.l5.tiil 
 
 1  Tim  1.15% 
 
 Mat.8.g, 
 
1 84   \ 
 
 An     Exposition    op     thh 
 
 Rtafon. 
 Rcu.3.17. 
 
 Ifa.6. 
 
 VfiV 
 
 $ign;$  of  on 
 bumbled  fault. 
 
 Firflttremblwg 
 at  'the  Word. 
 lfa.60.2. 
 
 Cat. in  loc 
 
 tbttttmsg* 
 
 poftle:  and  that  he  was  the  tkiefe  of  all /invert.  It  was  the 
 voice  of  the  humble  Centurion,  /  am  not  worthy  t  bou  fh<w  l- 
 deft  come  vnder  my  roefe.  What  fhali  I  need  to  fpeakeof 
 £&»yf ,  i\eheminht  Daniel,  .Mary  Magdalen^  with  others  ; 
 who  haue  becne  vile  and  bafe  in  their  owne  eyes ,  though 
 great  in  the  Lords  eftimation  and  Gght.  If  you  go  through 
 the  whole  booke  of  God,  from  the  beginning  to  the  end, 
 you  flhail  euer  find ,  that  the  faireft  Saiircshauc  efteemed  I 
 themfdues  to  be  fowled  finners. 
 
 And  it  Hands  withgoodReafon;  for  the  affections  muft  j 
 needs  follow  the  temperature  of  the  mind;  fo  that  as  the* 
 conceit  of  hoiineffe  and  hapnineffe  doth  puffe  vpa  man  in  j 
 pride  and  preemption  ;  fo  the  true  fight  and  fenfe  of  his 
 finfull  and  wretched  eftate,  muft  needs  caft  him  downe 
 with  fbame  and  fcrrow  :  as  may  be  fecne  in  the  Prophet 
 ^rj, when  he  cried  out ;  Wee  U  mey  I  am  vndone,  becaufc  I 
 am  a  wan  of  polluted  lift  >  and  I  dwell  in  themiddefl  of  people 
 of  polluted  lipt. 
 
 Let  vs  then  examine  our  Repentance  by  cur  humilitie. 
 Hail  thou  truly  repented?  then  thou  art  truly  humbled, 
 and  caft  downe  with  a  fight,  and  fenfe  of  thy  finnes  and 
 tranfgrc (lions :  Then  thou  art  vile  and  bafe  in  thine  owne 
 eyes  and  eftimation  :  then  art  thou  poore  in  fpirit,and  bro- 
 ken in  heart.  And  if  it  be  thus  with  thc.c,thefemarkcs  will 
 make  it  manifeft. 
 
 Hi  ft,  a  trembling  at  Gods  Word  :  To  tlm  man  will  I 
 IcoMefoith  the  Lord^euen  to  him  that  ii  poore  and  of  a  contrite 
 [pirit,  and  trcmbleth  at  my  Word.  I  am  not  ignorant  how 
 fome  referre  this  onely  to  the  Law  ;  which  threatneth, 
 terrifieth,and  denounceth  the  horrible  iudgement  of  God 
 againft  finners ;  but  it  is  to  be  taken  more  largely  (  as  Cal- 
 mn  doth)in  regard  that  the  faithfull  themfelues  tremble  at 
 the  Gofpel!  :  So  then,  a  trembling  at  the  Word,  yea  at  e- 
 uery  word  of  God;  the  threttning  Word  ,  the  promiftng 
 Word,  th&commAnding  Word,  is  a  found  figne  of  ahum- 
 bled  foule,  Firft,  a  trembling  at  the  hearing  of  Gods 
 threatmngiy   When  he  heares  the  menacing*  of  Gods 
 
 ven?e3ncc 
 
Parable   of    the    lost  Sonne, 
 
 vengeance  againft  finne,  there  is  a  kind  of  inward  quaking 
 andleare ,  lead  by  finne  we  ihould  incurre  the  danger  ot 
 Gods  wrath ,  and  bring  on  cur  heads  the  curfc  denounced 
 againft  the  breakers  of  Gods  Law.  Thus  T>auidy  bis  flefi 
 tremb  led  for  fear  e  ofCjodyandhe  was  afraid  of  hU  indgements. 
 Thus  was  it  with  Habah^tik^  His  belly  tremb  led  .and  his  lips 
 quiuered  at  the  hearing  of  the  voice.  RottenneiTe  etltrsd  in- 
 to his  bones,and  he  trembled  in  himfelfe,that  he  mightrcft 
 in  the  day  of  trouble, 
 
 Secondly,  as  they  tremble  at  Gods  theatnings  >  Co  alfo 
 Xlhispromifes:  The  hearing  or  reading  of  Gods  mercies 
 and  promifes  ,  begets  in  the  humbled  foule  an  inward 
 feare  and  quaking  ;  lcaft  through  vnthankfulnelTe  and 
 difbbedicnce ,  hefhoulddepriu:  hirnfelfe  of  the  vfe  and 
 fruit  of  the  promiie  made:  To  this  doth  the  Apoftle  ex- 
 hort the  Hebre  wes  ;  Let  v  s fear  ele  aft  M  any  time  by  for  fa- 
 king the  promife  ofentring  into  resly  any  of  you  (hottldfeeme  to 
 be  deprived.  And  let  not  this  fceme  ftrange  to  any,  that  a 
 child  ofGodiriould  tremble  in  hearing  of  fuch  comforta- 
 ble Do  drine;  that  the  hearing  of  Gods  mercies  and  pro- 
 mifes^culd  caufe  him  to  fcare:  For  thefe  two  may  well 
 ftand,  and  arc  mixt  together  in  the  heart  of  euery  beleeuer. 
 He  hearcs  the  promiies ,  conceiuesthefweetnefle  ,  takes 
 much  corn-fort  in  them ;  Hereupon,  he  feares  leaft  that 
 he  by  his  mifdemeanour  fhouid  miile  of  fuch  happi- 
 nelle. 
 
 Thirdly,,  he  trembles  at  Gods  precepts ,  fearing  to  tranf- 
 grefTe,  becaufe  of  the  authoricie  of  the  commandement, 
 Thus  was  it  with  Datsid,  Trinces  hane  perfected  me  with' 
 otst  acaufe^tst  my  heartftandeth  inaweofthy  Word*  God 
 had  commanded ;  he  ftands  in  awe  of  this  command,  and 
 will  give  obedience.  Thus  we  fee  one  marke  of  a  truly 
 humbled  foule  ,  a  trembling  at  Gods  Word,  yeaatcuery 
 word;  both  Threaming,?romifing,and  Inioyning. 
 
 Secondly, ;  if  thou  art  indeed  humbled,  and  haft  a 
 fcafe  cfteemeofthy  owne  fclfe;  thou  wilt  renounce  thy 
 
 1  owne  workes  and  merits 
 
 and  difclaime  ail  opinion  of 
 
 thy 
 
 185 
 
 Pfal.li*.  120 
 Hab. 3,16. 
 
 Secondly^  the 
 
 Hcb.4-1; 
 
 PfaU. 
 
 Thirdly  ,at  his 
 precepts. 
 
 Ttsfceoitd^gfte, 
 a  reneurHing  cf 
 ourcvpne  works 
 
1 86 
 
 The  third  figne 
 
 Th*nl(efuUac~ 
 
 \nwkdgemtnl 
 
 oftheleaflof 
 
 Gods  fauour s. 
 
 Gem3».£.io. 
 
 An   Exp  o  s  i  t  i 
 
 ON      OF     T  H  H 
 
 The  fourth  figne 
 Conuntatiou 
 with  the  kardefl 
 maptre. 
 
 i  Sam.3.18. 
 Pfal.u9.7S* 
 
 Mic.7.9. 
 
 Tkefiftjtgne- 
 Teachablenefe 
 
 thy  owne  vermes  and  goodneffe,refting  onely  on  the  mer- 
 cy and  fauour  of  God  in  Chrift  Iefus :  Thou  doft  fee  the 
 imperfections  ofthy  beft  workes ;  and  how  thy  bell  ri^h- 
 teoufnefTeislikeamenftruous  cloth,  filthy  and  polluted, 
 and  therefore  doft  not  dare  to  thinke  any  thanke  due  vn- 
 to  thy  filfe  for  the  obtaining  of  any  good  biefTingjbe  it  ne- 
 uer  fo  finall. 
 
 Thirdly;  if  thou  haft  this  humble  heart;  then  there 
 wilbe  a  thankfull  acknowledgement  of  the  leaft  fauour  or 
 mercy  that  God  doth  beftow  :  As  a  poore  man  is  thank- 
 full  for  euery  farthing,  fo  wilt  thou  be  for  euery  fmall 
 bleffing;  acknowledging  it  to  be  infinitely  aboue  defert, 
 thou  being  IerTer  then  the  leaft  of  Gods  mercies. 
 
 Thou  wilt  be  thankfull  for  thy  health,  peace,  liberty, 
 yea,for  the  bene  ft  of  the  light ;vfe  of  thy  fences*,  for  thy  going 
 vfon  the  earth  for  thy  breathing  in  the  ay  re:  for  the  leaft  crum 
 of  bready  or  drop  of  water  thon  doe  ft  receive.  For  thou  art 
 not  ignorant  how  vnworthy  thou  art  of  the  leaft  of 
 thefe. 
 
 Fourthly,  if  thou  haft  this  contrite  and  humbled  foule, 
 tKou  art  content  with  Gods  feuereft  courfes,  and  patiently 
 fubmitteft  thy  feife  vnto  his  will :  Thou  art  content  to  re- 
 ceiue  euill  at  Gods  hand  as  well  as  good.  Thus  was  it  with 
 old  Ely,  when  he  heard  of  the  intended  iudgements  a- 
 gainft  him  and  his  houfe.  It  u  the  Lord  (  faidhe)  let  him  do 
 whatfeemeth  him  good.  And  thus  it  was  with  *Dauid  alfb, 
 /  know  O  Lord  that  thy  indgements  are  right %  and  that  thou  in 
 faithfnlneffe  haslaffliffed  me.  So  faith  the  Church ,  I  will 
 beare  the  wrath  of  the  Lord  becattfe  I  hatie finned  again  ft  him. 
 So  then  we  fee  that  when  we  are  once  throughly  hum- 
 bled vnder  the  fence  of  our  finnes,  we  will  patiently  fob- 
 mit  our  felues,  vnto  the  greateft  afflictions  that  God  is  plea- 
 fed  to  lay  vpon  vs. 
 
 Fiftly,  if  thou  art  thus  humbled,  thou  art  thenteacha- 
 ble,for  a  broken  heart  is  ready  to  receiue  impreflion ;  but 
 pride  is  impatient  of  admonition,it  will  not  be  taught ;  it 
 i§  deafe  on  that  eare.  The  proud  Pharifees  take  it  in  great 
 
 fcorne, 
 
Parable   of    the    lost  Sonne 
 
 fcorne,  that  Chrift  ihould  reproue  them  of  blindnefle: 
 Proud  Zidkiah  cannot  indure  Micaiah  his  admonition : 
 But  let  a  Prophet  deale  with  a  humble  He^ekjah^  you  fhall 
 heare  him  lay ,  good  u  the  word  of  the  Lord  which  thou  baft 
 fpoken. 
 
 Sixtly  and  laftly,a  humble  heart  will  iLew  it  felfe  in  a 
 humble  carriage  towards  others,accounting  other  ofGods 
 feruants  better  theo  themfelues  :  Striuingin gitting  honour 
 to  go  before  others.  It  will  caufe  vs  patiently  ^to  beare  iniu- 
 ries  and  wrongs ,  as  David  by  Shemei ,  God  hath  bid  him 
 cttrfe.  It  will  make  vs  fparing  in  our  cenfiires,  and  will  not 
 fuffcr  vs  to  difgrace  or  diminifli  the  gifts  of  others,  as  that 
 proud  Pharifee  did ;  yea  we  will  account  it  no  difgrace  to 
 be  imployed  in  the  meaneft  feruice,  for  the  good  of  any  of 
 Gods  people.  And  in  a  word;  our  very  lookes  and  vefture 
 will  make  it  apparent  that  we  are  humble.  And  thus  we 
 haue  feene  the  markes. 
 
 There  wants  nothing  but  a  diligent  examination  ,  to 
 tell  vs  whether  we  haue  this  humble  heart  yea  or  no  :  and 
 confequently ,  whether  as  yet  we  haue  (bundly  repented. 
 The  Lord  giue  vs  hearts  to  examine  our  felues ,  and  grant 
 vs  his  grace  for  the  better  performance  of  this  duty  ,  that 
 we  may  not  deceiue  our  felues  as  we  are  too  too  prone,but 
 that  we  may  haue  a  ceitaine  knowledge  of  the  eftate  of  our 
 faules. 
 
 But  in  the  fecond  place  I  muft  fall  from  Exhorting  to  la- 
 menting ;  for  certainely  there  is  but  fmall  (lore  of  true  re- 
 pentance vpon  the  earth,  there  is  Co  little  humilitie  :  the 
 ilgnes  we  haue  giuen  doth  apparently  lliew  it.  Where  is 
 this  trembling  at  Gods  word  that  formerly  we  fpake  of? 
 this  quaking  at  his  tbreatnings,  at  his  promifes,  at  his  pre- 
 cepts ?  how  ordinarily  are  thefe  things  heard  of  without 
 trembling  ?  Do  not  men  euen  make  a  mocke  at  the  threat- 
 nings,  faying  the  virion  is  as  wind,  and  where  is  the  pro- 
 mife  of  his  comming?are  not  the  promifes  of  the  Gofpcll 
 abufed,andmadematteroflicentioufnefTe?  and  is  not  the 
 grace  of  God  turned  into  wantonnefTe  by  men  of  the 
 
 world  ?■ 
 
 187 
 
 Ioh  9.39,40. 
 
 2C0r.18.23, 
 I  fay  39.8. 
 
 The  (jxt  fane* 
 Humble  cartage 
 exfreffed. 
 
 I. 
 
 2. 
 
 Vfe   1. 
 
 *Pet.M. 
 
 Rom.  a. 
 
x88 
 
 Pfai.85.8. 
 
 Ffa!  %,%. 
 Icr.5-5. 
 Pfal.5017. 
 
 Ifaa.ji 
 
 Num.xiA 
 
 An    Exposition    of    the 
 
 world  ?   And  as  for  his  commands,  who  ftands  in  awe  of 
 them,  who  doth  yeeld  to  that  which  God  requires ;  or 
 hearkens  to  that  which  the  Lord  will  fay?  alas  men  breaks 
 the  bands  y  and  cafi  away  the  yoke  ;  hating  to  be  reformed. 
 And  againe,what  trufting  to  mens  owne  works,  what  boa- 
 fling  of  our  owne  goodnefTe  is  to  be  found  amongft  vs?and 
 how  little  relying  on  Gods  fauourand  mercy  ?  Further, 
 what  horrible  ingratitude  doth  raigne  amongft  vs  ?  what 
 cteuouring  vp  Gods  bleflings ?  and  how  little  acknow- 
 ledgement of  Gods  goodnefTe  ?  The  Oxe  knowes  his  owner, 
 and  the  ssfjfe  hi*  mafters  crib,  'But  England  doth  not  know, 
 this  people  doth  not  confider.  Great  bleflings  are  vnder-pri- 
 zed,  but  finalier mercies  altogether  defpifed:  theGofpcll 
 and  the  fruits  ofit,  as  peace,  plenty, &c.  Thefe  arc  vnder- 
 valued  and  fleightly  regarded  :  and  (as  the  Ifraelites  of 
 their  Mannah)  we  think  bafely  ofit :  our  peace  we  grudge 
 our  felues;  neuer  better  times  then  when  more  warre,  fay 
 laany.   Is  this  our  thankfulnefTe  to  God  for  this  his  good- 
 nefTe? O  wretches  that  we  are,  to  be  fo  vnthankfulll  for  fo 
 greatablefling! 
 
 <And  as  for  common  mercies,  how  commonly  are  they 
 neglected?  as  food,  raiment,  lodging,  preferuation,  how 
 few  are  thankfuil  for  thefe  things?  We  fwallow  thefe  vp, 
 I  as  the  Swine  the  acornes ,  not  looking  vp  to  the  tree ; 
 J  Scarce  blefllng  our  meat  we  eat.  And  why?  Oh  thefe  are 
 but  ordinary  :  and  are  they  ordinary  ?  the  more  hauc  we 
 to  anfwer  for  our  vnthankfulneffe.    For,  tell  me  :  Is  not 
 Gods  goodnefTe  the  greater,  in  that  he  continues  thefe  vn- 
 to  vs,  albeit  we  daily  make  forfeiture  of  them  by  our  fin- 
 ning ?  And  fo  for  other  bleflings,  both  priuatiue,  (as  kee- 
 ping vs  from  difeafes,  fauing  vs  from  dangers ,  keeping  vs 
 and  ours  eucry  night  from  fire,frorn  robbers,from  mine)  as 
 alfb^/iW,ingiuingofvslife,  health,  ftrength  of  body, 
 vfe  ofthefenfes,  in  feeding  vs,  leading  vs  in  our  going  in 
 and  out,  refrefhing  vs  with  fleepe  euery  night ,  our  great 
 vnthankfulneffe  for  thefe  good  bleflings,  plainely  flieweth 
 that  humility  is  wanting.  Betides,  how  wonckrfkll  impa- 
 tient 
 
Parable   of    thh    lost  Sonne 
 
 tient  are  we  vnder  Gods  correcting  hand ,  what  murmu- 
 ring,complaining,  repining  againft  God  and  his  procee- 
 dings, when  any  lofle  befalls  vs,or  other  crofle  lies  on  vs? 
 We  are  content  to  receiue  good  from  him ,  but  enill  by  no 
 meanes  can  we  endure.  In  the  day  of  trouble  our  fpirits 
 are  as  ftiort  as  lehorams  was,  "Behold  thti  enill  commeth 
 from  the  Lord  wherefore  Jhotild  I  attend  on  the  Lord  any  lon- 
 ger* Oh  our  impatience  !  our  impatience,  I  fay ,  when 
 Gods  hand  is  on  vs;  our  murmuring  and  grudging  againft 
 Gods  proceedings;  our  fretting  in  the  day  of  our  tribula- 
 tion^ if  fomeiniurie  or  wrong  was  done  vs,thefe  do  eui- 
 dently  teftifie  we  are  farre  from  this  humility  of  fpirit. 
 
 Moreouer,  how  impatient  are  we  of  admonition?  How 
 do  we  fwell  when  we  are  told  of  our  faults  ?  What  a  dif- 
 grace  do  we  hold  it  to  be  told  of  our  duties,  though  in  ne- 
 uer  fo  humble  and  fubmifliue  a  manner  ?  Yea, though  it  be 
 by  the  mouth  ofGod,  or  Nathdn,  Yet  what  a  fpirit  of 
 contradiclion  do  we  manifeftly  {hew,  returning  reproofe 
 for  reproofe,rebuke  for  rebuke.  If  we  fliould  fee  one  that 
 is  dangeroufly  ficke,  inftead  oftaking  a  potion  prefcribed, 
 fling  it  in  the  Phyfitians  face,  we  would  pitie  his  eftate, 
 and  thinke  it  defperate.  The  cafe  of  fuch  is  little  better, 
 that  do  cad  a  reproofe  into  his  face  againe  that  giues  it. 
 Doth  not  this  lliew  our  hearts  are  haughty,  void  of  all  true 
 humility  and  tiwekneffe?  And  laftly,  (in  a  word)dothnot 
 our  cariage  and  behauiour  towards  others  condemne  vs  > 
 What  condemning  of  others,  and  iuftifying  of  our  felues  > 
 What  cenluring  and  iudging  of  our  breihrens  infirmities  ? 
 Do  not  thefe  argue  haughtinefTe  of  fpirit  ?  And  do  not  our 
 proud  fpeeches,  countenances,goings,  and  apparell,fignifie 
 a  vaine  and  proud  heart  ?  If  all  things  teftifie  againft  vs, 
 where  is  then  repentance?  the  counterfeit  of  it  may  euery 
 where  be  had,but  the  true  grace  indeed  is  rare  to  be  found. 
 Oh!  what  caufe  haue  Gods  children  to  run  to  the  gap? 
 What  need  haue  weailto  fly  vntothe  Lord,for  there  is  a- 
 bundance  of  finne  in  euery  place  and  corner ,  but  little  re- 
 pentance,the  Lord  he  know eth.  You  therefore  that  feare 
 
 the 
 
 18  ? 
 
 *King,6.33, 
 
 OflcndolUila- 
 tum^s^ergitme 
 Into:  opendoilli 
 
 ttdit  parieth 
 
ipo 
 
 An    Expositi 
 
 ON      OF     THE 
 
 rfii< 
 
 :Hab.».4« 
 
 'sihitudo  tumefi 
 valida.ChryC 
 Hom.2oJn 
 EpiftadRom 
 
 Vfi* 
 
 the  Lord  call  vpon  him  :  you  that  haue  any  intereft  in  the 
 Lord,  pray  vnto  him :  downe  at  morning',  downe  at  eue- 
 ning,  giue  him  no  reft  vncill  hee  haue  fheathed  vp  his 
 fword,which  he  hath  drawne  out  and  is  now  a  furbufhmg 
 and  making  ready  for  the  baftell,  with  which  hee  will 
 fliortly  fti -ike,  if  the  prayers  of  Gods  children  do  not  hold 
 his  hands. 
 
 Thirdly, this  may  feme  for  Terrour  to  all  fuch  ,  who  as 
 yet  haue  not  this  meane  and  bafeefteemc  of thcmfelues. 
 Let  all  fuch  know  they  are  void  of  grace  :  I  haue  (Sods 
 Word  for  my  warrant.  #*•  Wd(faith  the  ?rophet)6«/W<? 
 which  i*  lifted  vp9  id  not -vfright  within  him.    All  thofe  that 
 are  void  of  humility  are  farre  from  vprightneflc  :  The 
 higher  the  Sun  is,  the  ihorteris  the  fhadow  ;  the  more 
 grace,the  leffe  conceit :  The  emptieft  veftell  euer  founds  ; 
 iowdeft ,  and  the  fuller  the  bafer.    Wood  that  in  burning  j 
 yeelds  the  greateftfmoke,  doth  commonly  giue  thefmaU 
 left  heate.  Thofe  bowes  which  are  moft  laden  with  fruit, 
 thofe  eares  which, are  iulleft  of  Corne,  doe  euer  bend 
 downeward.;  when  the  barren  bow,  and  empty  eare 
 ftands  vpright :  So  thofe  that  are  emptieft  of  grace,  euer- 
 more  make  the  great  eft  oftentat  ion  ,  and  crackemoft  of 
 their  owne  goodnefle.    But,  of  this  Pfhall  haue  occafion 
 to  fpeake  more  hereafter. 
 
 Laftly,this  may  comfort  fiich  as  are  thus  meane  and  bafe 
 in  their  owne  eyes,  who  cry  out  with  that  holy  Patriarch, 
 They  are  leffe  then  the  leaft  ofCjods  mercies  and  favours*  And 
 with  blcffedS./W/,  TheyarethervorUofallJinners,  who 
 vpon  diligent  fearch  find  in  them  the  former  markes  and 
 fignes  oftrue  humility  :  let  fuch  comfort  themfelucs.  This 
 is  a  great  argument  of  found  grace ,   it  is  an  euident  tefti- 
 mony  of  found  repentance,and  of  Gods  fauour  •  and  cer- 
 taineit  is(therefbre  hold  it  for  a  truth)  the  viler  and  bafer 
 thouurt  in  thy. owne  efteeme,  the  more  dearc  and  precious 
 thou  art  in  the  eyes  of  the  Lord;  howeuerin  the  eyes  of 
 the  world  thou  artgiuen  vp  for  defperate,  and  a  man 
 vndone. 
 
 But 
 
ARABLB    OF     THE      LOST 
 
 O  N  N  E. 
 
 But  ah  I  alas  thou  haft  hot  as  yet  attained  to  that  depth 
 of  forrow  for  firms  that  other  of  Gods  feruants  haue:thou 
 art  not  as  yet  humbled  enoughruior  fufficiently  vile  in  thy 
 owne  ey  es  ,t  h  ere  fore  thou  fe  are  ft.  Comfort  belongs  not 
 to  thee,  as  being  one  that  hath  not  as  yet  truly  repented  of 
 finne,&c. 
 
 It  is  certaine  that  all  do  not  attaine  to  the  fame  depth  of 
 ibrrow3nor  humiliation  for  finne  :  Goddealeth  not  with 
 allaiike3becaufeinwifdome  he  knoweth  what  is  moftfit 
 for  euery  man.  But  had  you neuer  fo  much  griefe  for  finne, 
 as  to  make  you  diflike  it,  and  your  Cclfe  for  it ;  and  to  bee 
 wearie  and  heauy  laden  with  the  burden  of  it  ?  Haue  you 
 not  come  to  God  with  a  humble  acknowledgement  of 
 your  owne  viienefle  and  bafenefTe ;  begging  mercy  and 
 fbrgiuenefie  of  all  your  frnnes  for  his  Sonnes  fake  alone  ? 
 And  doth  it  not  make  you  more  watchfull  ouer  your 
 wayes,  and  more  carefuil  to  walke  worthy  of  the  Lord  in 
 allpleafing?  Ifthus :  then  be  you  aflured,  that  though 
 you  haue  nor  beene  caft  downe  vnder  that  depth  of  humi- 
 liation that  others  haue,yet  that  degree  of  humiliation  you 
 haue  had ,God  inwifdome  fawtohe  competent,and  fuffi- 
 cient  for  you,  It  is  good  to  grieue,  becaufe  we  can  grieue 
 no  more  :  but  to  perplexe  the  foule  with  needlefTe  fearcs^ 
 becaufe  we  haue  not  beene  fo  much  humbled  as  others(the 
 former  mark.es  and  iignes  being  found  in  vs)  argues  igno- 
 rance and  vnthankrulnefTe  :  As  if  one  fhould  cry  out  of  a 
 skilfull  Chyrurgian  ,  for  letting  our  broken  bones  with 
 lcfle  paine,or  curing  our  wounds  with  leiTe  fmart,  then  he 
 did  fome  others.  It  may  be,  God  in  mercy  hath  kept  as 
 yet  from  thee  the  ghaftly  afpeft  ofthy  finnes,leaft  the  hor- 
 rour  of  them  fhould  ouerwhelmethee :  bleflc  God  for  it, 
 andthinke  nottheworfeofhim,  nor  ofthy  felfe,  if  thou 
 be  brought  home  by  inticements  and  allurements.  Itisno 
 frnalladuantagethe  Deuill  takes  through  immoderate  for- 
 row  of  young  beginners:  in  which  refped:  Paul  charged 
 the  Corinthians  to  comfortthe  inceftious  perfbn ,  leafi  be 
 were/wallowed  vp  mth  oner-much  heamneffc ;  and  Jo  Satbau 
 
 (faith 
 
 191 
 
 Ob. 
 
 Reft. 
 
 2  Com,  7 
 
I  g  2 
 
 I  - 
 
 An    Exposition    of    the 
 
 Text* 
 
 Gods  blejjhgi 
 are  better  difcer 
 ned  by  their 
 want,  then  by 
 their  enieyment 
 i  Sam. 3  i. 
 Ifaj+a; 
 
 Vfe. 
 
 (faith  ^)cirvumnsnt  vs,  a  Cor.i.  1 1 .  For  we  are  not  ignorant 
 of  his  devices. 
 
 L^Uke  me  as  ens  of 'thy  hired  feruants~\  As  if  he  fliould 
 haue  (aid,  I  dare  not,  I  do  not  make  fnit  to  be  as  before  I 
 was,afonne;  lam  vn worthy  of  fuchfauour,  yet  vouch- 
 safe me  that  fauour  that  I  may  belong  vnto  thee :  and  al« 
 though  I  am  not  worthy  to  be  called  a  Sonne,yet  vouch fafe 
 me  to  be  a  hanger-on ;  let  me  haue  a  roome  and  feruice  in 
 thy  houfe^though  itbeamongft  the  company  of  thy  hired 
 fcruants. 
 
 Here  we  fee  the  cafe  is  altered ;  while  he  was  in  the 
 houfe  no  place  was  good  enough  for  him;  but  now  that ! 
 he  hath  beene  a  while  in  afarre  Countrey ,  and  wanted  of 
 that  bread  which  his  Fathers  fcruants  had,  he  dothdeflre 
 to  be  in  the bafeft  oiiice. 
 
 This  teachcth  vs  this  leflbn \  gods  bleffings  are  better 
 knowne  and  more  efleemed  by  the  wanting  of  them,  then  by 
 their  enioying.  The  worth  and  value  of  Gods  good  blef- 
 fings are  not  knowne  till  ws  be  without  them.  Thus  vifi- 
 on,was  precious  in  the  daies  ofEly,  when  that  was  want- 
 ing. And  the  prophet  I  fay  teileththe  people  of  Ifrael, 
 that  the  bleffings  of  the  Lordfbottld  be  excellent  and  pleafant 
 to  them^after  they  had  beene  pinched  with  the  want  thereof  in 
 their  captivity, yez,the  bud  fhalithen  be  bcautifull,&c. 
 
 The  Vfe  of  this  (in  a  word)is,to  teach  vs  to  efteeme 
 more  of  the  good  bleffings  wcreceiue  from  God,  and  be- 
 ware of  vnder-valuing  them,leaftwegiue  the  Lordocca- 
 fion  to  depriue  vs  of  them.   Thefe  common  bleffings  of 
 the  (Lining  of  the  Sun,  breathing  in  the  aire,  meat,  drinke, 
 preferuation  in  our  going  out,  in  our  comming  in,  vfe  of 
 the  fenfes,  ftrcngth  ofbody,  and  the  like,  let  them  be  more 
 efteemed  of  thee :  alas,  confider  ho  w  miferable  thou  art 
 without  thefe  I  The  Lord  is  faine(fo  great  is  his  mercy,and 
 our  corruption)  to  depriue  his  children  of  many  of  thefe 
 good  bleffings,  till  they  know  the  price  and  worth  of 
 them ;  and  in  their  reftraint  make  them  enioy  thefmaileft 
 bleffing  more  thankfully  and  comfortably.  Hunger  is  good 
 
 fawce, 
 
Parable  of  the  lost  Sonne. 
 
 fauce,  and  giueth  good  rellifh  and  tafte  to  courfe  meates, 
 and  homely  fare,  when  for  want  hereof  dainty  ditties  arc 
 but  contemn  :d.  Should  the  Lord  depriue  thee  of  thy 
 health,  ftrength,  fence,  fleepe,  then  wouldft  thou  fee 
 what  a  benefit  thou  haft  enioyed.  Bewaile  therefore  thy 
 owne  corruption  in  this  &incle,  and  pray  for  this  wjfe- 
 dome,  that  thou  mayft  rather  know  the  worth  of  Gods 
 bleiilngs  by  the  emoying ,  then  by  the  wanting  of 
 them. 
 
 And  he  arofe^ndcame  to  his  Father^cf}  This  Prodi- 
 gall  now  puts  in  practife,  what  formerly  he  had  refolued 
 to  doc.  As  refolued  to  arife  :  So,hearofe.  In  this  his  pra- 
 diiewemuftconfider  ;  Firft,  what  hee  did  ;  Secondly, 
 what  he  laid.  For  the  firft ;  the  Text  faith,  Hearofe.and 
 came  vnto  hi*  Father.  Where  we  haue  firft  the  parts  of  his 
 repentance ;  which  are  two, <^fuerfion  from  his  finne,  [_He 
 arofe'^  Secondly,  Conuerfion,  to  his  God,  And  came  vnto 
 bU  Father, 
 
 Secondly,  We  haue  to  confiderthe  ci  -cumftance  of  time 
 when  he  did  it,  which  is  implyed  in  this  word  [_And,  or, 
 Sof\  that  is  immediately,  he  deferred  no  time,  but  prefent- 
 ly  put  in  execution  what  was  before  but  in  pupofe  and  re- 
 fblution.  Somerhing  ingenerall  from  the  dependance,  be- 
 fore I  come  to  the  ipecials. 
 
 In  the  former  vcrie  we  heard  his  purpofe,  in  this  verfe 
 we  fee  hi>  praflile.  Hence  leame : 
 
 Where  there  u  fue  r^entance,  there  unot  or.clj  apurpefe 
 in  thehrart,  hut  a  holy  ende  await  andpratlifetn  the  life.  The 
 tru?  penitent  doth  not  onely  purpofe  to  leaue  finne,  but  al- 
 fodoth  put  in  pra&ifc  what  formerly  he  hath  purpofed  : 
 This  may  be  confirmed  by  many  examples  in  Scripture  :£>*- 
 nid  refolued  to  confelfe  his  fin ;  and  he  was  as  good  in  pra- 
 clife,  as  he  was  in  pirpofe.     Then  I  acknowledged  my  finne 
 vnto  theejinxher  hid  I  my  iniquity  :  For  I  thought ;  /  mil  con-  , 
 fejfe  agathft  mj  fe/fe,  my  wicltedneffe  vnto  the  Lord,  and  thou  '■ 
 foroaueflthe  punijhme»t  of  my  fmne.  So  alfo  in  another  place, ! 
 he  thus  faith,  /  haue  considered  mj  watesy  and  turned  my  feet  e  i 
 
 O  into  I 
 
 W 
 
 Text* 
 Verfe  zQ. 
 
 TtoUrine* 
 Where  there  k 
 
 true  repentance, 
 there  is  nQtonely] 
 apu-pe'ein 
 hearty  but  an 
 tndzaueur  in 
 Ufe. 
 
 Pfal.3a.5- 
 
 Pfal.n9.y9.' 
 
194 
 
 An    Exposition    op    thb 
 
 Reaf.i, 
 
 Reaf.2. 
 
 Phi!. 2, 
 
 rp  i. 
 
 Aft.a5.2g. 
 
 Mgrotu*  (urg't, 
 (edpiavotaitae: 
 
 into  thy  tefttmenies.  He  did  not  only  confider  and  determine, 
 but  pcrforme  and  doe. 
 
 Bccaufe  they  haue  the  fame  arguments  for  the  one, 
 which  they  haue  fortheorher.  What  ftronger  argument 
 can  be  brought  for  relblution  in  heart, then  can  be  brought 
 for  action  in  life  ?  Surely  the  fame  reafons  that  we  haue' to 
 mooue  vstorefolue  well,the  fame  (if  not  better)  we  haue 
 to  mooue  vs  to  doe  well. 
 
 Secondly,  jhe  fame  fpirit  which  worketh  in  vs  the  will, 
 worketh  in  vs  the  deed  alfo ;  and  it  is  as  well  able  to  work 
 the  one,  as  it  is  to  worke  the  other. 
 
 Fir  ft,  Let  this  feme  to  Reprooae  the  folly  of  fuch,  as 
 reft  th em felues  contented  with  their  faint  purpofes,  per- 
 fwading  themfelues  they  haue  truely  repented ,  and 
 would  haue  others  alfo  to  bee  fo  perfwaded,  though  no 
 reformation  follow  hereupon.  Many  there  are  who 
 while  they  are  hearing  of  the  word,  fecmc  very  much  to 
 be  mooned  with  the  promifes  or  threatnings ;  infomuch 
 that  their  fins  which  they  heare  to  be  reprooued,  for  the 
 prefent  they  purpofe  to  forfake,  and  the  duties  they  heare 
 commanded  they  haue  fome  defire  to  performe ;  and 
 with  dgripptjhey  arc  almoft  perfwaded  to  be  Christians  : 
 They  are  almoft  perfwaded  to  take  .better  courfes  :  But 
 there  they  reft.  Many  purpofe  when  they  come  into  fuch 
 or  fuch  a  place,  or  haue  this  or  that  preferment,  to  doe 
 much  good,  and  fet  vp  fuch  an  almes-houfe,  or  giue  fo 
 much  to  fuch  apiousvfe,  &c.  but  how  few  follow  their 
 Kefokitions  to  Execution  ?  their  purpofes  being  like  the 
 minutes  of  a  clocke,  the  fecond  folio  wes  the  firft,  and 
 the  third  the  fecond,  all  day,  and  yeare  long,  but  neuer 
 ouertake  the  one  the  other.  Many  there  are  alfo,  who 
 when  the  hand  of  God  is  vpon  them  by  lofTes,  or 
 ficknefte,  or  fuch  like  vifitation  ;  they  purpofe  and 
 promife  great  reformation:  but  when  Gods  rod  is  re- 
 mooued  ,  and  his  hand  taken  away ,  they  are  as 
 bad  aseuer  they  were  :  fo  that  wee  may  fay  of  them, 
 as  the  wife  man  by  ihearing  his  Hogs,   Here  i*  agreat 
 
 dealt 
 
ARABLE      OF      THB      LOSTOONNB 
 
 dealt  of  cry,  but  a  little  woolL  Here  is  a  great  dealc  of 
 purpofc,  but  a  little  pra&ife,  aboundance  of  rcfolution, 
 but  fmallftore  of  action.  And  herein  they  deale  with 
 the  Lord  as  the  people  of  Uracil  did,  who  when  God 
 brought  any  calamity  vpon  them,  they  prefently  returned 
 and/ought  God  early,  'But  (as  the  Text  faith)  t  bey  flattered 
 him  with  their  mouthy  And  dtftembUd  with  htm  wtth  their 
 tongue.  And  as  it  is  in  another  Pfalme,  Pfal.\o6.  13. 
 they  foone  forgot  his  worlds :  they  forgot,  yea  fbone  :  they 
 made  haft  totorget.  Oh  1  that  fuch  forgetfulneiTe  mould 
 poffefle  any  Chriitian  heart. 
 
 Thus  many  there  are  who  make  many  good  profers  of 
 comming  forth  of  their  finnes :  but  (alas!)  they  prefently 
 recoile  like  Zarah  in  Thamars  wombe,  and  Perez,  fteps 
 forth.  Thcfe  paflions  the  Prophet  compares  to  the  mor- 
 ning dew,  which  is  foone  dryed  vp  with  the  heat  of  the 
 Sunne,as  if  it  had  neuer  beene  :  Of  fuch  a  nature  are  all  thefe 
 qualmes  that  many  haue,  they  foone  paflfe  away,  and  are  of 
 no  continuance-  It  is  true  indeed,  good  motions  are  to  be 
 refpe&ed,  but  ifthey  bring  not  forth  good  ailions,  and  if 
 there  follow  not  good  endeauours,  they  are  no  other  then 
 fuch  as  may  be  in  the  very  wicked  and  reprobate;  many 
 haue  gone  as  farre  as  this,  who  are  now  in  torments. 
 *  Many  as  good  reiblutions  as  thou  halt  any,  are  now  in 
 hell ;  many  who  are  of  old  ordained  to  condemnation, 
 haue  beene  Sermon-ficke,  as  well  as  thee  ;  haue  refblued 
 to  leaue  finne  as  well  as  thee  ,♦  and  wilt  thou  then  reft  in 
 this?  Pharaoh  can  fome times  cry  out,  Ihaae/innd.  The 
 Lordi*  righteous,  and  I  Am  wicked*  Saul  in  a  paiTion  will 
 confeiTe  to  Dattid.  Oh  my  Sonne  Dauid%  thou  art  more  riuh- 
 
 f        r  ** 
 
 tcous.  tnen  L 
 
 Nebuchadnezzar  in  his  fits  can  purpofe  well,  when  hee 
 fecth  the  excellent  propheticall  fpirit  of  "Daniel  m  inter- 
 preting hisdreame,  he  is  thenfo  affected,  That  "D.nicls 
 god  « the  onely  true  god :  a  God  of  Cjods  and  Lord  ofKin^s , 
 andarettealerof  fecrets:  But  alas  this  motion  lalbd  not 
 long,  for  a  while  after  his  idoll  muft  bee  wormipped  on 
 __ O  2 paine 
 
 IP  J 
 
 Pfal.7g.33.34. 
 
 35  •*  6.37. 
 
 Hof.S.9. 
 
 *  Hells  m&utb 
 full  off mnt  pur* 
 pofciaad  dtjires. 
 
 Exoti.9  17. 
 1  Sam.  24. 17 
 
 D.m.2  47. 
 
Ip6 
 
 An    Exposition    of    the 
 
 Ch3p.$'l6< 
 
 paine  of  death  as  the   ftory  fliewes  :    After  this,  the 
 fight  of  the  miracle  in  the  three  childrens  deliuery  did  fo 
 wonderfully  affect  him,  as  that  it  did  wring  from  him 
 the  acknowledgement  of  the  true  God;  and  caufed  him 
 Chap.;.?9.       ^o  make  a  decree  ;    That  entry  people y  nation ,  and  language  ^ 
 which  f pake  any  thing  ar»t(frt  again  &  the  God  of  Shadrach 
 Meftach  and  /ibedneoo^  Jjnul.i  he  cat  in  peeces  and  their  ho  fi- 
 fes made  a  dxngh'dtjbecxufe  there  wai  no  other  Cjod  that  could 
 Chap.4.20.      delink  after  tb*tfort%     Yet  for  all  this  not  long  after  yon 
 may  fee  him  ietting  it  in  his  paliace,  and  as  proudly  as  e- 
 ucraduancing  himfelfe  abouethe  Lord.    Reft  not  there- 
 fore in  thele  purpofes  and  pal&ons,  which  thoufeeft  are 
 in  very  wicked  men  and   hypocrites.    Doe   not  thinke 
 th.yi  haft  truly  repented  becauie  thou  haft  had  a  pur- 
 poO  to,  forfake  thy  finne,    no,  kn  nv  it  for  a  truth  thy 
 repentance  is  not  true,    vnlefle  thefe  motions  and  pur- 
 pofes concerned,   bring  forth  good  actions  in  life  to  bee 
 piaetifed. 
 
 And  are  thefe  fo  fharpely  to  bee  Reprooued,  who 
 reft  onely  in  faire  purpofes,  and  goe  no  further;  then 
 What  hope  is  there  of  th?m  that  will  not  Co  much  as  pur- 
 ged ?  How  har  d  is  it  to^  make  the  Adulterer  Ieaue  his 
 luft,  the  Drunkard  his  cups  ;  the.  Swearer  his  oaths ; 
 the  Vfurer  his  extortions.  When  neither  of  them 
 can  bee  brought  thus  farre,  as  to  fay,  I  will  leaue 
 them  ? 
 ffi  a#  In  the  next  place,  let  this  ferueto  vrge  a  former  point 
 
 deliuered,  viz,,  that  we  bring  good  motions  vnto  per- 
 fection, and  not  fuffer  thofe  good  refblutions,  which  God 
 hath  put  into  our  hearts  to  die,  but  euer  proceed  from 
 purpofetopraftrfe  :  would  wifh in g  and  purpofing  feme 
 Num.2,3 .1  ©.  the  turne,  Baalam  would  haue  beene  in  heau<  n  long  agoe: 
 SttS^  of  good  intents,  but  heauen  of 
 
 '  good  actions :   Thou,  therefore  who  wouldft  hsue  any 
 comfort  to  thy  foule  and  confcience  in  thy  repentance, 
 euer  ioyne  thefe  two  together,  re/cluing  and  doing ;  when 
 euer  Gods  fpirit  hath  put  into  thy  heart  any  good  moti- 
 on, 
 
** 
 
 Parable    of    the    lost  Sonne 
 
 on,  fo'low  it  hard  vnti.l  thou  bringeft  it  to  perfection., 
 and  then  thou  /bait  be  b/ejfed  in  thy  dad ;  imitate  this  Pro- 
 4  digal!,  what  thou  refolueft  to  doe,  doe.  As  thou  fayft 
 thou  wilt  confoiTe,fb  conferTe  ;  as  thou  refblueft  toreturne, 
 Co  return  c ;  let  it  not  be  (aid  of  thee,as  of that  fooiifh  buil- 
 der, thi6  man  btgaa  to  buddy  Andv^,ist:otab/etofiit/h.  To 
 lay  a  foundation,  and  not  build  higher  is  but  ridiculous; 
 refold t ion  without  prafiife  «  ni  better.  Make  not  thy  ielfe 
 ridiculous  both  to  God  and  man :  we  all  loue  lading  ftuffe 
 in  a  fuite,  we  cannot  away  with  that  horfe  that  will  tyre ; 
 and  can  God  like  fuch  as  doe  not  continue  ?  he  cannot  doe 
 it. 
 
 But  fomc  may  demand,  What  good  meanesaretobec 
 vfed,  for  the  bringing  thefe  good  motions  to  perfection, 
 which  is  no  eafie  matter ;  the  Diuell  being  ready  to  fleale 
 euery  good  motion  out  of  our  hearts,and  our  owne  corrup- 
 tion to  extinguifii  it,  before  wee 
 
 can  bring  it  forth  into 
 
 Fortheattainingtothis,  let  thefe  rules  be  praftifed  ; 
 Firft,  refolue  vpon  a  good  ground,  build  thy  refolution 
 on  a  ftrong  foundation  :  if  thou  refolueft  1 3  leaue  any  fin, 
 confider  well  the  abfblute  neceflity  of  fbrfaking  of  it,  the 
 danger  it  will  bring  if  it  be  continued  in,  both  in  this  life, 
 and  another  :  the  impollibility  of  obtaining  heauen, 
 without  repentance  for  it,  and  the  like,  and  (b  alio  for  do- 
 ing of  any  good  dutie,  build  thy  refolution  on  a  good 
 foundation,  that  in  time  of  triall  and  temptation  thou 
 maift  ftand  faft.  Deriue  authority  of  all  thy  intentions 
 from  Gods  facred  truth,,  which  giues  rules  nor  onely  for 
 doing  well  and  fpealdng  well,  but  for  thinking  well  Let 
 no  purpofe  paffe  currant  from  thy  heart,tili  God  hath  by  his 
 Word  giuen  it  his  approbation;  fuch  intents  asa-enot 
 from  God  will  be  inaufpicious  and  without  (peed.  And 
 furely,  here  is  thereafon  fo  many  good  puipofes  vanifTi 
 away,  like  the  morning  cloud,  and  come  to  nothiiir,  be- 
 caufc  they  doc  not  ferioufty  confider  the  abfolute  nece  Tity 
 of  doing,  or  leauing  vndone,  that  which  they  refolue  on. 
 
 O  3  Secondly, 
 
 IP7 
 
 :am  i.iy. 
 
 Luk.14.30. 
 
 £*eft. 
 
 A*fw. 
 
 Meant  i  fir  the 
 bringing  of pur* 
 pjfestopcrftciio, 
 Firfl,  re/due  on 
 a  good  ground, 
 
 Hof.6.4. 
 
i<?8 
 
 An    Exp  o  s  i  t  i 
 
 ON      OF     THE 
 
 Sewd  meanest  Secondly,  adde  to  thy  determination  earned:  prayer,and 
 To  determinancy  {application :  haft  thcuany  go:>d  motion,and  aoth  it  come 
 addfufptoatton.  tl,us  farre  as  to  a  hQ\y  reiolution,to  leaue  inch  or  mch  a  fin: 
 or  doe  this  or  that  gcod  dutie,  then  Tec  nd  it  with  a  peti- 
 tion, lift  vp  thy  heart  vnto  the  Lord,  call  for  grace.  Thus 
 Xautd  prayed  in  thebehalfe  ofthe  people,  when  he  faw 
 themfo  well  difpofed  in  their  chearefall  offering  to  the 
 
 i  Chro  29.18. 
 
 IohiiI55« 
 
 Third  meaner, 
 Speedie  execute 
 
 ML 
 
 Ecckf.5.3. 
 
 Temple,  O  Lord  God  of  Abraham,  1/aac^and  of  Ifrae I  our  Fa- 
 thers, keepe  thafor  euer  in  the  imagination  of  the  thoughts  of 
 the  heart  of  thy  people. 
 
 As  he  did  in  their  behalfe,  fodoe  thou  in  thy  owne, 
 Lord  kfepe  this  for  euer  in  the  imagination  of  the  thought  of 
 the  heart  of  thy  feruant :  it  is  then  Lord  who  ha/l  wrought  in 
 me  the  will,  be  thou  pleafed  alfo  to  worke  in  me  the  deed  1  Oh 
 fnfftr  not  this  my  refolmion  to  die,  but  giue  grace  to  pratlife 
 what  Ihauenow  refolued.  Thus  be  thou  earneft  with  him, 
 and  call  vpon  his  name,for  be  thou  aflured,thy  belt  refolu- 
 tion  will  proue  but  a  vanifrung  motion,  vnlefTe  thou  be 
 flrengthcned  with  grace  from  abouc.  In  all  thy  purpofes 
 therefore  referue  the  fir  ft  place  for  Gods  helping  hand  j 
 without  rt,e  (faith  Chrift)  yon  can  doe  nothing,  God  muft 
 blefle  their  conception,  elfe  they  proue  abortiues,and  neuer 
 come  to  a  birth,  for  in  vs  there  us  noflrength  to  bring  forth , 
 lames  4.13. 
 
 A  third  meanes  is  fpeedy  execution  :  delay  not,  but  fpee- 
 dily  put  in  pra&ife :  before  the  yron  coole,  it  is  good  lin- 
 king ;  and  while  the  waxe  is  pliable,  it  is  good  letting  on 
 thefeale;  and  therefore  what  Salomon  exhorteth  in  the 
 cafe  of  vowes,  is  generally  to  be  practifed  in  all  holy  pur- 
 pofes and  motions,  bee  not  flack?  to  performe  them.  They 
 thatknowthemfelues,  know  how  fickle  and  vnconftant 
 their  hearts  are :  now  as  we  would  deale  w  ith  a  variable 
 and  vnconftant  man,  fo  let  vs  deale  with  thefe  hearts  of 
 we  would  take  fuch  a  one  at  his  word,  and  lay  hold 
 
 ours 
 
 ofthe  opportunity,  whenwefinde  him  in  a  good  vaine, 
 lcaft  within  a  £hort  fpace  he  alter  his  minde :  Our  hearts 
 are  farre  more  variable  and  vnconftant  then  any  man  is 
 
 or 
 
RABLB  OF  THE  LOST   SONNE. 
 
 or  can  be,  let  vs  thenlearnc  this  wifedome,  prefently  to 
 lay  hold  ofcuery  good  motion,  and  piit  it  in  praclifc, 
 doe  not  Hand  debating  the  matter,  when  God  puttcth  a- 
 ny  good  thought  into  thy  heart,  or  raifeth  vpany  good 
 purpofe,  or  delirc  within  thee,  but  prefently  proceed  to 
 execution  ;  make  no  long  tarrying  before  thou  doeft.  put 
 them  in  action;  there  are  many,  who  haue  beene  much 
 affected  in  hearing  of  the  Word,  and  haue  refblued  to 
 leaue  fuch  a  finne,  or  doc  fuch  a  duty,  and  put  in  practife 
 what  he  hath  heard,  but  by  reafon  of  their  deferring  vn- 
 tillthe  next  day,  or  fuch  a  time,  thofe  motions  die,  and 
 purpofes  vanifh,  and  come  to  nothing,  therefore  kt  this 
 be  amended  of  all  you  that  would  be  conftant,  and  let  this 
 rule,  with  the  reft,  be  carefully  obferued,  of  all  you  who 
 defire  to  be  as  good  in  a  elk  11,  as  you  are  in  purpofe  and  af- 
 fection, and  fo  by  Gods  grace,  and  helpe  (without  which 
 all  is  vnprofitable)  you  fhali  lee  much  benefit  and  profit 
 come  hereby. 
 
 Thus  much  for  the  coherence  and  dependance  which 
 this  verfe  hath  with  the  former,  he  puts  in  praclife  what 
 there  he  did  but  purpofe. 
 
 Now  to  come  nigher  to  the  words  of  this  verfe,  where- 
 in we  fee  what  this  Prodigali  did,  he  arifeth  and  goeth  to 
 his  Father  -,  he  leaueth  hid  finne,  and  tiirneth  to  his  God  ; 
 Secondly,  the  circumftance  of  time,  when  he  did  this, 
 which  is  implied  in  this  particle  And^ovSo,  that  is  pre- 
 fently vpon  his  refolution,  he  did  not  debate  any  longer 
 vpon  the  matter,  but  forthwith  rofe  vp  and  went  his 
 way. 
 
 He  arofeand  ctrne  to  bu  Tather~\  His  arifing  is  nothing 
 elfe,  but  his  leauing  of  finne  (as  formerly  we  haue  heard) 
 and  his  comming  to  his  Father,  is  his  turning  to  the  Lord. 
 So  then  here  we  haue  the  parts  of  true  repentance  layd 
 downe,  which  are  in  number  two,  firft,  Auerfion  from  fin : 
 
 j  fQCondlyyfinuerfion  to  god. 
 
 Firft  ,    wee    might   obferue    this    generall    Do- 
 
 j  ctrine : 
 
 I O  4  That 
 
 199 
 
 Text. 
 
 TcYtnlnut  a  quo3 
 &  tetminm  ad 
 qusm. 
 
200 
 
 As     Exposition    of     thh 
 
 VoBrtne. 
 
 TrueR??e*tin:i] 
 
 ttufiftsoftrnf" 
 
 paif. 
 
 Pfai  14,14  .& 
 
 EfajTi.iS, 
 
 Ephcf4  22  24 
 
 Vfi. 
 
 Rcucl.' 
 
 77:><f  *HW  repentance  con f sis  of  trpo  parts    (viz)    Uniting 
 of  fane,  and  turning  to  God:  According  to  that  of  Dattid, 
 I  Efchevfi  euill,  and  doe  good.    And  that  cf£faj,  Cettfe  to  doe  \ 
 j  *«///,  «d  Aprs*  to^e  vriL    And  thac  of  the  Apoftle,  Tat  I 
 \  off  the  eldmnn^hichis  corruptee.  And put  ye  on  the  new 
 \  r/ja>ty  which  after  God  U  created  in  right  eoufneffe^  and  true 
 !  ho  line  ffe.    And  I  might  from  hence  take  occafion  foundry 
 ■  toleiTon  fiich,  as  thinke  true  Repentance  to  confift  onely  1 
 ;  hi  a  for  faking  ^,f  fome  euill,    and   abflaining  from  fome  j 
 1  groffe  finnes ;   how  often  doe  we  heare  this  Apolcgie  ! 
 j  made^when  other  reafons  are  wanting,to  proue  the  found- 1 
 jaeffe  of  repentance  ?  lam  neither  whore,  nor  thicfe,  nor  \ 
 ,  mu-therer;  Well,  and  what  then  ?  this  may  be,  yet  thou  j 
 \  ma\  ft  be  a  Reprobate  :   He  that  gocth  no  further,  goeth  j 
 ,  but  halfe  way  to  heauen  at  the  molt,   and  hee  that  refts  in  ; 
 I  tiie  mid-way,  is  like  neuer  to  come  thither :  what  fhalll 
 :  fay  to  thee,  (to  fp:ake  as  fauourably  as  I  can)  thou  art  but 
 1  halfe  loyall,  and  is  fuch  a  one  a  good  fabled  ?  thou  art  but 
 halfe  a  fonne,  and  therefore  abaftard;  thou  art  but  halte 
 hot,  and  therefore  luke-warme.    What  then  canft  thou 
 looke  for,  but  to  be  fpe  wed  out  of  Gods  mouth,  as  loath- 
 fome  and  vnfauoury  vnto  his  ftomach  ?  Thinke  ofthis,  oh 
 you  ciuill  honeft  men  !  who  bleiTe  ycur  felues  in  your  ci- 
 uili  carriage ;  you  doe  no  man  wrong,  you  opprefle  none, 
 you  haue  tocke  no  mans  oxe  nor  afle  ?  This  may  be,  yet 
 know,  this  can  be  no  good  argument  to  proue  thou  haft 
 repented:   many  goe  thus  farre,  rtbo  are  of  old  ordained  to 
 tunikmrnatU*  a  thinke  of  the  Parable  of  the  talents,  there 
 thou  (halt  finde  that  the feruant  which  gaueGod  his  own, 
 did  not  efcape  hell,  caftyott  th.u  unprofitable  feruant  into 
 vtter  darkenefe,   that (hall  be  rveeping  and  gnafhing  of  teeth. 
 Behold  here  though  thou  giueft  God  his  owne,  yet  that  1 
 i  will  not  faue  thy  icuie;   could  eft  thou  fay  thus  vnto  the  j 
 I  Lord,  behold  Lord  here  is  my  talent,  I  haue  not  fpent  it,  j 
 ciuiii  km  ft  men ,  here  is  my  time,  thou  cidft  lend  me,  while  I  was  vpon  the  j 
 earth,  be  it 40.  or  50,  yeares,  ormoreorleffe,  here  it  is ; 
 in  all  this  time,   I  haue  not  fworne  one  oath,  norfpokea  i 
 
 word  i 
 
 Matth.2  5^5- 
 
 Wote  thli  yw 
 
Parable   ofthe   lost 
 
 Q:N  N  E. 
 
 I. 
 
 word  that  might  tend  to  thy  diOionour ;  not  an  idle  word 
 hath  patted  from  betweene  my  lips;  here  isalfo  my  fub- 
 ftance,  not  one  penny  waftfully  ipent  on  my  owne  lufts 
 orpleafures,  take  Lord  thy  owne,  there  it  is  ;  couldeft 
 thou  fay  thus  >  which  alas,  thou  canft  not,  yet,  if  thou 
 couldft  thus  fpeake,  and  truly  fo  fpeake,  yet.  I  tell  thee, 
 thou  wouldft  come  fhort  of blcflcdneffe,  becaufe  thou  haft 
 beene  ^profitable ;  what  doll:  thou  more  then  the  bruit 
 beads }  they  dishonour  not  God  with  their  tongues,  but 
 in  their  kind  they  glorifie  him,  are  not  they  then  nig  her 
 happinefle  then  thy  felfe  ?  Consider  well  what  I  lay,  and 
 the  Lord  ginethee  vnderfianding  in  all  things.  |  But  I  intend 
 not  to  (land  on  this  .General! :  I  come  to  the  Particu- 
 lars. 
 
 Hee  arofi}   The  poynt  wee  may  obferue  hence,   is 
 this  : 
 
 Where  there  is  true  Repent  awe  y  there  is  a  riftngfromjtnne; 
 there  is  a  leaning  tand  aforfakiag  of  all  former  euitlrpaies  and 
 conrfes.  This  point:  might  be  confirmed  by  many  exam- 
 ples: As  of  "Vanl^eter,  ZacheH*y  with  others,  who 
 left  their  former  courfes,  and  committed  them  no  more. 
 But  amongft  ail  other  examples,  that  is  moil:  excellent, 
 to  proue  this  in  the  19.  ofthe  ^^who  to  ftiew  the  truth 
 of  their  repentance,  brought  their  curious  bopkes,  and 
 burnt  them  openly.  Hence  is  it  alfo  that  the  feruants  of 
 God  haueeucr  called  vpon  the  people,  that  they  would 
 tefiirlethe  truth  of  their  Repentance  by  their  forfaking 
 J  ofeuill ;  thus  Samuel  enioyned  the  Ifraelites  to  put  away 
 uheir flrange gods  from  amwgf?  them*  And  Peter  laid  this 
 taske  vpon  his  hearers,  that  they  wonld  amend  their  lines. 
 So  the  King  of  Niniueh  giues  this  in  charge,  that  euery 
 man  fhouldt  time  from  hit  eutll way ,  and from  the  ttickedneffe 
 that  is  in  his  hands ;  he  full  well  knew,that  there  was  no 
 auerting  or  turning  away  theiud^ement,  threatned  by  the 
 Prophet,  but  by  repentance ;  and  that  there  was  no  true  re- 
 pentance, if  finne  were  not  forfaken. 
 
 The  Reafon  of  this  is,   becaufe  euery  true  penitent,  is 
 _ __ parta- 
 
 201 
 
 z  Tim. 2.7, 
 
 Text. 
 
 Do&rine. 
 Whtrt  there  is 
 true  repentance, 
 (inneii  left. 
 1  ThcfTi.9. 
 Gen.38.16. 
 
 A&s  x^.19. 
 
 I  Sam.73. 
 A&2  37,3  8. 
 
 Un.3.8. 
 
 Reafcn  X* 
 
202 
 
 A  N     E  XP  OSITIONOF      THE 
 
 Rom. 6-6. 
 
 Reafon  2. 
 Rom.8.42. 
 
 Vfei- 
 
 iCor.5. 
 
 1  Pct.4.4. 
 
 1  Cor.  3. 10. 
 
 Vcrfexi; 
 
 partaker  of  Chrifts  death,  and  the  power  of  it,  which  cau- 
 feth  him  to  die  vnto  finne  ;  as  the  Apoftle  notably  fiiew- 
 eth,  mthefixt  to  the  Romanes,  at  the  beginning  of  the 
 Chapter, Knowing  this  (faith  he)  that  our  old  man  is  crucifi- 
 edwtth  him,  that  the  body  of  finne  might  be  decoyed,  that 
 hence-forthwe/hou/dnot  [erne  fane:  thus  Chrifts  death 
 being  applyed  by- faith,  willworkeinvs  the  death  of  fin, 
 and  caufe  vs  to  fbrfake  our  former  euill  waies. 
 
 Andfecondly,tbefpirit  of  God  dwelleth  in  that  mans 
 heart,  and  is  become  his  guide,  and  thisfpirit  freeth  vs 
 from  the  law  of  finne  and  death.This  expells  finne,  and  will 
 not  fufFer  fuch  filthineffe  to  remaine  in  the  foome  where 
 it  doth  iodg<?.  Thefe  may  be  the  Reafons  of  the  point. 
 The  Vfes follow. 
 
 Firft,  hereby  try  thy  Repentance,  whether  it  be  good 
 
 or  no  ?  Hath  it  wrought  a  change,  and  alteration  in  thy 
 
 affections,  words,  and  actions,  are  all  old  things  done  away, 
 
 and  new  come  in  the  place  thereof  ?  is  th  ere  a  forfaking  of  fin, 
 
 a  reformation  of  life  >  if  it  be  thus,  then  it  is  well,  for 
 
 thus  it  is,  and  muft  bee  with  eucry  true  penitent.   True 
 
 it  is,  in  the  time  of  our  impenitencie,  like  wild,  and  mad 
 
 horfes,  we  gallop  in  the  way  of  finne  :    yet  in  the  day  of 
 
 our  repentance,' thefpirit  of  God,  as -with  a  bit  or  bridle 
 
 giueth  vs  a  ierke,and  turneth  vs  backe,andfetteth  vs  as  raft 
 
 a  going  the  other  way,  Infomuch  that  our  companions 
 
 ftand  wondering  at  the  matter ;  admiring  that  we  fo  fud- 
 
 donly  breake  off  company,  and  runnenot  with  them  to  the 
 
 fame  exceffe  of  riot.  'So  great  is  the  change,  that  not  one- 
 
 iyourfelues,  bat  others  alfo  fee  it  and  admire  it.   Now 
 
 then  thou  that  talkeft  of  Repentance,   is  this  change  in 
 
 thee?  afltire thy  felfe,  if  thou  haft  repented,it  Is^  and  all 
 
 the  world  may  fee  it;  canft  thou  with  good  confcience 
 
 fay  of  thy  felfe,  as  Pd»/did  of  the  Corinthians,  1  was  once 
 
 a  thiefe  ,*  drunkard,  an  adulterer,  areuilert  an  extortioner \ 
 
 a  coHttcHsperfon,  and  the  like.  But  now  lam  wafted,  now  I 
 
 amfanslified,jea,  and  iuftifiedin  the  name  of  the  Lordlefus, 
 
 and  by  thefpirit  of  my  God.   Canft  thou  thus  fey  of  thy  felfe 
 
 and 
 
Parable    of    the    lost  Sonne. 
 
 and  that  in  truth  ?  Why  then  (to  thy  comfort  be  it  fpo- 
 ken)  this  is  a  notable  cnideace  of  the  truth  of  thy  repen- 
 tance ;  butifitbeotherwife,  thou  maift  deceiue thy feife, 
 but  be  it  knowne  vnto  thee,  thou  art  as  farre  from  it,  (for 
 any  thing  that  I  can  ice)  as  they  are  that  rob  by  the  high 
 way  fide,  and  it  may  be  farther. 
 
 Secondly,  this  may  feme  for  terrour  to  llich  as  finde  no 
 change  inthemielues,  butarethe  fame  ftill  that  euer  they 
 were  :  of  whom  it  cannot  be  faid,  as  of  the  Corintbian$> 
 fuch  were you  but  now yott  are  changed ;    But  filch  are  you, 
 and  fo  ftill  continue  vnchanged ;   Adulterers  you  were,- 
 Couetous  you  were ;  Drunkards  you  were,&c.  and  fb  are 
 ftill ;  As  prpud  as  euer,  as  prophane  as  euer,  as  worldly  as 
 euer,  as  irreligious  as  euer,  if  not  worfe  then  euer;  yet 
 thefe  men  bleffe  themfelues  with  a  falfe  perfwaiion  of  re- 
 pentance, when  indeed,  they  haue  not  trodden  ouer  the 
 threshold  of  repentance :  and  though  they  haue  liued 
 thirty,  forty,  or  it  may  be  threefcore  yeares,  yet  poore 
 foules,  they  haue  not  all  this  time  trod  one  ftep,  nor  took 
 the  R  ft  ftride  towards  Gods  kingdome ;    Sinne  is  not  yet 
 left  nor  forlaken.   But  oh  thou  dreamer  awake,  if  euer 
 thou  wilt  awake,  Awake ;  gull  not  thy  owne  foule,  thy 
 torment  (hall not  bee  the  lefle  in  hell,  becaufe  thou  falleft 
 in  before  thoirbeeft  aware.    Delude  then  thy  felfe  no  lon- 
 ger, but  looke  well  about  thee  :    Thou  canft  not  endure 
 others  ihould  cozen  thee,  why  cozeneft  thou  thy  felfe? 
 Happily  thou  haft  had  fome  fpirituall  qualmes,  or  vpon 
 hearing  of  the  Word  haft  fhed  fome  teares;    but  what 
 then?  if  no  reformation  followes,  thefe  are  no  fignesof 
 true  repentance.  This  is  true  repentance  (faith  a  Father) 
 fotobewaile  finnes  paft  as  that  we  commit  them  no  more, 
 which  we  haue  bewailed.  Jt  is  to  no  purppfe,  then  forthee 
 tobewaile  thy  former  courfes,  .vnleffe  there  follow  here- 
 upon a  due  amendment ,   let  not  then  this  deceiue 
 thee,  for  thou  doft  but  mocke,   and  not  indeed  repent , 
 when  thou  ftill  doft  that  whereof  thou  haft  repented.TJiis 
 is  true  repentance,  fo  to  repent,  that  thou  haft  finned,  as 
 
 that, 
 
 -    ■  i  . 
 
 203 
 
 Vfe*. 
 iCot.G.is, 
 
 MalapYtur'ita 
 phngete  efttplan> 
 genda  iterum 
 nan  cammhtere- 
 
 Vita  pwtentia 
 <(l  cranio  fie 
 pmttet  komite 
 pecca(fe,vtcrt- 
 menmirepetat 
 Bern. 
 
204 
 
 Inan  is  pcsititen 
 tia  quam  ftquens 
 C ut ]pa  coi».q  uinat. 
 
 2King,5,i8. 
 
 Vfei. 
 Iohn  9. 
 
 XPOSITIONOF     THE 
 
 that  thou  doeft  fo  no  more.  Till  therefore  thou  doeft  ceafe 
 fromfinne,  affd  re  forme  thy  waies,  vntili  thou  doeft  finde 
 this  change  in  thy  felfe,  fo  that  thou  caaft  truly  fay,  I  was 
 thus  and  thus,  but  now  the  cafe  is  altered,  thou  canft  haue 
 no  comfort  in  thy  repentance,  for  allure  thy  ielfe,  that  Re- 
 pentance and  continuance  in  thy  old  wicked  courfes,  can 
 neuer  ftand  together. 
 
 Others  there  are,that  indeed  feeme  to  leaue  firme^but  not 
 all;like  Herod, their  hearts  are  ftill  on  their  Hcrodi<u\ there 
 is  one  thing,  wherein  god  tkhSI  bee  mercifnll  vnte  them : 
 And  herein  they  are  like  to  fome  Adulterer,  who  hauing 
 beene  que  (Honed  for  his  harlot,  and  enioyned  a  penance, 
 and  made  to  tuine  her  out  of  dorcs,  yet  fends  her  to  fome 
 priuatc  houfe, where  he  may  hauercfort  vnto  her  once  or 
 twice  a  we  eke ;  to  dye  for  it,  he  will  not  fo  part  with  her, 
 as  neuer  more  to  come  into  h  er  company.  Now  alas  how 
 doe  all  fuch  delude  their  owne  foules  with  a  falfe  Repen- 
 tance; which  if  it  were  true,  it  would  bee  general:  it 
 would  (faith  one)  ftrip  vs  ftarke  naked  of  the  garments 
 of  old  Adam,  and  leaue  not  fo  much  as  the  fhirt  behind, 
 which  fitsfo  clofe  vpon  the  backe;  The  beloued  fin  fhall 
 be  parted  with,  as  well  as  any  (inne  :  not  one  ftone  (hall 
 be  left  in  that  rotten  building  of  fin  vnthrowne  downe ; 
 but  as  the  floud  drowned  Noah's  owne  friends  and  fer- 
 uants,  fo  fhall  the  flood  of  their  repenting  teares  drowne 
 their  fweeteft  corruptions:  they  will  not  make  anArke 
 ofbnlrufhes  (with  CMofes  mother)  to  preferue  the  babe 
 becaufe  it  was  a  goodly  child,  and  follow  after,  hoping  to 
 be  chofen  for  a  Nurfc,  but  they  will  drowne  it  be  itneuer 
 fo  louely  a  one. 
 
 In  the  tHrd  place,  this  may  feme  for  the  comfort  of  all 
 fuch  as  doe  finde  this  change  in  them;  who  can  fay  as 
 that  blinde  man,  who  had  his  fight  reftorcd,  One  thing  I 
 k»oWj  th*t  whereas  IreaAblind^  now  I  fee  :  whereas  I  was 
 filthy  and  vricleane,  lam  now  warned  and  clenfed,  Oh 
 happie  is  the  condition  of  filch  a  one.  1  thrice  blelTed  is 
 Ithyeftatc.onely  let  rrie  admoniifo  thee,  that  thou  mani- 
 
 feft 
 
Parable   of    the    lost  Sonne. 
 
 feft  this  change  vnto  the  world,  that  others  may  alfofay ; 
 How  it  tbu  man  changed  from  what  he  was  I  Ambrofe  tflaites 
 report  of  a  young  man,  who  hairing  a  long  time  I  jued  in 
 lull  and  vncleannefTe;  at  length  trauelled,  and  in  his  tra- 
 uell  was  conuerted  :  afterwards  returning  home  meets 
 with  one  of  his  old  acquaintance,  with  whom  he  had 
 beene  ofren  nought,  but  paffed  away  and  would  not  falute 
 her ;  at  which  the  Strumpet  wondering,fpeakes  to  him  af- 
 ter this  manner  ;  what,  h^uejou  for  gotten  me  ?  It  is  I  \  His 
 reply  vnto  her  againc  was  this,  yea,  /  know  it,  but  I  am  not 
 I.  Tbu>  it  becomes  thee  to  manifeft.  this  change  thou  fin- 
 deft  to  be  in  thee :  that  as  others  haue  beene  witneftes  of 
 thy  finne,  (b  they  may  be  alio  witnefTes  of  thy  Repentance. 
 And  when  thy  old  lufts,  thy  old  acquaintance  come  and 
 knockeatdore,  1ft  them  not  finde  him  they  looke  for; 
 though  the  hcufe  be  the  fame,  let  them  fee  the  Inhabitant 
 is  not  the  fame  \  and  know  that  a  new  Lord  is  come  into 
 the  houfc. 
 
 Before  Ileauc  this  point,  A  Cafe  would  be  refolued,- 
 for  feeing  True  Repentance  is  a  foriaking  of  fin,and  all  fin, 
 it  may  be  queftioned  : 
 
 i.  Whether  any  mans  Repentance  in  this  life  be  per- 
 fect ? 
 
 2.  Whether  a  man  that  hath  repented  truly  may  yet  a- 
 gaine  fail  into  :he  fame  finne  ? 
 
 Of  both  briefly. 
 
 Forthe  firft,  I  anfwer  ;  there  is  a  double  perfection  : 
 Firft,  Of  all  the  farts.  Secondly,  In  euery  part,  which  we 
 callaperfeclion^^rf^.  Inrcfpeft  of  Parts;  Repen- 
 tance is  perfect,  for  the  whole  man  is  changed  :  but  in  re- 
 fpeft.  of  CMeafkre ,  and  degrees,  euery  mans  Repentance  is 
 imperfeft  in  this  life. For  albeit  he  tiat  repents  hath  euery 
 part  of  it,  yet  not  any  part  thereof  hath  the  full  perfection: 
 As  we  fee,  a  little  chiide  hath  all  the  parts  of  a  man,  none 
 wanting ;  yet  it  hath  no  member  which  is  not  imperfect ; 
 It  is  not  yet  come  to  the  ftrength,  growth,  iuft  meafure,. 
 fize,  and  height  of  a  man ;  this  is  attained  by  degrees, 
 through 
 
 20J 
 
 *4mhMb.2>de 
 $e&mtM.cap.  io* 
 
 Sedegononfum 
 eg: 
 
 Theffs. 
 
206 
 
 An    Exposition    of    the 
 
 UHHgrt-.;1,  -*. 
 
 through  the  nourifliment  it  takes.  And  as  the  ayre  in  the 
 morning,  or  firfl:  rifingof  the  Sunne,  though  it  be  euery 
 where  light,  yet  it  hath  euery  where  darknefTe,and  there- 
 fore receiueth  till  high-noone,  further  and  further  illumi- 
 nation, as  daily  experience  teacheth.  Wherefore  let  no 
 true  Penitent  be  difmayed  becaufe  fin  is  not  altogether  left, 
 much  corruption  is  remaining ;  and  loue  of  God,  hatred  of 
 finne,  endeauour  to  walke  vprightly,  is  not  (b  perfect  as 
 they  could  wifh  -}  for  there  u  no  man  hueth  thatfinneth 
 not. 
 
 To  the  Second  Qu&re ;  I  anfwer  A3irmatiuely,hc  may: 
 And  for  the  better  Refolution  of  this  doubt,iet  v"s  take  no- 
 tice of  a  (jenerall  and  Particular  Repentance  :  The  Generall 
 is  at  a  mans  firfl  Conuerfion,  when  he  repents  of  all  finnes: 
 Particular  Repentance  is,  when  a  man  arraigneth  and 
 iudgeth  himfelfe,  for  fome  particular  finne  committed  af- 
 ter.   Now  that  a  man  may  eafiiy  fall  into  particular  fins, 
 after  Generall  Repentance,  is  euident,  by  what  hath  beene 
 before  deliucred ;  For  Repentance  doth  not  wholy  take  a- 
 way  Cm,  but  only  weakens  it  and  impaires  it.    But  as  for 
 Particular  fins  foundly  repented  of,  that  man  fiiall  not  eafi- 
 iy fall  into  them  againe,  and  yet  he  may  though  feldome, 
 and  very  rare.  I  fay  if  they  are  foundly  repented  of:   that  is, 
 if  he  haue  not  failed  in  the  due  pra&ife  and  performance 
 of  the  duty ;  for  other  wife,  if  he  haue  not  arraigned  him- 
 felfe at  Gods  barre  as  he  ought,  if  he  hath  not  fearched  his 
 heart  to  the  bottome,  his  fin  like  a  foare  that  is  ftopt  too 
 fbone,  before  it  hath  bled  out  all  the  corruption,  will  ran- 
 kle, and  fweli  againe,  and  breake  forth  in  the  end :  But 
 if  he  hath  repented  truly,  then  I  fay,  he  will  not  eafiiy  fall 
 into  it  a  fecond  time  ;  the  bittcrnefTe  of  their  Repentance 
 makes  them  tremble  to  thinke  vpon  it :  And  therefore  we 
 reade  not  that  Dauid  fell  into  the  finne  of  Adultery 
 againe ;  nor  Peter  any  more  times  then  that  once,  to  deny 
 his  Mafter.  And  yet  though  he  will  not  eafiiy,  nor  often 
 fall  into  the  fame  fin,  yet  itis  poflible  that  he  may  fall  into 
 it  againe,  as  we  fee  in  Ionah,  who  though  he  had  repented 
 
 for 
 
Parable    of    the   lost    So!nnb, 
 
 for  his  running  away  from  God,  as  appeares,  lonahi.  yet 
 afterwards  Chap  4.  he  was  angry  with  God,  and  iuftified 
 his  former  finne,  and  wifhed  he  had  neuer  come  thither ; 
 which  before  God,  was  to  commit  the  fame  finne  againe. 
 Let  not  this  incourage  any  to  fall,  but  comfort  poore  trou- 
 bled foules  who  are  entangled  againe  with  the  fame  euills 
 that  they  difpairc  not.  A  man  may  fluke  twice  vnder  way, 
 yet  efcape  drowning.  And  fo  much  for  the  anfwer  to  thefe 
 doubts,as  alfo  for  the  iirftpart  of  his  Repentance,his  Auer- 
 fon  from  his  finne,  come  we  now  to  the  fecond,  his  fin- 
 tier  fort  to  God. 
 
 isfnd  came  to  his  Father^  From  hence  we  learne : 
 
 In  true  Repentance  there  «  not  onely  a  rifing  from  finne  y  but 
 alfo  a  turning  to  the  Lord,  and  a  felting  of  0  fir  hearts  towards 
 himandhu  kingdome.  This  therefore  is  enioyned  vs  (as 
 well  as  the  former)  in  many  places  of  Scripture  :  //  thou 
 wilt  returne  oh  lfraely  faith  the  Lord,  returne  vnto  me  :  and 
 againe,  0  h  Ifrael,  ret  time  vnto  the  Lord  thy  God :  take  with 
 you  words ',  andturne  to  the  Lord.  And  againe,  Rent  your 
 hearts  and  not  your  garment '/,  andtnrne  vnto  the  Lord.  This 
 was  Paul  willed  to  exhort  the  gentiles  to  ;  that  they  fbould 
 recent  and  turne  to  Cjodt  and  doe  worses  meet e  for  ref^ntance \ 
 Many  more  places  might  be  brought  to  confirme  this :  but 
 what  need  I  ?  "By  the  mouth  of  two  or  three  mtnejfes,  fjall 
 euery  word  be  efiablijhed. 
 
 The  Rcafon  is  this :  As  by  faith  we  are  ingrafted  into 
 Chrift  Iefus,  and  fo  made  partakers  of  his  death,  and  the 
 power  of  itj  which  caufeth  vs  to  die  vnto  finne  :  fo  alfo 
 by  the  fame  faith  we  are  made  partakers  of  his  refurrecli- 
 on,  which  caufeth  vs  to  walke  in  newneffe  of  lij >,and  liue  vn- 
 to the  Lord.  Secondly,  the  famefpirit  that  doth  caufevs 
 to  lcaue  fin,  doth  bring  vs  to  the  Lord,  enabling  vs  to  cry 
 Abba  Father^  the  Apoftle  fpeaketh. 
 
 Vfe.  To reproue  many,  who  will  indeed  confeffe,  there 
 muft  be  a  turning:  and  will  alfo  praftife  a  change ;  but  it 
 fhall  be  from  bad  to  worfe :  from  one  finne  to  another : 
 As  for  example;  how  many  doe  tunic  from  prodigality 
 
 to 
 
 207 
 
 Text. 
 Dotlrine. 
 
 In  true  repen- 
 tance there  is 
 not  mtly  a  rifing 
 fromfinjbut  at[o 
 there  is  a  tw 
 mng  to  God, 
 Icr  4. 1 . 
 Hof.14.1.2. 
 Ioel.  2.L3. 
 
 Reafon  li 
 
 Rom.  6.4. zi. 
 Reafon  2. 
 
 Rom.8.i$« 
 Vfe  I. 
 
 ~x*       \ 
 
I      208 
 
 An    Exposition  of    thh 
 
 Stuiti  dum  vU 
 Unt  vitia jn  con* 
 tratiacurruM>- 
 
 Rom, 2. 22. 
 
 Vfii. 
 
 Reuel.i.j, 
 
 Vf<l 
 
 Colof.3 
 
 Text. 
 
 DoBrine. 
 
 Septra  atice  U  not 
 \tobtdcfetted) 
 but  frefcntly  to 
 befitvpcn. 
 
 to  couetoufnefle  ?  from  fwearing  to  coufening  ?  from 
 Atheifme  to  popery?  from  prophaneneffe  to  hypocri- 
 fie  ?  now  alas  ;  what  is  this,  but  to  turne  out  the  Diuell 
 attheporch,  and  let  him  in  at  the  pofterne  ?  As  for  tur- 
 ning for  all  finne  to  God,  that  is  no  ordinary  thing  to 
 bee  found  in  thefe  dayes ;  And  therefore  affurcdly,  re- 
 pentance is  not  fb  common,  as  the  world  takes  it  to  be. 
 
 And  if  thefe  arc  to  be  rcprooued,  then  much  more  are 
 fiich  to  be  condemned,  who  turne  from  God  to  fin ;  from 
 a  Proteftant  to  aPapift,  from' a  ProfefTor  to  an  Atheift. 
 How  farre  are  thefe  from  true  repentance  ?  What  hope  can 
 they  haue,  who  come  fhort  of  thofe  that  come  fhort  of 
 heauen  ?  Take  good  notice  of  this,  you  that  haue  beene 
 forward,  and  zealous,  but  now  are  become  Apoftates  and 
 backefliders ;  and  hearken  to  the  counfell  giu-n  to  the 
 Church  of  Ephefw%  Remember  whence  thou  Art  fai '/<*,  and 
 repent,  and  dse  thjfirft  workes,  or  elfe  I  x*tll  come  agmtrfi  thee 
 qmck^ly,  except  thou  repent. 
 
 In  thelaft  place,  let  this  Admonifh  vs.to  looke  that  our 
 turning  be  a  true  turning  :  And  as  by  finne  we  haut  depar- 
 ted with  this  ProdigaUfrom  ou*  Fathers  hou(e,folet  vs  al- 
 foarife  with  him,  and  fet  forwards  towards  heauen  :  fixe 
 thy  eye  vpon  the  Lord  ;  make  towards- him  with  thy  foot: 
 Let  the  maine  current  of  thv  affection,  he  on  things  auoue, 
 and  thy  heart  be  vpon  thy  God.  And  thus  turning  fern  the 
 one  vnto  the  other,thou  may  ft  haue  comfortable  afliirance, 
 that  thy  repentance  is  true  and  found.  Now  I  c-;.n?  to  the 
 circumftance  of  time,  when  he  repented,  implyedinthis 
 word 
 
 So,  or  4ud~\  After  this  Pr6digaH  had  refolued  to  goe 
 and  humble  himfdfe  vnto  his  Fathn-,hedid  not  debate  any 
 longer  about  the  matter,  but  forthwith  role  vp  and  went 
 his  way.  ,    . 
 
 Repentance  ii  not  to  be  deferred  bat  vrcfcntlyto  be  fet  vpon, 
 fo  foone  as  God  [ball  put  the  motion  into  jar  heartsJThttC  may 
 
 not  be  deferring  or  procraftinating,  but  a  fpeedie  practife, 
 and  execution. 
 
 To 
 
Parable   of    the    lost  Sonne. 
 
 To  day  (faith  the  Prophet  Danid)  if  you  will  heare  hid 
 voice ,  harden  not  jour  hearts.  Seek*  the  Lord  while  bee  may 
 befotsnd,  gall  vpon  him  while  he  isneere  ("faith  the  Prophet 
 Ejfay.  )  While  we  have  opportunity,  let  vs  doe  good  (faith  the 
 Apoftle:)  And  againe,  Exhort  one  another  daily,  while  it 
 is  called  to  day:  many  proofes  might  be  brought :  and  as 
 many  reafons. 
 
 Firft,  God  is  to  be  ferued  before  all :  God  euer  requi- 
 red in  his  feruice  the  firft  fruits,  and  the  fir  ft  borne  :  The 
 firftlings  are  his  darlings ;  the  fatteft  Lambes  are  fitteft 
 for  his  facrifke :  Now  hath  the  Lord  refpecl  to  beafts  ? 
 Nay,  furely,  but  hereby  he  iTieweth  vs  our  dutie :  the 
 mamehe  aymesatinallthofe  types,  was  to  teach  vs  to 
 giue  him  the  firft  and  beft. 
 
 Secondly,  we  ought  not  to  deferre,  in  refpccl  of  the 
 fliortnefle,  and  vncertainty  of  life.  Our  liues  they  are  com- 
 1  pared  to  a  pilgrimage,  to  the  flswer  ofgraffe,  to  winde,  to 
 fmoahey  to  a  vapour,  to  a  dreame,  and  the  like  :  all  which 
 flieweth  the  fhortneffe  of  our  time  :  and  therefore  our 
 whole  life  is  little  enough  tofpend  in  Gods  feruice. 
 
 But  farther,  as  it  is  flhort,  fo  alfo  it  is  vncertaine  ?  We 
 haue  no  aiTurance  to  liue  one  houre ;  wee  are  here  but 
 Tenants  at  will,  and  know  not  how  fbone  our  great 
 Land-lord  will  turne  vs  out  of  this  earthly  tabernacle  : 
 I  We  may  becropt  off  like  an  eare  of  corne  :  for  what  is 
 this  life,  but  as  aneft  of  draw  and  clay,  ioone  iliaken  a 
 ;  peeces.  Many  haue  feene  a  faire  bright  morning,  who 
 ncuer  beheld  the  euening  (as  the  Sodomites.)  And  vpon 
 many  the  Sunne  hath  fet  in  the  euening,  to  whom  it  neuer 
 appeared  rifing  in  the  morning  :  So  was  it  with  the  rich 
 Glutton  in  the  Go/pell.  Seeing  this  is  To,  we  haue  great 
 caufe  fpeediiy  to  repent. 
 
 Thirdly,  the  longer  we  liue  in  finne,  the  harder  will 
 our  repentance  be  ;    for  firft,  our  finnes  will  grow  more 
 ftrong;  Andfecondly,  wee  our  felues  fh all  grow  more 
 weake.  By continuall finning  we  get  acuftomeand  ha-, 
 bit  of  finning,  and  it  is  not  eafily  left,  a  man  may  as  fooae  , 
 
 P  forget  | 
 
 20P 
 
 PfaUs.7.*. 
 £fay  55.6. 
 
 Gal.6.10. 
 
 Hcb  3  7.13. 
 
 loci  2.1  I, 
 
 Re  a f on  I. 
 
 God  u  to  be  firft 
 
 ferued. 
 
 Deut.15.21. 
 
 Pro.3.9. 
 
 Exod.rj-i. 
 
 Ma!  i.g. 
 
 Reafon  %, 
 Becaufe  mam 
 life  isfttort  and 
 vuwtaine* 
 
 Nihil  mtiut 
 mortet  bora  mer* 
 tls  nihil  inccr' 
 \  tw, 
 
 \  Gcn.27.3. 
 
 lob  24.24. 
 
 Gen  1 9  14, 
 Luke  12.10. 
 Reaf.  ?. 
 
 Qui  non  eft  ho* 
 die}crai  minm 
 apttu  erit. 
 Shut  non  potefl 
 altquit  dedifceye 
 maternaml'm* 
 guaxn,  (jc  vix  !o 
 gam  peccati  co- 
 fueludirt.  Bafil 
 
2IO 
 
 ler.  13.23. 
 
 An     Exposition    of     the 
 
 Reafq. 
 
 h  lbs  gse&t  dan- 
 ger that  the  fa- 
 lter is  in /or  the 
 prefer 
 
 A  as  1  ».$• 
 
 forget  his  mother-tongue,  as  leaueit,  Can  a  TtUckc-more I 
 change  hii  sk%ntte%  or  a  Leonard  hisfpots  ?   then  may  yon  *lfo 
 die  good,  that  are  accnUomedto  dee  cuilly    (faith  the  Pro- 
 phet.) Where  he  feemethtomakeit  a  thing  impoflible, 
 for  one  that  hath  continued  long  in  finne,  to  leaue  and 
 forfake  it.     And  indeed,    with  man,  it  is  impoffihle, 
 though  with  God  it  is  not,  for  with  him  are  all  things 
 polTible  :  Art  thou  not  able  to  plucke  vp  a  plant  when  it 
 isnewfet;  how  then  wilt  thou  be  able  to  doe  it,  when  it 
 is  often  yeeres  growth?  And  as  repentance  will  be  the  har- 
 der in  refpeel  of  fumes  ftrcngth ;  fo  it  will  be  the  harder 
 alfo,inreip eel  of  thine  owne  weakenefTe  :  for  the  longer 
 thou  liueft  in  finne,  the  weaker  wilt  thou  grow  in  all  the 
 powers  and  faculties  both  of  foule  and  body.     Experi- 
 ence flic  weth,  that  the  longer  aficfoieffe  doth  continue, 
 the  more  is  the  body  weakened,  and  made  vnfit  for  la- 
 bour :  fothe  longer  finne  (which  is  the  foules  nxknefTe) 
 remaines  vnrepented,  the  more  weake  and  vnable  will  we 
 be  to  fhake  it  off:   Our  vnderftandings  will  be  more  dar- 
 kened, our  wils  more  peruerted,  our  affections  more  cor- 
 rupted, our  hearts  more  hardned,  our  confeiences  more 
 feared,  and  all  the  powers  and  faculties,  both  of  body  and 
 foule,  more  and  more  difabled.    And  therefore  we  haue 
 great  reafcn,to  make  haft,and  no  longer  to  deferre  and  put 
 offrepentance. 
 
 Fourthly,   becaufe  for  the  prefent,  thy  eftate  is  feare- 
 full,  the  wrath  of  God  hangs  ouer  thy  head  by  a  twined 
 thred,  ifthouhadfteyes  to  fee  it  :  thou  eateft  in  danger  j 
 of  thy  life,  thou  drinkeft  in  danger,  walkeft  in  danger,  \ 
 fleepeft  in  danger,  lying  betwecne  death  and  the  Diuell,  \ 
 as  Peter  didbetweenethetwo  fbuldiers,  bound  with  two '! 
 chaincs.  Now  who  would  be  in  fuch  a  danger  one  houre, 
 for  the  gaining  of  a  world  ?  eucry  creature  is  vpin  arme3 
 againft  thee,  they  wait  but  for  a  watchword  :  would  God 
 bid  them  ftrike,they  would  foone  difpatch  thee ;  and  Hell, 
 that  gapes  for  thee,  longing  to  deuoure  thee.    You  haue 
 little  caufe  then  to  deferre  one  day,  one  houre,  or  one 
 
 minute 
 
 i 
 
 fa 
 
Parable    of    the    lost   Sonne 
 
 more  might 
 
 minute.  Thus  you  fee  fomc  reafons :    many 
 be  brought,  but  we  haften  to  the  Vfes. 
 
 And  firft :  This  reprooueth  that  wonderfull  madnefTe 
 and  exceeding  great  folly  of  fuch  as  procraftinate  and 
 deferre  their  conuerdon  to  the  Lord  ;  and  put  off  their 
 repentance,  though  the  Lord  call  them  thereunto,  and 
 offer  them  neuer  fo  fit  an  opportunity.  Men  indeed 
 confefTe  repentance  is  needful!,  and  they  will  fay  there  is 
 no  hope  of  Heauen,  except  they  doe  repent,and  they  pur- 
 pofc  to  repent :  But  here  is  the  mifchiefe  of  it,  they  will 
 not  doe  it  in  time,  but  deferre  and  fore-flow  it  till  here- 
 after, and  that  through  the  Diuels  delufion,    perftvading 
 
 them  that  they  haue  time  enough  to  repent  in 
 
 they 
 God 
 
 mayyetenioy  the  pleafures  of  finne,  and  turne  to 
 hereafter,  who  will  afluredly  receiue  them  to  his  mer- 
 cie.  For  God  faith,  he  is  mercifull,  and  hath  faithfully 
 promifed,  thatwbenfoetter  afinncrrefenteth  him  of  bit  fin*:, 
 beviillblot  out  all  his  rvichdnejfe  out  of  his  rvmembrance. 
 As  he  dealt  by  thethiefe,  who  was  receiued  to  mercy  at 
 the  laft  houre,  though  his  whole  life  was  {pent  in  wicked- 
 nefle;  fo  will  he  deale  with  thee:  Whatneedeft  thou 
 then,  as  yet,  thinke  of  repentance ;  feeing  thoumaycit 
 enioy  both  the  pleafures  of  this  life,  and  of  that  which  is 
 to  come  alfo  ?  And  thus  he  carries  thoufands  blinde- 
 foldtohell  (who  know  not  they  are  nigh  it,  vntill  they 
 fall  in  it)  gulling  them  moft  fhamefully  ;  teaching 
 them  to  reafon  againft,  their  owne  falsation :  how  often 
 doe  you  heare  thefe  reaibns  brought  ?  I  haue  time  e- 
 nough  to  repent  in  :  What  tell  you  me  of  Repentance, 
 asyet?  Js  not  God  mercifull?  Did  he  not  iliew  mercy 
 to  thethiefe  at  the  laftgafpe  ?  I  doubt  not  but  to  be  fa- 
 ued,  as  well  as  theprecifeft  of  you  all.  But  thou  who  thus 
 goeft  on  head-long  to  damnation,  come  hither  and  let 
 me  fhew  theethy  monftrous  folly  ;  that  if  it  be  poflible, 
 thou  maifl  be  recouered  out  of  the  fnare  of  the  Diuell, 
 who  art  thus  taken  by  him  at  his  will.  Firft,  thou  bkf- 
 feft  thy  felfe  with  hope  of  long  life,   thou  wilt  repent 
 
 P  2  when 
 
 211 
 
 Ffiv 
 
 Three  mains 
 lets  of  timely 
 repentance. 
 Firftjjope  »f 
 leng  life. 
 
 2  Tim. 1.26. 
 
 It  is  a  folly  la 
 deferre  repen* 
 tance  vpon  hope 
 ofhng  life. 
 
212 
 
 An   Expositi 
 
 ON      OF     THE 
 
 Reafoni. 
 Becanft  many 
 die  before* 
 Math*  io*  i  .a* 
 
 Reafo*^* 
 
 Becaufeoldagt 
 is  no  fit  time  for 
 it. 
 
 Ecclef.12.1. 
 
 when  thou  arc  old  :  but  how  Rnoweft  thou,  that  thou 
 fhalt  liue  till  thou  commeft  to  be  old  ?   Doeft  not  thou 
 fee,  how  vpon  the  ftage  of  this  world,  fome  haue  longer 
 parts,  and  icme  haue  fhorter  ?   And  as  we  enter  into  the 
 Lords  vineyard,  doe  we  not  fo  goe  out  ?  that  is  in  fiich  a 
 manner,  and  at  fuch  an  houre,   fome    in  the  morning, 
 fomeatnoone  :  fome  at  night,  fome  die  in  the  dawning 
 of  their  Hues;  palling  from  one  graue  vnto  another,  be- 
 ing no  foonercome  out  of  the  wombe  of  one  mother, 
 but  another  mother  receiucs  them  into  hers  :    Some  die 
 in  youth,  as  in  the  third  houre,  others  die  at  thirty,  for- 
 ty,or  fifey,  as  in  the  fixt  and  ninth  houre,  and  other  fome 
 very  old,  as  in  the  iaft  houre  of  the  day.    Now  tell  mee 
 how  many  die  before  fifty,  for  one  that  liue  till  they  bee 
 paft  that  age  ?  What  hope  haft  thou  to  liue  till  thou  beeft 
 fo  old  &  Doeft  not  thou  daily  fee  and  heare  of  many, 
 that  goe  well  to  bed  at  night,  and  are  found  dead  in  the 
 morning;  and  of  many  other,  that  are  fiiddenly  flaine,  or 
 come  to  fome  vntimcly  death  :  why  may  it  not  be  thus 
 with  thee  ?  how  vaine  then,  and  falfe  is  thy  hope  of  long 
 life?  feeing  no  man  can  tell  what  a  day,  what  an  houre 
 may  bring  forth. 
 
 But  in  the  fecond  place ;  Say  thou  doeft  liue  vntill 
 thou  art  old,  yet  confidcr  how  vnfeafonable  a  time  this 
 is  for  repentance,  heboid  (faith  Barz.il/ai  toeDattid)Iam 
 this  day  fourefcore  yeeres  old%  and  can  1  difcerns  betweene 
 good  or  euitl,  hath  thy  feruant  any  tafte  in  that  I  eat  or  drink? 
 Can  1  heare  any  more  the  voice  of  finging-men  and  mmen  ? 
 wherefore  then  fhottld  thy  feruant  be  any  more  a  burden  vnto 
 my  Lord  the  King,  Heere  fee  how  he  'confcfTeth,  that  by 
 reafon  of  his  age,  he  was  vnfit  to  attend  vpon  the  King, 
 or  doe  him  feruice :  and  therefore  much  more  fliall  a 
 man  bee  difablecU  in  old  age,  for  this  worke  of  repen- 
 tance. Salomon  calls  the  daies  of  old  age,  cttiil  dates,  and 
 withall,  wils  the  young  man  to  remember  hU  Creator  be- 
 fore they  come.  They  are  termed  euill,  not  becaufe  they 
 arefoin  themfelues,  but  becaufe  of  the  many-fold  mife- 
 
 ries 
 
Parable    of    tub    lost   Sonne. 
 
 ties  that  doe  accompany  them,  and  fo  the  Philofopher 
 called  old  age,  The  Hapten  of  ail  euill,  becaufe  of  the  innu- 
 merable maladies,  and  aches,  and  paines,  that  doe  flocke 
 thither,  as  into  a  common  receptacle;  For  then  JbaHthc 
 keeper:  of  the  houfe  (by  which  Salomon  mezneth  the  hands, 
 which  are  the  proteclors  of  the  body)  tremble  avd/hake, 
 tsfndthe  (Irong  *#--«,  that  is,  the   legs  that  fliculd  carry 
 the  body)  bowe  tbemfilues,  and  re  ax  faint  and  feeble ;  and 
 the  grinders  (by  which  hemcaneththe  teeth,  the  mouth 
 being  as  the  mill,  and  the  two  rowes  of  teeth,  like  the 
 vpperand  nether  mil-Hones)  fliall  ceafe^  becaufe  they  are 
 few  :  andthofe  that  looke  out  of  the  windows  (hall  bee  darke- 
 nedt  (that  is,  his  eyes  fhall  wax  dim,  and  his  fight  fhail 
 feile  him  ;  )  then  fhall  the  dore  be  (hut  in  theftretts^  when  the 
 found  of  the  grinding  u  low.    The  mouth  and  the  iawes 
 fhall  hang  downe,  and  not  be  faft  ;  neither  fhall  they  eat 
 as  young  men  vie  to  doe  ;  Hee  /hall  rife  vp  at  the  voice  of 
 the  bird ;  hisfleepe  /hall  not  be  found,  but  it  fhall  be  ta- 
 ken away,  yea  with  euery  little  chirping  of  a  bird  hee 
 fhall  be  awakened:  and  all  the  daughters  ofmufi*.  ke  fhall  bee 
 brought  low;  their  eares  fhall  waxe  deafe,they  fhall  not  de- 
 light in  muuxke ;    they  fhall  alfi  b;e  afraid  of  that  which  is 
 high ;  they  fhall  then  goe  hanging  downe  the  head  and 
 fhoulders,  as  they  vfe  to  doe  that  are  afraid    (for  thefc 
 are  the  height  of  the  body.)    And  the  Almond  tree  /hall 
 ftourifh ;  that  is,  the  head  fhall  be  full  of  gray  haires,  and 
 wax  hoary  ;  And  the  Cfrapjopper  /hall  bee  a  burden ,  that  ni 
 his  leannerte  and  bones  flicking  out,  his  crooked  backe 
 fhall  be  wcarifome  •  and  then  /hall  hi*  de  fires  faile,  his  meat 
 and  drinkeandall  other  pleafu res  fhall  be  lothfomc,  hee 
 fhall  delight  in  nothing.  See  here  how  age  is  defcribed, 
 anddoebut  consider  whether  this  be  a  fit  time  for  Re- 
 pentance :  Is  it  like  thou  wilt  be  able  to  vndergoe  fo  great 
 ataskcasthat,    when  thou  fhalt  feefefomany  aches  in 
 thy  bones;  fomany  cramps  in  thy  ioynts,  and  fo  many 
 paines  in  all  the  parts  of  thv  body  ?    when  thou  art  dull 
 in  apprehending,  and   of  bad   capacity  and  remem- 
 
 P  2  brance  : 
 
 21 
 
 Diog.Laertjn 
 vita  Dm. 
 
 Ecclcf.i2,i< 
 
214 
 
 An   E xp  o  s  i  t  i 
 
 ON      OF     THE 
 
 Reaf.  3. 
 
 2ipne  la  then 
 J  (tire  tcfinie 
 j  grace, 
 labium  eft^t  a 
 Dcocontemnatut 
 \  moriens,  qui  deft 
 j  Qmriifbtentem 
 icontemffrt  vi*ei> 
 
 brance  •  without  a  good  leg  to  bring  thee  to  Church, 
 without  a  good  eare  to  heare  at  Church,  and  without 
 fight  to  lee  to  read  a  letter  in  Gods  booke?  Oh  thinke  how 
 far  vnfic  thou  wilt  then  be  for  this  waighty  workc  of  Re- 
 pentance. 
 
 As  therefore  it  is  an  exorbitant  courfe,  while  the  Ship 
 is  found,  and  the  tackling  fure,  thePiloce  well,  the  Sai- 
 lor ftrong,  the  gale  fauourable,  the  Sea  calms  to  lye  idle 
 atroade;  and  when  the  Shipleakes,  the  Pilote  isficke, 
 the  Mariners  faint,  the  fiormes  boyfterous,  and  the  Sea 
 outragiou5,  to  lanch   forth,  and  hoife  vp  faile  for  a 
 voyage  into  farre  Countries :  So  is  it  as  ablurd  for  thee 
 to  fpend  the  morning  of  thy  youth,  and  foundries  of  health 
 and  perfect  vfe  of  reafbn  in  the  feruice  of  finne  and  thy 
 owne  Jufts,  and  neuer  refolue  to  weigh  anchor,  and  cut 
 the  Cable  that  with-holds  thee  from  feeking  Chrift.  But 
 whenas  thy  wits  are  diffracted,  thy  fences  aftonied,  all 
 the  powers  of  thy  minde  and  parts  of  thy  body  diftcm- 
 pered,  then  tobegintofeeke  after  God,  thinking  fodain- 
 ly  to  become  a  Saint  at  thy  death,  though  thou  haft  lined 
 like  a  diuell  ail  thy  life.    See  then  thy  monftrous  folly, 
 and  condemn e  thy  felfe  for  it ;    Lay  not  this  taske  on  thy 
 old  bones  ;    Thou  wouidft  condemne  him  for  a  foole, 
 who  being  to  goe  a  farre  and  foule  i&urney,  and  hauing 
 a  great  burthen  to  be  carried;  would  lay  itvpona  weake 
 iade,that  hath  much  to  doe  to  beare  vp  it  felfe,  and  let  a 
 ftrongergoe  empty.   Yet  this  is  thy  wiledome,  who  doft 
 intend  to  lay  the  great  load  of  Repentance  vpon  thy  faint 
 and  feeble  dote-age,  which  is  hardly  able  to  beare  it  owne 
 burden. 
 
 And  thirdly,  Say  thou  doeft  line  till  thou  beeft  old, 
 and  art  freed  from  much  of  this  trouble  ;  hauing  vnder- 
 ftanding,  memory,  fighr,  and  fenfe,  &c.  yet  who  can  tell 
 whether  God  will  heare  thee  at  the  laft  gafpe  ?  For  what 
 can  bee  more  righteous,  then  that  the  Lord  fhculd  con- 
 temneth.ee  at  the  houre  of  death,  who  haft  contemned 
 him  in  thy  whole  life  ?  and  that  thou  friouldeft  forget 
 
 God 
 
Pa 
 
 RABLB     OF    THE     LOST 
 
 Son 
 
 N  fi 
 
 God  when  thou  art  going  out  of  the  world,  who  wouldft 
 neuer  remember  him  whileft  thou  wert  in  the  world  ? 
 And  that  thou  fhculdft  die  impenitent,   who  haft  liued 
 in  impenitencie  ?  Hath  not  the  Lord  threatned  this?  are 
 not  thefe  his  words  ?    Ttecat/fe  I  haue  calLd,  and  you  haue 
 rejufsd\  I  haue  flretched  out  my  hand,  and  none  would  re- 
 gard :     ButjQH  haue  defpifed  ail  my  counjdl^nd  would  non  e 
 of  my  correblion*    Iwillalfo  laugh  at  your  deslruEIion,  and 
 mocke  wheny  our  feare  cvmmeth.    when  your  feare  commnh 
 life fodaine  defolation>  and  your  deft  ruB  ion  {ball  come  like  a 
 whirlwind ;w.he»  diftreffe  and  anguifb  commeth  vponyou.  Then 
 [ball  they  call  vpon  me;  but  I  will  not  anfwer,  they  (hall feck* 
 mee  early  y  hut  thy  /hall  not  fin de  mee.     Becaufe  they  hated 
 knowledge^  and  did  not  chufe  the  feare  of  the  Lord.  Let  theie 
 words  take  deepe  impreffion  in  thy  heart ;    For  if  thou 
 wilt  notknow  God  in  thy  youth,he  will  neuer  know  thee 
 (for  ought  thou  knoweft)  when  thou  art  gray-headed: 
 If  thou  wilt  not  giue  him  the  young  and  found  and  that 
 which  is  without  blemiih,  hee  will  neuer  take  in  good 
 part  the  old, and  fkke,  and  euill  fauoured,  which  no  man 
 will  giue  to  his  friend,  or  dare  offer  to  his  Prince.    Hee 
 that  would  not  haue  a  beaft,  that  had  no  eyes,  inhisfer- 
 uice,  will  haue  thee  whileft  thou  haft  eyes  to  feme  him. ! 
 The  Lord  complained  of  the  Ifraelites  for  offering  the  i 
 ficke  and  lame,  were  they  no  good  offerings  then,  and  j 
 are  they  now  good  ware  ?  Will  the  Lord  be  pleafed  with  j 
 the  blew  bottome,  when  the  diucll  hath  had  the  creame  ? 
 will  he  accept  of  the  diuels  leauings  ?   Take  thou  heede 
 then  how  thou  dareft  put  off  repentance  till  hereafter  ; 
 fend  knot  before  thee  to  three  or  fourefcore  yeares ;  thou 
 mayft  neuer  ouertake  it,  nor  obtaine  mercy.    Let  the  ex- 
 ample of  reprobate  putters  off,  moue  thee  to  prcuent  the 
 diuels  penitentiall  houre.  Remember  Efm,  and  the  rme 
 foolifh  Virgins,  and  that  falfe  ProphetefTe  lefabell,  who 
 had  time  to  repent,  yet  repented  not,  but  put  it  off  from 
 day  to  day,  vntill  fhe  found  no  place  for  repentance.   Be 
 not  like  thefe  in  their  wicked  praftifes,  left  thou  bee  like 
 P  4    _______         tncn^ 
 
 21) 
 
 PfOU.I  2$. 
 
 Vcrfc2  5. 
 Vcrfc  26. 
 
 VeiTe  2J* 
 Verfexg. 
 Vcrfe2p. 
 
 Mali.8. 
 
 Hcb  12.16. 
 
 Matth  25. 
 Reuei.2,2_, 
 
 ,.cr 
 
216 
 
 An     Exposition 
 
 of     t  H  B 
 
 Second  Let  of 
 
 repentance  U " 
 ptcjumption  of 
 ■  Gods  mercy. 
 The  treat  foL'y 
 in  putting  rjfrem\ 
 pent  ante  vvon 
 hope  of  Qcdi 
 mercy, 
 Ephcf  ;.4. 
 Pfal.i4t.p. 
 Re  a f on  2. 
 It  h  ingratitude, 
 £h*  motor  bti- 
 quitaSf  qxam  vt 
 inde  a  te  creator 
 C8Xtcmnatur3 
 vnfa  plmamm 
 merebnur,BcT. 
 
 Reafon  2. 
 God  k  iuflt&c 
 V&ramt  cxlm^ 
 ftdparauit  & 
 tartarum*  Vara 
 tiitYifrigeriaJcd 
 par&'iit  eiiama- 
 terna  fufpiicia* 
 Cjf. 
 E2ck.33.n-, 
 
 ■-U. 
 
 Roai.2.4. 
 Dcut.aj,jo. 
 
 them  intheir  fearefull  pun  ifh  in  cuts.  Thus  thou  mud  needs 
 fes  the  folly  of  this  iby  com  ic  m  putting  off  repentance 
 vpon  hope  of  long  life. 
 
 Now,  for  the  other  Let  which  kecpes  thee  from  time- 
 ly turning ;  and  whereby  thou  doeft  confirme  thy  feife 
 in  wickednefle,  and  hearden  thy  heart  in  finne;  let  vs 
 fpeake  fomewhat  of  it  Thcualleageft  God  is  inercifull, 
 and  will  rcceiue  thee  whenfoeuer  thou  doeft  turne.  That 
 God  is  merciful!,  none  can  denie ;  the  very  diuels  in  hell 
 w ill  confcfTe  it.  He  is  rich  in  mercy  ;  yea,  HU  mercies  are 
 oner  all  hit  voorkeu  But  now  confider  what  an  vnthanke* 
 f  ill  part  is  it  for  thee  to  offend  fo  gracious  a  God  \  What 
 greater  iniquity  can  there  bee,  then  that  thy  Creator 
 lhould  bee  contemned  of  thee,  for  which  hee  defer- 
 aeththemoretobe  loued  andrefpeclcd  by  thee.  There 
 -U  mercy  with  thee  (faith  the  Prophet  T>auid)  that  thou 
 may  si  bee  feared ;  not  that  thou  mighteft  bee  deipifed  or 
 contemned,  that  teacheth  vs  no  fuch  leflbn.  How  doefl 
 thoufucke  poyfon  out  of  this  honic  ?  Is  God  fiich  a  one  as 
 thou  imagineft  ?  the  more  is  thy  fin  to-deab  fb  wretchedly 
 with  fo  good  a  God. 
 
 But  in  the  fecond  place  know,  that  as  God  is  grtcious 
 andmercifull,  fois  healfo  Itifl and  true;  and  as  hee  hath 
 prepared  freaaen for  fome,  fb  hath  hee  alfo  prepared  hell 
 for  others.  Now,  thequeftionis,  who  fhall  tafte  of  his 
 mercy,  and  who  of  his  iuftice  •  for  whom,  he  hath  pre- 
 pared Heauen,  and  for  whom  hee  hath  prepared '  hell. 
 Surely  God  himfelfe  doth  fhew  vs  in  his  word  :  As  in 
 that  place  (which  is  fo  much  abufed  by  wicked  ones,  for 
 the  nourirhing  of  themfeiucs  incarnall  fecurity)  of  Eza- 
 kiely  I  will  not  the  death  of  a  finner,  but  that  he  turne  from  hii 
 way,  and  Hue.  Here  wee  fee  the  Lord  fpeaketh  not  of  all 
 rlnners,  but  of  fuch  as  turne  from  their  euill  waies,  and 
 repent.  As  for  fuch  as  doe  not,  but  continue  ftill  in  flnne 
 taking  occafion  by  Gods  mercy  to  continue  in  their  vn- 
 repenting,  defpifing  the  riches  of  his  bountirulnefle,  his 
 patience  and  long-fuffering,   The  Lordvill  net  fpare  htm3 
 
 but 
 
Parable    of    the   lost    Sonne. 
 
 butthsan<rer  of  the  Lord  and  hisiealoufie  (ball  fmozkg  again  ft 
 that  manl and  all  the  cttrfes  that  are  rvrinen  in  this  book? {hall 
 lye  vpon  him,  and  the  Lord  flail  blot  out  his  name  from  vndcr 
 beauen* 
 
 So  then  we  fee,  no  carnall  fecure  one  hath  caufe  to 
 bleffe  himfelfe,  For  fo  long  as  he  continue th  in  his  finnes 
 without  repentance,  mercy  belongeth  not  to  him,  but 
 judgement.  Thou  therefore  that  bleiTeft  thy  feife  with  a 
 falfe  perfwafion  of  mercy,  walking  ftill  on  in  a  courfeof 
 finne,  deceiue  thy  felfe  no  longer,  for  God  isinftas  well 
 as  mercifuli.  And  willvifit  the  iniquities  of  the  fathers  vpon 
 the  children,  vnto  the  third  and  fourth  generation  of  all fuch 
 as  bate  him,  and  hee  will  by  no  meanes  clear  e  theguiltie.  It  is 
 vcrypleafing  (faith  one)  toallfinners  to  hear  e  of  thole 
 lonely  attributes,  The  Lord  is  mercifnll  and gr attorn y (low  to 
 anger,  abundant  in  goodnejfe,  keeping  mercy  for  tbottfands, 
 forgiuing  iniquitie,  tranfgreffion  and  finne y  <&c.  But  if  thou 
 ioue  fo  many  good  beginnings ;  feare  that  which  next  fol- 
 loweth,  for  Godisalfo  iuft  and  true ;  and  further  know, 
 that  the  longer  God  in  mercy  hath  expected  thy  amend- 
 ment, fo  much  the  more  grieuoufly  will  he  punifli  thee 
 for  neglecting  of  it. 
 
 Andlaftly,let  me  tell  thee ;  though  God  hath  promifed 
 that  at  what  time  f  ;euer  A  (inner  doth  repent  him  of  his  fins ^ 
 &c.He  will  put  a'ti  his  wickfdnejfe  out  of  his  remembrancer "et 
 he  hath  not  promifed  to  giue  repentance  to  fiich  as  haue 
 defpifedit.  And  if  he  giue  it  not,  thou  wilt  neuer  haue 
 it :  For  as  all  good  a  if ts  come  from  aboue  from  the  Father  of 
 lights;  So  mufl:  this  alfo.  Thus  then  thou  fe eft  how  little 
 reafon  thou  ha!},  to  harden  thy  heart  in  thy  fins  becaufe 
 God  is  mercifuli. 
 
 But  in  the  third  place,  thou  aliedgeft  the  example  of 
 thethiefevponthe  CrofTe,  who  had  fpent  all  his  life  in 
 finne,  yet  repented  at  the  laftgafp.  It  is  mod:  true  that 
 the  Scripture  maketh  mention  of  fuch  a  one,  and  but  of 
 one  ;  ofonc  (faith  a  Father)  that  none  might  defpaire,  of 
 but  one  that  none  might  prefume.   This  then  is  araede- 
 
 cine 
 
 217 
 
 Exod.10.5. 
 
 Exod  34.7. 
 Multu  tUlcciat 
 mncspeccato. 
 rcs3  quia  tnifcri- 
 con  &  mifetator 
 dom'mmy&c 
 Sedji  amaitam  • 
 mutta inula,  U 
 mcibi&vltimu 
 quod  ait  &ve* 
 rax \  Aug, 
 Quanta  diuiim 
 Dm  expeclat  vt 
 wendetis,  tamo 
 grauiui'mdjcabii 
 ftneglsxeritis. 
 Aui-deVqiM 
 
 Reafii* 
 Qui  prompt  p*. 
 nitenti  vtniam^ 
 nonpremifitpec- 
 cantipenitentia. 
 The  third  Let  of 
 repentance  re~ 
 mooned-,  vehich 
 U  tbeexamphof 
 tketbiefecofr 
 ucrtedattbelafl, 
 Luk.23-43- 
 V»m  mifericor- 
 diam  inuenit  bo 
 ra  vkimay  nc 
 qim  dc(ptret>& 
 vnicm^s  qui* 
 piafumat.**ug 
 
2l3 
 
 An    Exposition  of    the 
 
 Iofli  IO.IJ* 
 
 2King.2o.i  i 
 
 Num.za.a8. 
 
 Great  difference 
 beiweene  the 
 thiefe  and fucb 
 
 prefumptuoM 
 finmrs. 
 
 Luk.2j.4c. 
 Verfe4i. 
 
 Vcfc4a. 
 
 cineagainftdefperation,  and  nocloakefor  finne  :  Looks 
 vpon  his  fellow  thiefe,  who  was  crucified  with  him,  what 
 place  found  he  for  repentance  ?   And  for  this  one,haue  we 
 not  many  thoufands  that  haue  perifhed  ?  know  thou  then 
 that  this  is  but  one  particular,  and  an  extraordinary  act 
 of  Gods  mercy,  and  therefore,  thereof  thou  rnayft  make 
 no  generall  rule.  Is  it  is  not  madnefTe  to  Jpoke  euery  day 
 for  the  Sunne  in  the  firmament  to  ftand-ftill  or  goe  backe 
 becaufeit  hath  done  foonce  ?  or  to  thinke  to  heare  euery 
 affe  fpeake,  becaufe  TZaUatns  once  did?  It  is  as  great  a 
 madnefTe  for  thee  to  hearten  thy  felfe  in  finne  by  this 
 one  example,  and  farther   (that  thou  mayft  come  to  a 
 fight  ofthy  folly)  let  me  fhew  thee  what  difference  there 
 is  betwixt  him  and  thee  :  for  firft  (in  all  likelyhood)  this 
 was  his  firft  call, which  prefently  he  hearkeaeth  vnto:  and 
 willingly  entertained  the  good  motions  of  the  fpirit. 
 But  thou  haft  beene  often  called,  inuited,  allured,  yet  all 
 will  not  doe  :   The  fpirit  of  God  hath  many  times  flood 
 knocking  at  the  dore  of  thy  heart,  but  thou  haft  not  ope- 
 ncd,butvnkindlyandchurlifhlyfentit  away  without  an- 
 fwer. 
 
 Secondly,  he  neuer  refolued  (  as  thou  haft  done)  to 
 perfift  in  finne,  and  refcrue  his  old  daies  for  God,  but 
 hee  (without  queftion)  continued  in  his  finfull  cour- 
 fes  through  ignorance,  and  not  through  wilrullnefles; 
 But  it  is  othcrwife  with  thee :  thv  confeience  doth  wit- 
 ueflc  it. 
 
 -Thirdly,  fee  what  fruits  of  repentance  he  bringeth 
 forth. 
 
 For  Firft,  he  confefTeth  his  finnes,  andreproueth  his 
 fellow  thiefe  for  his  wickedneffe  :  Then  he  earneftly 
 prayeth  to  Chrift  for  pardon  and  forgiueneffe :  He  fur- 
 ther confefTeth  Chrift  to  be  his  Saviour  and  Redeemer  eaen 
 I  then  when  all  his  Difciples  for  feare  forfboke  him  :  Thefe 
 and  many  other  fruites  appeared  in  this  Conuert,  which 
 did  manifeft  his  repentance  to  be  vnfeined  and  found  : 
 Seeing  then  there  is  fuch  differences  in  your  purpofes  and 
 
 courfes, 
 
Parable   of    the    lost  Sonne. 
 
 courfes,  I  cannot  thinke  there  will  be  the  like  in  your  re- 
 pentance and  falua  tion ;  Let  not  then  any  of  thefe  things, 
 hinder  you  from  a  pref ent  conuerfion,  but  fee  your  former 
 folly  and  bewaile  it,  and  fuffer  not  thy  felfe,  to  be  held  in 
 the  fnares  of  the  diuell  any  longer.  Weigh  well  thefe  Rea- 
 fons ;  ponder  on  them  :  they  will  conuince  thee  or  conuert 
 thee. 
 
 Secondly,  Let  this  Admonifh  euery  one  of  vs  to  defcrre 
 no  time,  but  fpeedily  to  repent.  Abraham  rofe  vp  betimes 
 tofacrificehisfonne;  fodoe  thou  make  haft  to  facrifice 
 thy  finne.  Zacbem  came  downe  haftily  when  he  was  cal- 
 led, why  then  doe  we  deferre  commingto  our  Sauiour? 
 Hearken  not  to  that  fame  crow-crying  cras%  cras^  to  mor- 
 row, to  morrow,the  voice  is  difinall.    In  worldly  bufi- 
 nefTe  deliberation  is  very  neceffary,  and  it  is  held  a  point 
 of  wifedome,  to  deliberate  long  before  a  man  determine 
 any  thing  :  but  in  this  matter  it  is  dangerous.  It  is  not  fafe 
 for  the  hunted  bead  to  (land  ftill  when  the  hounds  purfue 
 him ;  nor  for  thee  to  Hand  mufing  when  Gods  iudgements 
 follow  thee  at  the  heeles.  Efcape  for  thy  life  (faid  the  An- 
 gell  to  Let,  when  he  lingered  in  Sodome)  leaft  thou  be  de- 
 stroyed :  fofay  I  to  thee,  flie  for  thy  life,  make  all  poiTible 
 fpeed  to  come  out  of  thy  fins,  linger  not  in  Sodome,  nor 
 about  the  borders  of  it,  leaft  thou  be  confumed  with  the 
 fire  of  Gods  wrath.  Conflder  of  the  former  reafons,  and 
 let  tbem  moue  thee  hereunto.    And  remember  the  longer 
 thou  delayeft,  the  more  matter  thou  prepared  for  thy  own 
 fbrrowandgriefe:   If  thebeft  doth  happen   that  thou 
 hoped  for  ;  if  cuer  thou  doeft  truely  repent  (which  if 
 thou  goeft  on  ftill  is  much  to  be  feared)  for  the  greater 
 finne,  the  greater  fbrrow  :  euery  finne  will  fetch  a  grone 
 from  thy  foule,  and  teares  from  thy  eyes,  if  euer  God  doe 
 giue  thee  grace  to  turne  vnto  him,  and  therefore  breaKe  off 
 thy  fins  betimes,  and  heape  not  vp  more  matter  of  griefc 
 to  thy  owne  foule  :  you  know  the  beft  curing  of  a  wound 
 is  when  it  is  greene,  if  it  be  taken  prefently  it  will  be  foo- 
 ner  healed,  and  with  leffe  fmart.  If  a  man  brcake  a  leg,  or 
 
 219 
 
 an 
 
 Vfe  2. 
 
 Gen.32.3, 
 
 Pfal.140.11. 
 
220 
 
 N 
 
 Exposition    op    the 
 
 EccIcCil.i. 
 
 Quamdiu  eras 
 cratyquarc  non 
 mQdo>quarc  non 
 bac  bora  jink 
 turpi!  uiitxis 
 
 Exod.itf.2-2. 
 
 anarme,  the  longer  it  goes  vnfet  the  worfeit  will  beioy- 
 ned  :  fo  is  it  in  this  cafe.  Bcfides  we  eouit  him  an  ill  hus- 
 band, and  improuident,  who  fuffirs  a  fuit  to  goe  on  from 
 terme  to  terme,  and  charges  to  grow  without  compoun- 
 ding the  bufinefle,  and  ipeedie  taking  ofitvp;  doth  it 
 not  light  heauie  on  him  in  the  end,  when  he  paies  both 
 principal!,  and  the  arrcrages  i    Is  it  not  a  farre  greater 
 folly  not  to  compound  with  God  betimes,  but  to  let  the 
 fuit  run  on  till  he  bring  vs  to  execution,  and  iudgement? 
 which  God  beginneth  in  this  world,  and  taketh  from  a 
 man  fornetimes  his  Seeing^  fometimes  his  Hewing,  fome- 
 times  his  Feeling,^  c.  All  from  fome.  Let  euery  one  of  vs  j 
 be  warned  to  amend.    You  yong  men,  who  are  now 
 luftie  and  ftrong :     Remember  you  your  Creator  non?  in  the 
 dates  of  your  youth.    Ton  [hall  not  fee  my  face,  fa  id  lofeph  to 
 his  brethren)   except  you  bring  your  younger  brother  with 
 you:  how  canft  thou  behold  the  face  of  the  Lord  Iefiis,  if 
 thou  dedicated:  to  the  Diueil  thy  louely  younger  ycares, 
 and  giueft  him  nothing  but  thy  loathed  old  age? How  long 
 (faith  a  Father,  fpeaking  to  all  young  men  in  his  owne  per- 
 fon)  /hall  I  fay  to  morrow  to  morrow  ?   why  doe  I  not 
 now  ?  why  doe  I  not  this  houre  make  an  end  of  finning. 
 So,  why  doeft  thou  not  now  at  this  very  inftant,caft  away 
 thy  fllthinefle,thou  kno  weft  not  what  may  happen  before 
 tomorrow:  while  thou  haft  time  turne;  Chaiiengenot 
 to  thyfelfethirtie  or  forty  yeares  hereafter,  for  thou  art 
 notfureofone  day  or  houre.    As  for  you  that  haue  neg- 
 lecled  your  youth,  and  flept  that  out,  now  awake,  if  euer 
 yoQ  will-awake  •  Awake,  for  it  is  high  time  :   and  as  the 
 Ifraelites  gathered  twice  as  much  \JAianna  the  day  before 
 the  Sabboth,  as  they  did  at  any  other  time,  becaufe  on  the 
 Sabtotbxhey  might  gather  none :    So  thou  that  art  aged, 
 wholookefteucrydayforthy  Iaft  Sabboth,  fhouldeft  rc- 
 deeme  thy  time  by  double  diligence,that  thou  haft  former- 
 ly loft  by  (loath  and  negligence  :  heare  twice  as  much,pray 
 twice  as  much,  doc  twice  as  much  good  as  any  young  man 
 doth  :  It  ftands  thee  much  vpon,  for  thou  haft  a  great 
 1  iourney 
 
I 
 
 P  ARABLE     OF     THH     LOST      SONNE. 
 
 iourney  to  goe,  and  but  a  ihort  time  allotted. 
 
 In  a  word,,  to  you  all :  Repent,  and  chat  while  it  is  called 
 today;  deferre no  longer,  thou  haft  deferred  too  long: 
 be  now  more  wife,  and  doe  that  in  time,  which  all  the 
 world  would  doe  out  of  time,  and  cannot.  All  men  feeke 
 the  Lord  at  iaft,  but  wife  men  leeke  him  while  he  may  be 
 found :  what  wretch  foprophane,that  vpon  his  death-bed, 
 doth  not  make  the  Lord  his  refuge?  Then  the  eye,  the 
 hand,  is  lifted  vpvntohim;  then  will  they  call  for  mer- 
 cy, and  defire  others  to  pray  to  God  for  them.  But  oh  that 
 there  were  fuch  an  heart  in  thee,  that  thou  wouldftdoe 
 thus  now  while  time  is,  and  t;he  gate  of  Gods  mercy  is  fet 
 open  for  thee. 
 
 The  old  world  had  a  time  for  repentance,  while  Noth 
 preached  :  Sodome  had  her  time,  while  L^vifited  : .  Jeru- 
 salem had  a  time,  while  Chrift  conuerfed  in  her :  So  had 
 Dines  his  time ;  and  Efau  his  time  :  the  fiuefoolifh  virgins 
 their  time  :  and  lefabdl  her  time  for  Repentance :  which, 
 being  neglected,  they  had  no  more  time  offered.  If  the 
 filthy  Sodomites^  if  prophane  Efau,  if the  fao UJh  virgins, 
 if  the  rich  glutton^  if  whorifh  lefkbeS  were  now  aliue, 
 what  would  they  doe  ?  or  rather  what  would  they  not 
 doe,  to  obtaine  faluation  ?  Nothing  would  be  fo  much 
 efteemed,  as  a  trice  of  time,  which  heretofore  by  dayes, 
 weekes,  moneths,  yeares,  was  lauiftily  miipent.  Oh  that 
 thou  kneweft  what  treafure  time  offers  to  thy  foule  J 
 thou  wouldft  then  locke  with  a  iealous  eye  on  the  houre- 
 glaffe,  and  figh  at  the  dropping  of  euery  fand  that  falls: 
 Be  notfo  foolifti  as  to  hazard  thy  foule  to  the  laft  houre. 
 Remember  the  reafons  that  were  formerly  brought,  and 
 well  confider  them :  thou  haft  no  leaie  for  thy  life  :  tku 
 night  may  thy  foule  be  taken  from  thee :  and  fay  thou  doeft 
 Hue  till  thy  hayres  be  gray,  what  likelihood  is  there  that 
 God  will  then  giue  thee  grace  to  repent,  who  haft  obfti- 
 natcly  refufed  grace  all  the  dayes  of  thy  life  ?  Hath  not 
 God  ihewed  his  vifible  iudgements  onmch  putters  off? 
 Some  dying  fuddenly,  others  fotuftily,  others  defperate- 
 _ ty, 
 
 221 
 
 Efayf*. 
 
222 
 
 Domhemjferert 
 met. 
 
 Capiat  omnia 
 Vtmon. 
 
 An    Exposition    of    the 
 
 PenUentiaftra 
 rarbvtra, 
 lam  te  peccant 
 dimiuunt  non 
 tu  m. 
 
 Pfal.119  -6o. 
 Amb.  adptnh 
 tent.age.Kd.zX' 
 bert. 
 
 i 
 
 ly,  as  that  wretch,  who  was  wont  to  boaft,  that  he  could 
 repent,  if  he  had  time  to  fay  but  three  words,  Lord  haue 
 mercy  on  mee;  which  time  he  had,  and  didfpeake  three 
 words,  but  they  were  not  thofe  he  did  intend,    but  three 
 other  more  fearefull  :   for,  riding  ouer  a  water,  vpon  a 
 broken  bridge,  his  horfe  (tumbled,  and  both  fell  in>  and 
 were  drowned ;  yet  before  his  drowning,  he  had  leifure 
 to  vfethefc  three  words,  The  Dwell  take  all,  and  thus  he 
 perifhed.  This  and  many  other  like  examples,    are  for 
 warning  vnto  thee,  that  thou  fliouldeft  not  deferre,  as 
 they  haue  done  :  by  their  harmes  leame  thou  to  beware, 
 and  venture  not  the  faluation  of  thy  foule  vpon  vncer- 
 tainty.    There  is  no  hurt  comes  by  timely  Repentance, 
 but  much  dammage  by  delaying,  and  deferring.  Ncuer 
 did  I  know  any  repent  of  their  timely  Repentance:  but 
 I  haue  heard  many  lament,  for  their  turning  no  fboner  : 
 And  indeed  there  is  great  caufe  to  fufpecl  that  Repen- 
 tance, which  is  thus  put  off  till  the  lafl:  houre,  and  which 
 many  thoufands  frame  vnto  themfelues  at  the  laft  gafp  : 
 for  it  is  many  times  more  forced  and  feined,   then  fafe 
 and-found;  finnethen  rather  leauing  man,  then  man  his 
 finne :  deferre  not  therefore,  but  prefently  fall  about  this 
 worke ;  make  not  any  tarrying  to  turne  vnto  the  Lord, 
 ljut  with  Dauid,  make  baft  to  keepe  Gods  Commandemems. 
 Remember  the  words  of  Ambrofe  (with  which  I  will  end 
 this  vfe  and  doctrine)  Hee  that  repenteth  at  the  lafl  home, 
 and  i*  reconciled,  andfo  departeth  ont  of  this  life9  whether  hee 
 befecure  and  fafe  from  condemnation  lam  not  certaine :  *Doe 
 I  fay  hee  [hall  he  damned  ?  J  fay  not  Jo,  neither  do  I  fay  he  /hall 
 he  fatted*  'But  would  ft  thou  my  brother  bee  out  of  doubt,  con- 
 cerning  thy  faluation  ?  ssfnd  wouldfl  thou  be  deliuered  from 
 vncertaintie  ?  Repent  then  while  thou  art  in  health \  for, if  thou 
 doefl  truely  repent  in  thy  health,  and  the  lafl  dayfo  ftnde  thee, 
 then  thou  art  fafe  becaufe  thou  baft  repented,  while fl  yet  thou 
 migbtejt  haue  finned.  And  thus  we  haue  feene  what  h  e  did. 
 Now  we  are  in  the  next  place,  to  heare  what  he  faith,  ac- 
 cording to  my  purpofed  method. 
 
 But 
 
Parable    of    the   lost    Sonne. 
 
 But  the  order  of  the  words,  as  they  lie  in  the  Text,  re- 
 quire that  we  firft  fpeake  of  the  happy  fucceffe  of  this  his 
 Repentance,and  Returne  :  which  (as  before  I  haue  noted) 
 is  laid  downe  in  this  20.  and  22.23. 24.  verfes,&c.  to  the 
 end  :  wherein  we  haue  to  obferue,  His  Fathers  good  will ; 
 and  his  Brothers  ill  mil.  In  the  former  thefe  three  things 
 are  obferuable  :  1 .  His  Fathers  Readineffe  to  receiue  him, 
 verfe  20.  2.  The  Entertainement  hegaue  £*w,  verfe  2 2.23. 
 3.  The  Reafonofboth)  verfe  24.  Of  the  former,  of  thefe 
 we  are  now  to  fpeake. 
 
 But  when  he  was  yet  afarre  off,  his  Father  faro  him,  and 
 hadcompaffion,  and  ranne  and  fell  on  hi*  necke}  and  kjffed 
 htm. 
 
 The  readineffe  of  the  Father  to  receiue  his  Sonne,  is 
 here  noted;  Firft,  by  his  looking  on  him  afarre  off,  For 
 when  he  wot  jet  a  great  way  off,  his  father  faw  htm.  Secondly, 
 by  his  running  to  him,  while  he  was  a  farre  off^e  had  com- 
 pajfton,  and  ran.  Thirdly ,  by  his  kinde  embracing  of  him, 
 He  fell  on  his  ntcke  and  kjjfed  him* 
 
 To  begin  with  the  firft. 
 
 'But  when  he  was  yet  a  great  way%  be  faw  him"]  Albeit  this 
 be  put  here  in  the  laft  place,  yet  it  is  referred  by  moft  of 
 our  Expofitors  to  the  firft  time  of  his  conuerfion ;  for  it 
 was  this  looke  that  brought  home  this  Prodigal!.  He  faw 
 him,  and  looked  on  him  with  the  eyes  of  pittie,  and  by 
 looking  vpon  him,  infufed  into  him  the  fecret  eriicacie  of 
 his  fpirit,  and  pierced  his  heart  with  the  beames  of  his 
 grace,  which  fbpreuailed  with  him  that  it  brought  him 
 to  repentance,  as  it  did  with  Peter,  which  made  him  to 
 goe  out  and  weepe  bitterly  for  his  fins,  after  he  had  thrice 
 denied  his  Mafter.  Thus  they  make  it,  as  a  caufe  of  his 
 conuerfion.  And  taking  it  thus,  this  poynt  will  fol- 
 low. 
 
 The  conuerfion  of  a  (inner  U  from  Cjods  free  grace,  Cfods 
 grace  is  the  caufe  of  it.  Hence  isit,that  Chrift  faith,  No  man 
 
 commeth 
 
 223 
 
 Text. 
 Verfe  20. 
 
 Text. 
 
 Do  Urine. 
 
 Our  conuerfion 
 is  from  Godi  fret 
 irate- 
 
224 
 
 Iohn  6.44. 
 Rom.  9.6* 
 
 Cant.  1. 4. 
 
 Ezck.j  6.1*17 
 
 An    Exposition 
 
 O   F 
 
 T  H  H 
 
 A&s  9,r 
 
 Ephcf.2.12. 
 
 Luk.ii. 
 
 commeth  t/nto  me,  except  the  Father  draw  dim.  Hereunto 
 alfo  commeth  the  faying  of  the  Apoftle,  It  is  not  in  him 
 that  willetht  nor  in  him  that  runneth ,  but  in  God  thatjheweth 
 mercy.  Hence  is  it  alfb,  that  the  Church  thus  prayeth, 
 Draw  me%  and  we  willrttnne  after  thee.  But  moft  fully  an  d 
 clearely  doth  the  Prophet  Ezechieltit  out  the  truth  of  this 
 point,  fpeaking  (in  theperfbnofGod)  thefe  words,  A 
 new  hear  t  wtlll  giue you,  and  a  newfpir it  will  If  tit  within 
 you,  and  I  will  take  away  the  flony  heart  out  of  your  body,  and 
 I  will give  jqu  a  heart  offlefi,  and  I  will  fut  mjfpirit  within 
 yofty  and  caufe  you  to  walke  in  my  ftatutes.  See  how  the 
 Prophet  wholly  difableth  man  from  the  worke  of  his  con- 
 uerfion,  afcribing  both  the  beginning  and  progrefle  there- 
 of vnto  the  Lord. 
 
 Many  pregnant  examples  might  be  brought,  both  of 
 the  Vnregcnerate  before  their  conuerfiou:  as  alfb  of  the 
 Regenerate  in  their  fals,  after  their  conuerfion,  for  the 
 further  confirming  this  point  in  hand.  What  difpofiti- 
 on  was  therein  the  Apoftle  Taut,  to  further  his  conuer- 
 fion ?  was  he  not  breathing  out  threatnings  and  flaugh- 
 ters  againft  the  Difciples  of  Chrift  Iefus  ?  and  had  he 
 not  procured  a  commifllon  from  the  High-Priefts,  to 
 bindc  all  that  were  of  that  way?  Did  not  God  behold 
 him  a  ferreorP  Did  he  not  looke  vpon  him  from  the 
 habitation  of  his  dwelling  ?  And  did  he  not  thus  be- 
 hold CMatthew  the  Cuftomer,  Zacheus  the  Vfurer,  CMa- 
 ry  the  finner,  and  vs  Gentiles,  when  we  were  (as  the  Apo- 
 ftle faith)  without  hope  and  God  in  the  worlds  being  fir  an* 
 gen  from  the  couenant  of  promife,  and  aliens  from  the  Com-' 
 mon-wealthof  Ifrael*  Y  could  bring  variety  of  examples, 
 thatwouldferueto  ftrengthen  the  poync,  but  I  will  re- 
 member you  but  of  one  more,  and  fo  haften  to  the  Vfcs% 
 and  that  is  of  Peter ;  was  not  God  raine  to  looke  on  him 
 a farre  offbefore  he  repented?  Heehad  denied  his  Ma- 
 tter once  and  wept  not,  yea  twice,  yet  flied  not  a  teare 
 (though  the  Cocke  had  crowed.)  And  the  third  time 
 hec  denies  him,  yet  weepes  not  vntill  Chrift  beholds 
 
 him, 
 
Parable    of    thb    lost   S 
 
 O  N  N  £ 
 
 him,.andthcn  (as  the  Text  faith)  he  wpt  fotter/j.  AfTu- 
 redly,  if  Chrift  had  not  caft  an  eye  on  him,  and  beheld  him 
 with  a  gracious  alpeel  ,had  a  thoufand  feucrail  perfons  que- 
 ffioned  with  himaboun  his  Mafter,  he  would  haue  denied 
 hima  thoufand  times.  Thus  a  (inner  is  like  an  Eccho,  he 
 cannot  fpeake  firft  to  God,  but  muft  anfwer  a  voice  from 
 God. 
 
 The  Reafonu 
 
 And  needs  muft  this  be  fo,  becaufe  wee  are  dead  in  tref- 
 paffes  Andjixncs,  as  the  Apoftie  faith,  and  as  the  Father  of 
 this  Prodigal!  auoucheth  of  him;  dead,  not  in  a  foS^ne5 
 but  dead,  ftone-dead  (as  we  fay)  and  therefore  haue  no 
 -more  power  to  ftirrc  hand  or  foote,  for  the  furthering  of 
 our  owne  conucrfion,  then  Laz,arm  had  power  to  come 
 outofche  graue,  before  Chrift  called  him. 
 
 A  fecond  Reafon,  why  Gods  grace  is  all  in  all  in  the 
 workc  of  our  conuerfion,  may  be  this ;  That  all  matter  of 
 boafting  might  be  taken  away,  for  we  are  very  ready  to 
 afcribe  vnto  our  felues,  that  which  of  right  belongs  vnto 
 the  Lord  :  fhould  we  haue  any  hand  in  the  furtherance  of 
 it,  we  would  foone  fall  a  boafting  after  this  manner  ,•  yet 
 in  this  am  I  beholding  to  my  felfe  j  Thus  farre  I  am  a  wor- 
 ker in  my  owne  conuerfion ;  for  this  or  that  degree  ofit3 
 may  I  chanke  my  felfe.  And  this  is  thcrcafon  that  is  giuen 
 by  the  Apoftie,  *Bj  grace  yon  are  fitted  (faith  he)  and  that 
 not  ofjourfeines  :  it  U  the  gift  of  god.  If  any  now  askc  a  rea- 
 fon, hegiueth  it  in  the  next  words  :  Not  ofworkes  leaf  any 
 man  fhould  boaH*  Thus  haue  we  Cccnc  the  Reafbns,  now  let 
 vshearetheVfcs. 
 
 And  in  the  firft  place,  this  may  ferae  for  confutation, 
 firft,  of  the  Peilagiam,  who  aiJirmc,  that  our  good  acti- 
 ons and  cogitations  proceed  onely  from  free-will,  and  not 
 from  Gods  fpeciall  grace. 
 
 Secondly,  it  maker h  againft  our  Sewipe/lagiant,  I 
 meane  the />*;>*#/,  who  are  all  forfW,  little  or  nothing 
 for  John,  Gods  grace;  but  (like  Salomons  whore) 
 deuide  that  becwixt  two,  God  and  man,  which  of  right 
 
 CL 
 
 belongeth 
 
 225 
 
 Verfetfi. 
 
 Reafon  I . 
 Ephef.2  1. 
 Colof,2.»3. 
 
 Reafon  2° 
 
 EphcCi.8. 
 
 Verfc  *. 
 
 Vfi\* 
 
225 
 
 iToluvtai  buma 
 
 nanenlibertate 
 gratiamtfed  ^ 
 gratia  libertate 
 tonfeqiiltur. 
 
 An    Exposition    of    the 
 
 i  Rom  9.21 
 
 beiongeth  onely  vnto  God.   Godonely  (fay  they)  -per- 
 fwades  the  will,  as  a  man  his  friend,  to  take  a  iourney, 
 whereto  he  is  vn  willing  3  but  in  the  accomplifhing  of  any 
 worke,  God  is  onely  an  affiftant,  for  man  by  his  owne 
 power  worketh  together  with  him.    This  is  little  better 
 thenblafphemiethustohold,  that  the  will  of  man  doth 
 worke  with  Gods  grace  in  any  thing,  that  is  good.  True 
 it  is,  as  they  are  workes  and  anions,  fo  they  proceede 
 from  the  will  of  man,  but  as  they  are  good  workes,  fb 
 only  are  they  workes  of  grace:   For  all  actions  of  man 
 may  be  diftinguiflied  into  three  forts ;  fomeare  Natural! , 
 as  to  eate,  drinke,  walke,fleepe,&c.  Now  moft  true  it  i«?, 
 that  in  thefe  and  tht  like  actions,  man  hath  freedome  of 
 will,  but  yet  fo,  a9  that  he  hath  onely  power  to  the  doing 
 but  not  to  the  well-doing  ;  he  is  not  able  to  doe  any  of 
 thefe  things  to  any  good  or  godly  end:  he  may  vfethe 
 meanes  to  obtaine  faith  and  repentance :  he  may  goe  from 
 place  to  place :  he  may  enter  into  the  Houfe  of  God,or  not 
 enter,  heare  the  Word,  or  not  heare  it ;  for  this  is  left  to 
 man,and  put  as  it  were  into  our  hands ;  but  it  is  to  mate  vs 
 without  excufe  ;    for  fo  to  heare  as  that  thereby  our  con- 
 uerfion  might  be  wrought,  is  not  in  our  po\yer :  It  is  the 
 Lord  that  mull:  firft  boare  the  eare. 
 
 Other  kinde  of  actions  are  Ul{orafl;-3Ls  all  oecouomi- 
 call,  and  Political!  duties.  In  thefe,  man  hath  no  free  will 
 ofhimfelfe,tochufethegood,  orrefufe  theeuill:  to  em- 
 brace the  vertae,or  decline  the  vice  :  but  as  he  is  wholly 
 directed  and  gouerned  by  Gods  Spirit.  LaftIy,other  acti- 
 ons are  Spiritual! :  wherein  we  are  to  confide  man  with 
 a  three-fold  difference.  "Firft,  as  he  is  before  his  conuer- 
 fion,  where  his  will  is  altogether  corrupt,  inclining  onely 
 to  that  which  is  euiil.  Secondly,  as  he  is  in  the  very  aft 
 of  conuerfion,  wherein  rclpect  of  the  grace,  which  out- 
 wardly preuents  him,  his  will  is  meerely  palTIue  ;  and  he 
 is  in  the  hands  of  God,  euen  as  the  clay  in  the  hands  of 
 the  potter,  but  yet  in  refpect  of  the  time,  wherein  his 
 conuerfion  is  wrought,  he  is  not  like  aftocke,  but  while 
 
 he 
 
Parable  of  the  lost  Sonne. 
 
 227 
 
 he  is  healed  by  the  Holy  Ghoft,  he  is  alfo  aftiue :  In  the 
 very  ad  of  conuerfion,  the  will  of  man  is  not  idle,  nor 
 without  all  motion  and  fence,  but  it  folio  weth  the  fpirit 
 of  God,  that  draweth  it  far  in  one  and  the  fame  moment, 
 Godmooueth  and  boweth  the  will,  and  canrfethvsto  be 
 willing  indeed ;  but  yet  fo  as  all  the  eiiicacie  of  the  worke 
 is  from  the  fpirit  of  God  ;  who  of  vnwilling,  maketh  vs 
 willing  :  and  maketh  vs  runne,  who  were  before  flow  and 
 dull. 
 
 Thirdly,  man  is  to  be  considered,  as  he  is  after  his  con- 
 uerfion  :  where,  becaufc  the  grace  of  God  beareth  rule,  I 
 there  is  a  readinefleto  obey,  as  the  Apoftle  fheweth  to  • 
 the  Philippians,  I  am  able  to  doe  all  things  through  Chrift,  j 
 who  ftrengtheneth  wee.    So  then  we  fee  the  truth  of  this 
 doctrine,  how  we  haue  no  ability  to  cooperate  (as  they 
 falily  teach)  with  the  grace  of  God  :  freedome  of  the  will 
 to  turnc  to  God,  and. to  worke  with  him,  is  no  power  of  j 
 nature,  but  the  worke  of  grace :  For  of  our  felues  we  are 
 not  fuificient,  as  of  our  felues,  to  thinks  much  lefle  to 
 fpeake  ;  left  of  all,  to  doe  any  good  :  Indeed  we  will,  but  it 
 is  God  that  worketh  in  vs  to  will  -y  we  worke,  but  it  is 
 God  that  worketh  in  vs  to  worke,  according  to  his  good 
 pleafure.   He  ic  was  that  made  *Aarontrod%  Firft,  to  bud 
 although  it  had  no  roote;  Secondly,  to  blojfome ;  Thirdly, 
 to  bring  forth  rife  almonds,  Num.  1 7.8.  So  the  Lord  ftirres 
 vp good  motions  in  our  hearts,  though  there  be  no  grace  in 
 vs  at  all ;  then  he  feconds  thefe  with  new  depress  then  af- 
 ter he  caufeth  vs  to  bring  forth  good  fruit  of a  reformed 
 life.  Thus  both  the  beginning,  progrejfe,  and  end  ofall  good 
 workes  come  from  the  Lord,  and  as  the  Lord  promifed, 
 'Deut. 1 1. 1 2.    ifMine  eye  /hall  bee  vpon  thU  land  from  the  j 
 beginning  of  the  yeare  vnto  the  end  thereof;  fo  vnleffe  god  j 
 looke  vpon  UWan  from  the  beginning  to  the  end  of  his  j 
 Conuerfion,all  is  in  vaine. 
 
 The  (econd  Vfe  is  for  our  Humiliation.  There  is  no 
 goodacfle  noraptnefle  in  thee  to  that  which  is  good  :  j 
 Why  then  iliouldeft  thou  be  life  vp  with  any  conceit  of  j 
 0^2  thy  I 
 
 ■Jfiiagimui. 
 
 Phil.4.13, 
 
 S  em  per  Ur  git  or 
 
 e(lDeut%fempei 
 
 donatwisnonmh 
 
 bifufficjt,  quod 
 
 (emldonauit) 
 
 nipfemperdom. 
 
 uerit. 
 
 lerm.Epi(Li$. 
 
 part,  i, 
 
 Vfe  2. 
 
223 
 
 An     Exposition    of    thb 
 
 Vfi  f 
 Pfahilf-I 
 
 I  thyfelfe  ?  Oh,  beware  o*  this  boafting  !  for  whereof 
 1  haft  thou  to  boaft  ?  Surely  of  nothing,  but  finne  and 
 mifery.  Come  not  to  God  as  proud  Dames  to  their 
 Husbands,  bragging  and  boafting  of  the  goods  they 
 brought,  (as  the  Papifts  would  haue  vs)  no,  doe  not  : 
 the  one  is  odious  to  man,  the  other  more  hatefull  vnto 
 God  ;  vndoubtedly  hethatknoweth  well  his  owne  vn- 
 to wardnefle  to  that  which  is  good,  will  neuer  dare  to 
 thinke  there  is  any  thanke  due  vnto  himfelfe  for  the 
 furtherance  of  his  owne  conuerfion  in  the    Ieaft  de- 
 
 gree. 
 
 Pfal.io$.i, 
 
 Ier  10.23. 
 JerjM  8. 
 Lam  5.21. 
 Ifay  5.1. 
 Da  Damme  quod 
 Uibes,&;ube 
 quedvti' 
 
 1  cap.iti* 
 
 Thirdly,  Let  it  be  for  Exhortation  to  all  fuch  as  haue 
 any  tokens  and  fignes  of  their  true  conuerfion,  to  a- 
 fcribe  all  the  praife  and  glory  thereof  vnto  the  Lord.. 
 Say  with  Dauid,  Not  vnto  vs,  0  Lord,  net  vnto  vx3  but  to 
 thy  name  be  the  glory.  For  it  is  of  his  mercy,  not  of  thy 
 deferuing.  Is  there  any  difference  now  betwixt  thee  and 
 a  Reprobate  ?  God  found  it  not  in  thee,  but  did  put  it 
 into  thee ;  Thou  art  of  the  fame  nature  with  them  ; 
 thou  hadft  no  more  ability  to  worke  out  thy  owne  fal- 
 uation,  then  they  had.  Thou  feed  many  commit  lewd 
 prankes ;  fome  murder;  others,  whoredome,&c.  Thou 
 leaueft,  yea  hateft  thefe  things  :  What  is  the  caufe  ?  furely 
 -Gods  grace,  and  onely  Gods  grace.  Giue  glory  therefore 
 vnto  God,  praife  his  name,  yea  let  all  that  is  within  thee 
 praife  him, 
 
 Laftly,  this  may  feme  for  our  Direction,  defire  we  to 
 be  faued  ?  What  fhall  we  then  doe  but  looke  vp  vnto 
 him  from  whom  faluation  commeth  ?  carneftly  defire 
 the  afTiftance  of  his  grace,  for  the  effecting  of  the  worke 
 of  our  conuerfion,  fay  and  confeffe  with  the  Prophet 
 leremiah,  O  Lord)  I  know  the  way  of  man  U  not  in  himfelfe, 
 neither  is  it  in  man  to  direel  his  fleps.  Pray  alfo  with  ZF- 
 phraim  ;  Conuert  thou  mee,  and  J  Jhallbee  conuerted.  And 
 with  the  Church,  Turners  vnto  thee,  0  Lord, and  wee  fhall 
 be  turned,  for  it  is  God  that  musl  loofethe  bands  of  thy  necke, 
 Oh  captiue  daughter  ofSion,  it  is  euen  he e  that  mutt  con- 
 uert 
 
Parable     of    thb    lost   Sonne 
 
 uertthyfoule.  Pray,  pray,with  that  Father,  Lord  glue  grace 
 to  doe  what  tbott  commanded,  and  then  command  what  thou 
 pleafefi ;  otherwife  there  can  be  no  good  looked  for  in  any 
 ofvs. 
 
 Other  of  our  Expofitors  expound  thefe  words  accor- 
 ding to  the  method  here  propounded.  And  rcferrc  them 
 to  the  after-times,  and  Co  make  them  as  the  fruit  and  efred. 
 He  didnofooner  begin  to turne  homewards,but  his  father 
 lookes  oumim  with  the  eyes  of  pitty  and  companion  ; 
 yea,  and  while  he  was  yet  a  great  way  off,  before  he  could 
 confeiTe  his  fault,  he  runneth  to  meetehim,  and  louragly 
 imbraceth  him. 
 
 Taking  the  words  trms,  they  will  afFoord  vs  thefe  good 
 Leflbns;  firft,that 
 
 True  Repentance  is  the  readie  way  to  obtaine  Qcdsfauour  : 
 when  he  beginneth  to  turne,  the  father  will  beginne  to 
 runtie,  he  wil  fbone  imbrace  him  in  the  armes  of  his 
 mercy;  he  will  not  turne  away  his  face  from  him,  but 
 looke  vpon  him  with  the  eyes  of  companion.  This  the 
 Lord  teftifyeth,  faying,// my  people  which  are  called  by 
 my  name  {hall  humble  them  fe lues,  and  pray ,  and  fee ke  &y 
 face,  and  t  fir  ne  from  their  wicked  waies,  then  will  1  he  are 
 from  heauen,  and  will  fcrgiue  their  finne,  and  will  heale 
 their  Land.  AndthuBSri  another  place  :  But  if  the  wic- 
 l^ed  will  turne  from  all  his  finnes  that  hee  bath  committed, 
 and  keepe  all  my  Statutes ,  and  doe  that  which  is  lawfull  and 
 right  \  bee  /hall  furely  Hue,  he  [hall  not  dye  :  alibis  tranfgref 
 [ions  that  he  hath  committed ,  they  (hall  net  bee  Mentioned  vn- 
 to  him :  In  his  rigbteeufneffe  that  hee  hath  done,  hee  fhall 
 Hue.  So  the  Prophet  Efayt  after  he  had  exhorted  them 
 towafhand  make  themlelues  cleane  with  godly  forrow 
 forfinne,  hetelieththem,  that  Though  their finnes  were  as 
 Scarlet ,  they  Jhould bee  made  as  white  as  Snow,  and  if  they  Efay  t&ffi 
 would  confent  to  obey,  they  fbottld  eat  of  the  good  things  of  the 
 Land. 
 
 This  may  be  further  confirmed  by  the  examples  of  the 
 Ifraelites,  Manaffes,  Dauid,  and  many  others. 
 -  0^3  So 
 
 22£ 
 
 Doctrine  i 
 True  Repentance 
 tbi  ready  way 
 toobtahicGcii 
 favour, 
 aChro«7.i4# 
 
230 
 
 Reafon  !• 
 Efay  59-2* 
 
 Reafom, 
 
 Rom.  s.i. 
 
 •Vfi.v 
 
 Vfe* 
 
 ,  Dan.427 
 
 An    Exposition    of    the 
 
 So  then  this  is  the  onely  way  to  obtaine  mercy  and  for- 
 giuen  effe.  And  that  firft, 
 
 Becaufe  by  repentance,  Cinnz  (which  is  the  caufe  of 
 diuifion  betwixt  God  and  man)  is  now  remoued,  Yoxr 
 finnes  (faith  the  Prophet)  hath  made  a  fepwation  bemeens 
 yon  and  your  God,  This  is  the  Partition-wall  betwixt 
 God  and  vs.  Man,  and  Sinne  (faith  a  Father)  are  two 
 fundry  things ;  deftroy  finne  which  is  man  his  worke, 
 and  God  cannot  but  loue  and  embrace  man  as  his  owne 
 worke. 
 
 Secondly,  True  repentance  is  not  without  true  faith, 
 by  which  w^are  ingrafted  into  Chrift  :  In  and  through 
 whom  wee  are  reconciled  vnto  God,  as  the  Apoftle 
 faith. 
 
 If  this  be  fo,  that  repentance  is  the  onely  way  to  ob- 
 taine Gods  fauour  and  loue;  then  miferable  is  the  con- 
 dition of  thofe  that  are  impenitent,  and  walks  on  in  a 
 courfeof  finne  ;  Let  thefe  neuer  hope  of  Gods  fauour,  fo 
 long  as  they  take  this  courfe.  The  Mercy-feat  was  no  lon- 
 ger then  the  Arke^Exod.t^  1 ?.nordoth  the  fauour  of  God 
 extend  any  further  then  the  Couenant.Take  notice  of  this, 
 and  let  it  terrirle  thee  that  art  impenitent;  whofe  heart 
 will  not  relent  for  thy  former  finful^aies,  who  drink  ell 
 in  iniquity  like  water ;  nay,  like  w^  freely  and  greedily, 
 with  pleafure  and  delight ;  with  facility  and  eafe,thou  fuc- 
 I  kefl  do  wne  and  fwalloweft  any  kind  of  fin  that  is  offered  ; 
 whoneueias  yet  hath  faidfo  much  as  what  have  1  done, 
 take  notice  of  it;  and  if  thou  hafteares  to  heare,  heare; 
 thou  art  out  of  Gods  fauour,  and  not  in  it.    Oh  that  thou 
 kneweft  thy  wretched  eftate  and  condition  :  What  reft 
 canft  thou  haue,  or  what  peace,  fo  long  as  thou  arc  not  re- 
 conciled vnto  God  ? 
 
 Ltt  a  Second  Vfe  be  for  Exhortation  to  the  impeni- 
 tent, to  {cekt  Gods  fauour  by  this  meanes,  take  that 
 Councell  which  *D  anic  I  giueth  to  Nebuchadnezzar Jbreake 
 off  chy  fins  by  repentance -,  and  thine  iniquities  by  /hewing  mer- 
 cjto  the  poor e i  that  there  may  be  a  healing  of  thy  error ,  take 
 
Parable  of  the  lost  Sonne. 
 
 231 
 
 a  through  notice,  of  the  eftate  thou  art  now  in;  being  no 
 otherwifethen  atraytor  out  of  his  princes  fauour  ;  For 
 fo  thou  art  in  the  eyes  of  the  moft  high  God.  Corne 
 therefore  as  TZenhndads  feruants  Came  to  islhab,  euen  I 
 with  an  halter  about  thy  necke,  creeping  and  crouching 
 before  the  throne  of  grace,  throwing  thy  felfe  downe  be- 
 fore Gods  footftoole,  in  the  humble  and  penitent  ac- 
 knowledgement and  confeffion  of  thy  finnes  :  neuer 
 tbinketo  haueGod  fauourable  vnto  thee,  till  thou  thus 
 commeft  with  a  bleeding  heart,  lamenting  and  bewai- 
 ling thy  offence*  paft,  and  refoluing  on  a  new  courfe  fori 
 time  to  come .  j 
 
 AThirdVfeofthis  maybe  for  aDirettion,  vnto  fuch  \Vfe  3' 
 as  formerly  hauing  had  a  fence  and  feeling  in  their  hearts  j 
 of  Gods  ioueand  fauour  towards  them,  yet  by  reafonof 
 fome  ilnne  or  other5haue  now  loft  all  feeling  of  zhc  fame ; 
 Seethe  courfe  thou  art  to  take,  humble  thy  felfe  before 
 the  Lord  ;  confefTe  thy  finne,  lament  and  bewaile,  that   Pfal,$i, 
 thou  haft  depriued  thy  felfe  of  fuch  an  ineftimabie  lew- 
 ell  :  Take  this  courfe,  and  be  not  too  too  difcouraged ; 
 for  by  this  doing  thou  (halt  recouer  what  thou  formerly 
 haft  loft,  and  howeuer  happily  God  will  not  prefently  be 
 found,  yet  affure  thy  felfe  hee  will  at  length  returne  and    Hofea  6,%, 
 reuiue  thee,   and  reftore  thee  to  the   ioyes  of  his  fal- 
 uation.    You  know,  that  £Vi/?  looked  vpon  Peter  af- 
 ter his  repentance  with  the  fame  familiarity,  that  he  did 
 before,  though  he  had  denied  him  and  forfwore  him  ; 
 yea  he  fhe  wed  more  kindnelTe  to  him,  then  to  any  of  the 
 Difciples  befides  ;  for  he  appeared  firft  to  him, after  his  re-    1  Cor.  1.5 .7. 
 furrecrion  j  and  when  hee  did  appeare  to  him,  he  was  fo 
 farre  from  vpbraiding  him  with  his  fin3  that  he  Comforts 
 him,  and  renewes  his  Calling  to  the  Apoftlefhip%  and  com- 
 mits vnto  him'vaboue  the  reft)the/^&«£  of  his  Lamh.Now 
 God  is  the  fame  God  ftillas  ready  to  forgiue3&  ftiew  mercy. 
 
 The  laft  Vfe  which  I  will  make  of  this  point,  is  for  the  (  ^r 
 Comfort  of  all  true  hearted  mourners  of  Zio»y  let  this  be      *e^* 
 well  considered  of  you,  it  will  bee  as  marrow  to  your 
 Q^4  bones, 
 
2?2 
 
 An     Exposition    of    thb 
 
 iDoBrine  2. 
 
 Tbtfirfl  motion 
 of  repentance,  if 
 true,are  fkajing 
 tc  God. 
 
 Pfal.JS-*. 
 
 1  Reafon  I 
 
 Reafon  % 
 
 bones,  and  as  the  rainetothe  new  raowne  ground  ;   For 
 repentance  is  the  onely  way  to  procure  Gods  fen  our ;  then 
 thou  thatdoft  daily  mournc  and  confefTeand  bewaile  thy  j 
 flnnes,  allure  thy  ielfe  thou  art  highly  in  Gods  fauour,  J 
 allure  thy  ielfe  thou  haft  it,  and  hailing  it,  what  can  bee  ! 
 wanting  ?  Oh  the  comfort  which  that  man  hath  that  hath  | 
 this  aflurance  !  this  will  releeue  and  reuiue  a  mans  (pi- ' 
 rits,   euen  when  the  pangs  of  death  are  vpon  him,  and 
 when  the  forrowes  of  the  graue  doe  compafTe  him  about. 
 And  this  alTu ranee  maift  thou  haue  who  doeft  repent,  it 
 belongs  vnto  thee,  refuie  not  then  that  ioy  that  God  do:h 
 offer. 
 
 Thus  much  for  this  firft  doctrine,  now  folio wes  a  Se- 
 cond, which  is  this: 
 
 The  very  firft  motions  of  repentance  and  beginnings  of  con* 
 tterjion,  (ff  true  and  vnfeined)  are  acceptable  vnto  the  Lord, 
 For  while  the  Sonne  was  j^  afarre  off,  the  Father  had 
 compafKon  ;  he  had  not  yet  come  an  1  fallen  downe,  and 
 confefTed,  and  yet  the  Father  fheweth  mercy  vnto.him :  So 
 then  we  may  fafely  make  this  condufion  ;  that  theory 
 firUb  motion,  the  firft  ftep  we  tread,  and  take  homeward, 
 is  well  pleaflng  to  God.  For  the  further  proofe  of  this 
 poynt,  confider  what  David  faith,  I [aid  J  will  confijft,  and 
 thouforganefl.  Where  we  fee  rerntffion  did  follow  a  pur- 
 pofe  of  confefllon,  it  being  found  and  fincere  ;  fee  the  fto~ 
 ry,  2  Sam.i 2.7.  1 3.  AfToone  as  he beginneth to confeiTe 
 God  isfo  well  pleafed  with  it,  that  he  doth  preuent  him 
 faying,  Thy  finne  is  put  away  tbou#alt  not  die. 
 
 The  Reafon  of  the  former  point  may  ferue  for  this  alfo, 
 viz,  Becaufe  the  f7rft  motion  to  repentance  if  true  and  vn-  j 
 feined,  is  ioyned  with  fome feed  of  failing  faith,  which  I 
 beitneuerfo  fmall  or  weake ;  though  but  as  agraine  of  j 
 muftard-feed;  yet  itmakes  a  man  partaker  of  Chrift,  in 
 whom  God  is  well  pleafed  with  vs. 
 
 A  Second  Reafon  may  be  ;  becaufe  it  is  the  worke  of 
 hisownebleiTed  Spirit,  which  if  he  fliould  not  refpect,  he 
 fhould  then  haue  no  regard  to  the  worke  of  his  owne 
 
 hands. 
 
Parable    of    the   lost    Sonne, 
 
 233 
 
 hands, 
 fpirit. 
 
 It  is  a  fparke  fromhcauen,aad  kindled  by  his  own 
 
 Thus  then  haue  we  feene  the  point  proued,  now  let  vs 
 fee  it  applied. 
 
 And  the  Vfe  frail  be  for  comfort  to  weake  Chriftians, 
 who  are  much  difcouraged  with  their  weake  procee- 
 dings in  grace  :  they  feeie  not  their  hearts  fo  broken  as 
 they  defire  :  they  defire  with  all  their  hearts  to  turne  vnto 
 the  Lord,  to  leaue  finne,  but  ftill  they  fall  and  thatfbwly  : 
 The  good  they  would  doe  they  doe  not,  theeuill  they  rvonld  not 
 doe9  that  doe  they  daily.  Well  is  it  thus  ?  yet  be  not  thou 
 difcouraged,  for  though  thy  repentance  bee  but  in  a  be- 
 ginning, yet  if  it  be  true,  God  will  meete  it  with  mercy. 
 Thou  faieft  thou  deftreft ;  is  thy  defire  true  and  vnfeined  ? 
 doeft  thou  defire  to  walke  fo  as  that  God  may  be  glorifi- 
 ed ?  doeft  thou  exprefTc  thy  defire  by  vfing  of  all  good 
 meanes  ?  and  is  not  thy  defire  idle  ?  and  art  thou  content 
 to  doe  any  labour,  and  take  any  paines  for  the  obtaining  of 
 grace  ?  doeft  thou  thirft  after  it  as  the  Hart  doth  after  the 
 riuers  of  water  ?  if  it  be  thus,  afTure  thy  felfe  thy  defire  is 
 highly  pleafing  vnto  God,  and  moil: acceptable  vrnto  him ; 
 the  Lord  he  will  not  reiect  it,  nor  thee  in  regard  of  it;  He 
 defpifeth  not  the  day  of f mall  things ^  Zacbq.  Heeveill  not 
 break?  the  bruifed  reed>  nor  qmnch  the  fmoaking  flaxe ;  till  he 
 bring  forth  judgement  vnte  viftory  .He,  doth  not  contemne 
 theleaft  oveafure  of  his  owne  grace  he  hath  beftowed  on 
 thee.  Be  it  ncuer  fb  fmall  a  quantity  if  true,  it  is  his  owne 
 gift,  and  hi >  gifts  are  without  repentance^  he  cannot  defpife 
 that  which  himfeife  hath  giuen,neither  take  that  away  for 
 euer,  which  he  hath  once  beftowed.  Walke  therefore 
 boldly  on,  be  not  difcouraged,thy  creeping  is  acceptable  to 
 God,  go  on  with  comfort. 
 
 nAndran\  Behold  the  readinefle  of  this  Father  to  re- 
 cciue  this  his  penitent  child  e,  the  one  is  not  fo  willing  to 
 returne,  as  the  other  is  ioyfull  to  receiue.  The  Father  fee- 
 ing of  him  comming,  doth  not  ftay  vntill  he  commeth 
 but  arifeth  to  meete  him;  yea  and  when  he  was  a  great 
 
 _  way 
 
 Vfc 
 
 Rom.7.19. 
 
 aCor.8.12. 
 
 Matth.12.20. 
 
 Rom.  1 1.2^ 
 
 Text. 
 
2J4 
 
 'DoVirine. 
 
 God  is  ready  to 
 (hswHKtcy. 
 
 IfaySS7- 
 
 Exod.34.tf7. 
 
 Ezck.18.31.32 
 Chap. 33.11. 
 
 Redfon  I, 
 
 N 
 
 Exposition  of    t 
 
 h  H 
 
 way  of  fo  fane  as  he  could  fee  him  ;  he  goeth  to  mecte 
 him  and  ftayeth  not  for  his  comming  nigher.  Hence 
 le2rne : 
 
 God  is  very  ready  to  few  mercy  to  curry  true  penitent.  So 
 Mth  the  Prophet  Efay.  He  is  very  ready  to  forgihe.  Thofe 
 titles  giuen  him  for  his  name  teftifie  as  much.  The  Lord, 
 the  Lord ]  Strong,  Ullercifull,  and  Gratious,  &c.  Thofe 
 fpeeches  which  he  fo  often  vfeth  confirmeth  this  truth. 
 Why  will  j  e  die  oh  you  houfe  of Ifrael?  I defire  not  the  death  of 
 him  that  dieth ;  C ah fe  therefore  one  another  to  returns  And 
 Hue.  zAs  I  line  faith  the  Lord  I  defire  not  the  death  of  d 
 finner :  turneyou,  turneyou  from  jour  euill  waies^fer  vehy  will 
 you  die  oh  houfe  of  lfrael  ?  O  that  my  people  would  &c. 
 
 Thefeare  the  fpeeches  of  God  himfcife,  whofpeakes  as 
 he  mcanes :  the  Manner, the  fafhion,and  the  figure,of  the 
 fpeeches,  fhewwhatan  earned  defire  he  hath  to  doe  vs 
 good.  Many  fuch  expreffions ;  expostulations ;  Interroga- 
 tions j  Options ;  and  Wiflies-  we  haue  in  Scripture,  they 
 are  very  frequent. 
 
 Further,  for  Confirmation,  it  will  not  be  amifleto  com-  j 
 pace  that  paflage,  GVtf.g.8.  with  this  here  ;  There  G'od 
 going  to  punifri  Adam,  isfaidonely  to  Walke,  Thej  heard  \ 
 the  voice  of  the  Lord  walking  in  the  gar  den  ^c.  He  went  a 
 foft  pace  to  that  worke ;  but  here  you  fee  in  iTiewing 
 mercy,  he  is  faid  to  Runne  :  fo  that  what  Dauid  delmers, 
 7yrf/.io3.8.may  be  inferred, ta  is  flow  to  anger  and  plenteous 
 in  mercy \  and  elfe-w  here,  PfaL  1 16. % .  Gratious  is  the  Lord 
 and  righteous,  yea  our  (jod  is  mercifull.  Thence  Saint  Am- 
 brofe  notablie.  Bis  miferecordiam pofuit,  femeliuflitiam ;  he 
 faith  once  onely  that  god  is  righteous,  but  twice  that  he  is 
 merciful  I  and  gratious  < 
 
 The  Reafons  are  thefe.  Firft,  becaufe  man  is  the  work- 
 manfliip  of  Gods  own  hands,  and  therefore  he  is  the  more 
 ready  and  willing  to  faue  him  :  As  an  artificer  is  loath  to 
 fpoyle  what  he  hath  made  ;  though  it  doe  difpleafc  him, 
 yet  he  tryeth  all  meanes  to  make  it  feme  his  turne,  before 
 he  cafteth  it  away. 
 
 -Sc- 
 
Parable    of    the    lost   Son 
 
 N  E 
 
 Secondly,  It  is  Gods  nature  to  fhew  mercy  :  now  we 
 know,  that  naturall  actions  are  not  troubkfbme  to  doc, 
 butpleafant  and  delightfull  :  how  ready  is  the  Beaft  to 
 nouriiri  her  young?  how  willing  is  man  to  receiue  his 
 food,  take  his  re&jkcl  bccaufe  it  is  his  nature  to  be  exer- 
 cifed  in  thefe  aclions  :  thus  is  the  Lord  as  ready  and  taketh 
 as  much  delight  in  fhewing  mercy  to  the  penitent, becaufe 
 he  (he  weth  and  exercifeth  his  own  nature  ;  therefore  faith 
 Micah^mercy  pleafetb  him  :  And  Dauid  fvveetly,T^  Lord  is 
 delisted  in  them  that  [tare  him,  and  attend  vpon  his  mercy  : 
 euen  as  though  he  reioyced  much  in  hauing  an  occafion 
 offered  ofexercifing  his  mercy  towards  thofe  that  defire  it. 
 
 A  third Reafon may  be  this;  becaufe  none  might  de- 
 fpaireof  his  mercy  :  he.is  ready  to  {hew  mercy,  that  by 
 the  example  of  fuch  as  hang  found  mercy,  others  alfo 
 might  refort  and.  repaire  vnto  him  for  mercy  in  time  of 
 need.  For  this  cats/2  I  obtained  mercy  (faith  the  Apoflle) 
 that  in  mefirfl  lefts  Chrift  might  (hew  forth  all  longfuffcring 
 for  apatternet  vnto  them  which  Jhonld  her-eafter  beleeue  on 
 him  to  life  etterlaflirtg.  And  thus  faith  Damd  :  For  this  frail 
 euery  one  that  is  godly ,  pray  vnto  thee  in  a  time  when  thon 
 may  ft  be  found. 
 
 And  laftly,  God  is  ready  to  receiue  all  true  penitents  to 
 mercy  ,  becaufe  Chrift  lefus  hath  difcharged  their  debt, 
 and  fatisfied  his  iuftice  for  their  finnes.  For  he  wx&  wounded 
 for  oar  traujgrej/ionty  hee  was  bruifcdfor  our  iniqttitiis  :  the 
 chaftifement  of  oar  peace  was  vpon  htm>  and  with  hisfiripes  we 
 are  healed. 
 
 Is  this  fd,  that  God  is  ready  to  forgiue  euery  true- peni- 
 tent, then  let  none  lay  the  fault  vpon  God ,if  they  perifh  in 
 their  finnes, for  God  is  ready  and  dedrous  to  forgiue,  and 
 doth  often  call  vpon  vs,  toturne  from  our  euili  waies,that 
 fo  we  might  not  perifh. 
 
 But  if  the  Lord  would  not  the  deftru&ion  of  the  wic- 
 ked,it  could  not  be. - 
 
 This  is  wellanfweredby  one  of  the  Fathers.  God  wil- 
 Ieth,  and  wiilcth  not  the  destruction  of  a  finncr,   in  a  di- 
 
 uers 
 
 Reafon  2, 
 
 Mich  7.8, 
 
 10    IS 
 
 rfal.I47.II 
 
 Reaf  $. 
 
 I  Tim. I. \6. 
 Pfal.32.5. 
 
 Reafon  4. 
 
 Vfe. 
 
 Obiefl. 
 Anfw. 
 
 . 
 
23  6 
 
 Hof.n.r 
 
 Vfi* 
 
 aSam.l2.i3< 
 
 ObitU* 
 
 Anfxt* 
 
 An    Exposition    of    the 
 
 Ezek.3tf.25. 
 
 uers  fence  :  he  willethnot  their  deftruftion,  as  concerning 
 the  defert,for  in  that  refpect  he  faith,  Thy  deftmttion  i*  of 
 ihjfelfe  oh  Ifrael.  But  as  it  is  the  punifhment  of  finne,  and 
 manifeftation  of  the  glory  of  his  Iuftice,  fo  he  willeth  it. 
 Accufe  not  then  God  at  any  time,ifanyxleftrucHon  happen 
 vnto  you,but  lay  the  whole  blame  thereof  where  it  fhould 
 be  laid,  viz.  vpon  your  felues,  whofe  hearts  are  hard,  and 
 will  not  repent. 
 
 Secondly,  Seeing  this  is  fo,  that  God  is  ready  to  fhew 
 mercy  to  euerie  one  that  feekes  it;  let  this  bee  as  a  fpurre 
 and  goad  in  our  fides,  to  make  vs  turne  vnto  him,  and 
 feeke  for  mercy  at  his  hands  :  he  will  not  be  wanting  to 
 thee,  if  thou  beeft  not  wanting  to  thy  felfe ;  If  there  be  not 
 w  anting  one  to  aske,  there  will  not  be  wanting  one  to 
 heare:let  there  be  a  repentant  ofFender,and  there  will  be  a 
 gracious  forgiuer :  fay  but  with  Tttuid  in  the  truth  of  thy 
 heart,  lbaue finned,  and  thou  fhalt  foone  heare  the  Lord 
 make  anfwer,  The  Lord  hath  done  away  thy  Jin. 
 
 Oh  but  my  finnes  are  many  and  great,  and  indeed  fo  hi- 
 deous and  horrible,  as  that  I  neither  haue  nor  can  haue  any 
 hope  of  obtaining  mercy. 
 
 Are  thy  finnes  many?  then  thou  haft  not  need  to  in- 
 creafe  them,  and  make  thent  more,  but  to  leffen  them 
 by^ Repentance :  For  thee  to  fay,  they  are  more  then  can 
 be  forgiuen,  is  a  greater  finne  againft  God,  then  the  com- 
 mitting of  thofc  finnes,  that  lie  fo  heauie  vpon  thy  con- 
 fcience.  For  firft,  thou  doeft  derogate  from  the  power 
 ofGod,  andaccufeft  him  of  impotencie  and  weakenefle  : 
 doth  not  he  cut  fhort  the  Princes  power  and  mercy,  that 
 fhallfay,  hee  can  pardon  lefler  offences,  but  not  treafbn 
 and  rebellion  ?  And  doth  not  he  in  like  ibrt  fhrinke  vp 
 the  finewes  of  Gods  mercy,  that  faith,  he  can  pardon 
 onely  fmaller  finnes,  but  notfuch  as  are  of  a  larger  fize? 
 Againe,  what  doeft  thou  but  giue  his  Maieftie  the  lye  ? 
 For  he  faith,  he  will  extend  his  mercy  vnto  all  that  come 
 vnto  him  ;  and  promifeth  to  clenfe  vs  from  all  our  filthi- 
 neffe.  But  thou  replyeft,  No,  he  will  not  extend  it  vnto 
 
 me, 
 
Parable    of    the   lost    Sonne. 
 
 237 
 
 me ,  neither  will  he  cleanfe  me  from  all  my  finnes :  Now 
 is  not  this  to  contradift  the  Lord  ,  in  not  giuing  credit  to 
 his  Word  and  Promifes  ?    Wherefore,  though  you  haue 
 finned  greatly,  yet  defpaire  not  of  Gods  mercy  and  grace, 
 nothing  can  be  too  hard  for  him  that  is  omnipotent  ; 
 whofe  mercy  is  aboue  all  his  workes ,  and  therefore  farre 
 aboue  our  finfull  workes,  be  they  neuer  fo  many.    Re- 
 member ,  his  promifes  arc  made  indefinitely  to  all  that 
 repent  and  turne ,   no  matter  what  they  haue  heene; 
 though  Publicans y  or  Harlots,  Sodomites,  or  Gomorreans, 
 exclude  not  thy  felfe,  for  God  doth  not  exclude  thee. 
 Should  a  Prince  fend  forth  his  pardon  to  a  company  of 
 traitors,  and  except  none;  and  if  oneamongft  the  reft 
 fliould  thus  fay ,  this  concernes  not  me ,  becaufe  I  haue 
 beene  fo  great  an  cinder  >  therefore  I  will  flill  ftand  in 
 doubt  of  my  Princes  fauour,  and  fufpecl:  his  word  ;  would 
 not  euery  one  accufe  this  man  of  folly ,  and  vnthanke-  j 
 fulneiTe  ?    Thus  doeft  thou,  who  doft  (till  ftand  in  doubt  j 
 of  pardon  for  thy  finne ,  though  the  Lord  hath  fent  forth 
 a  generaii  pardon  for  thee,  and  all  others  that  doe  truely 
 I  repent:  Doe  not  thus  diflionour  God ,  and  Wrong  thy 
 owne  foule  ,  thou  canft  not  want  mercy ,  if  thou  doeft 
 truely  feeke  it.   Call  to  mind  the  dayes  of  old;  fearch  and 
 '  fee  if  eucr  thou  canft  find  an  example  of  any  one  from 
 I  the  beginning  of  the  world,  to  this  prefent  hour  e,  (  were 
 their  finnes  neuer  fo  hainous  or  innumerable  )  who  haue 
 not  found  mercy  vpon  their  Repentance  and    turning. 
 Rahab  an  Harlot ;  Abraham  (by  all  likelihood)  an  Ido- 
 later \  PaulaTerfecfttor:  CMattbetv  an  Extortioner :  Za- 
 chetu  a  Vfarer :  euen  thefe  profelTed  finners ,  vpon  their 
 Repentance,  obtained  mercy.    And  doe  we  not  read,how 
 many  of  thofe .leave*,  whobeate  and  buffeted  the  Sonne 
 of  God,  who  mocked  him,  reuiled  him ,  and  preferred  a 
 wicked  murtherer  before  him  ;  andlaftly,  in  moft  igno- 
 minious fort  crucified  and  killed  him  ,  were  conuerted  to 
 the  number  of  three  thoufand  of  them  at  one  Sermon ; 
 and  had  their  finnes  pardoned  and  remitted?  Who  can 
 ___  defpaire 
 
238 
 
 An    Exposition     of    the 
 
 I.King  21. 
 Vcrf.3.4.j.6. 
 
 Ver.x6. 
 
 ».Chro.$3.  1*. 
 
 Fmvincitjtti- 
 
 entem. 
 
 IfMS. 
 
 defpaire  to  obtaine  pardon  of  his  finnes,  when  they  doe 
 but  remember ,  that  they  who  bathed  their  hands  in  the 
 bloud  of  the  Sonne  of  God,  fliould  haue  their  foules  ba- 
 thed with  it,  and  that  they  mould  haue  their  finnes  wafh- 
 ed  away  with  that  bloud  which  they  flied?Takc  notice  of 
 one  example  more,  and  it  is  that  of  Manaffe ,  whom  the 
 Scripture  makes  knowne  to  haue  beene  a  horrible  Idola- 
 ter, (fa crifTcing  his  own  children  vnto  his  Idols)  a  notable 
 Witch,  a  wicked  Sorcerer,  a  bloudy  Murtherer  of  Gods 
 Saints  and  Prophets;  infomuch,  that  he  filled  Ierufalem, 
 from  one  end  to  the  other,  with  innocent  bloud  :  yet  this 
 tranfcendent-finning  King ,  found  fauour  and  mercy  at 
 Gods  hands. 
 
 Now  is  not  this  and  the  other  examples  written  for  our 
 learning,  to  aflure  vs  of  the  like  fauour,if  we  bring  the  like 
 repentance?  Feare  not  then,  though  thy  finnes  be  many, 
 yet  Gods  mercies  areaboue  thy  finnes.  It  h  impoiTible 
 for  thee  to  commit  more,  then  he  can  remit  and  forgiue. 
 You  know  the  Sunne  euery  day  giueth  light,  fo  that  men 
 and  other  creatures  partake  thereof;  yet  neither  hathir, 
 nor  we  the  leflfe :  fo  though  thoufands  from  one  end 
 of  the  earth  to  the  other,  flocke  to  the  receiuing  of 
 mercy,yet  God  hath  ftore,and  the  Fountaine  is  aboue  our 
 thlrft.  If  you  thinke  your  condition  be  fuch,and  that  your 
 finnes  are  fb  fowle,  and  many,  as  that  though  others  haue 
 beene  fbrgiuen,  yet  you  cannot  conceiue  how  youfliould ; 
 it  pafleth  your  thoughts  or  imagination ,  that  you  ftiould 
 find  grace,  remember  that  hti  thoughts  are  not  as  our 
 thoughts:  that  is  Nature  in  him,  which  is  but  a  Quality 
 in  vs ;  And  that,as  his  Nature,  fo  his  Operations  are  aboue 
 the  Creatures:  Befides,  forget  not  that  his  mercy  is  as 
 large  as  any  other  Attribute :  he  is  infinite  in  mercy ,  as  well 
 as  in  lufiice  and  in  Tower ;  It  hath  no  limits ;  and  if  it  haue 
 no  limits,  then  the  matter  is  not  much,  how  great  thy  fins 
 arc.  Confider  of  thefe  two  Metaphors  in  Scripture.  The 
 firft  Mt€,  7. 1 9*  He  will  caH  all  our  finnes  into  the  depths  of  the 
 Sea  j  Now  the  fea  ouerflowes  mount  aincs  as  well  as  mole- 
 kiln 
 
Parable   ofthe    lost    Sonne, 
 
 23P 
 
 bils  ;  great  Rockj  are  couered  by  it.  The  fecond4  Ifa.  44, 
 22.  He  will  put  away  eur  fimes  lik?  amiflor  tbicke  cloud, 
 Gods  mercy  (like  the  Sun)ftiall  diflblue  them,  be  they  ne- 
 uer  fo  great.  I  confefle  indeed,  there  is  an  vnpardonable 
 finne,  that  fhall  neuerbe  forgiuen,  neither  in  this  life,  nor 
 in  that  which  is  to  come  :  but  thereafon  is,  not  becaufe 
 God  cannot  forgiue  it ;  but  becaufe  fuch  as  haue  commit- 
 ted it,  cannot  relent,  nor  repent  of  it;  they  are  gone  fo 
 farre,that  they  can  neuer turne  backe,as  the  Author  to  the 
 Hcbrewcs  fheweth. 
 
 This  finne  I  feare  I  haue  committed,  therefore  I  am  out 
 of  hope:  Indeed  God  is  ready  to  fhew  mercy, but  there  is 
 none  for  me. 
 
 Doft  thou  feare  it  ?  Then  I  dare  pronounce  peace  to 
 thy  fbule,  thou  haft  not  committed  it ;  neither  canft  thou 
 commit  it,  fo  long  as  thou  thus  feareft:  for  fuch  as  doe 
 commit  this  finne  ,  doe  it  to  defpite  the  Spirit  of  grace, 
 and  count  the  bloud  ofthe  couenant  as  an  vnholy  thing  : 
 They  arc  not  afraid  of  it,but  (rather)  boaft  of  it,  glorie  in 
 it,and  liue  and  die  in  it.  And  therefore  be  not  thou  dif- 
 couragedfromfeekingtothe  Lord;  God  hath  mercy  in 
 ftore  for  thee,  yea  euen  for  thee,  ifthoubecommeft  peni- 
 tent,be  thou  what  thou  wilt  be.  But  if  thou  refblueft  to 
 lye  ftill  fnorting  in  finne,thenlet  me  tell  thee,that  as  there 
 is  no  finne  be  it  neuer  Co  great ,  but  vpon  thy  repentance 
 (hall  be  forgiuen ;  fo  there  is  no  finne  be  it  neuer  fo  finall, 
 that  thou  haft  committed,  but  (without  repentance)  will 
 be  thy  damnation.  Be  wife  therefore,  and  make  a  good 
 choice, for  this  day  I  haue  fet  before  thee  life  and  death;  at 
 thy  thoice  be  it. 
 
 The  la  ft  vfe  may  feme  for  Imitation,  Let  vs  be  like  to  XJfe  3. 
 our  heauenly  Father;  and  be  as  ready  to  forgiue  others 
 who  hau  jffended  vs ;  as  God  is  to  forgiue  vs  who  haue 
 and  do  daily  offend  him.  It  may  be  fome  haue  offered 
 :hec  wrong,yea  great  wrong ;  yet  muft  thou  forgiue,  and 
 that  readily  :  W  hy  is  there  then  fo  much  filing  and  intrea- 
 ting,  and  begging  for  reconciliation  before  pardon  be  ob- 
 tained. 
 
 Mat.T2. 1 1. 
 Mar  j.  %  8,29. 
 i.Ioh.5.16. 
 
 Heb.6.4  5.6. 
 Ob. 
 
 Anfw. 
 
 Such  as  feare 
 thy  hautfwned 
 againfitbe  Holy 
 Gboftjittuenot. 
 Heb.10.29. 
 
24.0 
 
 Do  Brine. 
 God  a  mere  rea- 
 dy to  jhux>  mtr* 
 cyjkenveeare 
 toreceiueit. 
 Efa.  65.24.    - 
 
 Vcrf.i. 
 
 Vfe'l, 
 Efay55.8. 
 
 Ephef«5.i. 
 
 Vfeu 
 Pfal.io,i7» 
 
 An    Exposition    of    the 
 
 tained.  Remember,  God  is  more  gracious  vnto  thee,  and 
 oughtefl;  not  thou  to  be  fo  vnto  thy  brother? 
 
 Further,  in  that  we  here  find  fnc  fonne  commin^  to 
 confefle,  and  the  father  running  to  fbrgitie  :  Hence  leame 
 we  :    God  is  more  ready  to /hew  mercy ,  then  penitent  finners 
 Are  tofuefor  mercy  ;  the  one  comes  foftly,the  other  fwift. 
 ly  :  the  Father  was  the  forwarder  of  the  two.   An  excel- 
 lent place  to  prone  this,is  that  of  the  Prophet  Efay\  'Before 
 they  call  J  veill  anfwer  :  and  whiles  they  fpeaite,  1  mil  heare* 
 God  will  not  flay  vntill  they  do  call/but  before  they  calf,  he 
 he  will  grant  them  their  defire.    And  fo  in  the  firft  verfe 
 of  that  Chapter,  J  was  fouud  of  them  that  fought  me  not. 
 H  ereto  tends  that  of  the  Prophet  in  another  place;  Heflan- 
 deth  waiting  that  he  may  hane  mercy  on  vs ,  and  be  gracious 
 vntovs,Ifa,%o.i%. 
 
 Vfe.  Take  notice  then  of  Gods  wonderfull  loue,  who 
 albeit  he  be  the  party  that  is  offended,  yet  is  more  ready 
 to  forgiue,  then  we  to  feeke  or  to  begge  pardon  :  CMy 
 thoughts  Are  not  ycur  thoughts ,  neither  are  my  waiesyour 
 waiesjaith  the  Lord.   It  is  moft  true  indeed ,  for  of  how 
 ftiffe,ftubborne,  implacable  a  difpofition  are  w^  of?  Haue 
 wconce  conceiued  a  difpleafure  againft  any ,  how  hardly 
 are  we  reconciled  !  Nay,  though  they  fue,  and  feeke  vnto 
 vs,yet  how  hardly  are  we  brought,  euer  to  receiuc  him  to; 
 loue  and  fauour  again  e  within  our  hearts  ?  So  ciofe  doth 
 wrong  and  iniurie  fticke  vnto  vs.    But  as  for  God,  behold 
 his -goodnefic ,  who  ( albeit  he  be  daily  prouoked  by  our 
 finnes)  is  ready  to  forgiue,and  doth  feeke  vnto  vs  to  be  re- 
 coiiciled,  being  more  ready  to  pardon,  then  we  to  begge 
 it.    Oh  that  we  weiefol/owers  of  God  herein,  like  good  chil- 
 dren i 
 
 Secondly ,  let  this  ferae  to  increafe  our  boldnefle  in 
 comming  to  the  Lord;  thou  canftnotbe  fo  forward  to 
 come,  as  God  is  to  meet;  fo  ready  to  crane  pardon,as  he  is 
 to  forgiue.  When  he  prepares  the  heart  to  feeke  Joe  will  can fe 
 his  eare  to  heare:  he  cannot  find  in  his  heart  to  be  long  from 
 vs,but  will  readily  meet  vs  in  his  owne  waves.  To  end  this 
 
 Vfe, 
 
ARABLE      OF      THB      LOST 
 
 O  N  N  a  • 
 
 Vfc,I  commend  to  your  consideration  thatfweet  faying  of 
 S. 'Bernard:  It  feemeth  (faith  he)  longer  to  God  to  glut  the 
 pArdon  offinneS)  then  it  doth  to  afinner  to  receiue  it  :  For  the 
 mercifutt  God  doth  make  haft  to  Abfolne  a  fmner  from  the  tor- 
 msnt  of  hit  confcience%  as  hatting  more  compajfion  of  a  poore 
 vretcbjben  hehathofhiwfclfe.  He  then  that  is  fo  ready 
 to  receiue  v&,  and  fhew  vs  mercy ,  will  neuer  put  vs  off, 
 when  we  come  vnto  him, and  beg  it  at  his  hands. 
 
 But  now  haply  fome  will  obiect  againil  this  truth  ,  and 
 fay ;  I  haue  often  fought  to  God  for  mercy  with  many  a 
 tearc  and  groane,and  yet  I  haue  not  found  :  yea  and  other 
 of  Gods  children,as  MofesfDamd^Pml^*  haue  prayed 
 andnotbeene  heard. 
 
 To  this  I  anfwer ;  It  may  be  thou  haft  fought  for  fuch 
 things  as  God  knoweth  to  be  vnfit  for  thee,teading  rather 
 to  thy  hurt  then  good  :  If  fo,  then  God  is  found  in  mercy,; 
 in  with-holding  from  thee  that  which  thou  deiireifc  ;  and 
 is  more  ready  to  fhew  mercy  then  thou  to  feek  it;  for  thou 
 feekeft  not mercy,but thine  owncmifery  :  God  therefore 
 giueth  mercy  beyond  thy  defire. 
 
 Secondly,  God  may  for  a  time  delay  togiue  thee  what 
 thoufeekeft,that  it  may  be  a  mercy ;  for  hadft  thou  w  hat 
 thou  defircft  at  the  very  inftant,it  might  tend  to  thy  hurt, 
 orelfcnotberefpecledasitfhould.  Did  God  fee  thee  fit 
 to  receiue,  thou  fhouldcft  not  want  thy  defire  one  houre. 
 In  this  alfois  God  more  ready  to  fhew  mercy ,  then  thou 
 to  feeke. 
 
 Or  thirdly,  Thou  an  heard  in  a  better  kind,  and  fo  was 
 TahI  and  CMofes ,  and  the  reft  of  Gods  feruants ,  with 
 whom  God  dealt  by  way  of  exchange;  keeping  from 
 them  what  they  begged,  and  giuing  vnto  them  a  better 
 blefling.  If  then  God  giue  not  that  particular  theuaskeft^ 
 j  but  fome  thing  better  th  en  it,for  it;  (whetherit  bzPatt- 
 encc,  Strength,  Exercife,  orincreafe  of  Grac  e)thoil  canft  not 
 fay  but  God  is  found;  and  is  as  ready,  nay  more  rea- 
 die  to  fhew  mercie ,  then  thou  to  fue  for  it  at  his  hands. 
 Let  vs  then  belicue,  remember,  and  apply  this  point 
 
 R  for 
 
 241 
 
 Tar ii us  vUetw 
 Deovenlamptc 
 calm  dedffi, 
 qwin  illi  sees* 
 rffe.Sk  exiw> 
 &c  DcConfc 
 aedif.capjg. 
 
 Ob. 
 
 ArtiW%\% 
 
 Anfw*  2 . 
 
 Anfa.^ 
 
242 
 
 Text. 
 
 An    Exposition    of    the 
 
 luflh  M*rt. 
 
 i.Thef  5.16. 
 Gen  43, 
 Ruth  1.9. 
 
 Cant. I. 
 
 i  Doctrine. 
 God  dot b  not 
 
 emtyleue  hU 
 chifdreftyhtit  he 
 mil  makf  it  ma< 
 mifefi  by  fignet 
 md  tr  J(em  that 
 bsb^eihtkm, 
 Aom  r.5. 
 
 for  our  endlefle  and  euerlafting  comforr :  And  beware  of 
 facking  poifon  out  of  this  fvveet  and  blcfled  flower/Z>^. 
 29.^9.20. 
 
 He  fell  on  hi*  necke  find  kifftd  kim.~}  Here  is  a  ioyfall  meet- 
 ingjbetwixt To  good  a  father  and  (obad  a  fonne  :  Mercy 
 and  Trmh  are  met,  and  each  of  them  kifle  the  other :  here 
 is  Truth  in  the  Prodigall,  for  he  difTembled  not ;  and  Mer- 
 cy in  thtYzxlizr ,He j eH  on  hii  necJ(ey&;c. 
 
 By  thcfe  circumftances,  the  heat  and  fire  of  his  affecti- 
 ons is  declared,andhis  entire  loue  vnto  his  fonne  expre£- 
 fedy  for  a  kiffe  hath  eucr  beene  as  a  pledge  and  pawne  of 
 kindneiTe,  which  is  profefTed  by  it.  By  this  ceremony  or 
 rite,  they  did  expreiTe  their  loue  in  the  time  of  the  Primi- 
 tiue  Church  one  to  another,  which  ceremony  continued 
 till  the. dayes  of '  JuBinCMartyr  in  cuftomary  vie,  before 
 their  approchirg  to  the  Lords  Table;  thereby  tofceftifie 
 thei  hearty  reconcilement  each  to  other;  this  was  called 
 a  holy  kiiTe.  It  is  a  ceremony  alfo  of  ciuility ,  and  hath 
 beene  and  is  ftiil  in  vfe.  Thus  fofeph  bkfTed  his  brethren, 
 and  fill  vt)on  their  necks  and  kjjfed  them^  &c.  When  Itidas 
 the  trakor  ftudied  with  himfelfe  what  courfe  might  be 
 the  beft  to  bring  Chrift  to  his/leath,  he  could  deuife  not  a 
 more  fubtill  {hift  then  vnder  a  kiiTe  (a  pretence  of  kind- 
 neflV)to  couer  his  villanie:  When  the  Church  in  the  Can- 
 ticles fueth  to  her  Spoufe,  to  (hew  his  loue  vnto  her,  fhe 
 intreateth  him  to  ftifle  her  with  the  kjjfesofhu  mouth,  viz,. 
 that  he  would  manifeft  his  loue  and  affecTion  vnto  her,  by 
 manifeft  and  good  tokens.  Thus  the  father  kifleth  his  pe- 
 nitent child,  thereby  tofeale  and  confirmehis  loue  and 
 good  will  towards  him,  that  he  might  make  no  doubt 
 thereof.  So  then,  in  that  the  father  doth  thus  manifeft 
 and  declare  his  loue  and  good  will  to  his  fonne ,  after 
 his  comming  into  hisprefence;  hence  lesvs  learne  this 
 Leflbn. 
 
 God  will  manifest  and  make  knowne  hi*  lone  vnto  hid  chiU 
 drenA  by  euident  Jig»es  and  tokens  vfon  their  conuerftsn  and 
 turning  to  him-,.   God  doth  not  onely  inwardly  affecT  and 
 
 loue 
 
ARABLE      OF      THB      LOST 
 
 O  N  N  £ 
 
 louc  his  elected  childrenthat  belong  vntohim,  but  he 
 will  alio  hauc  them  refolued  of this  his  loue  and  kindneffe, 
 and  will  in  due  time  make  manifeft  the  fame  by  euident 
 ligne^  and  tokens.,  that  they  may  not  doubt  of  it :  The 
 lotte  of  (jod  is  {bed  abroad  in  our  hearts,  (faith  the  Apoftlej 
 that  is,  the  fenfe  and  feeling  of  it,  is  ilied  and  powred 
 forth  into  vs,that  we  might  not  doubt  of  it,  but  be  fully 
 perfwaded  and  aiTured  thereof.  And  a  little  after  he 
 faith,  godcommendethy(i\)zt  is,maketh  knownc)A#  loue  to- 
 wards vsjn  that  (while  we  were  yet  finners)  Chrifl  died  for 
 vs.  Hence  it  is  that  God  fendeth  his  fpirit ,  to  witnefle 
 with  our  fpirits,  Rom.$.\6.  And  giueth  vs  a  white  ft  one  y 
 and  in  that  ft one  a  new  name,  Rett.  3.17.  Whereby  is  meant 
 fome  fecret  loue-token,  vnto  the  foule  ("for  no  man  kneweth 
 it  faring  he  that  receiueth  *>)w hereby  it  may  reft  aflizrcd  of 
 the  vnfpeakablc  loue  and  fauour  of  God  ,  and  freedome 
 from  condemnation. 
 
 And  were  it  not  fo,  how  could  we  be  affected  with  it? 
 what  is  it  for  a  blind  man  to  know  that  the  Sun  is  a  moil: 
 glorious  bright  creature,  when  hehimfelfe  doth  not  fee 
 it  ?  fo  what  is  it  for  a  man  to  know  there  is  mnch  loue  hid 
 in  God,except  he  haue  fome  fenfe  and  feeling  of  it  ?  That 
 precious  ointment  which  the  woman  powred  vpon 
 Chrifts  head,  gaue  no  fauour  while  it  waslTiutvp  in  the 
 box  ,  but  being  fried  and  powred  out ,  it  did  then  yeeld  a 
 moflfweetfentvnto  all  that  were  in  the  roome  :  fo  the 
 loue  of  God(while  it  is,as  it  were,fruit vp  in  Gods  de.'^e, 
 and  not  felt  of the  Elect,  hath  not  that  fauou:  with  it;  but 
 when  they  once  come  to  haue  atafte  of  it,  then  it  is  as 
 an  ointment  powred  forth,  which  doth  exceedingly  and 
 plentifully  refrefh  their  hearts  and  foules. 
 
 Vpon  this  that  liath  beene  faid  ,  fome  may  demand ; 
 whether  Gods  Elect ,  being  yet  vncalled  ,  are  within  the 
 compafTe  of  Gods  loue?  for  fo  much  doth  the  point  feeme 
 to  imply. 
 
 I  anfwer ,  They  are:  God  doth  loue  his  Elect,though 
 far  the  prefent  they  be  vncalled,as  the  Apoflle  doth  mani- 
 R  2  feftly 
 
 H3 
 
 VerfS. 
 
 Rcafon* 
 
 \fcit.t6.7> 
 
 JVbeiher  Gods 
 Elcff,  ahjetvK' 
 ciUed^re  within 
 ihi  cempajjecf 
 Gods  leu:. 
 Anfw. 
 
244 
 
 Exposition    of    the 
 
 Vf+u 
 
 Rom. 8.38* 
 
 Gal. 1 10. 
 
 Vfe-U. 
 
 ftftly  declare  in  the  place  before  quoted,  Rom.5.%,  where 
 he  iheweth,thatGod  fetteth  forth  his  loue,  and  makes  it , 
 fciiowncto  them,  that  he  loued  them,  euen  while  they 
 w ere  jet  /inner j.  So  therein  regard  of  el e<ft ion ) they  are  be- 
 loued  of  God,being  yet  vncaliedithough  indeed,  not  with 
 that  degree  of  loue  it  pleafeth  him  to  vouchfafe  to  thetn 
 after  their  calling. 
 
 Now  to  the  Vfes. 
 And  firft  is  this  (b,  that  God  doth  not  onely  loue,  and 
 inwardly  affeft  hu  childrenjom  doth  alfo  manifeft  the  fame 
 by  lignes  and  tokens,  that  they  may  be  out  of  doubt  there- 
 of? Then  this  may  ferue  to  confute  that  doctrine  of  the 
 Church  of  Rome,  who  hold  that  no  man  can  be  cei  tainely 
 allured  of  the  loue  and  fauour  of  God,  he  may  hope  well, 
 and  fo  forth  :  But  no  man  can  haue  any  allured  confidence. 
 W  hat  is  this,  but  a  racke  and  torment  toweake  conferen- 
 ces ?  What  doth  this,  but  extinguish  the  truth  and  fince- 
 rity,  both  of  faith  and  loue  towards  God  ?  What  fiuic 
 bringeth  this,  but  impatiency  in  time  of  trouble  and  perfe- 
 ction, and  indeed  maketh  a  way  for  defperation  ofGods 
 mtrcy.   Away  then  with  this  vnfetlcd  doubting,  with 
 this  vncomfortable  doctrine  and  falfe  opinion ,  which  is 
 contrary  to  Gods  truth,  and  Saints  profefiion?  who  haue 
 had  the^fenfe  of  Gods  loue,  and  reioyced  therein,  euen  in 
 their  extreameft  affliction,  in  the  flames  of  fire,  and  depth 
 of  darkfbme  dungeons. 
 
 Secondly,  let  this  ftirre  vpeuery  one  of  vsto  a  dili- 
 gent examination  of  our  felues,  whether  God  hath  as 
 yet  kitted  vrs  with  the  kjfies  of  hismouth>  whether  he  hath 
 as  yet  manifefted  his  loue  vnto  vs  by  (l^riQs  and  tokens. 
 For,  till  we  haue  a  durance  hereof,  what  comfort  can  wee 
 haue?  How  doe  we  know  whether  we  be  of  the  number 
 of  Elect-,  or  of  the  reprobate  ?  Striue  therefore  to  be  af- 
 fured  hereof,  examine  thy  felfe  diligently ,  that  thou 
 maiftbeaffured.  And  fbr&fmuch  as  wee  are  very  ready 
 to  deceiue  our  felues  in  this  matter,  thinking  we  are  high- 
 ly in  Gods  fauou^when  it  is  not  fo;  be  therefore  the  more 
 1  carefull 
 
Parable   of    the    lost    Sonne, 
 
 245 
 
 carefull  inthytriall,  neuer  giue  ouer,  vntili  thou  cenft  fay, 
 I  finde  this  and  this  figne,  whereby  I  know  the  Lordloucs 
 me. 
 
 But  how  may  I  come  to  a  knowledge  of  this  ?  And  by 
 what  figncs  may  I  haue  Tome  aflurance  hereof  ? 
 
 Know,  that  whom  God  loues  with  this  fpecialilouc,  to 
 ■them  he  giues  ofhis/pirit,  whereby  they  are  fan  coined, 
 The  loue  ofCjoduJhcd  abroad  in  our  hearts  by  the  Holy  Gheft, 
 which  Ugiuen  vst  faith  the  Apoftle.  So  then, this  ^ifc  of  the 
 Spirit  is  an  cuident  token  of  Gods  fpcciail  loue.   If  any  j 
 now  demand,  how  they  fliall  know  whether  they  haue  I 
 the  Spirit  of  God  within  them  ?  I  amVer,  as  a  woman  ! 
 knowcth  her  felfe  to  be  with  child  e,  by  the  fttrang  of  it ; 
 the  Spirit  will  foone  be  felt  and  pcrceiued  where  it  is  •  for 
 it  is  alwaies  operating  it  hath  fuch  workings,  as  cannot  be  j 
 hidden. 
 
 Firft,  inwardly,  enlighf  ning  the  minde,  fanfHfying  the 
 affe(ftions,cnclining  the  will,  and  the  like. 
 
 Then  outwardly,  framing  and  fashioning  the  out- 
 ward man  vnto  all  conformity,  with  the  Law  of  God, 
 both  in  word  and  deed.  Itcaufeth  the  words  to  be  fa- 
 uory,  feafbned  with  fait,  and  to  bee  fuch  as  may  admi- 
 nifter  grace  to  the  hearers :  It  driueth  corrupt  commu- 
 nication out  of  mens  mouthes,  as  Chrift  did  the  buyers 
 and  fellers  out  of  the  Temple.     It  alfo  caufeth  mens 
 works  and  deeds,  in  fbme  meafure,  to  be  conformable  to 
 Gods  mofl  bleffed  will,makirig  them  to  leaue  what  God 
 doth  forbid,  and  readily  to  do  what  God  doth  command. 
 Eafily  then  may  it  be  knownc  where  Gods  Spirit  is,  if 
 men  would  take  fome  paines  in  examining  themfelues. 
 In  buying  offome  vefTell,  men  will  looke  both  on  the  itv 
 Gdeand  out-fide,  and  fee  it  be  ibund  j    Doe  foby  thy 
 felfe,  looke  firft  into  >thy  in-fide,  fee  if  thy  minde  been- 
 lightned,  thy  af&clions  fan&ified.    Then  view  well  the  ! 
 out-fide,  fee  if  thy  waics  be  reformed  :    If  it  bee  thus, 
 then  furely  God  hath  manifefted  his  loue  vnto  thee,  thou 
 art  on  a  good  ground,  ftand  fare.  But  this  marke  is  fome-  i 
 
 R  r  what' 
 
 Slgnes  of  Gods 
 JpeciaSUue. 
 The  firft  fane. 
 Tr?e  giuhgo/ibe 
 Sprit. 
 Rom.5,5. 
 Hi)»  am&ntn&y 
 \mi»  h:  hath 
 (be  Spirit. 
 
 j, By  tbeininrd 
 mrigng  9 fit. 
 2-Bytkcoulm 
 ward. 
 Col.  4,6. 
 
 lohna. 
 
246 
 
 Tbtfecondft&ne, 
 U  lout  of  God. 
 i.loh.4.lS. 
 jimoi  Dei  amo 
 rem  amma  p& 
 tit>nHdubna 
 fe  am cai  qui 
 aw  At. 
 
 An  Exposition    of    the 
 
 Haze  thguajo- 
 quere  vita. 
 
 Sigxts  of  out 
 Ioue  ofGti* 
 
 Tbsfirftjigne. 
 
 Mat.10.37. 
 Pfal.63.3. 
 Ph|l.?.9. 
 Thefecondfigne 
 of  lout  to  God. 
 
 tPOLif.S. 
 
 PMI.i.ij. 
 
 what  generall,and  therefore  we  will  come  to  others. 
 
 If  the  Lord  ioue  thee  ,  then  thou  doft  ioue  him  againe. 
 
 This  Saint  'ehn  doth  confirme,  We  Ioue  himybecaujehe  lo- 
 
 1  ued  vsfirsl.    For,  as  the  cold  ftone ,  being  warmed  by  the 
 
 Sun-bearrr  s ,  refle  ;>eth  againe  fome  of  the  heat  which  it 
 
 recei  led    So  ou-  cold  hearts,being  ftricken  with  an  appre- 
 
 h:n:lon  ofGods  lou-,  begtats  to  knd  forth  fome  fparkeof 
 
 Lue  againe.    The  Lords  ioue  mail:  firft  heat  my  heart,  be* 
 
 fore  lean  reflect  my  affeclion  vpon  him.  Examine  then 
 
 what  Ioue  thou  beareft  towards  God,  try  whether  it  bee 
 
 found  3  for  certainly,  if  thou  loueft  him,  thou  art  beloued 
 
 of  him.  I  know  it  is  thought  to  be  a  common  thing ,  and 
 
 eafie  to  louc  the  Lord,and  he  is  a  wretch,and  vnworthy  to 
 
 liue.that  loues  not  his  Maker.  But  leteuery  one  beware, 
 
 leaft  the  wretch  be  found  in  his  owne  bofome  :  For  it  is 
 
 not  fo  common  a  thing  to  Ioue  the  Lord,  as  the  world 
 
 takes  it  to  be;  All  that  fay  they  Ioue  him,do  not  Ioue  him- 
 
 many  will  louc  him  with  their  tongues ,  that  hate  him  in 
 
 their  foules.  Be  thou  therefore  of  a  good  ground,  try  thy 
 
 Ioue  by  the  fruits  and  erTecrs ,  and  for  thy  better  helpc ,  I 
 
 will  touch  a  few. 
 
 "Firft,  ifthou  loueft  God  truly ,  thou  doeft  eftceme  him 
 and  his  fauour  aboue  all  things  in  the  world  befides  • 
 counting  his  lofting  ktndnef  better  vnto  thee  then  life^nd  the 
 fignes  offiis  fauour  thy  greateft  ioy.  All  things  [hall be  coun- 
 ted but  Oi  droffeand  dung  in  comparifonofit* 
 
 Secondly,ifthou  loueft  God,  thou  wilt  then  delight  in 
 hisprefence;  For  the  nature  of  trne  Ioue  is  fuch,  that  it 
 earneftly  defireth  the  prefence  of  the  party  which  is  belo- 
 ued :  Thou  wilt  Ioue  hishoufe,  and  the  place  where  his  ho. 
 nour  dwelleth.  Thou  wilt  haue  frequent  recourfe  to  thoie 
 meanes,by  which  the  Lord  is  pleafed  to  conuerfe  with  his 
 children,  whether  Publics  to  the  hearingof  the  Word, 
 and  receiuingofthe  Sacraments.  Or  Private,  as  reading' 
 finging,&c.  taking  all  occafions  to  fpeake  vnto  him,  by 
 prayer  and  priuate  meditation  :  yea,  thou  wilt  haue  an  ar- 
 dent defire  to  be  difolued,  that  thou  main  be  mth  Chrift  : 
 and 
 
PARAB I E  OF   THE   LOST   SoNNE 
 
 247 
 
 i.Cor.j.g. 
 
 The  third  fipre 
 
 of  hut  to  God. 
 
 The  fmnbfene 
 eftrueloutto 
 
 Gad. 
 
 Ioh.14 
 
 and  tobeabfentfiom  the  body  ,  that  thon  might  eft  be  prefect 
 with  the  Lord, 
 
 Thirdly,  thy  lone  to  God  may  be  tried  by  thy  hatred 
 of  them  that  hate  him,and  hating  of  that  which  he  hateth. 
 Thus  flood  thztfweet  finger  of  tfrael  affected;  Do  not  1  bate 
 them,  O  Lord  that  hnte  thee  ?  and  am  not  I  grinned   with  j 
 thofe  that rife  vp  againft  thee?  1  hate  them  mth  ferfft  ha-\  Verdi, 
 trcd,  I  count  them  mine  enemies. 
 
 Fourthly,  our  loue  to  God  may  be  tried  by  our  readi- 
 nefle  in  obeying  of  his  commands,loue  can  hardly  deny  any 
 worke,which  the  party  beloucd  doth  enioync  :  loth  we 
 are  to  deny  to  do  any  thing  for  thofe  whom  we  entirely  af- 
 fecT:   He  that  hath  my  commandements,*nd  keepeth  them^  he 
 it  is  that  toueth  me,  (faith  our  Sauiour.)  This  U  the  lone  of  \  i.loh..s,j 
 (jod,  that  -we  keepe  his  commandements  ,  and  his  commande-  j 
 ments  are  not  gr tenons,  (faith  that  bdoued  Difciple.)  So' 
 then  where  there  is  loue,  there  is  obedience,  yea  willing  j 
 and  chearefull  obedience,  His  commandements  will  not  be  I 
 grienonsi  yea,  vniuerfall,ready,  and  chearefull  obedience,1 
 j  his  commandements,  not  commandemem \  readily  will  we 
 |  obey;  not  one,but  all. 
 
 Fiftly,  it  may  be  tried  by  our  willingtierTe  andioyful- 
 |  nefle  in  filtering  for  his  fake  :  Loue  will  endure  much,  and 
 fssfer/ong.  It  made  lacob  ferue  feuen  yeares  of  hard  fer- 
 uice  for  Rachels  fake,  which  feemed  vnto  him  but  a  fhort 
 time.  So  for  the  loue  that  Sechem  did  beare  to  Dinah ,  he 
 was  contented  to  fu/Fer  the  cutting  of  his  flefri ,  though 
 (vndoubtedly)it  were  painfull  and  troublefome  vnto  him. 
 This  caufed  the  Apoftle  to  reiojee  in  tribulations  :  That 
 they  were  counted  worthy  to  fuffer  (hame  for  h  a  name.  Thus 
 Peter  mull:  proue  that  he  louesChrift,by  being  willing  to 
 be  caried,  whither  naturally  he  would  not,  for  the  confir-  j 
 mation  of  the  truth. 
 
 Sixtly  and  laftly  ,  if  thou  louefl  God,  thou  wilthaa:   The  fat  font, 
 anearneft  delire  to  be  like  him  in  holineiTe;  that  child 
 that  loueth  his  father,  is  very  defirous  to  tread  in  the 
 fteps  of  his  father.    Thus  is  it  with  him  that  loueth  God5 
 
 Thtfihfgu*f\ 
 our  ioue  to  God. 
 
 Gen.2920. 
 Gen.34^9. 
 
 Rom. 5. 3. 
 A£b  5  41. 
 Iohn  21.19, 
 
 R4 
 
 he 
 
2tf 
 
 An    Exposition    of    the 
 
 The  third  fine 
 ofGcdi  lout  to 
 vs. 
 
 Ephef  *.I7- 
 Verfe  l  8. 
 
 l.Ioh.-f.ltf. 
 
 Ioh,iJ,2J. 
 
 to«c  to  the  bn 
 thren, 
 
 hee  will  endcauour ,  as  hee  u  y  fi  to  bee  in  the  world. 
 By  thefe  maift  thou  cafily  difcouer  the  truth  of  thy  loue 
 towards  God.    Fall  then  to  thy  fearch  ,  and  fee  thou  fol- 
 low thy  mq  dry  clote,  and  neuer  reft  vntill  thou  find  the 
 fere  named  maik^  to  be  in  thee;  for,  till  then,  thoucanft 
 haueno  afluiante  (pretend  what  thou  wilt  )  either  that 
 thou  lou  ftG  >d,.oi art  beioued  of  him:  but  if  thou  findeft 
 them,thou  maift  then  conclude  thculoneft  him,and  as  cer- 
 tainly conclude  the  u  art  beioued  of  him;  for  had  not  he 
 fiift  loued  me, I  cmld  not  louc  him  as  I  do. 
 
 Another  figne>  whereby  thou  maift  know,  whether 
 God  lones  thee,  is,  the  lone  of  our  brethren :  for  thus  faith 
 S.Taulje  bein^  rooted  and  grounded  in  loue,  viz.towards  our 
 brethrenjnay  be  able  to  comprehend  with  a$  Saint s,  what  is  the 
 breadth,  and  lengthy  and  depth,  and  height.   And  to  know  the 
 hue  of  Chrift, which  patfeth  knowledge.    Thus  by  the  louing 
 of  the  one,we  may  attaine  to  the  knowledge  ofthe  loue  of 
 the  other.  This  note  S.  lohn  alfo  giueth ;  We  hatte  knowne 
 and  b t lie w^  (faith  he)  the  lone  that  God  hath  tovsx  god  U 
 loue, and  he  that  dwelleth  in  loue,  dwelleth  in  god,  and  God  in 
 hjm,  If  then  we  truly  loue  the  brethren,  we  may  know  and 
 belieue,thatGodloueth  vs,  It  is  remarkable,thatamongft 
 all  the  Pen-men  of  holy  Scripture,  none  fpeaketh  more  of 
 loue  then  S.  lohn  doth ,  and  amongft  all  the  Difciples that 
 Chrift  had,there  was  none  that  was  more  beioued,  then  he 
 was,  who  is  therefore  termed,r£<?  beloued'Difciple',  the  Dif- 
 ciple  whom  Chrift  loued  aboue  the  reft.  Certaine  it  is,  he 
 whom  God  doth  moftloue,  is  a  carefull  praclifer  of  loue 
 toothers.  See  then  what  loue  thou  bcareft  towards  the 
 children  of  God ,  for  according  as  thy  loue  is  towards 
 th  cm,  fo(afTure  thy  felfe)is  the  loue  of  God  towards  thee  : 
 And  hereby  doth  he  manifeft  his  loue  towards  vs ,  in  gl- 
 uing of vsgrace,to  loue  his  children. 
 
 Now ,  forafmuch  as  many  deceiue  themfelues  in  this 
 pointalfo',  perfwading  themfelues ,  they  truly  loue  Gods 
 children,  when  it  is  nothing  fo ;  let  euery  oneofvs  try 
 our  loue,by  thefe  few  rules." 
 
 Firft» 
 
Parable    of  the    lost    Son 
 
 N  E. 
 
 24p 
 
 Firft,if  thou  loueft  Gods  Saints  in  truth,  thou  principal- 
 ly refpecleit-  them  for  the  gifts  and  graces  of  God  that  are 
 in  them,  and  not  for  carnailends  and  by-refpecTs:  (  as  be- 
 came they  are  friendly,  courteous,  kind ;  or  for  that  thou 
 hopeiVto  recciue  forne  good  from  them.)  It  is  for  the 
 truths  fake,that  thou  louefr,  them  bell:,  as  John  did  thcSUtt 
 Lady^nd  godly  Gains* 
 
 Secondly,  if  thou  loueft  them  in  truth,  then  flialt  find  i  Second  fa 
 and  feele  the  affections  of  thy  loule  kindled  towards  them, 
 vpon  any  good  report  thouheareft  of  them  ,  for  their 
 faith  }^ea/e  patience  }obediencey^nd  other  fuch  like  graces,al- 
 beit  thou  neuer  kneweft  them,  or  hadft  any  dealing  with 
 them. 
 
 Thirdly ,thou  wilt  then  delight  in  their  feilowfliip  and 
 company,  counting  them  the  onely  bielTed  companions  of 
 this  life:  Thou  wilt  then  fay  with  that  kingly  Prophet, 
 As  for  the  Saints  that  are  in  the  earth ,  and  the  excellent,  in 
 them  i*  all  my  dttight.Thou  wilt  reioyce  to  receiue  fuch  in- 
 to thy  houfe  and  family,and  to  enter  into  affinity  with  fuch 
 by  mariage. 
 
 Fourthly,  if  thy  leue  be  found,  then  it  is  large  and  total), 
 reaching  not  only  vnto one,but  vnto  all,thou  wilt  loue  the 
 poore  as  well  as  the  rich^and  one  as  well  as  another;  thou 
 wilt  not  hatte  the  gUr  torn  faith  ofChrisl  in  refpett  ofperfons ; 
 feeing  there  is  the  fame  reafjn  and  ground  of  loue  in  one,as  f 
 in  another.  I  deny  not,  but  there  may  be  different  degrees 
 of  leue  j  one  may  be  loned  more  then  another  is ,  but  yet 
 there  will  be  loue  fhewed  and  cxpre&d  towards  ail. '  If 
 it  be  true,  it  will  be  extended  towards  cuery  Saint  of  the 
 molt  high  God,be  his  outward  condition  what  it  will  be. 
 Thus  was  it  with  cDa&id>  hid  delight  was  in  the  Saints :  he 
 fpeaksindefinitely,not  inone,butinall.  For  this  the  Apo- 
 flle  doth  commend  the  Ephefians  and  Coloffians ,  in  that 
 their  loue  was  not  partial! ,  but  reached  towards  alLthe 
 Saints,as  well  as  vnto  any  .Such  cherforeas  pretend  loue  to 
 one  and  not  vnto  another ,  let  their  pretence  be  what  it 
 will;let  them  proferTe  and  fay,thcy  loue  them  for  trie  truth; 
 
 . yct 
 
 Firjifgne. 
 I 'five  leue  th  em 
 (Jpcciaitjfcr 
 their  graces. 
 Uoh.5.1. 
 *  foh.i.i. 
 jlofcui. 
 
 ifweloueihsm 
 for  the  good  re- 
 
 3.I0I13.4. 
 
 Third  fen. 
 If  we  delight  in 
 their  fehwjhip. 
 
 Fnrthfeite. 
 If  we  loueeuer> 
 one  as  Bellas 
 any  cne, 
 lam  2.1. 
 
 E  ph.  115; 
 Col,  1. 4 
 
250 
 
 An    Exposition    of    the 
 
 Rcu-ii,  17.10. 
 
 yet  they  doe  but  deceiuethemfelues,  for  their  loue  is  not 
 foundjbut  grounded  on  fome  by-refpe^,  and  for  fome  car- 
 nal cnd:It  may  be  they  loue  them  for  their  gifts,but  not  for 
 their  graces,I  dare  fay.  For,  it  is  impoHIbie  to  loue  a  Saint 
 as  a  Saint,  but  we  mud  loue  euery  Saint.  Thus  may  we  try 
 the  foundnefle  of  our  loue  towards  Gods  children,  which 
 if  vpon  examination  ,  we  find  to  be  true ,  then  may  wc 
 make  this  as  a  furc  figne  and  manifeft  token  of  Gods  loue 
 tovs  ;  for  loue  them,  and  be  beloued  of  him.  Morefignes 
 might  be  brought ,  whereby  a  Chriftian  may  afliiredly 
 know, whether <jod  hath  as  yet  k*$*d  b*™  with  the  kiffes  of 
 bid  mouth;buX  thef  e  are  enough  (and  I  defirc  not  to  fay  all 
 I  can,but  enough)  to  make  this  known e  vnto  vs:  take  then 
 fome  paines  in  examination  ,  and  it  will  ftraight  way  ap- 
 pear c.Defir eft  thou  to  know  whetherGod  doth  loue  thee, 
 and  wouldft  thou  be  affured  of  the  Lords  affection  towards 
 thee? then  anfwer  me  to  thefe  few  interrogatories,and  thou 
 (halt  haue  thy  defirc. And  firft  I  demand,whether  the  blef- 
 fed  fpirit  of  God  hath  been(as  yet)fhed  abroad  in  thy  heart? 
 doth  it  ftirre,is  it  working?  hath  it  enlightened  thy  mind? 
 andrfandUfied  thy  foule?  Hath  it  wrought  a  change  and  al- 
 teration in  thy  courfeandcariage?  Againe,  findeft  thou 
 thy  heart  enflamcd  with  a  loue  tdwards  God  ?  Infomuch, 
 that  thouefteemeft  him  and  his  fauour  before  all  things  in 
 the  world?  Doft  thou  delight  in  his  prefence,  ftill  hauing 
 recourfe  vnto  him,  by  thofe  bleffed  meanes ,  both  publike 
 and  priuate,  by  which  he  is  pleafed  to  conuerfe  with  men? 
 And  art  thou  defirous  to  go  vnto  him?  Canft  thou  fay 
 with  the  Spoufe,  Come,  even  come  Lord  UJhs  come  quickly  ? 
 Againe,  tell  me,  art  thou  defirous  toplcafe  him,  and  obey 
 him?  Art  thou  ready  with  Abraham^  to  Icauethy  owne 
 Countrey,  and  to  go  whither  he  fhall  pleafeto  fend  thee? 
 And  art  thou  willing  tofuffer  any  trouble  for  his  lake  ? 
 Couldeft  thou  be  content  to  fufrer  the  fpoiling  of  thy 
 goods?  the  lofTeofliberty,yea,  and  of  life,  (if  need  fhould 
 rec}uire)that  he  might  thereby  be  glorified  ?  Moreouer,  is 
 it  the  defire  of  thy  foule  to  be  conformable  vnto  him  in 
 
 holinefle 
 
 ■*'gW 
 
Parable   of  the    lost    Sonne 
 
 holineffe  and  purity  ?    Doeft  thou  loue,  what  he  ioucs  ? 
 and  hateft  thou  what  he  hates  ?    And  laboureft  thou  to 
 beperfe  i,  ?uen<u  heisprfertt  ?  Stirely,if  it  be  thus,  thy 
 eftate  i  good,  thou  loueft  God,  and  he  thee.  But  proceed 
 weyetfuirher  in  thisfearch,  (for  agood  thing  cannot  be 
 made  too  fuxe)  and  tell  me,  loueft  thou  Gods  Saints  and 
 feruants,  and  that  truely  and  entirely  ?   Is  not  thy  loue 
 grounded  on  fome  carnall  end  ?    is  it  not  feme  by-refpe<fl 
 thatcaufethit?  Is  it  for  their  piety  and  godlinefTe,  thou 
 fo  much  afFecteft  them  ?   Doth  the  very  report  thou  hea- 
 reft  made  of  them,  for  their  vermes,  enkindle  loue  in  thy 
 heart,  albeit  thou  haft  had  no  knowledge  of  them,  nor 
 dealing  with  them  ?   And  doeft  thou  eftceme  of  thefe  as 
 the  onely  excellent  ones  vpon  the  earth,  chufing  them  for 
 thy  beft  companions,receiuing  them  into  thy  fociety?  And 
 is  thy  loue  totall,  to  all  as  well  as  vnto  any  I  Loueft  thou 
 euery  Saint  afwell  as  any  Saint?  Is  thy  affection  towards 
 thepoore,  as  well  as  to  the  rich  ?  is  thy  heart  vpon  them 
 in  aduerfity,  as  well  as  in  profperity  ?  If  it  be  thus  with 
 thee,  thou  then  loueft  Gods  Saints  indeed  with  a  loue  vn- 
 fainsd,  and  (Undoubtedly)  artbeloued  of  him,  who  is  the 
 father  of  them.     But  if  thou  beeft  wholly  void  of  thefe 
 things,  thy  loue  is  no  true  loue,  butfuch  a  loue  as  may  bee 
 found  in  any  vnregenerated  perfon. 
 
 Thus  by  a  diligent  examination  of  your  felues,  you  may 
 fo  one  determine,  and  alfo  found  ly  ;  whether  God  hath 
 manifefted  his  loue  towards  thee.  Thou  needeft  not  af- 
 cend  on  high,  into  Gods  fecret  Counceil,  to  enquire  there, 
 whether  thou  artbeloued  of  God  or  not ;  enter  into  thine 
 owne  heart,  and  fee  whether  with  a  good  confeience  thou 
 canftfay  with  T)amdy  lUne  the  Lord,  and  with  'Peter, 
 Lord  thou  knowefl  that  I  loue  thee.  Sec  that  thou  haft  to 
 fhew  fome loue-tokejis  from  God,  Faith  and  Refentance^ 
 &c.  as  Thamar  had  It/dab's  fiaffc  and  figvet, that  thou  mayft 
 (ay  in  a  holy  boldnefTe,  nhofi  are  thefe  f  who  will  lay  lace 
 on  a  rotten  ragge,  orfet  a  gflli-flowre  on  a  dunghill?  If 
 God  hath  giuen  thee  the  graces  of  his  fanttifying  fpirit> 
 aflitfedly 
 
 2JI 
 
252 
 
 Vfiv 
 
 An    Exposition     of    the 
 
 afluredly  he  loucs  thee.  Spend  fbme  time  therefore  in 
 this  matter,  it  will  not  be  time  mifpent,  but  redeemed, 
 much  benefit  will  redound  to  vs  by  our  paines  thus  be- 
 llowed :  for  the  furer  ground  thou  art  of,  the  more  com- 
 fort thou  wilt  haue  :  and  without  doubt  many  of  Gods 
 children  depriuc  themfelucs  of  much  comfort,  for  want  of 
 a  daily  examination  of  themfelues,  by  thefc  and  the  like 
 notes;  and  oftentimet  fail  into  doubting  of  Gods  loue  and 
 fauour,  which  in  time  prooueth  pernicious  to  their 
 foules. 
 
 A  third  Vfe  of  this  poynt,  may  be  for  reproofe  of  fuch 
 as  brag  and  boail:  of  Gods  loue  towards  them,  yet  haue 
 not  beenethus  ktjfed  by  him,  they  haue  not  as  yet  his 
 loue  manifefted  vnto  them  by  the  former  ilgnes  and  to- 
 kens. As  for  temporall  ble-flings,  in  them  indeed  they  doe 
 !  abound,  hauing  great  preferments  in  the  world,  variety  of 
 i  pleafures,  and  fuiiiciencie  of  all  earthly  contentments 
 (which  they  falfely  perfwadc  themfelues,  are  manifeft  to- 
 kens of  his  ipeciall  fauour)  but  as  for  his  fpirituall  and  fan- 
 difying  graces,  of  them  they  haue  neuer  raited.    If  thou 
 loueft thy  houfe,  thou  wilt  beautifie  atid  repaire  it;  if  thou 
 delighted:  in  thy  garden,  thou  wilt  be  weeding  of  it,  and 
 planting  it  with  the  beft  herbs,  and  choyfeft  flowers  :  So, 
 did  GodJouethee,   he  would  not  fufferthofe  (linking 
 weeds  of  flnne  fo  to  ouergrowthy  heart,  but  would  decke 
 thyfoule  with  thofe  fliining  graces  of  the  Saints.  Againe, 
 doflthou  loue  thy  child e  ?  then  thou  wilt  not  fufrer  him 
 to  ftarue  for  lacke  of  bread;  or  if  it  fall  into  the  water, 
 there  let  it  lie  and  perifh  :,    Would  God  fuffer  thee  to 
 run  into  fuch  abominable  fins  as  thou  liueft  in,  did  he  loue 
 thee?  or  fuffer  thee  to  perifli  euerlaftingly  for  want  of 
 knowledge  ?  it  cannot  be.  Let  fuch  kap  w  that  their  eftate 
 is  fearefull  for  the  prefent,  what-euer  they  pretend.   God 
 indeed  may  loue  thee,  and  thou  mayft  beelecled  of  him, 
 butthatisvnknownetothee,  or  me,  or  any  elfe,  till  hec 
 doth  make  this  manifeft,  by  the  forcnamed  ilgnes.  And  as 
 for  thefe  common  bleffings /wherein  thoudoeft  fb  abound, 
 
 know 
 
Parable    of    the   lost    Sonne. 
 
 know  they  are  vfually  giuen  in  a  greater  abundance  to  the 
 Reprobate,  then  to  the  elect :  Efim  whom  God  hated, 
 had  as  great  priuiledges,  as  thou  haft  any  ;  and  therefore, 
 thefepremifcs  will  admit  of  no  fuch  conclufion.  Neuer 
 fay,  that  God  loucsthee,  till  thou  findefl  the  fruits  of 
 fanclification  in  thee,  which  being  once  found,  thou 
 raayftthen  fay  with  the  Pfalmift,  TSythis  I  knowjbatthott 
 ftuoureslmex  Bythefe,  and  thcfe  fignes,  I  know,  that  I 
 ambelouedofthee. 
 
 And  in  the  laft  place,  this  may  ferue  for  the  great  com- 
 fort of  all  fuch  as  haueGods  loue  manifeftcd  vnto  them 
 by  the  former  fignes.  For  as  the  terrors  are  great,  which 
 thatmanhathin  his  confcicnce,  who  is  in  dcubtofthe 
 loue  of  the  almighty  towards  him  ;  So  is  the  comfort  as 
 great,,  which  that  man  hath,  who  is  hereof  perfwaded: 
 For  come  tribulation ,  or  diHreJfey  or  p  erf  edition,  or  famine, 
 or  nakedne fe,or  peril/,  or fword,  or  life,  or  death,  Yet  the 
 certaintie  ofGods  loue  will  fupport  him.  This  aflurancc 
 doth  make  bitter  things  fweet,  and  gall  to  relifh  as  hony. 
 Comfort  then  thy  heart  thou  beloued  of  the  Lord,  let 
 nothing  difmay  thee  :  though  the  wicked  mocke,  though 
 the  world  fcorne,  though  thy  acquaintance  hate  thee,  yet 
 remember,  God  he  loues  and  rauours  thee,  and  hath  ma- 
 nifeftcd the  fame  vntothee,  to  put  thee  out  of  doubt.  // 
 not  my  loue  better  vnto  thee,  then  ten  children  (fold  Elkanah 
 to  Hannah)  fo  is  not  the  loue  of  God  better  vntothee, 
 then  the  loue  often  worlds  ?  Let  then  the  meditation"  of 
 this,  harden  thy  face,  like  brafie  againft  all  dangers,  and 
 caufe  thee  to  ftand  raft  in  the  euill  day,  and  fad  times  of 
 temptation  and  perfecution.  For  God  [ball give  his  belo- 
 ved refy  they  (hall  be  dehueredfir  he  will  helfe  with  his  right 
 hand. 
 
 And 
 
 V3 
 
 Vfi+ 
 
 Hcb.u. 
 
 i  Sam. i. 
 
*54 
 
 Text. 
 
 Ferfeii. 
 
 ^Doctrine, 
 true  repentance 
 will  mawfe(i  it 
 felfe. 
 Rom.io.io. 
 
 2COL'.4'l|i 
 
 Aasi$,i8. 
 
 Reafon. 
 aThcfT.j. 
 
 vfiu 
 
 Repraofe  ofiw» 
 
 fortt. 
 
 i.  Hppwites. 
 
 *!h    HXf  csitisk    of    the 
 
 sAnd  the  Sonne  faidvnto  him  father  I  bane  finned  agahfi 
 fodHeMy  and in  thy  fight ,  and  am  no  more  worthy  to  be  catted 
 tbyfonne. 
 
 We  hau:  heard  out  of  the  former  verfes  what  the  Son 
 did:  Now  in  this  weheare  what  he  faith;  We  know 
 there  are  fome  who  fay  and  doe  not,and  fome  that  doe  and 
 fay  not,  but  he  doth  both :  whence  learne  this  in  gene- 
 rail : 
 
 Wherefhero  is  true  grace  jhere  mil  be  a  manifeflaiion  of  it, 
 both  by  deed  and  word.  With  the  heart  man  beleeueth  vnto 
 rigbteoujhejfe,  and  with  the  mouthxonfeffion  is  made  vntofal- 
 uation,  faith  the  Apoftle.  And  againe,  in  another  place  hee 
 thus  faith,  /  beleeued  and  therefore  bane  Ifpoken.  We  alfo  be- 
 leeue,  and  therefore fpeake.  See  one  example  amongft  many 
 that  might  be  brought,  to  proue  this ;  In  the  beleeuers  of 
 EfhefWy  it  isfaid  of  them,  that  they  confejfed,  and  fhevcd 
 their  deeds  \  As  they  had  true  grace,  fo  they  made  it  mani- 
 feft  both  by  fpcaking  and  doing. 
 
 The  Reafon  is,  becaufe  the  grace  of  Chrift  is  euery  whit 
 as  large  as  the  finne  of  Adam :  And  as  there  is  ho  part,  or 
 power  of  foule  or  body,but  is  corrupt  ed/o  there  is  no  part 
 or  power  of  fbuie  or  body,  but  is  in  part  fanctified  :  and 
 howeuer  this  power  of  Gods  fan&ifying  fpirit  appeares 
 not  alike,  euidently  in  euery  part,  yet  hath  euery  part  and 
 particle  his  feafoning  with  grace.  Looke  then  as  cor- 
 ruption doth  fhew  itfclfe  in  euery  member  (as hand, 
 tongue,eye,eare,feet,&c.)  fo  will  grace  alfb,  where  it  is 
 trueiy  wrought. 
 
 This  then  ferueth,  firft,  fpr  Reprehenfion  of  two  forts 
 of  people :  firft,  Hypocrites,  who  fay  but  doe  not,  and  fe- 
 condly,  Nicodemitesy  who  doe,  but  fay  not :  For  the  firft ; 
 They  fry  in  words,  but  freeze  in  deeds ;  talke  by  ells,but 
 worke  by  inches ;  they  confeffe  faire,  but  praftife  foule  : 
 their  works  and  words  differ,  as  it  is  to  be  feene  in  fome 
 1  tap  houfes,  where  the  walls  fhall  haue  fober  fentences  on 
 »  them : 
 
ARABLE     OF     THE     LOST 
 
 O  N  N 
 
 them  ;  zsfeare  Gods  homur  the  King^  natch  and  pray,  befo- 
 ber^&c%  when  there  is  nothing  but  drunkennefTe  in  the 
 roomes.  What  was  faid  of  Mian  the  Apo&ata,  may  bee 
 faid  of  thofe ;  they  haue  a  bufie  tongue,  but  a  lazie  hand. 
 With  thefekind  of  painted  Sepulchers,is,  our  Church  pe- 
 ftered,it  were  well,  if  they  would  onceiearneeytherto  be 
 as  they  profefle,  or  profefle  to  be  as  indeed  they  are :  But 
 I  haue  fmall  hope  to  preuaile  with  thefe,  and  therefore  I 
 will  fparc  my  breath,  and  come  to  the  other  fort,  and  they 
 areourT^r-likeprofeflbrs,  Nicodemites,  whothinke  it 
 furlicient,  if  they  beleeeue  well,  though  they  confefle  no- 
 thing at  all.  We  haue  many  that  liue  in  the  bofome  of  our 
 Church,  who  carry  themfelues  fo  clofely,  that  a  man  may 
 be  acquainted  with  them  many  yeares,  yet  not  know  of 
 what  Religion  they  are  o£  they  may  be  Athei(lsy  or  Pa- 
 pifij^or  BrowriHs  ;  a  man  cannot  tell  by  their  profeffion. 
 If  they  be  Chriflians>  a  man  had  need  be  toldfo,for  it  doth 
 notappeareby  their  workes  and  actions.  Lookc  what 
 ccurfe  the  foolifh  Painter  doth  take  with  his  lll-fauoured 
 pictures,  writing-  vnderncath  their  names,  as,  this  is  a 
 Beare,  or  this  is  a  Lyon,  that  fo  ail  may  know  them ;  the 
 fame  courfe  had  we  need  to  take  with  thefe,  that  they 
 may  be  knowne  to  be  beleeuers  and  profeflbrs.  But  let 
 fuch  know,  that  had  they  true  grace, it  would  breake  forth 
 like  fire,  after  it  hath  bcene  long  kept  in,  and  difcouerit 
 felfe  both  by  deeds  and  words.  Grace  will  finde  vent  firft 
 orlaft,  where  euer  it  be,  and  manifeftly  declare,  and  make 
 it  felfe  knowne  both  by  hand  and  tongue.  It  loues  to  bee 
 feene  abroad,  and  take  the  ayre,  and  cannot  indure  to  bee 
 he'd  in  vniuft  captiuity,  to  lye  enclofed,  and  cloyftered  m 
 the  cloflet  of  the  breaft.  It  is  to  be  feared  then,  that  fuch 
 graces  as  are  euer  chamberd,  are  but  ficke  graces:  were 
 they  found,  and  healthy,  they  would  abroad,  and  get 
 amongft  the  neighbours  5  For  as  Vtrity  fo  Vertue  feekes 
 no  corners. 
 
 But  is  not  this  Pharifakaf/y  and  to  play  the  hypo- 
 crites ? 
 
 To 
 
 *J5 
 
 Secondfcrtmj* 
 
 Ier.20.9. 
 lob  3  a- 1 9- 
 
 Ob. 
 
2J5 
 
 ■Reft. 
 
 Matth,5,i6. 
 
 iPet.  1.9.15- 
 
 Ptil.a.15. 
 lames*.*  .3. 
 
 Vfe*< 
 
 Matth.10  31. 
 
 Reff, 
 
 An    Exposition    op    th  e 
 
 Toaime  at  the  praifcofmen,  more  then  thepraife  of 
 
 God,in  themanifeftationof  ourgraces,is indeed  Pharifai- 
 
 caIIx  And  to  make  a  (hew,  of  that  we  hauenot,  (like 
 
 forae  birds,  which  by  briftling  vp  their  feathers,  feeaiQ  to 
 
 be  bigger  then  they  are)  is  hypocriticall ;  Butfbtomani- 
 
 teft  grace,  as  that  Firft,  God  may be  glorified y  Afattb.f*i6. 
 
 Secondly,  our  brethren  Strengthened,  and  confirmed;  yea 
 
 thofe  without  gained %   lP^.3,2,   Thirdly,  that  the  mouth 
 
 of  the  malitions,  watching  for  ocoafion  of  (lander,  may  bee 
 
 flopped,  I  Pet&.ff.,   Fourthly,  that  our  owne  hearts  may be 
 
 efiablijhed  in  die  afTurancc  of  our  Calling,and  our faith  here* 
 
 by  ftrengthened9  Phil.l.i$.\6.  lames  2.  &  3.  1$.   is  not 
 
 PharifaicAliy  but  ncceiTary,  and  commendable,  'Phit.qJZ, 
 
 Tit.i.y.  Neither  doe  I  by  any  thing  here  laid,  encourage 
 
 any  in  being  ouerforward  ;  It  is  wifedome  for  Chriftians 
 
 to  doe  as  Elizabeth ,  Luke  1. 24.  keepe  vp  till  they  be  able 
 
 to  conuincc  that  they  are  regenerated,  as  (he  did,  till  (hee 
 
 was  (ure  (he  was  with  childe,  and  then  come  abroad  and 
 
 make  (hew  ofgrace  and  not  before. 
 
 And  fo  in  the  fecend  place  let  this  teach  vs,to  make  ma- 
 nifeft  the  graces  God  hath  beftowed  on  vs,  and  openly  to 
 profeflTe  it.  Trees  of  Gods  planting  haue  both  leanes  and 
 fruit,  leaues  are  for  amedicinable  vie,  and  therefore  may 
 not  be  wanting.  Remember  the  words  of  Chrift,  and 
 confider  of  them,  Whofoeuerfiallconfeffe  me  before  menjhim 
 mil  1  confeffe  alfo  before  my  Father  which  is  in  heauen.  'But 
 whofoeuer fiali  dense  me  before  my  father,  him  mil  J  alfo  de- 
 nie  before  my  Father  in  heauen.  Be  not  then  afliamed  of  the 
 profeffion  of  godlinefTe,  vnleflethou  wonldft  hauc  Chrift 
 to  be  afliamed  of  thee  at  the  Iaft  day. 
 
 But  it  may  beyouwillaske  me,  whether  an  externall 
 profeilion  of  Faith  bealwaies,  and  in  all  places  necefTa- 
 rie? 
 
 To  this  I  anfwer  ;  there  is  a  FerbaS  and  a  Reall  profef- 
 fion :  The  one  is  of  the  CMouth  when  we  ingenuoufly 
 profefle  him,  in  whom  we  beieeue,  and  are  not  afliamed : 
 .The  other  of  Comerfatio*  when  we  foliue,  as  that  we 
 •'"</-  denic 
 
Parable     of    t  h.b    lost   Sonni, 
 
 257 
 
 deny  not  him  whom  we  doe  profeiTe.    This  latter  way, 
 we  are  euer  bound  vnto;We  muft  alwaies  and  at  all  times, 
 make  profefllon  by  our  deeds.    We  muft  alwaies  liue  fo,*y 
 becommeth  the  Cjofpell  rve  prof e$e.    But  for  the  other,  the 
 Profeffion  of  the  month,  though  (indeed)  we  may  neucr 
 for  any  caufe  denie  the  Faith,yet  we  are  no  farther  bound 
 to  make  profeflion  thereof,  then  we  haue  Calling  an  d  fit- 
 neffe  to  doe  it,  to  the  glory  of  God  :    As  when  the  Ma- 
 ieflrate,  Minifter,  and  fuch  as  haue  charge  ouer  vs,  doe 
 require  it  at  our  hands :   And  this  is  the  meaning  of  that 
 place,  I  Pet. 3 , 1 5 .  'Be  ready  togiue  an an facr  alwaies  to  ette- 
 rj  man,&c.  that  is,  to  euery  one  who  haue  power,  and 
 authority  giuen  them  by  God,  to  examine  \  and  not  to  the 
 fcorner  who  thereby  will  take  occafion  to  infult,  and  biaf- 
 phemc  :  Nor  to  the  open  enemie,  who  hath  no  calling  to 
 require  it,  Matth.j.6.  Nor  to  the  priuatc  Chriftian,othcr- 
 wife  then  in  a  cafe  of  neceffity,  on  ottr  parts ;  as  to  remoue  a 
 falfe  imputation;  and  on  hi*  part  to  guide  him  being  in 
 darkenefTe,  and  dcfiring  our  helpe.    As  alfo,  when  by  the 
 fupprefling  thereof,  the  glory  of  God  is  neceflarily  impea- 
 ched,and  the  power  ofreligioa  vndermined ;  which  times 
 Chriftian  wifedome  muft  teach  vs  to  obferue  and  difcerne: 
 Otherwife  it  is  great  difcretion  to  befilent,  Amos  j.12. 
 The  prudent  [hall keepefilence  in  that  time,  for  it  is  an  chill 
 time,  and  fo  fay  nothing  at  all.   Or  if  we  be  not  altoge- 
 ther Client,  yet  we  may,  Firft,  Conceale  the  truth  fo  far, 
 1 .  As  it  is  not  demanded,  2 .  As  may  fatisfie  the  honeft  pur- 
 pofeofthequeftioner,  3.  As  may  (happily)  by  (tumbling 
 of  him,  and  turning  his  edge  vppn  another,  diuert  his  ma- 
 lice from  our  felues :  As  our  Sauiour,  by  putting  the  Phari- 
 fees  and  Sadduccs  together,  did  thereby  efcape. 
 
 Secondly,  we  may  fhape  fuch  an  anfwerroour  Aduer- 
 faries,  as  thereby  not  onely  to  Conceale  part  of  the  truth, 
 as  1  Sam.  1 6. 2. 5.  but  as  that  thereby  the  wicked  who  will  not 
 obey  thejr nth,  may  be  giuen  vp  to  their  ovene  Connccls^s 
 I  Kings  22.15.  tMnhaiah  bad  th  e  King  Goe  vp  and  pro/per, 
 €0  Scclef.ii.p.  Or  fo  onely  fpeake,  as  to  leaue  the  incor- 
 S  rigible 
 
An   Expositi 
 
 ON     OF     THE 
 
 ^Diuijton  of 
 the  Text. 
 
 $*;& 
 
 Anf*.  I* 
 Aialdon.intec. 
 
 Anfw,  I* 
 
 rigible  to  their  lufts,  wifely  auoiding  their  hatred.  Such 
 was  the  pra&ife  of  B/tcauon  the  Poet,  who  being  taken 
 hold  of  by  forne  of  the  Popes  Inquifitors  in  his  trauells, 
 he  to  acquit  himfelfe,  fent  this  Dyfticon  to  the  Pope, 
 
 Lam  tuajton  t*afrans\  virtwynen  copiarerum, 
 Scandtre  teftcithoc  decus  extminm. 
 
 Vpon  which  he  was  fet  at  liberty,  but  being  at  liberty, 
 and  gone  out  of  the  Popes  iurifdi&ion,  he  fent  to  him,  and 
 defired  that  his  vcrfes  might  not  be  mis-vnderftood,  but 
 according  to  his  true  meaning,  they  might  be  read  back- 
 ward, which  being  fo  read,  fland  thus ; 
 
 Eximium  decus  bocftcit  tefcandere  return 
 Cofiaynon  virtnstfraus  tua3  non  tut  laus* 
 
 Now  wee  come  more  particularly  vnto  the  words, 
 which  are  aConfeffion  of  finnes  made  by  this  Prodigall 
 vnto  his  Father*  Wherein  obfeme ;  Firft,  the  Matter  of 
 his  ConfelTion,  lhauefmed.  Secondly,  the  C ire umftan- 
 ces ;  as  Firft,  to  yvhom^  vU.  to  his  Father  :  Secondly,  the 
 manner  how  : 
 
 C  Exaggeration,  zAgainft  heauen^&c. 
 And  that  was  with<Humiliation,  *s€nd  am  no  more  mr- 
 C     thy^&c. 
 
 But  wh)rdoth  this  Prodigall  Ieaue  out  that  fame  latter 
 claufe,  which  he  did  purpofc  to  vfe,  verfe  19.  make  me  as 
 one  of  thy  hired  feruants  :  heere  he  conferTeth  his  fin,  but 
 craues  pardon. 
 
 Some  are  of  iudgejpient,that  it  was  not  omitted,though 
 they  be  not  heere  recited  by  the  Euangelift  ;  for  it  is  viiiall 
 in  Scripture,  when  any  thing  is  repeated,  which  formerly 
 hath  bcene  iaid^  to  omit  fomething  of  what  formerly  was 
 fpoken. 
 
 Or  fecondly,  his  heart  might  bee  fo  furcharged  with 
 griefe,  as  that  his  words  might  fatle,  his  paflions  (hap- 
 pily) drunke  vp  his  fpeech,  and  made  that  imperfect 
 Sofweet  a  harmony  might  beebetweene  his  heart  and 
 
 tongue* 
 
 i 
 
Parable    of    the    lost     S 
 
 O  N  N  E 
 
 259 
 
 tongue,  a  broken  heart,  and  a  broken  prayer. 
 
 Or  laftly,his  Father  might  interrupt  him,and  cut  off  his 
 fpeech,  with  his  hafty  calling  vpon  his  feruants.  And 
 fo  much  may  the  word  but%  in  the  next  verf  e  feeme  to 
 imply. 
 
 Thefc  may  be  the  Rcafons.  Now  to  come  to  fome  In- 
 ductions. 
 
 And  firft,  in  that  the  Prodigall  maketh  a  confeffion  of 
 his  finne :  we  may  hence  learne : 
 
 Without  confeffion  there  u  no  remif/ion,  Whofbeuer 
 would  haue  pardon  and  forgiuenefTe  of  finnes  from  God ; 
 muft  bring  them  in  an  acknowledgement  and  hearty  con- 
 feffion, before  him. 
 
 Now(for  the  further  explanation  of  thispoynt)  we  are 
 to  know  that  there  is  a  two-fold  confeffion : 
 CCiuill,  and 
 £  Religious. 
 
 Ciuill  confeffion  is  citner5priUate  '  °f> 
 
 Publique,  is  that  which  is  made  before  a  Iudge  or 
 Magiftrate  by  malefactors,  fuch  akinde  of  confeffion 
 was  that  which  Ackan  made,  when  he  was  examined  be- 
 fore lofts*. 
 
 Priuate,is  that  which  is  made  by  one  man  to  another,fbr 
 fome  trefpaffc  done,  or  wrong  offered.  Thus  Abimelech 
 was  willed  to  confefTe  to  Abraham  the  wrong  that  he  had 
 (though  vnwittingly)  offered.  With  this  kinde  of  con- 
 feffion we  haue  not  now  to  doe. 
 
 Religious  confeffien  is  that  which  is  made  to  God,  as  a 
 part  of  his  worfhip;  and  with  this  wee  haue  now  to 
 deale. 
 
 AndkiscitherSublife'or' 
 ^Pnuate. 
 
 That  is  publique,  which  is  made  in  the  publique  affcm- 
 
 blies.  And  that  either  generally,  by  theMinifter  with  the 
 
 whole  Congregation  :  or  elfc  Particularly,  by  fome  one 
 
 man  before  the  Congregation. 
 
 S  2  This 
 
 Anfw*  3, 
 
 Do  Brine. 
 
 Covfejjionne- 
 cejfary  bsfore 
 Ycmijjfm. 
 
 There  is  a  two  < 
 fold  confeffion. 
 CvM  i  and  that 
 U  of two  forts, 
 
 t.Pubfi{\ 
 Jofh.7. if.zo. 
 
 t.  Private. 
 Gen. 20.7. 
 
 Religious  confef- 
 fion 1  which  it 
 either  Publico* 
 Private, 
 
 Publikecsnfef 
 fan  is  cither 
 General*  cr  Par- 
 ticular. 
 
26o 
 
 1y(neratIeon(ef~ 
 fion  istOrdiftat) 
 
 LetriM*.!!. 
 
 Extrasrdi/tary. 
 
 Icel  2.ij,i6,i7 
 Fzra9  5. 
 
 Nehem-9.2. 
 
 Particular  eon- 
 fejfid:  what  it  it. 
 
 z  Cor.  1.6. 
 
 VriuatunfeffiOi 
 what  it  island 
 when  to  be  vfed. 
 
 An     Exposition    op    the 
 
 Ger.tr  all:  ani, 
 how. 
 J  Ezra9-6,M&. 
 lfay  S9.ia 
 
 Particular ; 
 and  bew 
 lfay  59.13. 
 
 This  general!  confeiTion,    which  is  thus  made  by  the 
 whole  Congregation  together,  both  Minifter  and  people,, 
 j  5  Ordinary, 
 £  Extraordinary. 
 
 Ordinary,  at  vfuall  times  and  common  affemblies,  as 
 that  of  Aarentwho  was  commanded  to  lay  his  hands  vpon 
 the  Hue  Goat,  andconfeffe  ouerhim  all  the  iniquities  of 
 the  children  of  Ifrael. 
 
 Extraordinary;  As  in  time  of  fomc  great  and  gene- 
 rail  calamity:  Such  was  that,  Joel  2. 3  5,16,17.  which 
 rhePrieftsandMiniflersofthe  Lord  are  willed  to  make, 
 and  that  which  Ezra  and  Nek* with  did  make  vnto  ths 
 Lord. 
 
 The  "Particular  confeiTion  is  that,  which  is  made  by  one 
 man  particularly  before  the  whole  Congregation  .for  fbmc 
 publique  and  hainous  fin,  or  fins,  by  him  committed,  that 
 fo  the  Church  might  be  fatisfied,  which  is  by  him  offen- 
 ded ;  and  fucha  confeiTion  was  that  of  the  inceftuousper- 
 fon,  7  Cor ,2.6. 
 
 And  thus  we  lee  what  this  Publike  ConfeiTion  is,  now 
 for  the  Priuate  ;  which  is,when  the  fault  is  confefTed  pri- 
 uately ;  and  this  mult  then  be  yfed,  when  the  finne  is  pri- 
 uate; 
 
 This  aliomay  be  made  to^  M    5 
 
 To  God ;  and  that  either  fcggjS? 
 
 In  Generall,as  when  a  finner  dqtrronly  in  generall  man- 
 ner confefTe  that  he  is  a  finner,  that  he  hath  offended  God, 
 and  done  wickedly :  fo  did  the  Iewes  confeffe ;  Our  trarf- 
 grejfions  are  multipljed>&c. 
 
 In  Particular,  when  there  is  an  acknowledgement  of 
 particular  finnes,  which  we  arc  guilty  of.  Thus  did  the 
 Iewes  alfo  in  the  place  before  quoted,  where  they  con- 
 feiTe  and  lay  ;  In  tranfgrejftng  and  lying  againsl  the  Lordy 
 and  departing  away  from  our  God :  /peaking  oppreffion  and 
 revolt,  conceiving  and  vtteringfrom  the  heart  words  offalf- 
 
 .    hood. 
 
Priuate  anfef 
 [ion  vntoman9 
 and  wwbat  cafe 
 
 Parable    of   the   lost    Sonne.      j        261 
 
 hood.    So  did  Ez,ra,  who  acknowledged  in  the  behalfe  I  Ezra  9,2. 
 of  the  people,  their  fpeciall  finne  of  marrying  ftrange 
 wiues. 
 
 To  Man  alfo,  may  priuate  confelTlonbe  made,  as  in 
 trouble  of  ccnciexce  to  frnde  peace  :  when  finne  lieth  hea- 
 uie  vpon  thy  ibule,  and  clogs  the  confeience,  notwith- 
 fcanding  confeflion  hath  beene  made  vnto  the  Lord, 
 then  may  a  man  make  knowne  his  grief  e  to  another  in  pri- 
 uate, and  voluntarily  confeiTe  (either  to  his  Paftor,  or  to 
 foihe  other  difcreet  and  faithful!  Chriftian,  who  is  able  to 
 Cvounfell  and  to  comfort  him,  to  pray  with  him,  and  for 
 him  vnto  God)  thatfuchor  fuch  a  fin  doth  trouble  Him, 
 according  to  Saint  lames  his  councell,  Confejfe  one  to  fino-  lames  5.15, 
 thert  ar.a  pray  one  for  another. 
 
 Thus  we  haue  feene  the  feuerall  kinds  of  confefiIon,now 
 he  that  is  truely  penitent,  will  not  ilicke,  neither  may  he 
 fricke  to  make  confeflion,  according  to  the  nature  of  his 
 fin;  if  it  be  publique,  his  confeflion  mull:  be  publique ;  if 
 priuate,  his  confeflion  may  be  priuate.  Thus  muft  he  con- 
 feiTe, who  would  haue  forgiuenefle,  as  may  be  prooued  by 
 many  examples  in  Scripture. 
 
 Publike  examples  we  haue  in  Nehemiahs  making  a  large 
 confefTton  of  his  and  the  peoples  finnes.  So  in  Ez,ra  and 
 <Dame/3  who  in  the  behalfe  ofthe  people  confeffe  that  Iu- 
 ftfee  bclongeth  vnto  God,  but  frame  and  confufion  to 
 themfelues  :  Hereunto  may  be  annexed  the  example  ofthe 
 NiniuiteS)  who  openly  confeffed  their  fins  to  God.  And  of 
 the  people  who  came 'to  John  the  Baptifi  to  be  baptized  of 
 him. 
 
 Prefidentsalfo  for  this  priuate  practife  wee  haue  ma- 
 ny :  Dattid  confeffeth  and  bewaileth  his  folly  in  numbring 
 ofthe  people  ;  his  adultery  with  Vrias  wife  ;  his  murder 
 in  caufing  her  innocent  husband  to  be  flaine,  and  for  thefe 
 he  is  content  (if  I  may  fo  fpeake)  to  doc  penance  euery 
 Sabboth  day  in  our  Congregations,  where  his  Pfalmes  pral.gt. 
 are  preached,  read,  heard,  fpoken  of,  and  fung;  for  in  |  Pfal  5s. 
 how  many  Pialmes  hath  hee  recorded  his  offence  with 
 
 S3  .      his 
 
 Ncli.9. 5,6,7. 
 Ezra  9-^,7 . 
 r>an.9.5,6.7# 
 
 Iona.3.8,9. 
 Matth.3.6. 
 
 2  Snm.24.10. 
 
262 
 
 I  Tim  1-13 15 
 
 Reafon  l. 
 
 i  Iohni9. 
 
 Pro.  18.  iy 
 
 Reafon  2, 
 
 An    Exposition    of    the 
 
 1Sam.14.10. 
 
 Vfe. 
 
 Torepmuefucb 
 asd9Mc»nfefJe 
 
 Fkjliffwr*nti 
 
 hisowne  hand,  that  all  Gods  people  might  take  notice 
 ofhisfals,  and  be  warned  that  they  commit  not  the  like 
 offences.  The  like  confcflion  is  made  by  Paul  of  his 
 milled  life  in  the  time  of  his  vnregeneracy,  /  was  a  blafphe- 
 mer,  and  a per fee at or ,  and  an  opprelfer,&c.  And  confeileth 
 himfelfe  to  be  the  great  eft  [inner:. 
 
 The  Reafons  of  this  point  are  thefe ;  Firft,  God  cannot 
 iniuftice  forgiue,  except  we  make  our  confeflion  vnto 
 him.  If  wee  onfejfe  our  fonts  %  he  ii  faith  full ' aid  iu$  to  for- 
 giuevsonr  pnnei  (faith  Saint  lohn  )  But  if  there  be  no con- 
 feflion, then  there  is  no  promife  :  How  can  God  then 
 without  violating  his  truth  (hew  mercy  vnto  fuch  ?  and 
 therefore  faith  Salomon^  He  that  hideth  hufinnes  (hall  not 
 proffer:  but  who fo  confeffeth  and  forfa\eth  them  fiall  haue 
 mercy*  Such  a  one  then  as  doth  thus  confeffe,  may  looke 
 for  mercy  and  none  elfe. 
 
 A  Second  Reafon  isy  Bccaufe  there  is  no  found  repen- 
 tance for  finne,  where  there  is  no  true  confeflion  of  finne. 
 For  th  j  inward  fight  of  finne  would  open  our  mouthes, 
 andcaufe  vs  to  confefTe  it.  When  the  heart  is  pricked, 
 w^rds  will  breake  forth,  the  tongue  cannot  forbeare  :  As 
 we  fee  in  David t  who  fo  foone  as  his  heart  fmote  him  for 
 numbring  of  the  people  cryed  -out.  /  haue  finned  excee- 
 dingly in  thatn>hich  /  hatie  done.  Thus,  out  of  the  abundance 
 of  the  heart  will  the  tongue  fpea\^e%  as  Chrift  faith. 
 Thefc  may  be  the  Reafons. 
 The  Vfts  follow. 
 
 And  Fir  ft  (feeing  this  is  fo,  That  whs foeuer  would haue 
 pardon  of  finne  mutt  confc(fe  the  fame.)  This  ferueth  to  re- 
 prooue  fuch  as  looke  for  pardon  on  Gods  part,  but  will 
 bring  no  confeilion  for  their  part.  And  there  are  diuers 
 forts  of  thefe. 
 
 As  firft  all  ignorant  ones :  For  how  can  thefe  confefTe 
 finne  truely  who  know  not  what  finne  is ;  They  haue  ne- 
 uer  had  a  fence  nor  feeling  of  it,  and  can  fuch  bewaile  it  ? 
 True  it  is  they  will  confefTe  in  generali  they  are  finncrsas 
 others  are,  and  God  fosgiue  them ;  but  yet  their  finnes 
 
 neuer 
 
Parable    of   the   lost    Son 
 
 NE 
 
 2  6 3 
 
 neuer  trouble  them,  neither  haue  they  any  feeling  of 
 what  they  fay.  Nor  will  they  be  knowne,  of  one  fpeciall 
 euill  to  account  for.  If  you  fall  in  with  them,and  examine 
 vpon  cuery  particular  Command  em  ent,  they  will  dif- 
 couer  a  conceit,  that  there  is  fcarce  one  they  are  faulty 
 j  in.  For  the  full;  Commandement ;  they  acknowledge 
 ;  no  God  but  one  ;  For  the  iecond,  they  derie  Images ;  they 
 
 ■  are  but  ftockes  and  flone  ;  For  the  third  ;  they  fweare 
 j  not,  nor  can  they  away  with  thofe  that  doe  :  And  for  the 
 j  fourth ;  they  keepe  their  Church  as  well  as  any  in  thePa- 
 I  tifli,  (though  they  fay  it  themfelues)  and  it  doth  them 
 j  good  at  heart,to  heare  the  g  of  pels  and  E pi files  read.  As  for 
 I  the  fecond  Table  you  may  examine  them  in  that,  but  finde 
 i  no  wrong  offered  to  their  neighbours  honour,life,chaftity, 
 
 goods,good-name,nonor  fo  much  as  in  thought,hauethey 
 
 offended  this  way.  He  that  fhall  heare  men  in  particulars, 
 
 I  had  need  to  take  a  day  forbelieuingtheinthe£wr*/>when 
 
 ■  they  fay  they  are  Sinters. But  let  fuch  know  they  are  yet  in 
 j  (in  and  ignorance,that  their  eftate  is  fearefull ;  for  there  is 
 I  no  hope  ofpardon  till  we  make  confeflion,  and  that  wee 
 
 cannot  do  vntill  the  Lord  open  our  eyes  to  fee  our  felues. 
 
 A  Second  fort  to  be  reproued  5  Arc  fuch  as  hide  and  con- 
 I  ceale  their  (innes.    Thefe  haue  knowledge  of  them,  and 
 J  doe  feele  the  burden,  yet  are  loath  to  vtter  them,and  aflia- 
 :  med  to  confeiTc  them.    But  here  is  fhame  mifplaced : 
 j  \V  here  it  fliould  not  be  there  it  is,  and  where  it  ought  to 
 \  be  there  it's-  wanting  ;  God  gaue  fliame  for  fin,  and  bold- 
 Ineflcforconfeflion:  But  (here  is  that  faying  true)  The 
 '  Dwells  int;  For  the  matter  is  fo  inueited,  that  when  finne 
 is  committed  fliame  isabfent;    but  when  finne  fliould  bee 
 confefled  then  fliame  is  prefent.    It's  ftrange  me  thinkes, 
 !  that  men  fliould  bee  bold  and  audacious  in  committing 
 euiil,  in  the  view  of  the  whole  world,  and  yet  will  haue 
 none  to  know  them  to  be  penitent  for  their  faults :    This 
 is  a  bafhfull  diuell ;  call:  it  forth,  And  if  fliame  will  moue 
 you,then  be  mooued  with  the  greateft  /name ;  for  whe- 
 ther is  it  a  greater  fliame  to  confefle  finne  before  the  An- 
 
 S  4  gells  j 
 
 Secondly,  con* 
 ceaUrs>and  hi. 
 den  of  fin. 
 
^6% 
 
 An    E  xp  o  s  i  t  i 
 
 ON      OF     THE 
 
 Pfal.50.11. 
 
 iinni  hid  many 
 waits  ; 
 
 uEy  Externa- 
 ting* 
 
 gells  and  the  whole  world,  God  fitting  in  his  iud^emen? 
 feate  tocondemne  it,  o:  before  man  God  fitting  in  his 
 msrcy  feate  to  pardon  it  ?  For  confeiTed  it  muft  be  either 
 here  or  hereafter.  In  the  meane  time  know,  thou  hide  ft 
 msrey  from  thy  felfe,  but  not  thy  finnes  from  God,  who 
 knoweth  them  (and  except  thou  doit  confefle)  will  one 
 day  Set  them  in  order  before  thy  eyes,  to  the  horror  of  tby 
 fouie. 
 
 Now  Sinne  is  hid  diuers  waies  ;as,Firft,by  Excufing  and 
 !  extenuating  of  it :  fo  Aaron,  Exod.  32.24.   I  [aid  vnto  tb?m 
 who  foe  Her  loath  Any  gold  let  him  breake  it  off:  So  they  gaue  it 
 me  ;  then  Icaji  it  into  the  fire,  and  there  came  out  thh  calfe. 
 He  was  more  free  in  conceding  the  peoples  fmt\Q>verfe  %%< 
 23.  now  in  fpeaking  of  his  own?,  he  doth  mince  the  mat- 
 ter, and  fpeaketh  of  the  Calfe,  as  if  that  forme  came  forth 
 cafually  out  of  the  melted  earings,  and  had  beene  rather 
 made  by  hap,  then  by  his  art,  when  yet  his  finne  commit- 
 ted, was  fo  great,  as  that  God  had  deftroyed  him,  had 
 not  JMofes  prayed  for  him,  T>.#?.p.20.  for  he  had  made 
 the  people  na^ed  vnto  their  [ham?,verfe  2? .  that  is,  depriued 
 them  of  the  glory  and  protection  of  God,  as  naked,  vnar- 
 med  men,  to  be  deuoured  oftheir  enemies.  This  is  Com- 
 mon; ohfayfome,  the  fault  is  notfo  bad  as  you  would 
 make  it,  though  it  be  euiil,  yet  not  fo  euill;  Others  doe 
 as  bad,  Tie  warrant  you,and  worfe :  forgetting  thatfpeech 
 of  our  Sauiour,  %JMatth.  5-ip.  He  that  negleUeth  and  krea- 
 keth  the  leafl  of  Gods  Commandemsnts  and  teacheth  men  fo, 
 hejhallbejhe  least  (that  is,  none  at  all)  in  the  kingdome  of 
 heaven.  Neither  (indeed)  can  any  finne  be  fmall,  to  him 
 that  thinkes  it  to  be  fo :  Sin  is  not  to  be  meafored  fo  much 
 by  the  matter,  and  acl  of  it,  as  by  thz-form-  and  maliaoufnes 
 thereof ;    in   which  refpecl ,    willing   entertainement 
 giuen  to  any  finne,  maketh  it  to  become  wilfull ;  and  pre- 
 suming we  may  pra&ife  it,  becaufe  it  i^but  a  little  one, 
 maketh  it  to  be  a  prefumptuousfin,  and  fo  worthy  of  the 
 greateftpunifhment.  SecLeuit  24.10. 
 1.  By  Colouring.       Secondly ^Colouring  it  with  faire  prctences,diflinclions, 
 
 and 
 
Parable    of    the    lost   Sonne 
 
 26$ 
 
 and  excufes ;  much  like  the  J  ewes,  who  tookeout  of  the 
 houfe  ofGod  the  deling,  and  fieled  their  own  houfes  with 
 i:,  and  then  painted  it  ouer  with  Vermillion  that  it  might 
 not  be  knowne,  /^r.32.14.  Thus  Saul,  1  Sum. if. 20.21. 
 being  challenged  for  acouetous,  and  difobedient  remif- 
 nefle,  pretends  that  (not  he  but)  the  people faued  (not  the 
 worft  but)  the  beft  of  the  Cattell  (not  for  their  o  wae  pri- 
 uate  vfes,  but)  for  facnfice  to  the  Lord.  W Iiat  a  gradation 
 of  holy  pretences  is  there  allumed?  So  the  /jhulites  ha- 
 uingfworne  not  to  giue  their  daughters  in  marriage  to  the 
 Bintamitcs,  and  afterward  vpon  cold  blood  repenting 
 them,  gaueaduice,that  when  their  daughters  fliould  come 
 forth  to  dance  in  Shiloh  they  fliould  come,  and  tafeethem 
 (as  it  were)  by  force ;  thinking  by  this  fine  quirke,  to 
 elude  their  oath,  andqualifie  the  matter.  Such  are  the 
 iriifcs  commonly  vfed  by  Vfurers,  Simonaicall  Patrons  ^c. 
 they  haue  aLiuingto  giue,  but  withaH- -a-Horfe  to  fdl : 
 Thus  much  to  lend  in  money,  and  fo  much  in  Commodi- 
 ties :  A  thoufaad  quirkes,  men  finde  out  to  couzen  both 
 Law  and  Conference*  God  made  man  vpright  faith  Salomon  7 
 but  be  fought  out  many  invention,  as  if  he  could  not  finde  a 
 way  wktie  enough  to  hell.  Thus  lofephs  brethren  dipt  his 
 coat  in  blood,  and  {aid  a  wild  beaft  deuoured  him,  Gen, 
 
 37*  V 
 
 Thirdly,  by  Translating  it  from  our  felues,  and  laying 
 the  fault  on  others.  This^corruption  is  (within  a  day)  as 
 old  as  Adam,  who  polled  of  the  the  matter  from  himfelfe 
 vnto  his  wife.  The  woman  that  thou  fraueft  mee  fiee  gaue 
 mee  •{the  tree.  And  fo  the  woman  after  his  example,  laies 
 the  blame  vpon  the  Serpent  •  The  Serpent  beguiled  me  and 
 I  did  eat. 
 
 This  milke  we  haue  fucked  from  our  great  Grand-mo- 
 thers breaft,  andaiegrowneasskilfullin  it  a?  they  them- 
 felues  were ;  we  can  poaffc  off  finne,  and  lay  the  blame  on 
 others;  wee  are  growne  expert  at  it;  Sometimes  the 
 Starres  fliall  be  in  faait,  I  haue  dene  badly,  but  it  was  my 
 deflinie,  furely  I  was  borne  in  an  ill  houre  :  Ocherwhiles 
 
 the 
 
 l.BytYAti/ljtmg 
 it  from  our  felues 
 to  others. 
 
 Gen.3.ia. 
 i  Sam, 15,20. 
 21. 
 
255 
 
 Epkef.5.16. 
 
 Fourthly*  deny 
 
 ingfm. 
 
 Pro.30.iO. 
 
 A&S5.3. 
 Gen.4  9. 
 
 I  Sam.1f.3- 
 1  Chro  15.^0. 
 
 2  Chro*2(i. IS. 
 
 An    Exposition  of    the 
 
 the  Times  (Hall  bearc  the  blame,  this  is  not  well  I  mud 
 indeed  coufeffe,  but  the  times  are  bad  wherein  wee  line, 
 we  can  doe  no  other,  God  helps  vs,  Out  v.pon  this 
 wicked  world;  They  are  well  that  are  with  God,  and 
 thus  wedaubevp  the  matter  :  When  the  Apoftlevfeth 
 this  as  an  argument  to  make  vs  more  watchfully  In  re- 
 deeming the  time  becatifc  the  daies  are  emlL  Sometimes 
 we  blame  ill  company,  and  lay  the  fault  on  them;  But 
 for  fuch  a  company  I  had  not  done  thus  or  thus.  This  is 
 Tibttrne  language 5  common  in  the  mouthes  of  thicues 
 Oh  that  I  had  neuer  feene  his  eyes,  I  would  I  had  neucr 
 knowne  him,  and  thus  we  fhift  the  matter  from  our  felues. 
 And  many  there  arc  that  doe  not  fticke  to  lay  the  blame 
 on  God ;  It  was  Gods  will  that  I  fliould  doc  thus  or 
 thus.  But  let  all  thefe  know,  that  fo  long  as  they  thus 
 feeketo  excufc  their  finnes,  and  lay  the  fault  on  others, 
 they  are  farre  from  that  ingenuous  confelTion  which  muft 
 be  rnade,before  remillion  and  fbrgiueneiTe  can  be  obtai- 
 ned. 
 
 Fourthly,  by  denying  finne  with  the PIarIot,Pr<?. 30.20. 
 Shee  did  it  not.  Such  a  one  was  Gehe^i;  Thy  fer- 
 u*nt  went  no  whither.  And  of  the  fame  brood  were 
 Ananias  and  S^phyra,  who  made  Ho  bones  of  lying  to  the 
 Holy  Ghofl:  :^many  fuch  we  haue  amongft  vs,  who  hauc 
 great  skillin  this  art  of  deniail,  reprooue  them  and  they 
 will  out-face  it:  take  them  in  the  manner,  yet  they  will 
 denieit:  or  if  they  be  brought  to  confclTc  any  thing,  it 
 fliall  be  this ;  That,  the  firft  time  of  their  taking,  was  the 
 nrft  time  of  their  finning.  Hence  it  is,  that  God  is  fo  | 
 put  to  it  as  to  make  goocl  what  his  word  chargeth  vpon 
 vs,  with  his  Iudgements :  Saul  denies  it  to  be  a  fault  to 
 (pare  f^fgag,  and  the  fat  for  facrince ;  God  prouesit  by 
 
 reiecling  him  from  being  King  :  Vz,z,Ab  thinkesit  to  be 
 no  fault  to  put  forth  his  hand,  and  flay  the  tottering 
 Arke  from  falling  ;  God  giues  him  to  vnderftand,  it 
 was,  in  laying  him  dead  by  the  Arkes  fide  :  F^iah 
 comes  to   the  Altar  with   a  Cenfor  m  his  hand,  to 
 
 offer 
 
Parable   of    the    lost   oonne 
 
 20J 
 
 crfer  Incenfe;  is  this  an.  oflvnce  ?  Yes;  God  makes  it 
 clearc  ,  fwM  is  a  Leapcr  to  hid  djing  day.  Thus 
 God  proouei  hAmmim  ami  Saphyra  to  haue  finned 
 in  keeping  backe  p3rt  of  the  price ;  And  the  le^cs 
 in  defpiling  their  LMejfiu.  So  many  a  Drm^erd , 
 and  zAdpttterer  is  by  Judgements  brought  to  eonfefTe 
 what  the  Word  could  not  make  them  to  acknowledge. 
 Beware  we  how  we  dare  deny  Sin,  left  God  thus  proue 
 his  Arguments.  It  is  a  fear ef nit  thing.,  to  fall  into  the 
 hands-  of  the  ener  lining  God  ;  For  oar  God ii  a  confttming 
 fire. 
 
 A  Third  fort  to  bee  reproued,  are  thofe  that  with  a 
 brazen  face,  and  whoriili  fore-head,  will  defend  their 
 finnes,  as  Ionah%  I  doe  well  to  bee  angry  to  the  death  :  So 
 Drunkenneffe,  that  is  good  follow/hip  with  many,  and 
 they'le  maintaine  it.  'Pride,  is  but  handfomeneffe  ;  and 
 how  would  you  haue  them  goe  ?  Formication,  a  tricke  of 
 youth,  and  the  beft  are  cnclined  to  it.  And  as  for  Swea- 
 ring, they  hope  they  may  fweare,  fo  they  fweare  truly : 
 Thus  is  rvor/d/mefet  vfary,  oppreJJi;nt  maintained  and  de- 
 fended :  Thefearefarrefromconfeffiag  finne,  when  they 
 thus  defend  it,  and  fb  double  it :  and  as  they  are  farre 
 from  confefTion,  lb  are  they  alfo  farre  from  remiiTion. 
 Thefe  doc  but  feed  thcmfelues  with  wxnd,while  they  hope 
 for  heauen. 
 
 And  a  laft  fort,  arc  fuch,  as  bragge  and  boaft  of  their 
 lewd  courfes,  yet  will  not  fticke  to  fay,  they  looke  for 
 iheauenaswell  as  any.  Thefe  can  make  themfcluss  mer- 
 ry with  their  drunkenneiTe  and  whoredomes,  thefts, 
 and  murthers.  They  will  confefTe,  they  did  fuch,  and 
 fuch  avillany,  at  fuch  a  time,  and  in  fach  a  place.  But 
 this  confelHon  is  rather  a  profeffion,  and  committing 
 themafrefli;  an  1  fhall  thefe  finde  mercy?  Certainely  a 
 man  needs  no  great  skill  to  read  thefe  mens  doomes ;  for, 
 except  the  Lord  giue  them  a  great  meafore  of  repen- 
 tance, the  very  blacknefTe  of  (krknefle  is  referued  for 
 them. 
 
 Thus 
 
 Atfs5-3- 
 
 Hcb.13.29. 
 
 yi  Third  fan  arc 
 d<  finders  of  fa 
 Ionah^g.. 
 
 Culpa  cum  dc- 
 fevditur,'gmi* 
 maun 
 
268 
 
 Vfi%. 
 
 An    Exposition   of    t 
 
 h  E 
 
 Dim  agnofcit 
 
 rewijgnojcii 
 
 Dan. 
 
 Thus  then  we  fee  the  error  of  all  thefe,  who  make 
 themfelues  fure  ofremi(Tion,though  they  neuer  bring  their 
 finncsinto  aconfeflion,  but  either  conceale,  orexcufe,  or 
 hide,  or  defend,  or  boaft  of  their  cuill  actions.  Let  thefe 
 in  time  lookeweli  about  them:  For,  though  they  make 
 themfelues  neuer  fo  (lire  ofheauen,  yet  let  me  tell  them  , 
 that  this  certainty  is  but  a  fenfleffe  preemption  ,  which 
 will  at  length  deftroy  their  fouies,  if  they  bring  not  them- 
 felues to  this  confelTion,  which  God  requires;  And  now  for 
 a  fecond  vfe. 
 
 Is  this  fo,that  there  is  noremiffion,  where  there  is  no 
 confelTion?  Then  let  this  Admomfh  euery  one,  that  deiires 
 to  haue  their  (innes  remitted,  to  fee,  that  they  be  truly  and 
 vnfainedly  confeffed :  Conceale  them  not,  hide  them  not,  j 
 excufe  them  not,  defend  them  not,  andaboueall,   take  I 
 take  heed  of  glorying  in  them.  Seeke  not  with  Ackmio  I 
 hide  that  curfed  thing, it  will  proue  thy  ouerthrow:  Be  not ! 
 Secretary  to  the  Deuill,  it  is  no  good  office  ;  conceale  not  i 
 that  which  God  commands  thee  to  make  knowne.  Sinnes  | 
 that  are  fmothered,wiil  in  the  end  fetter  vnto  death  :  Re- 
 member remilTion  is  promifed  but  vpon  condition  of  con- 
 feflion ;  fufTer  (then )  no  finne  to  goe  vnconfelTed ,  which 
 thou  wouldfl:  not  haue  to  goe  vnpardoned.    Theonety 
 way  to  haue  thy  (innes  couered  istovneouer  them  :.  the 
 onely  way  to  haue  them  hid,  is  to  reueale  them:FoiVvrhen 
 manvneouers,  Godd-rth  couer;    when  ma i  lines, 
 
 God  will  iuftifie  5  when  man  accufcth,  God  will  pardon: 
 But  God  will  neuer  cancell,  what  man  doth  conceale.  Is 
 thy  offence  publike?  let  thy  confelTion  be  fo.  And  be  not 
 alliamed  ofa  needfull  confelTion,  when  God  may  be  glori- 
 fied by  it.  A  fincere  heart  will  not  ftand  vpon  termes  of  pri- 
 uate  reputation ,  much  lefTe  will  dare  to  giue  the  price  ofa 
 Harlot,for  a  (acrjfice  for  his  fin ;  feeke  not  by  money  to  buy 
 out  thy  confellion,thou  canft  haue  fmail  peace  in  it :  If  thy 
 offence  hath  beene  priuate,  goe  to  God  in  priuate  , 
 ahd  humble  thy  felfe,  giue  not  ouer  conferring,  vntili 
 God  hath  fpoken  peace  to  thy  foule ,  and  giuen  thee 
 
 Come 
 
Parable    of    the   lost    Sonne. 
 
 fome  afliirance,  that  thy  finnes  arc  forgiuen  thee. 
 
 And  to  ftirre  you  vpto  the  performance  of  this  duty, 
 confider  ofthefe  three  motiues,  (befides  what  hath  beene 
 already  faid.) 
 
 Firft,by  thy  confefllon,  thoubringeft  glory  to  God,  his 
 Name  is  honoured,  when  thy  finnes  are  confefled :  Thus 
 faith  hfhtta  to  Achan,  <JMy  finne  ygine,  1  pray  theey  glory  to 
 the  Lord  Cjod  of  lfraeiyandmake  confejfion  to  himy  And  tell  wee 
 now  what  thou  baft  done%  hide  it  not  from  me,  W  here  we  fee 
 he  ioyriethgiuing  glory  to  God;and  confefiion  offinne  to- 
 gether. 
 
 But  how  is  God  glorified,when  finne  is  confefTed? 
 
 Many  wayes ;  for  in  our  confeflions  wee  giue  him; 
 Firft,  the  glory  and  praife  of  his  truth ,  in  acknowledging 
 that  to  be  true,which  his  word  chargeth  on  vs. 
 
 Secondly,  the  glory  of  his  luftice ;  by  acknowledging, 
 that  if  he  fhould  punifh  vs,  and  throw  vs  into  hell,we  had 
 but  our  defert ;  he  fhould  do  vs  no  wrong. 
 
 Thirdly,  the  glory  of  his  wifdome ;  in  that  wc  acknow- 
 ledge,^ fecret  thing  can  be  hid  from  him,  but  that  our  fc- 
 creteft  finnes  are  naked,  and  open  before  him. 
 
 Fourthly,  the  glory  of  his  Patience,  in  acknowledging 
 his  long-fuffering  and  forbearing  of  vs,  whereas  he  might 
 haue  executed  Martia/lLzw  vpon  vs ,  and  fpcedily  haue 
 confumed  vs. 
 
 Fiftly,  the  glory  of  his  Power;  in  that  we  acknow- 
 ledge there  is  no  way  to  fly  from  him  >  but  that  the  onely 
 way  for  pardon,is  by  flying  vnto  him. 
 
 And  laftly,the  glory  of  his  Mercy  yva  that  we  haue  hope, 
 that  he  will  pardon  and  f orgiue  vs ,  and  not  impute  our 
 finnes  vnto  vs. 
 
 And  thus  wee  fee, .  how  the  true  and  fincere  confeflion 
 offinne ,  doth  ferue  notably  to  the  letting  forth  of  the 
 glory  of  Gods  name.  How  fhould  this,  yea,  how  would 
 this  preuaile  with  vs,  if  there  were  any  fparke  of  grace  in 
 our  hearts  ?  Thou  that  haft  a  longtime  difhonoured  God 
 by  finne  ,  make  fomc  part  of  amends  this  way ,  by  thy 
 
 *  humble 
 
 26p 
 
 Motiuest 
 
 Firftjt  bringt 
 glory  to  God, 
 Iofli.7.19, 
 Bit  Dtumlau- 
 damm \vbi  pie 
 noiaccufemuA 
 
 Anjw, 
 
 Hew  God  uglo- 
 rifiedbyoutcon. 
 
 feflon. 
 
 2. 
 Pfal.5x.4- 
 
 Hcb.4. 
 Lament^:!*, 
 
 Pfal.xj9.7. 
 
 6. 
 
 Pfal.32  2. 
 
270 
 
 An    Exposition 
 
 OS     THE 
 
 Second  mct'we, 
 Itbringetbcon- 
 fufioH  to  Saiban 
 Rcuel. 
 
 Third  90m* 
 
 It  brings  peace  to 
 tbefoule. 
 Pfal.3t.3- 
 Vcif4v 
 
 Verf.5- 
 
 Quicquticon* 
 (cienti*  (loma* 
 cbumgrauM, 
 totum  vomit  u 
 fare  confefftonu 
 euomere  nedif- 
 fem<Bcm. 
 
 vfiv 
 
 humble  and  hearty  confefTiDn  of it:  Doeflthou  looke  for 
 glory  from  God?  then  fee,  that  this  way  thou  doeft  giue 
 glory  to  God ,  honour  him  by  hearty  confeiTIon  ,  whom 
 thou  haft  hitherto  diflionoured  by  thy  preemption. 
 
 Secondly,  confide^  Confeffton  ofjinne  brings  confufion  to 
 Satban*  Sathan  is  confounded ,  when  finuc  isconfefTed. 
 His  labour  is  to  accufe  vs  night  and  day,and  therefore  is  he 
 called,  The  accufer  of  the  brethren;  Now  when  we  preuent 
 him  and  be  the  firftaccufersofourfelues,  Oh  the  foilethat 
 we  giue  him  I  then  do  we  flop  his  mouth,  that  he  hath  no- 
 thing to  fay  againft  vs,  nor  wherewith  to  charge  vs. 
 
 And  laftly,  confider,  it  brings  peace  to  thy  owne  fbule, 
 and  quietneffe  to  thy  heart:See  this  in  Daniel,  fo  long  as  he 
 kept  clofe  hisjtnne>  and  held  his  tongue ,  his  bones  con  fume  d^and 
 hii  moisture  was  turned  into  the  drought  offummer.  He  wa  s 
 night  and  day  (as  it  were)  in  Little-eafe ;  he  could  haue  no 
 reft  nor  quietnefTe,  till  he  did  acknowledge  hisfinne ,  and  con- 
 fejfe  againsl  himfelfe ,  hii  wickedneffe  to  the  Lord ,  and  fo  he 
 had  the  punifiment  of  hufinne forgiven,  Looke  then  as  a  fick 
 ftomach  is  eafed  by  vomiting,  fo  is  a  guilty  confeience  ea- 
 fed  by  confcffion,and  not  before ;  deferre  not  therefore  to 
 tafec  this  vomit,ifthou  wouldeft  haue  eafe.  That  pafTage, 
 lob  3  3.27.2  s.  ^remarkable.  IJ any  fay,  I  haue  finned  and 
 peruerted  that  which  was  right ,  and  it  profited  me  not}  He 
 will  deliuer  his foule  from  going  into  the  pit ,  and  hii  life  [hall  fee 
 the  light.  So  that  light  of  comfort  is  let  into  the  life  of 
 man,through  this  doore  or  creuife :  If  thou  would  haue 
 light,(rmt  not  the  window. 
 
 And  fo 1  pafTe  from  this  to  a  third  vfe,  which  is,  for  our 
 direction:  for,  muft  confefll on  go  before  rcmifllon,  then 
 let  euery  one  looke  that  as  they  confefle,  fo  they  make  an 
 vpright  confeftion.  Many  haue  confeffed,  yet  found  fmall 
 comfort:  as  Pharoah^aul.and  ludas,  with  many  more;  if 
 therefore  we  would  fpeed  better  then  they  did,  we  muft 
 looke  that  our  confeffion  be  better  then  theirs  was ;  See 
 then  that  you  obferue  diligently  the  true  properties  of  it, 
 and  they  are  thefc. 
 
 Firft 
 
 *smmmmss*> 
 
Parable   of  the    lost    So-n  n  e. 
 
 Firft,it  muft  be  Particular,  and  of  fpeciall  finnes,andnot 
 by  lump  or  whole-fale:  There  muft  be  a  particularizing  of 
 thy  fau<ts,and  a  culling  out  of  thy  chiefe  tranigrelTions,and 
 not  content  thy  felfe  with  termes  of  generall  acknow- 
 ledgement.   This  hath  beenethe  practice  of  Gods  chil- 
 dren continually.    Ezra  and  Nehemiah  when  they  make 
 con  feffion,  what  fpecialties  do  they  rip  vp?  into  what  par- 
 ticulars do  they  defcend  ?  So  did  Dauid,  this  euill haue  I 
 done.  Thus  did  Paul  reckon  vp  his  fpeciall  finnes ,  Irvas  a 
 blasphemer >  &c.   It  is  not  then  fufficient  to  lay,  I  am  a  {in- 
 ner, God  forgiuc  me ;  but  there  muft  be  an  acknowledge- 
 ment of  particulars,  if  we  would  haue  God  forgiue.   To 
 the  Phy  fitian  thou  wilt  tell  thy  particular  paines ;  in  what 
 part,  in  what  manner,  thou  wcrt  taken ;  and  nothing  Hiall 
 be  concealed  :  but  fee  thy  folly  here;  Thou  wilt  confefTe 
 that  thou  art  (icke,  that  thou  art  a  finner,but  there  is  all:  as 
 for  thy  fpeciall  finnes,  God  muft  find  them  out,  thou  wilt 
 confefTe  none;  dealing  with  him  as  Nebuchadnezzar  with 
 his inchaunters  about  his  dreame;  he  had  dreamed,  but 
 they  muft  find  what  \  fo  we  are  finncrs,  but  God  muft  find 
 wherein. 
 
 But  who  knoweth  the  errors  of  his  life ,  who  can  re- 
 member all  his  former  faults?  Pfal.19. 
 
 Though  the  Ads  of  our  Cms  are  innumcrable,yet  not  the 
 kinds;  and  though  fecret  finnes  cannot  beknowae,  yet 
 particular  notice  may  be  had  of  grofTe  and  apparent  euils, 
 especially  of  our  or»ne  waiesyEfa^^.j. 
 
 Secondly,  Remember  what  thou  canft,  reckon  vp  thy 
 fpeciall  euils  thou  knoweft  that  thou  haft  committed;  and 
 the  Lord  will  be  pleafed  to  accept  of  a  general!  repentance 
 for  the  reft,as  he  did  ofDauid. 
 
 But  how  may  I  find  Out  the  Special  or  *B  cloned  finne> 
 that  I  muft  confefTe  ? 
 
 Great  diligence  muft  bee  vfed  here,  for  the  difco- 
 uery  of  them  :  For  as  Ctfar  faid  of  the  Scythians  fo  may  I 
 ofth^fc(infomercfpect)itis  harder  to  find  them  out,  then 
 to  deftroy  them ;  the  Deuill  labours  fo  mightily  to  hide  I 
 them  from  vs.  You 
 
 > 
 
 PtoertieMfirue 
 
 con/eftsn. 
 
 F"P,timu(lbe 
 
 in  particular  jnt 
 
 h  »hok/ate. 
 
 Ezraf. 
 
 Nch.o. 
 
 Pfal.«i,4. 
 
 i.Tim.n$. 
 
 Dan.2* 
 
 Obietl. 
 Refp. 
 
 Reff. 
 
272 
 
 An    Exposition    of    thb 
 
 You  know  Sauls  inftruftions  to  the  Ziphitet  concerning 
 <Dauid :  (joe  (faith  he)  prepare  yet  and  know  and  fee  hid  place 
 where  hid  haunt  u,  and  who  hathfeene  him  there  :  for  it  U  told  j 
 me,  he  dealeth  very  fubtillyx  See  therefore  and  take  know-l 
 ledge  of  all  the  lurking  places  where  he  hideth  himfelfe ,  and  \ 
 comeye  againe  to  me  with  the  certainty, and  I  will  go  with  you: 
 and  it  (hall come  to  pajfeifbe  be  in  the  land,  that  I  will  fearch 
 him  out  throughout  all  the  thou  funds  ofludah.    Make  vfe  of 
 his  words  in  the  purfuit  of  thy  darling  corruption,  euen  to 
 feeke  and  fearch  out  all  its  lurking  places,  and  neucr  leaue 
 feeking,  till  thou  haft  difcouered  it.    And  for  this  end, 
 
 I .  Watch  well  thy  thoughts  and  carnall  affetlions ,  which 
 way  they  run  :   obferue  their  haunt ,  whether  after  the  j 
 world,  or  this  or  that  fleftily  luft :  where  the  carkajfe  is, 
 there  will  the fe  Eagles  be. 
 
 2*  Obfcrue  what  it  u  wherein  our  enemies  especially  feeke 
 to  trap  vs  in, and  do  mo  ft  vpbraid  vs  with  (eipecially  if  thole 
 whom  we  iudgc  our  aducrfaries  arc  godly  and  wifef  as  E- 
 lias  to  *Ahab,  John  to  Herod)  then  there  wilbeno  errour) 
 Others  can  fooner  fee  our  bofbme  finne  then  our  felues ; 
 thaf(like  a  ftinking  breath)  is  fooner  fented  by  a  ftander 
 by,then  by  him  that  hath  it :  It  is  great  wifdome  (then) 
 to  make  a  good  vfe  of  the  raoft  chofericke  obie&ionsof 
 our  aducrfaries  In  this  refpefh    - 
 
 3 .  Examine  what  finne  it  is  that  hath  mo  si  excufes  and  pre* 
 tences  to  defend  it :  what  corruptions  we  dellre  moft  to 
 clokc  and  couer.  Commonly  that  which  we  will  be  leaft 
 acknowne  of,  is  it ;  as  we  fee  mproud,coUitowjnd  licenti- 
 ous perfons. 
 
 4.  Obferuewhat  finnesraigne  mofl  in  the  Place  and  Coun- 
 try where  we  dwell ;  or  attend  vpon  the  Calling  we  are  of: 
 what  finnes  are  the  chiefe  in  our  kindred,  or  in  thofc  that 
 company  with  vs :  This  may  be  a  good  helpe  to  find  it 
 out. 
 
 5 .  Call  to  mind  what  finne  it  i&  thy  confeience  doth  mo  si 
 checks  thee  for.  In  griefes  of  confeience,  that  woundcth  fo- 
 reft,which  is  from  the  fwceteft  and  moft  vfuall  finne. 
 
 6.  Obferue 
 
Parable  of  the  iost  Sonnb. 
 
 2  73 
 
 I  King.  1,0. 
 
 ^fucndprepit 
 tyjimufibe 
 
 6.  Obfcrue  the  lighting  of  Gods  arroxrcs  (as  Dak  id  did  fo- 
 nathans  )m2Lvkc  what  Godsiudgements  fall  moll:,  whether 
 on  thy  Goods;  or  Friends ;  or  Per/on ;  God  engraues  vpon 
 the  iudgement  the  name  of  the  finne  for  which  he  fends  it, 
 (IFwq  had  wifdome  to  vnderftand  )  and  ofcen  fmiteth  vs 
 ioreftjin  that  wherein  we  haue  moft  diftionoured  him:  fo 
 Adonijabjhz  fathers  darling,  proued  the  fathers  crofTe  and 
 heart-frnart.  And  thus  much  for  a  direction  in  this  parti- 
 cular, 
 
 A  fecond  property  of  true  confefllon  is ,  that  it  be  made 
 with  the  whole  he  Art\  Such  a  confefllon  as  is  fetched  no  fur- 
 ther then  from  the  mouth,  will  neuer  be  rcfpccted  ;  This  ™'l>*bebeart. 
 lip-labor  God  hateth  as  a  lame  offring  and  maimed  feerifice.1 
 
 Thus  did  J2^ra>»confen^,andthepoorePW/^»,who*  icr.3r.1g. 
 fmotc  vpon  his  breaft,  afcd  faid,  Lord  be  mcrcifnll  to  me  *  .  Luke  1 8,15. 
 Jinmr.  Farre  from  the  heart  are  thofe  drowfie  confeflions  ■ 
 which  many  make ;    but  let  fiich  know,  that  their  cold  ; 
 confefllon,  will  bring  but  a  cold  efTeft  and  fruit  of  confola-  j 
 tion  in  the  end. 
 
 Thirdlyjit  muft  befieeljzndm/lingly,  and  not  extorted  |  Tin  third  proper. 
 or  infbrced  :  Many  do  ccnfefTe  their  finnes,  but  it  is  vpon  '  ft'1'  m$  be 
 the  racke,  thcyaredrawnetoit  (as  wee  fay  )  by  head  Iconftfaviper* 
 and  cares;  The  anguifh  of  their  foules  ,  and  horror  of|  }efta  fitltnade- 
 
 their  confeiences ;  the  violence  of  fbme  ficknefle,  or  fome 
 other  iudgement ,  doth  force  them  to  it.  But  this  is  no 
 free-will-offering,  and  therefore  not  regarded :  Perfect 
 confefllon  muft  be  voluntary,andfo  was  Davids-,  fm/lcon- 
 feffe  my  finne ^and  fo  thou forgaueft&Ci  In  this  refpeft  we 
 are  willed  topew^outthe  heart  like  water,  Lam. 2.  19.  in 
 confeflion. 
 
 Fourthly ,we  muft  foconfefie,  as  that  we  alfo  pnrpofe  to 
 leatte  andforfakei  for  otherwife  Pharaohs  confefllon  will  be 
 as  good  as  ours ;  then  doth  a  man  truly  confeffe,  when  he 
 ieaueth  thofe  fins,which  he  hath  made  confefllon  of.  We 
 may  not  then  confefle,as  the  'Papi/fsdoCy  who  prefumeto 
 finne  becaufe  of  confefllon ;  nor  as  the  *Athei$l  doth, 
 who  confeffcth  finne  in  a  brauery ,  purpofing  to  liue  in  it ; 
 
 T  but 
 
 bet  habere,  fcil. 
 vtfil  volun'taria, 
 nudajfr  emun 
 da  Bern. 
 Pfal  31.5. 
 
 The  fourth  pro 
 pntytmth  fur, 
 pcfctoforfcfe. 
 Veraeonfe(Jio& 
 vers  pxnitijitia 
 efl^qunndo  fie 
 pmiut  hominem 
 peccjjjl')Vt  cri- 
 men nonrepetat, 
 Ber. 
 
I7*_ 
 
 Ezra  ig#13« 
 
 T/i?  /^f  property 
 It  mufi  be  with 
 hops  of  mercy. 
 
 An    Exposition    of    the 
 
 Mat  .ay. 5. 
 
 The  fixt  property 
 U?;tb  prayer  J& 
 mercy. 
 z.Sam.24- 10. 
 
 Gen<4* 
 
 but  with  good  ShecanUh,  fo  confefTe,  as  that  w'f  make  a 
 coucnant  to  ieaue  and  toiiake  thofe  finnes, which  we  make l 
 cGnteiTunof. 
 
 Fiftiy,it  mult,  be  in  Faith  1  As  with  the  one  eye  we 
 muft  behold  our  finnes ..  and  the  hainoufheiTe  of  them  ,  fo 
 with  the  othe*  eye  we  muftlooke  vpon  the  mercy  of  God 
 inChrift:  S.>are  we  to  dwell  on  the  meditation  of  our 
 (innes,  as  that  we  forget  not  the  riches  of  Gods  grace. 
 We  may  not  then  confefTe,  as  the  conuicTed  theefc  before 
 the  iudge,  who  expecls  nothing  but  hanging:  but  as  the 
 ficke  man  to  his  Phyfitian,  in  hope  of  being  cured.  There 
 is  a  confeffion,  which  is  the  daughter  of  defperation ,.  (as 
 we  Ice  in  Iudasy  whoconfefled,  1  haue finned^  and  hanged 
 himf  elfs  when  he  had  done:)Beware  ofthat. 
 
 And  laftiy,  prayer  muft  be  added,  with  the  acknow- 
 ledgement ofour  finnes,  remiffion  muft  be  craued.  Ihme 
 finned  exceedingly  ,i»  that  I bane  done  y(fa\\hcDauid^tbsrf ere 
 novo  Lord  I  befeech  thee  take  away  the  treff>a([e  of  thy  fern ant. 
 He  doth  as  well  begg* mercy  and  forgiuenefTe,  as  acknow- 
 ledge his  offence  :.  But  this  did  not  Cain  nor  tufa  \ 
 Through  they  made  confeffion  oftheir  faults ,  they  cryed 
 not  for  mercy ,  and  therefore  receiued  no  comfort  nor 
 grace  in  timeofneed. 
 
 Other  properties  there  arc  neceflarily  required,  as, that  it 
 muft  be  made  with  Exaggeration^  we  muft  aggrauate  our 
 finnes,and  not  extenuate  them;  As  alfo  that  it  be  made^ 
 with  humiliation,  and  onely  into  Cod,  not  to  Saint  or  An- 
 gell.  But  thefe  I  am  in  the  next  place  to  handle,  and  ther- 
 fore  I  paffe  them  by  here.  See  then  that  thy  confefiion  be 
 made  in  this  right  manner,  that  it  may  be  acceptable  and 
 pleafing  vnto  God  ;  ConfefTe  not  onely  in  Generall ,  that 
 thou  art  a  finner,but  reckon  vp  thy  fpeciall  finnes;  fay ,  Lord 
 thii  andthli  haue  1  done;  fuch  a  word  did  1 ' fj?e  ah*  >  finch  a  fan  It 
 did  I  commit ;  at  fnch  a  timejn  finch  a  place,  to  the  provoking 
 of  thy  wrath,  and  that  most  iufily  againfl  me.  And  fee  that 
 thou  confefTeft  with  the  heart  as  well  as  with  the  tongue, 
 that  thoumaift  call  God  himlelfe  for  a  witnefTe :  Thon 
 
 Lord 
 
Parable    of    the    lostSonne. 
 
 ^75 
 
 Lord  who  art  the  fe Archer  of  the  heart  and  reifies,  knowefi  that 
 I confeffeit  with  my  Joule,  yea  and  that  freely  and  willingly \ 
 without  any  extorting  or  enforcing,  and  with  aft&llrefoltition  to 
 forfoke  it  hereafter.  Pardon  therefore  O  Lord  :  pardon  and 
 forginc.  And  according  to  the  multitude  of  thy  mercies  blot 
 out  tbitmy  offence*  Thus  (or  after  the  like  jrmnner)  muft 
 thou  come  before  the  Lord,and  make  thy  confeffi  on;  which 
 if  thou  doft,aflIire  thy  felf(for  God  hath  engaged  his  truth 
 vpon  it)that  thou  (halt  obtaine  pardon  and  forgiuenefTe. 
 
 And  in  the  laft  place,  feeing  this  is  fo.  That  the  ready 
 way  to  obtaine  pardon  for  {inne,is  to  confeffe  it;  Then  this 
 affordeth  great  comfort  to  fuch  as  are  truly  grieued  and 
 heartily  forry  for  them ,  whoareeucr  confeHing  and  be- 
 wailing their  finnes  to  the  moft  high  God;  yea,  fuch 
 finnes  as  none  but  their  o wne  conferences  can  checke  them 
 for,  and  are  much  grieued  becaufe  they  can  reueale  no 
 more  :  Let  not  fuch  be  too  much  dif  couraged,  for  aflfurcd- 
 ly,  that  finne  that  is  truly  confeffed  fliall  neuer  be  imputed : 
 God  is  faithfull  and  iuft,  who  hath  promifed,  the  word  is 
 gone  out  of  his  mouth,which  he  will  ncucr  recall ;  he  can 
 no  more  deny  it  then  deny  himfelfe.  Comfort  therefore 
 thy  feife,  for  the  more  thou  confefTeft,  the  better  it  is  fjr 
 thee;  andhoweuer,  in  the  Courts  of  men,  confeillou 
 brings  fham'e  and  puniftiment ;  yet  in  Gods  Court  ic 
 brings  a  couer  and  reward. 
 
 Father r\H^e:  we  fee  to  whom  he  makes  confefiion.  It 
 is  not  to  the  feruants,  nor  to  his  brothefjbutto  his  Father. 
 Hence  learne; 
 
 Confejfion  of  finne  muft  be  made  vnto  the  Lord*  I  acknow- 
 ledged(faith  Damd)  my  finne  vnto  the  Lord,  And  fo  did 
 'Daniel,  [prayed  vnto  the  Lord  my  God,  and  made  my  confeffi. 
 &n,endfaidyO  Lord,wehaue  finned \&c.  This  is  giuen  the  Is- 
 raelites in  chargejTW  they  fhould  take  vpon  them  words,  and 
 turne  vnto  the  Lord.  It  is  to  God  then,  to  whom  we  muft 
 turoe,it  is  to  him  that  we  muft  confefle. 
 Thereafomarc  thefe. 
 
 Firft,  All  finne  is  committed  againft  God.  True  it  is,  we 
 
 T  2  may 
 
 Pfa!-.5i.«, 
 
 vr**> 
 
 i.Ioh-i:?' 
 
 Daclrine. 
 
 Confeffion  of  fin 
 U  to  be  made to 
 Goi. 
 
 PfaUj  ? . 
 Dan  94. 
 Hofi4».         I 
 LukcsS.13  14I 
 I.Chron.32.ii 
 Re  of  on  1.      I 
 Becaufe  mil  finne 
 U  properly  com.  ■ 
 m.:tzdaa*in$ 
 God, 
 
27* 
 
 An    Exposition    of    thh 
 
 Pfai.fi.4- 
 
 Reafon  2. 
 
 God  onely  can 
 forgwe. 
 lob  34.31. 
 
 Markc  2.7. 
 Ifa.43.2s, 
 Reaf.  3. 
 
 He  onely  kpcwss 
 tbt  heart. 
 
 ReafonA^ 
 It  U  a  part  of  hit 
 mrfbip. 
 I  fa  4 1 ,  S . 
 I.Sam  7.3. 
 Mat.410. 
 Obiell. 
 Anfve. 
 
 i  Gcn.zo.y, 
 
 lob  41.8. 
 
 may  hurt  and  wrong  men  by  our  finnes  ,  and  bring  much 
 dammagebothtothe  body  and  goods  of  others  by  the 
 committing  ofthem,as  TWaf  to  Vriah;  but  the  chiefefl 
 diflionour  is  againft  God,  whole  law  is  broken  and  tranf- 
 grefled.  And  hence  it  was  that  <Da*id did  cry  out,  AgatnH 
 thee,  Againft  thee  onely  haue  I  finned,  and  done  euill  tn  thy 
 fight \  Now,if  this  be  fb,  then  am  I  to  make  confeflion  vn- 
 to  him  alone,  he  being  the  party  wronged ,  and  againft 
 whom  the t.  hie  felt  difhonour  is. 
 
 Secondly,  God  onely  can  forgiue  finnes ,  and  none  but 
 j  he.  Itpertatnetb  only  vnto  God  to  fay,  1  hatie  pardoned,  1  rviU 
 notdeflroy  (faith  Slthu  in  the  bookeof  lob. )  The  Iewes 
 though  they  were  blind  in  many  things,  yet  this  they 
 knew,  that  none  could forgiue  finnes  but  Cjod  cnely.  And  the 
 Lord  himfelfe  doth  teftifie as  much,  /,  euenlfam  he  that 
 putteth  away  thy  iniquities  for  my  ovpnefahe. 
 
 Thirdly,  It  is  very  requifite  that  he  to  whom  we  make 
 confeflion  mould  know  the  heart  (  for  finncrs  willdifTem- 
 ble.  )  Now,  this  God  onely  doth,  and  none  but  he  :  To 
 him  therefore  are  wee  to  come  and  make  acknowledge- 
 ment. 
 
 And  laftly,  Confeflion  of  ilime  is  a  fpeciall  part  of  di- 
 uine  worfhip.  Now, God wi8 not  gmelois glory  to  another, 
 he  will  not  haue  any  part  ftakes  with  him,  Thou  fhalt  wor* 
 {hip  the  Lord  thy  Cjed^and  him  onely  fhalt  thouferuc. 
 
 But  tl*cn  it  may  fe erne  vnlawfull  to  make  confeflion  vn- 
 to men,and  to  acjmowlcdge  our  finnes  vnto  them. 
 
 Notfo  ;  -We  allow  confeflion  of  finnes  to  men,  both  in 
 publike  and  priuate(as  we  haue  heard  in  the  beginning  of 
 the  former  Doctrine)  and  that  in  thefe  Cafes ;  Hi  ft, when 
 thefinne  is  Publike,  and  become  Offenfiue  vnto  men  :  true 
 it  is,that  if  the  finnc  be  fecret.and  not  knowne,it  is  enough 
 to  confefle  to  God  alone ;  but  if  it  be  knowne,and  offence 
 thereby  giuen,  then  we  are  bound  to  giue  fatisfa-tion  vn- 
 to men  this  way,  UWat. 5. 74.  And  it  is  noted  as  a  chiefe 
 caufe  of_£*^**A/confuiion,that£_  did  not  humble  himfelfe 
 before  Jeremiah  the  Prophet,  who  knew  his  finne,  and  had  * 
 ______  charged 
 
Parable    of    the    lost    So 
 
 N  N  E 
 
 277 
 
 charged  him  with  it,  z.Chron.$6. 1 2.  So  God  fcnt  Abime- 
 fcch  to  Abraham^  and  lobs  friends  to  lob.  Secondly,  in  Cafe 
 ofdiftreffe ;  when  we  are  Co  burdened  with  our  finnes ,  as 
 that  we  cannot  rife  vp  vnder  ib great  a  weight;  nor  find 
 any  other  way,  eafe,  or  comfort :  In  this  cafe ,  there  is  a 
 neceffity  of  Ccnfeflion  to  man,  lames  5. 6.  ^Acknowledge 
 jourfmnes  one  to  another ,&c.  not  to  any,hand  ouer  head,but 
 to  fuch  as  are  able  to  comfort  you  in  your  diftreffes,  and  re- 
 folue  your  doubts,  and  pray  for  you  in  your  occafions ;  As 
 your  AJini/lers(whom  I  take  efpecially  there  to  be  meant) 
 for  offuch  he  had  fpoken  before  ;  And  fo  thofe  words, 
 One  to  another,  may  be  expounded  thus,  Men  vnto  men\ 
 that  is,vnto  the  Sl'ders  who  are  of  your  felues.  Or  elfe  Raf- 
 ter the  more  ordinary  expofition)  Trmate  vnderflanding 
 Cbriftians.  Now  when  we  thus,  and  in  thefe  Cafes  con- 
 fefle  to  men,  it  is  to  teflifie  the  truth  of  our  repentance ; 
 and  giue  fatisfacrion  vnto  them,  that  they  may  again  think 
 well  of  vs,  £0^.17.4.  And  for  thefetting  vp  of  Gods  glory 
 with  our  owne  fhame  :  ftill  the  worship  is  GodsfiZ  whole 
 hand  alone  we  hope  for  pardon  of  fin,which  we  confeffe. 
 So  that  here  are  two  dangerous  rockes  carefully  to  be 
 fTmnned:  one  is,  that  opinion  of  the  Papifls  y\vho  hold,that 
 a  man  is  bound  to  confeffe  all  his  fins  to  man3as  well  as  vnto 
 Qod:  The  other  of Tome \  carnal I  prof ejfors,  who  think  it  is 
 enough  to  confeffe  our  fins  of  what  fort  or  kind  foeuer,  to 
 godonely.  You  fee  the  truth  lies  in  the  middle  betwixt 
 both  thefe,and  there  is  the  fafeft  road. 
 
 Now  for  vfes.  And  firfl;  for  that  Auricular  confejfon(hdA 
 and  maintained  by  that  man  of  finne)  which  vpon  paineof 
 damnation  muft  be  made  m  the  eare  ofa  Prieft  by  euery  one, 
 immediately  before  the  receiuing  of  the  Sacrament  of  the 
 Lords  Supper.A  cunning  inuention  for  the  difcouering  of 
 all  ftates^nd  for  the  vpholding  and  enriching  of  that  coue- 
 tous  and  ambitious  Sea  :  Hereby  they  come  to  know  the 
 hearts  and  affections  ofmenjand  knowing  them ,  they  can 
 quickely  tell  what  courfe  to  take  for  themfeiues ,  either 
 for  bringing  good  or  preuenting  mifchiefe,  for  the  enA 
 
 T   3  richin^ 
 
 Vfi  r . 
 
 V 
 
27  3 
 
 An   Exposition    of    the 
 
 Scripture 
 brought  to  main 
 tame  auricular 
 ewftjfton  anjwt- 
 red. 
 
 Iam.5-1*' 
 Mat.J.5.6. 
 
 The  conp/ficn  S 
 lamesrrobirei. 
 
 vex*  lobe> 
 1 .  In  time  of 
 
 2. in  the  pr'mti 
 beufe. 
 
 l.Itwufibeone 
 
 to  another, 
 Cnietan. 
 5cotus. 
 
 The  csnftgion  of 
 the  Cornier ti3 
 
 1  .Voluntary. 
 
 \z.lngtncraUi 
 \mtcfeuetypat 
 ticularftivic. 
 
 riching  themfelues.  and  imp  otter  ifhing  of  others.    This  the 
 Friar  difcouered  to  his  Nouice  ;  and  (hewed  him  thead- 
 uantage  that ghofllj  fathers  had  ouer  the  lay  people  :    we 
 (faid  he)  kcepe  their  councels,  theykeepe  none  of  ours ; 
 we  haue  part  of  their  lands,  they  haue  none  of  ours;  we 
 haue  charity  towards  their  wiues  ,  they  towards  none  of 
 ours  j  they  bring  vp  our  children,  we  none  of  theirs.  As 
 for  the  Scriptures,  they  alledge  ,  they  make  nothing  for 
 them,  if  they  bethrcughlyfcanned,  Corfeffeyour  Jtnnes  one 
 to  mother  (faith  S.  lames  )an  expreiTe  place  (fay  they)  to 
 proue  ConfeiTion  of  finnes  to  a  ghoftly  Father.  There  went 
 out  lerttfalemyand all Ittdea,  and  all the  regions  roundabout 
 lor 'dan ,  and  were  baptised  of  him  in  I  or  dan  s   confejfing  their 
 finn*s(faithS.  CMathem')  Loe,fay  they,how  thofeoonuerts 
 did  alfo  practice  it.   Thefe  are  two  of  the  maine  pillars 
 'which  they  haue  to  vphold  their  building  ,  when  indeed 
 neither  of  them  is  for  their  turne.   As  for  the  fuft,  Let 
 them  know  C  if  they  will  not  wilfully  be  ignorant,  which  is 
 much  to  be  feared)  that  the  confellion  of  faults  which  the 
 Apcftle  there  fpeakes  of,  is  to  be  made  in  time  o?ftckneffey 
 and  by  him  onely  that  is  afflicted  in  conference,  as  is  plaine 
 by  the  context  from  verf  13. to  16. 
 
 Secondly,  In  the  priuate  houfes  of  the  difcafed;  And  not 
 in  the  Church  ;"  inthe  time  of  health,  and  in  the  eare  ofa. 
 Prieft,and  in  their  "Holy  time  of  Lent  a  little  before  Easier. 
 Thirdly ,  The  ConfeiTion  he  there  requires  is  to  be 
 made  eve  to  another.  So  then  by  this  the  Priefl:  is  as  well 
 bound  to  confefTe  to  Lay-men ,  as  they  vnto  the  Prieft  • 
 it  binds  as  well  the  one  as  the  other,  (as  two  of  their  owne 
 fide  haue  confefTed)  for  it  is  a  reciprocall  duty. 
 
 As  for  the  example  of  thole  conuerts  which  they  al- 
 leage ;  this  briefly.  Firft,  their  confellion  was  voluntary, 
 notVonftrained. 
 
 And  fecondly,  It  was  generall,  and  not  particular  of  all 
 and  euery  finne;  for  had  they  confefTed  eucry  one,and  that* 
 particularly,  John  mull:  haue  flood  from  morning  to  eue- 
 ning,  many  yeares  together,  becaufc  Ierufalem  and  all  lew 
 
Parable    of    the    lost    Sonne. 
 
 279       { 
 
 nuwraUlBcr. 
 
 *7,and  all  the  Countries  round  about  came  vnto  him,as  the 
 
 Text  faith;  had  it  therefore  beene  as  the  Papifts  teach, 
 
 hhn  muft  ofneceiTity  haue  had  fhriuing  worke  enough  for 
 
 all  the  dayes  of  his  life.   Such  a  confeiTion  therefore,  as 
 
 they  teach  and  vfe,  is  neither  neceffary  nor  poffiblc,  and   ]  AkckH 
 
 fuch  a  doclrine  as  was  not  heard  of  before  Innocent  the  \ 
 
 third, which  wastwelue  hundred  yeares  after  Chrift ,  he  t  Qjodfas mme\ 
 
 was  the  firfl  that  made  an  acl  and  decree  touching  it.Surc-  !  r6  e^>  ^'i0modo 
 
 ly  this  Auricular  Confffion  of  all  flnnes(for  to  make  a  pick?  j 
 
 hck^ofit)  and  to  learne  out  thereby  the  fecrets  of  the  : 
 
 world)  is  iniurious  to  the  State  of  the  Common-wealth  :  but  ; 
 
 to  thinke  to  merit  by  *7(asthey  hold  it  doth)is  iniurious  to  j 
 
 the  merits  of  *  ChriH  himfelfe.  As  for  the  neccflity  thereof,  \ 
 
 to  the  end  that  the  Prieft  may  the  better  know,  whofe  I 
 
 finnes  to  remit,  and  whofe  to  retains  ;  whofe  to  bind,and  j 
 
 whofe  to  loofe;  (which  befides  the  former  Scriptures,  is' 
 
 a  ftrongreafon  they  bring  for  it )  I  will  fay  no  more ,  but 
 
 call  on  them  for  an  anfwer  to  that  j£W-<?  long  lince  made  I 
 
 to  them;  why,  liConfeffion  be  fo  neceiTary  for  tjie  two  ^yM^.^to 
 
 forefaid  ends,  we  feldome  orneuer  heareofany,  who  fY^Cw^ini"s 
 
 came  to  be  C<?«/>jp^(whatfoeuer  their  finnes  are)  who  are  j  a  Mafc^Pr/eZ 
 
 boundby  their  Prieft  s:  whofe  finnes  are  retained;  but  all ' 
 
 go  away  ftill  loofed^nd  get  Abfolution. 
 
 But  it  may  be  I  may  beasked,feeing  that  place,  lames  j. 
 I  tf.direcls  the  ficke  to  Elders  jathci'  then  to  Others \  as  ha- 
 uing  the  tongue  of  the  learne  d\  and  better  ftudied  in  Cafes 
 ofconfeience,  and  fb  able  to  minifter  vnto  th  c  w  earie  foule, 
 a  word  of  Comfort  in  fcafon,&c.  What  difference!  s  there 
 betwixt  this,  and  that  the  TapiFls  do  require. 
 
 The  difference  is  much  euery  way  :  For,  1 .  We  hold 
 it  not  a  matter  of abfolnte  necejfttjy  to  confeffcto  men:  A  Refp, 
 man  may  obtain  e  Comfort  and  Ajfurance  of  far  don  of  many 
 fi»nes9ondy  by  Confefjing  them  to  (/^though  he  neuer  ac- 
 quaint any  man  with  them  (  asDnaid  profeflcd  he  did, 
 Pfal-l  2.  ?.)only  there  be  cafes  wherin  it  may  be  conuenient 
 anAfonecejfary. 
 
 2.  According  to  their  Auricular  Confcffion^  it  muft  be 
 
 T  4  made 
 
28o 
 
 See  Caiuin  In-\ 
 flit  I. *  c-4. 
 jlnd  Whites 
 jr*J  to  ike 
 Chunb.pig  if?  \ 
 216.127.  with  j 
 tnavjoihiTS. 
 
 ■  quotum,  quoti- 
 
 peccafii  dketfVi 
 fit  conftfovera 
 Nauar.Inftr. 
 ad  Ccnf. 
 
 Ob. 
 AnfwA* 
 
 8fffi> 
 
 Anfie* 
 
 I 
 
 An   Exposition    of    the 
 
 by  the  offender  to  the  'JMimfier  alone,  that  he  may  abfolne 
 him:  but  according  to  this  of  ours,it  may  be  made  to  more 
 Mtxtftersoi-  to  thz  Minifier,  and  to  others  alio  ,  that  they 
 may  fray  for  bim. 
 
 3  .  By  theirs;  ester  j  little  fin  andcircumftavce  therofnwft 
 be  cor.j t (fed :as  who  finned;  when  he  finned;  where;  hew;  how 
 often  ,&c.  They  will  haue  the  whole  finne  circumftantiona- 
 tum,  to  be  made  knowne :  By  ours  it  furficcthto  confeffe, 
 greater  and  more  hainom  fxnes  anelj  \  For  in  other  things 
 who  can  tell  how  often  he  offends  ? 
 
 4.  Tbej  number  it  amonp ft  their  S act amentf,  and  enioyne 
 it  once  a  yeare  at  £  after;  we  do  notfo,  neither  haue  we  any 
 fet  time  for  it ,  but  cnely  when  occaficn  is  offered.  Thus 
 much  for  a  firft  Vfe,I  now  come  to  a  fecond. 
 
 Is  this  fo,that  confeffion  of  finne  is  to  be  made  vnto  the 
 Lord:  then  fee  thou  fly  vnto  him  when  thou  haft  offen- 
 ded, and  make  knowne  thy  faults  to  him, whom  thou  haft 
 much  dishonoured. 
 
 But  God  already  knowe6  them,what  need  we  then  con- 
 feffethtm? 
 
 We  muft  confefle  them,  not  to  make  God  know  them, 
 as  if  he  knew  them  not  before;  But  firft, to  teftifieour-o- 
 bedience,  and  performe  that  homage  which  we  owe  vnro 
 him. 
 
 Secondly,  becaufe  God  hath  promifed  pardon  and  for. 
 giueneffe  vpon  this  condition  ,  that  we  confefle  and  ac- 
 knowledge. 
 
 But  cannot  God  forgiue  finne,  without  this  condition, 
 that  we  confefle  it? 
 
 •  The  Queftion  is  not,  what  God  can  doe  ,  but  what 
 God  will  doe:  He  can  doe  farre  more  then  he  will;  and 
 will  doe  what  he  pleafcth.  It  is  his  will,  that  the  end  and 
 meanes  fhould  go  together,  he  hath  decreed  it,  and  there- 
 fore will  not  alter  it.  Plead  therefore  no  longer  againft 
 thine  owne  faluation  >-  but  acknowledge  thylaults  vnto 
 him  ;  remember  he  is  one  that  knoweth  before,what  and 
 wherein  thou  haft  offended, and  therefore  feek  not  to  hide 
 
 any 
 
D 
 
 ARABLE  OF  THE     LOST   SOS 
 
 N  E 
 
 28l 
 
 any  thing  from  his  all-feeing  eye,  Set  thy  fdfc  euer  as  in 
 ;  hisprefence,  in  making  thy  confeiTion,  whether  it  bee  in 
 i  publike  or  priuate,  and  bring  with  thee  an  holy  blufhing, 
 a  godly  forrow  ,  and  a  fullpurpofe  toleaue  and  forfake 
 thofe  finnes  which  thou  inakeft  confeiiion  of :  euermore 
 remember  thou  haft  to  deale  with  God,  and  not  with 
 man,in  this  penitentiall  exercife.  Were  men  thus  perfwa- 
 ded, they  durft  not  come  with  that  impudency  and  hol- 
 lownefle  ,  to  make  acknowledgement,  which  now  they 
 do  j  but  be  thou  perfwaded  ofir,  and  in  confefling  of  fin, 
 adde  not  fmne  to  finne. 
 
 Againft  Heauen,  and  in  thj  fight"]  Hee  doth  not  mince 
 and  extenuate  the  matter;  hee  faith  not,  Father,  I  haue 
 finned,  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,  buthe  aggrauateth  andenlargeth  the 
 grieuoufhefFe  of  his  finne,  andfets  it  out  to  the  vttermoft. 
 I.  I  haue  finned,  2.  dgainfi  Heaven.  5.  In  thj  fight.  All 
 tend  to  the  aggrainticn  of  his  fault.  To  breake  a  iawfull 
 command  enioyned  by  the  Magiilrate  (  though  of  igno- 
 rance)is  a  fault ;  wilfully  to  breake,  it  is  a  greater ;  but  to 
 doe  it  in  his  fight  and  prefence ,  argueth  great  rebellion. 
 From  the  Prodigall  his  practice,Iet  vs  learne, 
 
 That  it  is  the  property  of 'a  true  penitent ,  not  to  mince ,  or 
 extenuate  his  finne ,  but  to  aggrauate  and  fet  it  out  in  the 
 worst  and   vikft  manner  that  hee   can.    True  repentance 
 makes  a  man  large  and  plentifull  in  the  accufation  of 
 himfelfe,  itcaufeth  a  man  roampiirie  and  exaggerate  his 
 offence,  and  make  the  moft  and  worft  of  finne   that 
 pofiible  can  bee.   See  this  prooued  by  fundry  examples. 
 Ezra  confelfing  his  owTne  finnes,  and  the  finnes  of  the 
 people  ,  faith  thus  ;    Our  iniquities  are  increafed  ouer our 
 heads  ,  and  our  tresfafes  grewne  vp  to  the  heauens.     And 
 Daniel,  he confeffeth  thus  ,  We  haue  finned,  and  haue  com- 
 mitted iniquity  ,  and  haue  done  wickedly  ,  and  haue  rebelled, 
 euen  by  departing  from  thy  precepts,  and  from  thy  lodgements. 
 See  what  termes  of  aggrauation  he  heapethvp,  as  if  all 
 
 were 
 
 Text. 
 
 Do  Brine. 
 
 A  true  ptnitext 
 doth  not  mince 
 his  finite 3hut  ag- 
 grauate the  fame 
 
 Ezra  96. 
 
 Dan  9.5. 
 
I.      I."    ■«■*•! 
 
 An    Exposition    op    thh 
 
 *$am  24.10. 
 
 iTim.1.13. 
 15. 
 
 Neque  hoc  dice- 
 bat  memiendi 
 prac\fuationet 
 [edexiflimandi 
 affettione.  Bern. 
 De  vitafolitaria 
 
 Reafon* 
 
 Vfih 
 
 1  Sam  1 5,14. 
 15.10.24.30. 
 
 were  too  little  that  he  could  fay  againfl:  himfelfe,  and  the 
 reft  of  the  people.  So  Dauid  in  his  confefllon,  for  that 
 finne  ..of  numbring  the  people,  1 haue  finned \  greatly ,  in 
 that  J  haue  done  ;  and  now  I  befeech  thee,  0  Lord,  take  away 
 th e  iniquity -of  thy  feruant,  for  1  haue  done  very  foolifhly Such 
 was  his  indignation  againfl  himfelfe,  for  offending  God, 
 as  that  he  had  neuer enough  in  blaming  of  himfelfe,  1.  / 
 bane  finned,  2*  1  finned  exceedingly,  g.  I haute  done  foolifhly* 
 4'  Very  fooHjhly.  Thus  is  hee  large  and  plentiful!  in  his 
 owncacctifatton.  And  fo  the  Apoftle  Pauly  fpeaking  of 
 his  perfecuting  of  the  Church,  doth  fet  it  out  to  the  foil. 
 I  was  (faith  he)  aperfecutort  ahlafphemer,  andanopprejfor, 
 yeat  the  chiefe  ofallfinners.  See  how  he  doth  load  himfelfe 
 with  termesofrcproch.  Who  could  haue  faid  more  a- 
 gainft  him,then  he  did  againfl:  himfelfe  ?  Neither  doth  he, 
 m  vttering  this  fpeech,  make  a  Iyc,or  fpeakefor  modefties 
 fake,  but  as  he  thought,  in  his  very  heart,  efteeming  no 
 mans  finne  like  his  owne,  nor  feeling  another  mans,  as  his 
 owne. 
 
 The  Reafon  may  be  this ;  Becaufe  the  eyes  of  a  Peni- 
 tentarein  fome  meafure  opened,  fo  that  he  now  feeth  fin 
 in  its  owne  colours,  and  apprehendeth  it  as  a  deadly  ene- 
 my to  Gods  glory,  and  his  owne  foules  health.  Now  wc 
 know  how  ready  we  are  to  fpeakethe  worft  we  can,  of 
 thofe  who  are  enemies  vnto  vs,  and  to  let  forth  their  vile 
 practices  to  the  vttermoft.  Thus' the  hatred  he  beareth 
 vnto  fin,  caufeth  him  to  thinke,  that  he  can  neuer  fuifici- 
 ently  dilplay  it3  andmaketh  him  Co  difpofed,  as  that  no 
 malicious  wicked  man  can  fo  fet  forth  the  faults  of  his  ene- 
 my, whom  he  deadly  hates,  as  he  defires  to  fet  forth  the 
 ioathfbmnefle  of  his  owne  finne.  Thus  we  haue  feene  the 
 Reafon. 
 
 The  Vfcs  follow. 
 
 And  is  a  penitent  thus-  qualified  ?  is  there  fuch  a  difpo- 
 fition  in  him,  as  that  he  will  lay  to  his  owne  charge,  as 
 much  as  pofllbly  he  can  ?  Then  what  ihall  we  fa/  of  fuch 
 as  ftudie  this  art  of  mincing  and  extenuating  finne  ?  The 
 
 finsl 
 
 ^_= -  ■*  --  1 
 
Parable  of  the    lost    Son 
 
 N  E 
 
 283 
 
 fins  of  others  they  can  enlarge,  theyJiaue  both  will  and 
 skill  infetting  open  to  the  view  of  the  whole  world,  in 
 euery  branch  and  circumftance  the  faults  of  others,  fo  that 
 many  times  they  appeareto  be  greater,  then  indeed  they 
 are.  But  in  conferring  of  their  owne  finnes,  they  haue  no 
 fuch  gift,  nor  faculty,  then  they  haue  not  done  it,-  or  if 
 doneit,yet  it  is  not  euilljorif  it  be  euill,yet  not  very  euill, 
 or  if  very  auill,yet  not  with  an  euill  minde;  or  if  fo,  yet  by 
 othersperfwaiions-  they  doe  fo  mince  the  matter,  that 
 mountaines  feeme  mole-hils,  and  moie-hils  motes.   Sin- 
 ners they  are,  but  they  are  not  alone,  others  are  as  bad  as 
 they.    Iuftifie thcmfelues  they  will  with  that  proud  boa- 
 fting  Pharifie;   God  I  than\e  thee,  I  urn  not  Mother  men 
 are>  extortioners,  vniusl,  adulterers,  or  euen  at  this  Public -an: 
 fo  they  thanke  God,  they  are  neither  whores  nor  theeues, 
 murtherers,nor  drunkards ;  and  if  they  doe  no  worfe,they 
 trull:  they  mall  doe  well  enough.  This  inftead  of  ingenu- 
 ous confeflion,  is  to  be  feene  and  heard  amongft  men, 
 which  cuidently  proclaimed!,  that  true  repentance  is  much 
 wanting. 
 
 Secondly,  Wouldft  thou  haue  pardon  at  the  hands  of  yreZi 
 God  ?  then  enlarge  thy  finnes,  and  leffen  them  not,ftretch 
 them  out  to  the  vtmoft  pinne,  and  fet  them  forth  at  full, 
 with  their  parts  and  circumftances :    At  what  time,  in 
 what  place,  after  what  manner,  with  what  company  they 
 were  committed ;  let  no  circumftance  of  aggrauation  be 
 wanting,by  which  they  mayappeare  the  more  foule  and 
 filthy  :  but  as  God  feeth  finne  in  the  vilenefTe  of  it,  fo  doe 
 thou  lay  it  before  him,  in  the  acknowledgement  ofit.  Say 
 after  this  manner ;  Ah  Lord  God,  how  haue    I  difp leafed 
 thee  ?  how  grieuoufly  haue  I  offended  thee  ?   Sinning  not  of 
 ignorance,  but  of  knowledge  ,yea,  wilfully  andprefumptuoujly, 
 with  a  high  hand :  again  ft  the  light  of  my  confcience,and  thofe 
 biejfed  meanes  thou  hafl  affeordedmefor  myreftraint :  I  haue 
 gneued  thy  bleffedfpirit,  and  the  hearts  of  thy  children,  and 
 I  haue  opened  the  mouth es  of  the  wicked,   caufng  them  to 
 blafpheme,by  reafon  of  my  fmfull crime.  Thus  Am  I  not  onely 
 
 Nonfechfifeei 
 noit  male  feci: 
 Si  male  feci, 
 nonmultumma 
 le  i  fimultum 
 male  non  mala 
 inttmhnel  &c. 
 Bernard. Traft. 
 de  gradhnmil. 
 
 Luke  1 8. 1 1.12 
 
I      »»4 
 
 An    Exposition    of    the 
 
 £nsa* 
 
 Anfw. 
 Doftor  Jfillet 
 onthefecond 
 
 a  (inner ,but  a  rebellious  (inner  ;  not  an  ordinary  offender,  but 
 An  obflinate  one  :  a  filthy,  loathfome,  vnclcane  Leper,  vehofe 
 foule  And  body  U  wholy  polluted  and  deftUd  ;  from  bead  to  foot 
 there  u  nothing  appearing,  but  vnmds,  brufes%  and  fores ;  full 
 of  corruption ;  all  my  thoughts,  words^and  deeds, are.  euil/^nly 
 eu%H,andthat  continualljtJfhiis  muft  thou  aggrauate  thy  fins, 
 and  article  againfl:  thy  felfe.  VrgeGodagaineandagaine, 
 to  hearethis,  and  this  too,  Lord,thisJinne  haue  I  committed, 
 and  this  alfo,  atfuch  a  time,  infuch  a  place,  amongfl  fuch  and 
 fncU  companie,  there  did  1  doe  it,  &cm  And  thus  muft  thou 
 exaggerate  thy  faults,  and  confefTe  them  largely,  and  inge- 
 nuoufly.  Thou  didft  enlarge  they  finnes  in  the  committing, 
 cut  them  not  ftiort  in  the  confefling  :  Tell  the  worft  tale 
 thoucanft  againfl:  thy  felfe,and  thou  ftialt  fpeed  the  Better: 
 And  be  aftiamed  that  any  fliould  fay  worfe  of  thee,  then 
 thou  doeft  of  thy  felfe  vnto  the  Lord. 
 
 But  doth  not  a  man  preiudice  the  truth,  in  amplifying  of 
 his  owne  weakeneffe  and  vnworthinefTe,  and  in  confefling 
 more  of  himfelfe  then  indeed  is  true,  as  the  Apoftlc  Paul, 
 who  faith,  he  was  the  firft  or  chiefe  offinners/when  there 
 were  many  greater  finncrs  then  he  ? 
 
 This  queilion  is  thus  anfwered ;  Firft,  we  muft  make  a 
 difference  betweene  the  generall  confeflion  of  the  weaftnes 
 and  finfulnefTe  oFour  nature,  which  the  moft  perfect  in 
 this  world  may  and  muft  acknowledge ;  and  a  particular 
 acknowledgement  of  fome  actuall  finne  which  a  man  is 
 not  guilty  of:  Now,  to  confefle  fuch  or  fuch  a  fin,  which 
 a  man  hath  not«<:omrnjtted,  is  a  preiudicing  of  the  truth, 
 and  may  not  be  done.  And  thus  Saint  Taut,  though  hee 
 fay,  he  was  the  chiefeft  fintaer,  yet  he  doth  not  lay,  he 
 was  an  Adulterer,or  an  Idolater,  or  the  like,which  fins  he 
 was  free  from. 
 
 Secondly,  we  are  to  know,  thepraclife  of  Repentance 
 (being  an  aclofthe  affccTions)  caufeth  amaa  to  iudge, 
 and  fpeake  of  himfelfe  according  to  the  truth  of  that  hee 
 dothconceiue  and  feele  to  be  in  himfelfe,  and  fo  accor- 
 ding to  his  fence,  to  make  his  faults  with  the  moft,rather 
 
 then 
 
Parable    of    th^    lost  Sonne, 
 
 then  with  the  leaft.  And  this  a  man  may  doe,  and  yet  bee 
 within  the  compafle  of  the  truth  of  his  ownc  concerning, 
 though  beyond  the  extent  of  the  truth  of  his  finnes,  in 
 themfelues  exaclly  confidered.  And  thus  did  the  Apoflle 
 fpeake,  according  to  his  fence,  and  thought  himfelfc  to 
 beinfrriourvntoall.  And  thus  much  for  this  Qucftion, 
 as  alfo  for  this  doclrine.  Now  let  vs  proceed  and  come 
 to  the  next,  which  is  his  Humiliation. 
 
 And  am  no  more  worthy  to  be  called  thj  Sonne~\  See  how 
 hehumbleth,  and  abafeth  himfelfc  vntohis  Father,  /  am 
 vnworthy  to  bee  thj  fonne>  yea,  I  am  vnworthie  the  very 
 name  of  fonnet  fo  many  haue  beene  my  finnes,  fo  lewd 
 hath  beene  my  courfe.  The  inftruclion  hence  may  bee 
 this ; 
 
 7 he  one ly  way  to  obtaine  pardon  for  Jinne%and  procure  (jods 
 fauour,  is  with  an  humble  hearty  and  lowly  fottle  to  come  before 
 him.    The  onely  way  to  be  exalted  by  him  is  to  come  vn- 
 to  him  in  humility  of  foule,  and  lowiinefle  offpirit.    The 
 praftife  of  this  Prodigall  is  a  prefident  for  vs.   For  the 
 farther  proofe  of  this  truth,  remember  what  Saint  Peter 
 faith,  Humble  jour  felues  therefore  vnder  the  migh tic  hand 
 of  God }  that  he  may  exalt you.  And  what  Saint  lames  faith, 
 Humble  y  our  felties  in  the  fight  ofGod^and  heefhalllift  you  vp. 
 It  is  no  hard  matter  to  bring  a  cloud  of  witness  to  iuftifie 
 this,  but  I  will  be  fparing,  and  remember  you  onely  of 
 that  Parable  of  the  proud  Tharifee,  and  the  cPubhcany  and 
 foaway.  Thefetwogoevp  into  the  Temple  to  pray;  The 
 Pharifee  begins  and  prayes  thus,  God  1  thanke  thee,  lam 
 not  as  other  men^c.  He  fliewes  not  vulntra,  but  mnnera, 
 not  his  wounds,  but  his  worth;  not  his  mifery,  but  his 
 brauery  :  reputing  himfelfc  fo  iuft,  that  he  neither  faith, 
 thy  kjngdome  c ome ,nor  yet forgiue  vs  our  trefpaffes  :  But(as 
 hauing  no  finne,  and  abounding  alreadie  with  all  grace) 
 both  thefeheieaues  out ;  thanking  God  more  for  that 
 other  were  bad,  then  for  that  himfeife  was  good.  Now 
 the  Publicantheftands  sfarreojf,  and  would  not  lift  vp  fo 
 much  06  his  eyes  to  heapten}  but  [mote  vpn  hi*  breaft,faying> 
 
 god 
 
 28j 
 
 Text. 
 
 Do&rine* 
 
 The  onely  way  to 
 obtaine  Gods  fa- 
 mm  is  with  an 
 humble  heart  to 
 feeke  it. 
 I  Pet.y.G. 
 
 I  am.  4.  io. 
 
 £*ikeig.io, 
 
 Ver'fe.u* 
 
 Mgufl.  Horn, 
 $6,deverb. 
 Dom. fecund. 
 Luc. 
 Verfci* 
 
286 
 
 Verfci4« 
 
 Reafonl. 
 lfay  66.a. 
 
 Ifay57-i*' 
 
 Reafort  2. 
 
 N 
 
 XPOSITION      OF     THE 
 
 Vfe. 
 
 | 
 
 Colof.j. 
 Mounts  tela* 
 hour  for  bumili- 
 ty,and  auoid 
 pride* 
 
 Trafrds  Peps- 
 ne  Dom,  cap.  1 9 
 FirfljPrideis 
 tbt  Dfoilsfirji 
 borne.  • 
 A  (tend  mo. 
 tiue^God  exalts 
 
 God  be  m<rcifutl  to  me  afinner.  As  the  one  exalts  himfelfe, 
 inrefpe&ofhis  vcrtue:  fo  the  other  humbles  himfelfe, 
 in  regsard  of  his  finne  :  As  the  one  fhewes  his  robes, fo  the 
 other  (like  a  poore  beggar)  fhewes  his  rags,  and  (as  an 
 humble  petitioner)  his  grieuances.Nowmarke  how  Chrift 
 applyes  this,  /  tell  you  thu  man  departed  home  vnto  hii  ho&fe, 
 more  iufiified  then  the  othsr:  for  euery  one  that  exalt  eth  him- 
 felfe %  {hall  bee  abafed,  and  he  that  humbleth  himfelfe >Jhall  be 
 exalted. 
 
 The  Reafons  may  be  thefe  : 
 Firft,  Such  onely  hath  God  promifed  to  iooke  vpon, 
 and  {hew  mercy  to  ;  To  thii  man  mil  I looke ,  etten  to  him 
 that  upooreiand  of  a  contrite  fpirit :  and  againe,  Thus  faith 
 the  high  and  hf tie  one,  that  inhabit  eth  eternity,  whofe  name 
 is  Holy,l  dwell  in  the  high  and  holy  place  :  with  him  alfo  that 
 is  of  a  contrite  and  humbled  fpirit ■,  to  reuiue  the  fpirit  of  the 
 humble ,  and  to  reuiue  the  heart  of  the  contrite  ones :  as  for 
 other,  they  haue  no  promife  of  fauonr  or  of  mercy. 
 
 And  fecondly  ;  Such  onely  are  capable  of  grace  and  mer- 
 cy. Full  vefTclls  can  receiue  no  liquor,  and  haughty  hearts, 
 nolauour ;  for  they  defpifc  it.  As  therefore  the  veilell  muft 
 be  emptied,and  the  ayre  and  wind  remoued  before  any  fo- 
 lid  liquor  can  bee  receiued;  fo  muft  thou' firft  caftout 
 haughtinefle  and  pride  out  of  thy  heart,  before  mercy  can 
 be  obtained. 
 
 Let  the  Vfe  of  this  bee  for  Exhortation.  Come  be- 
 fore the  Lord  with  humbled  fbules  and  contrite  fpirits, 
 for  this  is  of  him  much  tit  by.  And  to  ftirrc  vs  vp  to  the 
 putting  on  of  this  grace  (as  the  Apoftledoth  exhort  vs) 
 confider  of  thefe  motiue;  firft,  Pride,  it  is  the  Diuels 
 firft  borne,  and  the  Diuels  firft  poyfon  which  Sathan 
 powred  into  our  nature;  and  this  (as  Bernard  fpeakes) 
 is  the  Diuels  character  :  for  as  the  feruants  of  Chrift  and 
 children  of  God,  are  knowne  by  charitie  and  humilities 
 fo  the  feruants  of  finne,  and  fonnes  of  Sathan,  are  knowne 
 by  pride  and  cruelties  and  therefore  let  this  moue  vs  to 
 imbrace  the  one  and  abhorre  the  other.    Secondly,  God 
 
 exalts 
 
I  II  I  II  m 
 
 \         Parable    of    the    lost    Son 
 
 N  B, 
 
 exalts  fuch  as  are  humile^  but  fuch  a*  are  proud  doth  hid 
 fouls  hate.  There  are  £>£***/ that  raife  water  to  fall,  that 
 it  may  rife  the  higtier  ;  fuch  an  engine  is  this  •  A  lowly 
 hea:- 1  by  abafing  it  i eifw  before  the  Lord,  doth  mount  him- 
 fclfe^  all  the  graces  of  his  lou!e,as  high  as  heauen.Humble 
 Daftid  was  called  from  the  Shepheards  crooke  to  the 
 Kings  Crownc.  God  did  fo  regard  the  meekenefTe  of  the 
 Virgin,  that  all  generations  count  her  b/ejfed.  Thus  hes  ta- 
 kethvp  the  fimple  out  of  the  dusl,  and  lijteththe  poor  e  out  of 
 themyre.  But  he  deales  othenvife  with  the  proud,  and 
 cucr  hath  done.  The  proud  Angels  hee  thruft  out  of 
 heauen,  and  our  proud  parents  out  of  Paradife:  For  it 
 he  draue  Nebuchadnezzar  from  the  company  of  men, 
 and  made  himtohaue  his  habitation  with  the  bcafte  of 
 the  field,  and  to  eat  grafTe  as  Oxen.  What  (hall  I  neede 
 tofpeake  o£H&many  Herod,  and  others,  whofe  pride  did 
 cauic  their  fall  and  mine  ?  by  this  that  hath  Scene  laid 
 we  fee  the  Pfalmifts  faying  verified,  Though  the  Lord  bee 
 high,  yet  hath  hee  refpett  vmo  the  lowly  ;  but  the  proud  he 
 knoiveth  a  Jarre  of.  The  mod  high  hath  efpeciall  refpecl 
 to  fuch  as  are  mod  low.  God  cannot  looke  aboue  hiln 
 (faith  one)  becaufe  hee  hath  no  fiiperiour:  nor  about 
 him,  for  that  he  hath  no  equali :  hee  regards  onely  fuch 
 as  are  below  him  :  The  lower  then  a  man  is,  the  neerer 
 vnto  God,  and  the  more  cxpofed  to  his  fight,  who  looks 
 
 j  from  aboue;  but  the  higher  he  is,  the  farther  is  hee  off* ; 
 
 (  and  the  more  proud  he  is,  the  lefTe  is  he  reflected.  Seeing- 
 then  this  is  Co,  how  fhould  this  worke  vpon  vs,  and  make 
 vs  to  decke  pur  felues  with  this  excellent  grace;  which 
 like  the  Violet  (though  it  growes  low  by  the  ground, 
 and  hangs  the  head  vnder  forne  obfcurelcafe,  as  willing  to 
 litie  vnfeene,)  yet  is  the  fweetefl  of  Rowers,  and  beloued 
 of  all. 
 
 Thirdly,  Humility,  is  the  keeper  of  all  graces,  but 
 Pride  the  fpoyler  of  them.  No  boxe  better  to  kcepe 
 thofeiewelsin,  then  a  heart  well  lined  with  humilitie. 
 Looke  asafhes  doe  preferue  fire,  fo  doth  our  humilitie 
 
 the 
 
 287 
 
 the  bmble3)but 
 dps  dmnt  the 
 proud  one. 
 Luke  1-46. 
 Pfal  113  56. 
 
 DaB.4,30. 
 
 Pro.  1 6,  S. 
 Pral.138.5. 
 
 Marlorat  in 
 Luc.cap.  \  .verf 
 43. 
 
 jithhrAmoiiue.} 
 Humility  pre- 
 ferues  grace,  but 
 pride  defiroyesif, 
 
 ^— » \ 
 
288 
 
 It  \i>  confer  ua- 
 
 trixvirtulum. 
 
 Bernard. 
 
 aKing.4-39. 
 
 Ecclcf.io.i. 
 
 An    Expositi 
 
 O  N    O   F     THB 
 
 Fturtblyfyit, 
 we  become  Weje 
 Cbriflbimfelfe. 
 
 PliiU.5.«. 
 
 Meanesfor  fub. 
 duing  pride  and 
 feeding  humility 
 
 Icr.2S.19. 
 
 1  Afecond  MMr.es 
 is  Meditation* 
 1  FirfofGodt 
 \  Attributes  and 
 \x9or\eiofbitiu' 
 mitemfieciaU. 
 
 thefparklesof  Godsbleffed  fpirit.  But  now  on  the  o- 
 therfide,  pride  fpoylesalt.  This,  like  Colloqmntidafim- 
 bitters  the  whole  pot  of  Pottage.  And,  like  a  dead  Fly  e, 
 fpoyles  a  whole  boxe  of  oyutment,  caupng  it  ts  fend  forth  a 
 /linking  famur :  This  caufeth  our  knowledge  to  ftinke, 
 our  zeale  to  ftinke,  as  it  did  lebues  :  In  a  word,  any  good 
 thing  that  is  in  thee,  isfpoyled  by  this  weed.  Oh  how 
 fhould  this  caufe  vs  to  be  in  loue  with  that  grace,and  dcteft 
 this  vice ! 
 
 Fourthly,  Humility  makes  vs  like  Chrift  himfclfe,  and 
 therefore  mud  needes  be  an  excellent  vertue :  this  grace 
 j  he  willeth  vs  to  leaine  of  him,  for  he  was  meekc  and 
 lowly  in  heart.  He  difdained  not  to  wafh  his  Difciples 
 feet,  to  teach  them  humility.  He  made  himfclfe  of  no  re- 
 putation, and  toeke  vpon  him  the  forme  ofaferuant^  that  wc 
 might  learne  of  him  to  be  humble.  Let  the  fume  minde 
 therefore  be  in  you  (faith  the  Apoftlc)  that  was  tn  Chrift 
 Ufa.  Hce  was  humble,  be  thou  then  afhamed  to  bee 
 proud. 
 
 Let  thefe  things  be  well  thought  of,  and  that  by  vs 
 all^bc  we  neuer  fo  extraordinarily  graced  by  God.  Pride 
 is  fuch  afinne  as  it  fteales  vpon  the  very  beft  5  and  Gods 
 >moft  fan&ified  children  are  moft  buffeted  with  it.  There- 
 ;  fore  thefe  motiues  are  to  be  remembred  by  vs  all,  and 
 [the  Remedies  tobs  vfed,  which  are  thefe;  Hrft,  carerull 
 and  confcionable  attendance  vpon  the  Word.  This  is 
 the  hammer  that  muft  breake  the  heart,  for  vntill  it  be 
 humbled,  there*  is  no  good  to  be  done,  Is  not  my  Word 
 like a  hammer,  that  breadth  the  ftene  ?  This  hammer  will 
 bruife  this  ftony  heart , arid  grind  it  to  powder,  and  with- 
 out this  hammer,  there  is  no  hope  ofeuer  hauing  the  heart 
 truely  humbled.  Submit  thy  felfe  therefore  to  the  ftroke 
 of  this  hammer,  if  thou  truely  defireft  the  attainement  of 
 this  grace. 
 
 A  fecond  meanes  is  Meditation,  and  that  of  a  threefold 
 obiecl. 
 Firft,  of  God,  and  his  Attributes,  with  the  workesof 
 
 his 
 
ARABLE     OF     THE      LOST 
 
 O  N  N  E 
 
 his  Power  and  iuHke,  which  are  excellent  helpes  to  make 
 vs quake;  and  breake  the  ftoaie  rocke  of  our  fbules  to 
 peeces:  As  wee  fee  in  Habak&kj  when  I  beard  (viz,,  of 
 thefe  iudgements  threatned)  my  belly  trembled,  my  lips 
 [hooks  at  the  voice,  rottennejje  entered  hto  my  bch?s%  and 
 I  trembled  in  my  filfe,  that  I  might  reft  in  the  day  of 
 trouble, 
 
 Secondly,  of  our  ownc  eftate,  either  Pafl^refint^  or  to 
 Corns.  For  the  Timepaft,  what  thou  wert,  w'*,.  A  child  of 
 wrath  and  firebrand  of  hell.  Shapen  in  iniquity  and  concei- 
 uedinfinns.  Theferious  meditation  of  this  would  be  e- 
 nough  to  humble  vs  and  make  vs  ftrike  faile. 
 
 For  the  time  preftnt. Remember  how  thou  art  fraile  and 
 jfo/W/3thouart  fraile  and  brittle,  being  but  duft  and  ai'hes, 
 and  ready  to  be  broken  with  euery  little  lillop,and  knoefce, 
 Thy  foundation  U  laid  in  the  daftt  and  thy  ivals  are  made  of 
 clay.  Thy  whole  bodie  is  but  a  Tabernacle  of  earth*  This  is  thy 
 eftate  oh  man  !  and  this  is  the  eftate  of  all  men.  Some  in- 
 deed are  more  painted  then  other  fome,  but  ail  are  earthen 
 pitchers :  Some  are  more  clearc  then  others,  but  all  glaffes 
 frayle,brittle.  Is  here  any  caufe  of  pride  ? 
 
 Thou  ait  zlfo  finnefull,  hauing  much  corruption  within 
 thee,  and  carrying  a  whole  bodie  of  finite  about  with  thee, 
 fi  that  the  good  thou  wouldff  doe,  thou  dosfl  not,  and  the  euill 
 thou  [houldtt  not  doe, that  doefi  thou  daily. Thoi\  mayeft  well 
 cry  otic  with  the  Apoftle  Taul,  O  wretched  man  that  1  am, 
 For  the  time  to  corns,  remember  what  thou  (halt  be,  As 
 dn&  thou  art,  fo  to  dutt  thou  [halt  returns,  yea,  and  become 
 thebafeft  duft.  As  we  fee  the  whiteft  Snow,  when  it  is 
 reiblued  vnto  water,  whereof  it  was  congealed,  becomes 
 fouler  water  then  any  water  elfe:  fo  thou  Oh  man  of  earth, 
 when  thou  flialt  returne  againe  vnto  earth,  /halt  become 
 viler,and  bafer  earth,  then  any  other  whatioeuer. 
 
 Thuj  the  consideration  of  thy  owne  namrail  eftate, 
 whether  Pafl%  Vrefent,  or  to  come,  wilt  bee  an  excellent 
 meanes,  to  take  downe  this  Peacocksly-pride,  and  make 
 thee  humble. 
 
 V  Thirdly, 
 
 289 
 
 Hcb.3.16. 
 
 Secendlyjfihy 
 eftate  pad. 
 
 Pfal.ii.5. 
 
 StC9ndlyyofthy 
 efiAtepvcfent, 
 being  fog  fhyle 
 
 And  10.9. 
 
 Secondly  fofuU 
 Rom.;  .24. 
 
 VerfcX9. 
 
 'rbirdlyjifthj 
 
 eftate  to  corns. 
 Gen.3.19. 
 
29° 
 
 Thirdly  >oftbs 
 efiate  ifotheri. 
 
 Phii.  s. 
 
 An    Exposition    of    the 
 
 The  third 
 manes  is 
 ?rayeu 
 
 Sape  homo  de 
 van*  gloria  con- 
 umptu  vanm 
 gleriatur. 
 
 Thirdly,  confder  of  the  efiate  of  others,  and  without  en- 
 uic  cad  an  eye  vpon  their  gifts :  confider  how  many  thou 
 comrrieft  farre  behind  in  knowledge,  faith,  zeale,  &c.  and 
 other  graces.  This  is  the  receipt  which  the  Apofthpre- 
 fcribeth  to  the  cPbilippiam%  againft  this  fin  of  pride,  Lookc 
 not  entry  man  on  his  ortne  things,  but  euery  man  a/Jo  on  the 
 things  of  others.  This  would  be  an  excellent  meanes,  to  di- 
 minish afelfe-liking,  and  that  ouer  weening  conceit  of  our 
 owne  excellencie. 
 
 The  laft  meanes  to  be  vfed,  is  earneft  and  feruent  Pray- 
 er,  that  the  Lord  would  be  pleafed  to  giue  thee  this  grace 
 of  humilitie ;  andblefie  the  meanes  thou  vfeft  for  this  end 
 andpurpofe  :  Euery  good gift  (faith  Saint  lames)  commeth 
 from  the  Father  of  lights  :  and  fo  muft  this  alfo,elfe  we  mall 
 neuer  haue  it.  Thus  we  hauc  feene  the  meanes, 'now  let  vs 
 vfe  them,and  that  confciooably,for  let  me  tell  you  the  cure 
 of  pride  is  no  eafie  cure,  and  the  obtaining  of  humility  no 
 eaiie  purchafe. 
 
 All  vices  are  againft  it,  and  which  is  yet  more  ftrange,all 
 virtues  are  againft  it,  and  which  is  yet  more  ftrange,  hu- 
 mility hath  an  opposition  againft  humility,  as  if  fhe  were 
 falfetoher  owneperfbn.  Humility  oftentimes  by  a  pro- 
 digious and  prepofterous  birth  bringeth  forth  pride.  How 
 often  is  a  man  proud  becaufe  hee  is  not  proud.  Afecret 
 pride  is  oftentimes  occafioned  by  ouercomming  (as  wee 
 thinke)  pride,  when  alas  now  pride  hath  giuen  vs  the 
 foile,  as  a  cunning  wraftler  feemeth  many  times  to  take 
 j  the  fall,  for  no  other  end  but  to  get  the  other  vpon  the 
 -  hippe.  Howwonderfull  carefull  then  had  we  all  need  to 
 
 •  be,  what  need  haue  wee  to  ftudie  and  pray  for  humility, 
 
 i  vea,  in  the  midft  of  grace  to  pray  for  an  humble  heart  ?  j 
 i  See  thou  remember  the  former  meanes  deliuered ;  and  j 
 
 •  if  at  any  time  (as  who  at  fometime  fhall  not  feele)  thy 
 heart  beginne to fw ell,  remember  theie  and  the  like  fay- 
 ings,  Be  not  high  minded,  butfeare,  God  refifts  the  proud, 
 be  looses  vponfkch  a  fane  of  Oh  they  are  excellent  helpes ! 
 hcareft  thou  any  commend  thee,  and  fet  forth  thy  prai- 
 
 fes3 
 
Parable    ofthe    lost    Sonne, 
 
 2pi 
 
 fes,  then  remember  the  former  fentences,    and  let  them 
 (land  Sentinel^  to  keepe  thee  from  pride.   Remember  al- 
 io to  meditate  (as  of  Gods  glory  and  greatnefle)  fo  of 
 thy  owne  vileneffe  and  bafencrfe ;  remember  what  thou 
 wert,  what  thou  art,  and  what  thou  muft  be;  hold  thy 
 felfe  to  thistaske,   and  it  will  keepe  thee  from  it.  It  is    PHn.Nat.bif}. 
 recorded  ofthe  Beei  that  in  ftormy  weather  it  will  get  vp  lib.ncap.io. 
 a  little  done,  that  by  the  weight  it  may  flyemore  fted- 
 dily,  andgethDrru  inMety  :  Art  thou  ill  danger  to  bee 
 blowne away  with  pride?  get  thyfelfe  to  Trajer,  and 
 Meditation,  it  will  be  to  thee  as  the  little  ftone  to  the  Bee, 
 oras  Ballad  to  the  fhip,  to  keepe  thee  from  being  tinned 
 about  with  the  waues  of  felfe-conceit.     Thus  get  this 
 grace,  and  when  euer  thou  commeft  to  the  Lord  bring  it 
 with  thee,  and  feare  not  of  fpeeding,  for  they  that  fall ! 
 downe  lowed  at  Gods  almes-dealing,  fpeed  euer  bed. 
 And  thus  much  for  this  poynt,  as  alfo  for  this  part  of  the 
 Prodigals  Regrejfe. 
 
 But  the  Father  faid  to  hU  feruants,  'Bring  forth  the  be/l 
 robe,  and  put  it  on  him$  and  put  a  ring  on  hli  handjtndfhooes 
 on  his  feet. 
 
 And  bring  hither  the  fatted cAlfe,  and kill rii '» and  let vs  eat 
 and  be  merry. 
 
 We  haue  heard  before  verfe  20.  of  the  Fathers  readi- 
 nefTe  to  receiue  him,  now  here  we  fee  the  cntertainement 
 I  he  gaue  him,  being  come  into  his  prefence.  Hee  calls  for  ( 
 a  robe,  yea  the  beft  robe,  and  fo  cl oaths  him  ;   for  a  ring  to 
 i  adorne  and  beautifie  him ;  for  fhooes  for  his  feete,  that  I 
 ftones  might  not  annoy  nor  hurt  them  ;  for  the  fat  cilfe,  | 
 tofeedeandrefrelri  him  ;  and  whatfoeueris  wanting  he 
 bedowes  vponhim.    Now  had  the  Father  fit  time,  and 
 his  fonnes  finnes  deferued  it,  that  he  fliould  ripvp  vnto 
 him  his  former  faults,  and  call  to  remembrance  the  of- 
 fences of  his  youth,  and  welcome  him  home  after  this 
 manner  ;    Ah  firra,  are  you  now  come,  is  all  fpent  a-  j 
 
 V  2  monad' 
 
 Text. 
 Verfe 
 
 22. 
 2J, 
 
29  2 
 
 Doclrine. 
 
 \<?QdwiUneuer 
 vp'raid  any 
 with  their  for 
 wsr  courfes  tba 
 repent. 
 Ier.32.34- 
 
 Heb.8.12. 
 Mic£h-7.i8. 
 
 VeiCeif. 
 
 ,Pfal  103  8  to 
 13. 
 
 An    Exposition    of    the 
 
 mongft  your  whores  and  harlots?  rcturnc  vntothem,  let 
 them  prouide  for  you  •   you  come  no  more  within  my 
 dores.v  Bit  behold  the  lone  of  this  his  Father  •  he  vfet'h 
 no  fuch  thundering  fpeeehes,  he  threatneth  not  to  caft  him 
 of :  Nor  yet  doth  he  caft  him  in  the  teeth  with  his  former 
 courfes ;  he  remembreth  not  any  old  recknings  •  the  offen- 
 ces of  his  youth  are  not  fpoken  of:  But  he  (feeing  this  his 
 his  riotous  and  vnthriftyfon  return e  home  with  an  hum- 
 ble heart)  prefently  offers  himfelfe  to  his  childc,and  before 
 he  had  made  an  end  of  his  confefTion,or  could  begg  ailip- 
 ply  of  things  needfull,  his  father  intercepts  him  by  his  ha- 
 ft ie  calling  to  his  feruants ;  Bring  hither  the  beft  robe,  $he 
 mooes,  the  ring,  let  the  fat  calfe  be  killed,  make  afeaft, 
 fend  for  muiicke.  Now  all  is  forgotten  that  was  pail,  his 
 old  courfes  no  more  remembred. 
 
 So  then  we  fee ;   The  Lord  will  nesser  vphraid  fuch  as 
 turne  vnto  him ,with  their  former  courfes •    but  Vpon  their 
 true  repentance  will   forgiue  them  and  forget  them. 
 This  the  Lord  doth  faithfully  promife  in  the  31.  ofle- 
 rensie  %q.verf.  in  thefe  words,  They  {ball  all  know  mee  from 
 thejeafi  oft  hem  to  the  greate ft,  faith  the  Lord,  for  1  will  for. 
 owe  their  iniquitis,  And  remember  their  fnnes  no  more  : 
 which  very  words  the  author  of  the  Epiftle  totheH*- 
 brewes  doth  cite,_and   fo  further  confirm e  the  poiqt. 
 See  it  further  proucd  in  the  7.  o£<Jlticab,verfe  lo.whcre 
 the  Church  fpeaketh  thus  :  who  is  a  Cjod  like  vnro  thee,  j 
 that  par  done  th  iniquity,  and  paffeth  by  the  tranfgreffton  of 
 the  remnant  of his  heritage ,  who  reteinetb  not  his  anger  for 
 etter,  becaufe  he  delight eth  in  mercy.   He  will  turne  againe,he 
 will  hatie  compaffion  Vpon  vs,  be  will fub aw  our  iniquities, 
 and  caft  all  our  ftnnes  into  the  dtfith  of  the  Sea  :   fo  in  the 
 1  Q^.Tfatrzethii  is  further  cleared  from  the  8.  tothe  if. 
 verfe,    the  words  are  thefe;    The  Lord  is  mercvul!  and 
 orations  \  flow  to  anger,  and  plenteous  in  mercy,    and  in  the 
 I  12.  verfe  hee  faith  thus;   tAs  farre  a*   the  Eaft  is  frorru 
 the  Weft :  fo  farre  hath  hee  remaned   eur   tranfgrejfions 
 [from  vs. 
 Y  But 
 
Parable  of  the  lost  Sonnb. 
 
 293 
 
 Obietl* 
 
 Anfvt* 
 
 But  fomemayobiecl:,  that  the  Scripture  maketh  men- 
 tion of  the  vncleane  life  of  finncrs  after  their  conuerfion,as 
 otRahab,  who  albeit  fhe  turned  to  the  Lord,and  forfooke  I  Hcb.u.31. 
 her  former  filthineiTe,  yet  foe  is  branded  with  the  name  of  |  Ia*n.*.*s'. 
 a  harlot. 
 
 Firft  I  anfveer,  fome  of  our  Diuines  arc  of  this  iudge- 
 ment,that  foee  was  not  an  harlot  in  acl  or  openly  profefled 
 fTithineiTe  (for  the  word  which  is  vfed  in  lofna  6.22.  fig- 
 nifieth  a  tauerner  or  hoftefle,  as  well  as  a  harlot,  for  ib 
 /hee  was  by  profellxon.  Now  indeed  thofeperfons  and 
 trades,  by  reafonof  the  commonneflc  of  entertainement, 
 were  among  ft  the  Icwes  infamous  for  name  and  note,  fo 
 that  we  may  well  thinke,  that  her  publike  trade,  through 
 the  corruption  of  thofe  times,  did  caft  on  her  this  name 
 ofreproch. 
 
 Secondly,  I  anfwer,  this  is  not  mentioned  to  her  re- 
 proch,  but  ipoken  to  herpraife;  fhee  is  not  vpbraided 
 with  it,  but  commended,  in  that  ihe  had  forfakenit.We 
 fee  hereby  what  foe  was  before  her  calling,  but  ihe  is  not 
 reproched  with  it  now  after  her  calling ;  fhee  is  now  no 
 longer  a  harlot,  but  a  true  beleeuer  with  the  people  of 
 God  :  fo  then  it  tends  not  to  her  defaming,  but  to  fhew 
 the  greatnelTe  of  Gods  companion,  and  the  foundnefle  of 
 her  conuerfion. 
 
 Now  for  the  Vfe  which  we  may  make  of  this  truth : 
 Pirft,  it  fliould  fcrue  as  an  excellent  and  notable  motiue 
 to  repentance  :  This  fhould  be  as  a  fpurre  in  our  fides,  to 
 make  vs  fpeedily  turne  vnto  the  Lord.  Art  thou  a 
 drunkard,  an  vncleane  perfon,  a  filthy  liuer  ?  take  no- 
 tice of  Gods  mcrcifuil  dealing  with  this  Prodigall,  who 
 is  fet  out  for  a  patterne  to  all  them  that  are  defirous  to 
 come  home  •  fee  how  (vpon  his  repentance)  he  is  ad- 
 vanced; how  liberall  his  father  is  towards  him;  as  if 
 from  his  very  cradle  he  had  crept  on  his  hands  and  knees 
 to  pleafe  him  :  here  are  no  old  Items ,  no  backe  recknings 
 brought  in,  but  all  is  forgiuen  and  forgotten,  as  if  there 
 were  no  fault  done;  he  is  as  royally  entertained,  as  if  he 
 
 V  2  had 
 
 Vfiu 
 
2<?4 
 
 An    Exposition    of    the 
 
 Vfi 
 
 iCgi.'&i.i, 
 
 Olie!t. 
 Efay  yi 
 
 o. 
 
 had  bcene  the  dutifulleft  fonne  that  euer  the  eaith  bare. 
 Well;  thus  will  God dcale  with  thee,  hewilineuer  vp- 
 braid  thee  with  thy  dmnkennefTe,  with  thy  fwearing,with 
 thy  whoring,  with  thy  theeuing,  nor  with  any  other  of 
 thy  lewd  courfes.  Thefc  thou  fhalt  neuer  heare  of,  if 
 thou  become  a  penitent :  But  if  not,  be  thou  afliircd  thy 
 finncs  /hall  be  let  in  order  before  thee,and  what  now  thou 
 do^ft  in  fecret,  God  will  manifeft  on  the  houfe  Cop  before 
 Men  and  Angels. 
 
 Secondly,  feeing  God  doth  deale  thus  with  true  pe- 
 nitents, to  couer  their  finnes  and  call  them  behindc  his 
 backe;   letvs  take  heede  how  we  vncouer  the  (innes 
 of  any  that  hath  repented  of  them,  and  how  we  vpbraid 
 any  with  their  former  courfes  :    God  hath  blotted  them 
 out  of  the  fcore,   fhall  we  dare  to  fet  them  onagaine  ? 
 Let  vs  lcarne  to  put  a  difference  betwixt  time  part;  and 
 timeprefent  :  the  Apoftle  reckoning  vp  many  horrible 
 finncs  committed  by  the  CerinthUns'm  the  time  of  their 
 vnregeneracie,  maketh  a  flat  oppofition  betweent  their 
 eftate  before  their  calling,  and  that  after,  Such  were  fome 
 of  loft,  (faith  he)  butnowjee  are  wafhedy  but  now  yee  or; 
 clenfed,  I  fit  now  yee  Are  fanfiified.     So  that  he  that  hath 
 beene  a  fwearcr  and  repented,  is  now  none  :  vhe  that  hath 
 beene  an  adu!terer,and  hath  repented,  is  now  none;  and 
 the  like ;  for  the  Hjgh-Commiiilon  Court  hath  cleared 
 him.  Shall  we  fay  that  he  that  is  come  to  mans  eftate  is  a 
 babe,  becaufe  he  was  fo  ?  or  he  that  is  now  a  freeman  is 
 ftilla  prentice,  becaufe  he  was  fo  ?    Oh  then  beware  how 
 you  eftceme  of  any  by  the  time  paft,  or  caft  the  filth  of 
 tli eir  former  finnes  into  their  faces,  when  God  hath  wi- 
 ped them  away.  When  Damd,  Noah y  Lot,  Peter,  and  o- 
 ther  of  Gods  Saints,  had  truly  repented  of  their  finnes,  did 
 euer  God  or  Angels  caft  them  in  their  teeth  ?  who  art 
 thou  >then,  that  thou  fhouldft  befofawcie,  to  vncouer 
 what  God  hathcouered  ? 
 
 But  is  there  not  a  woe  againft  thofe  that  call  good  euill, 
 and  euill  good? how  then  dare  any  fpeakc  offin  fauourably^ 
 
 It 
 
Parable  of  the  lost  Sonnb, 
 
 2PJ 
 
 Anfw. 
 
 Text. 
 
 It  is  one  thing  to  fpeake  of  the  nature  of  the  iln,and  ano- 
 ther thing  to  fpeake  of  the  conuerted  (inner :  In  fpeaking 
 ofiin  as  a  breach  of  Gods  law,  an  offence  againil:  God, 
 fpare  it  not  ,•  but  in  fpeaking  of  the  penitent,  the  fiiame 
 and  reproch  of  the  finne  muft  be  done  away.  Thus  much 
 ingenerail  from  the  Fathers  proceeding  :  Now  in  particu- 
 lar to  the  words. 
 
 "But  be  [aid  to  his  feruants,  &c~\  Th  ere  are  diners  myfti- 
 call  and  morall  expositions  giu?n  by  expositors  of  each  of 
 thefe  :  by  the  robefomz  vnderfhnd  the.  revalue  which  A-  \ 
 dam  loft.  By  the  ring^  the  feale  of  Gods  holy  Spirit,  or  \ 
 figne  ofmarisgemade  by  Faith  :  by  fhoitesj.hz  preparation  I 
 of  the  Gofpell  of  peace,  or  hereby  reprefentirigmortinca-  \ 
 tion  ofthe  members,becaufe  made  of  skins  of  dead  beafts ;  j 
 by  the  fat  Calfe^Cbrifl  ,who  was  flaine  from  the  beginning.  I 
 Called  fitty  becaufe  fuilicient  for  all  the  world,  which  the  (' 
 Father  killeth  not,  but  biddeth  it  fhculd  &  htlfd.  Thefe 
 ana  many  other  expofitions  are  giuen,  which  were  end- j 
 leffe  and  (in  my  ludgement)  needlefie  to  reckon  vp.  \ 
 For,  as  I  take  it,  by  all  thefe  is  nothing  elfe  meant  nor  in-  |  Hscfat>&xrcd 
 tended,  but  to  fet  forth  the  riches  of  Gods  manifold 
 
 mercies,  whereby  he  fupplies  all  our  wants,  fulfills  all 
 our  neceiTIties,  and  beltoweth  whatfoeuer  is  needfnll 
 fbr  vs,  vpon  our  true  repentance,  and  turning  vnto 
 him. 
 
 In  the  words  we  may  confider  :    Firfc,  the  Fathers  li- 
 berality towards  the  Prodigall,  verfe  22,25.    Secondly, 
 the  ioy  andreioycing  that  was  on  both  fides  vpon  the 
 returne  ofthe  Prodigall,  Propounded  verfe  23.  and  Reite- 
 rated,^'^ 24. 
 
 In  the  former  againe  confider, 
 
 Firft,  the  gifts  the  Father  doth  beftow,  which  were  of 
 two  forts  :fomeferumg  for  necellity,  asagarmftjf,  pjooes, 
 meat :  others  for  delight  and  ornament,  as  a  /?*'*/,  the  befl 
 \  Robe,  the  fat  C«lfe :  he  fnallhaue  the  bed  and  fatten;. 
 
 Secondly,  confider,  the  meanes  whereby  he  beffcow- 
 !  cth  them  on  this  his  childe  :  he  doth  it  not  immediately 
 
 V  4  from 
 
 imume%caie- 
 raingmiefamh 
 
 dtntjfediitctita. 
 Maldsn.inUc- 
 
296 
 
 <Do  Urine. 
 God  beftowstb 
 bis  gifts  vpon  his 
 children  net  im- 
 mediately hut 
 mediately. 
 
 An    Exposition    of    th 
 
 Reafoni. 
 Exod. 10.18. 
 
 at: 
 
 Refpl 
 Page  77, 
 
 from  his  owne  hands,  but  by  the  hands  of  his  feruants : 
 He  faid  to  bit  feruants*  And  of  thefe  as  they  lye  in  order  in 
 my  Text. 
 
 'But  bee  faid  to  bis  feruants']     The  poynt  hence   is 
 this : 
 
 God  comeyeth  bis  gifts  and  graces  to  bis  children  not  im- 
 medially  from  himfeife  i  but  mediately  by  tbe  hands  of  his 
 feruants.  Thus  Paul  mult  goeto  Amnio*  and  receiue  his 
 fight :  fo  the  Eunuch  to  Philip  ;  Cornelius  to  Teeter ;  Lydia 
 to  Paul.  Thus  mufl:  men  receiue  gifts  from  God,  not 
 immediately  from  God  himfeife,  but  by  the  meanes  of 
 Gods  feruants.  Hence  are  thofe  names  fo  frequently  giuen 
 vnto  Gods  Minifters  in  the  Scriptures,  of  CMejfengersi 
 Ambafadors,  interpreters,  and  the  like.    See  Epbef.4.8. 
 
 ,12,12^ 
 
 Reafon  becaufe  we  are  not  able  to  endure  the  prefence 
 of  the  Lord:  He  knoweth  our  weakeneffe,  and  whereof 
 we  are  made,  how  that  we  are  not  able  to  looke  his  Ma- 
 iefty  in  the  face  and  Hue.  When  the  Jfraslites  heard  the 
 voice  of  God  in  deliuering  of  his  law,  they  were  afraid 
 they-fliould  die,and  therefore,  defire  to  haue  Mofes  bring 
 Gods  meiTage  vnto  them. 
 
 It  may  be  you  will  obiecl,  that  God  hath  prowiifed  his 
 Spirit  which  fiall  teach  vs,  find  leak  vs  into  all truth ,  what 
 need  then  of  Minifters  helpe  ? 
 
 I  haue  fhewed  before  on  the  Parable  of  the  loft  groat, 
 what  the  workeof  the  Spirit  is,  and  how  it  workes :  It  is 
 a  thing  of  darke  apd  fecret  operation, (like  a  Wiener  or  Pn- 
 derminen)  it  is  not  feene  till  it  haue  wrought  its  purpofe  ; 
 It  is  not  perceiued  but  by  its  E feels  :  Now  the  E feels  of 
 thefpirit  (asfarreas  theyconcerne  Knowledge  and  In* 
 ftruclion)  are  not  particular  Information,  for  Refolution 
 in  any  doubtfull  Cafe,  (for  this  is  Reuelatiom)  but  as  the 
 Angel  which  wasfent  to  Cornelius  fends  him  to  Peter  to 
 Schoole,  and  informes  him  not  himfeife ;  fo  the  fpirit 
 fends  vs  to  (Jods  Ctoinifttrs,  and  to  the  mouth  of  our 
 Teachers;  teaching  vs,  by  ftirring  vp  in  vs  a  defire  to 
 ;■,_'»' learne,  J 
 
Parable   of    the    lost   oonne. 
 
 learne,  and  applying  to  the  foule  what  by  them  is 
 taught. 
 
 Now  for  Vfe. 
 
 This  may  feme  to  reprooue  the  folly  of  fuch  as  refufe 
 tocome  to  the  feruants  of  the  Lord  for  the  gifts  he  doth 
 fend  vnto  them  by  their  miniftry.  Nay  they  defpifc  thefe 
 robes,  thefe  gifts  and  graces,  becaufe  they  are  brought 
 by  fraile  and  weaicc  men  ;  Let  God  fend  by  whom  kefiould 
 fend ;  let  him  fpeake  by  whom  he  fTiould  fpeake.  But  who 
 art  thou  that  thou  friouldefl  teach  the  moil  high  ^  or 
 what  art  thou  that  dareft  be  fo  bold,  to  prefcribc  vnto 
 the  Ixrd  a  way  for  thecoueighing  of  his  gifts?  But  oh 
 the  vnconftancy  of  vaine  man  •  when  God  did  fpeake  im- 
 mediatly  by  himfelfe  then  Ifrael mnms  to  LMofes,  an.i  dc- 
 fires  him  to  fpeake  to  God  for  them.  Now  we  haue  our 
 requefts  and  he  hath  fent  vs  a  Mofes,  I  meane  faithfull  and 
 painefull  Minifters,  by  whom  he  giues  his  gifts  and  con-. 
 ueies  his  graces,  and  now  we  call  for  God  againe,  whofe 
 voice  notwi.thftanding  (hakes  the  heauens,  and  cleaueth 
 therockes  afunder,  and  moueth  the  foundations  of  the 
 earth  out  of  his  place. 
 
 Let  this  therefore  in  the  fecond  place  admoniiTi  vs  to 
 take  heedehow  we  reiecl:  Gods  good  gifts  when  they 
 are  brought  vnto  vs  in  thefe  earthen  veflclls ;  Let  Eliah 
 receiuc  his  meat  though  a  Raucn  brings  it.  We  are  beg- 
 gers,  let  vs  not  be  chufers.  Would  it  not  argue  intolera- 
 ble niceneffe  and  daintlneiTe,  to  refufe  meat  becaufe  it 
 is  brought  in  earthen  difoes  ?  Would  not  this  argue  a 
 qucafie  ftomach  ?  Beware  then  of  this  andlearneto  e- 
 ileeme  of  the  gifts  of  God  neuerthe  lefle  ;  but  efte  erne 
 more  of  the  meffengers  and  feruants,  becaufe  by  them 
 God  doth  beftow  on  you  fo.  many  bleiTings.  And  furely 
 this  exhortation  would  be  needlefie,  if  you  did  as  much 
 care  to  know,  (and  knowing  would  wifely  apply  it  to 
 your  hearts)  how  many  high  bleffings  in  fpirituall 
 things  are  conueighed  and  brought  vnto  you  by  them, 
 as  you  are  ready  toinforme  and  vrgewhat  inferior  blef- 
 fings 
 
 297 
 
 Vfil, 
 
 ^xod.so.15 
 
 Ffit. 
 
2p8 
 
 Rom.10.13* 
 1415- 
 
 An    Expositio 
 
 N    O    F     T  Hfi 
 
 Text. 
 
 DoVirine. 
 God  is  larger  in 
 bU  gifts  then  rve 
 in  cur  requefls. 
 Gen  28.20. 
 
 Gcn.32.9.10. 
 
 I  King  2.9.13 
 
 Jfay  $8.15.6. 
 2King.4.i. 
 
 {ings  are  conueighed  vnto  them  by  yon.  Read,  <ff*;».io. 
 ig.14.15.  verfes.  And  when  you  hauc  read  them,  goe 
 backewxard  and  begin  where  the  golden  cheyne  end*. 
 Firft,  God  giueth  his  Word ;  then  fbme  are  fent ;  where- 
 upon they  preach,  thereupon  men  beleeue,  and  then  call 
 vponGod,  and  confequently  they  are  faued:  So  thac  if 
 faluationbe  the  obiecl:  of  your  dedres,  and  the  thing  lon- 
 ged for,  then  eficeme  of  thefe  golden  pipes  whereby  the 
 water  of  this  longed-for  faiuation,  is  conueighed  vnto 
 you.  And  thus  much  fhall  fuQice  to  haue  fpoken  of  the 
 meanes  whereby  thefe  gifts  were  conueighed  vnto  this 
 fonne,  now  to  fpeake  of  the  gifts  themfelues  that  were 
 bellowed  vpon  him,  which  were  of  two  forts,  fbme  for 
 neceility,otners  for  ornament  and  delight. 
 
 Bring  forth  the  befl  Robes."]  The  Sonne  fought  but  the 
 roomeof  aferuant,  but  the  Father  reftoreth  him  to  the 
 dignity  of  a  fonne  ;  and  gratioufly  doth  preuent  him 
 with  his  liberall  bleflings;  giuing  vnto  him  farre  more 
 then  he  did  defire  or  deferue,  Let  vs  then  note  this  for  our 
 comfort. 
 
 (jod  is  larger  in  hh gifts \  then  afinner  is  in  his  requefls,  he 
 vfually  giueth  more  vnto  his  children  then  they  aske  or 
 defire.  This  we  may  fee  by  fundry  examples  in  Scripture 
 as  in  a  chry flail  glafTe,  Jacob  prayeth  and  the  whole  of 
 all  his  petitions  is  bounded  in  this  narrow  compaflc.  If  the 
 Lcrd  veiil giue  me  meate  to  cat,  and  raiment  to  pssteny  his 
 defires  are  not  extended  rarrc ;  only  ha  feekes  for  food  and 
 rayment.  But  God  was  more  gracious  vnto  him  then  fb, 
 as  he  himfelfe  confefleth,  for  God  gaue  him  two  bands; 
 abundance  of  goods  and  chattels. 
 
 "Thus  Salomon  requireth  hut  an  vnderftanding  heart 
 for  gouernement ;  God  giueth  it  to  him  with  an  ouerplus 
 of  riches  and  of  honour ;  fuch  as  none  fhould  be  like  vn- 
 to him,  B^kiiU  requefted  but  life  at  Gods  hand,  God 
 didnotonelygiuehim  life,  but  a  long  life,  and  certaine, 
 gratioufly  adding  fifteene  yeeres  vnto  his  daies.  The 
 Widdov?  woman  that  was  greatly  indebted,  hauing  no- 
 thing 
 
ARABLE     OF      THE      LOST 
 
 O  N  N  E 
 
 thing  to  fatisfie  her  cruell  creditor,  (who  was  fo  impor- 
 tunate that  her  two  fonnes  muft  become  his  bondmen 
 according  to  the  law,thcre  being  nothing  elfe  to  difcharge 
 the  fumme)  required  the  Prophets  heipe-  vnto  the  Lord 
 in  her  behalfe ;  who  gaue  heroyle  fuflicicnt  to  pay  her 
 debt,  and alfo  to  fiipply  future  wants;  which  was  more 
 then  (he  defired.    Jofepb  defired  that  his  feete  might  be 
 freed  from  the  ftockes  that  he  might  be  deliucred  out  of 
 prifoninto  which  he  was  caft,  through  the  procurement 
 of  his  lafciuious  miltrefle,  for  not  confenting  to  hervn- 
 chaftrequeft,  and  God  did  not  onely  deliuer  him,  but 
 brought  him  out  with  great  honour.  Efter  prayed  againft 
 the  bloody  attempt  of  Haman,  that  fliee  and  her  people 
 might  be  prc/erued  from  that  deadly  fhare ;   And  God  did 
 not  onely  faue  them,  but  vtterly  deftroy,  and  cleane  cut 
 off  both  Hainan  and  ail  his  feed.     The  thankefull  Leper  in 
 the  Gofpell,  asketh  but  the  cleanfing  of  his  body,  and 
 hath  his  foule  alfo  waflied.    The  woman  of  Canaan,  asked 
 of  Chrisl   helpe,  for  her  daughter   pofleffed  with  a 
 diuell;    but  continuing  earneftin  prayers,  receiueth  an 
 honourable  commendation  :    Great  u  thy  Faith,  befides 
 a  lame  ^rant  aboue  that  fliee  begged,  Bee  it  vnto  thee  as 
 tboH  wilt.  It  is  no  hard  matter  to  produce  many  more  ex- 
 amples for  the  further  enlarging  of  this  comfortable  point. 
 It  is  no  wonder  then,  the  Apoftle  teimeth  God  to  be  the 
 Father  of  mercy  ;  And  not  content  heerewith,  addeth  to 
 his  (tile  this  iuft  title,  The  God  of  all  confolation.     A  kind 
 ofabfoluteandouer-fiowing  mercy  hegiueth  vnto  him 
 and  thatdefemedly.  And  eliewherebreakes  forth  into  this 
 expreiTion,  Vnto  him  who  u  able  to  doe  exceeding  abundantly 
 aboue  all  that  vee  aske  or  thinke,  &c.  Vnto  htm  be  glory  in  the 
 
 i  Church. 
 
 If  any  demand  aReafon  of  Gods  fo  doing,  then  this 
 may  be  giuen,  That  we  may  be  made  the  more  readie  and 
 
 !  willing  to  obey  him  :  as  alfo,  That  none  might  thinkc  it 
 
 j  tedious  or  rroublefome  to  come  vnto  him,making  knowne 
 
 [their  requcfts  by  prayer  and fupplication. 
 
 The 
 
 299 
 
 SoPfal.21 
 
 Gen.35.19.20i 
 
 Gen. 41. 14. 
 
 Efter?. 10. 
 Chap.^10. 
 
 Luke  1 7. 1 3.1 9 
 
 Marth.f5.18. 
 
 2  Cor.r. 
 
 Ephefj.ao. 
 
300 
 
 Vfch 
 
 rfi* 
 
 pfai.33.4- 
 
 VfiV 
 
 Hcb  4.16. 
 j  Pfal.145, 
 
 IS, 
 
 An    Exposition  of    thb 
 
 The  Vfes  ofchis  poynt  may  be  thefe, 
 Firft,  Letvs  learae  to  pur  a  difference  betwixt   God 
 landman.    My  waies  are  not  your  waies,  neither  are  my 
 j  thoughts  as  your  thoughts,  faith  the  Lord;  and  is  it  not 
 \  fo  indeed?  Man  is  libcrall  in  promifing,   but  fparing  in 
 I  performing ;  hardly  the  one  halfe  is  performed  of  what  is 
 1  promifed,  if  that :  but  it  is  otherwife  with  God.  True  it ! 
 !  is,hepromifethmuch,  and  as  true  it  is  that  he  performeth 
 !  more  :  Neuer  was  promife  by  him  made,  but  it  was  per-  j 
 I  formed  to  the  very  vttermoft. 
 
 Secondly,  let  this  feme  for  the  confirmation  of  our  faith  1 
 in  thofe  promifes  which  God  hath  made ;  for  doth  God  j 
 giue  more  ?   then  afiuredly  he  will  giuc  that  he  hath pro- 
 mifed. Is  God  better?   then  muft  thou  alTure  thy  felfe  j 
 .he  will  be  as  good  as  his  word.    How  canft  thou  doubt 
 it  ?    What  promife  foeuer  God  hath  made  doe  thou  be-  | 
 leeue;  neuer  feare  excefTe  in  faith,  hisfauour  doth  and  j 
 will  goQ  beyond  it.    Hath  God  made  thee  any  promife  | 
 that  he  will  be  with  thee  in  fixe  troubles,  and  in  feuen  ?  | 
 Hath  he  promifed  that  hee  will  turne  all  things  to  the 
 .beft-to  thee  that  louefthim?  Hath  he  promifed  that  no 
 good  thing  iTiall  bee  wanting  to  thee  that  fear-eft  him  ? 
 I  why,  beleeue  thou  thefe  things,  God  wilKnot  falfifie 
 'the  word  that  is  gone  out  of  his  mouth,  but  faithfully 
 fulfill  it. 
 
 Thirdly,  Is  God  thus  mercifull  aboue  our  hope?  let 
 this  incouragc  vs  to  call  vpon  him  in  the  day  of  trouble, 
 and  to  come  with  boldnefle  to  the  Throne  of  Grace,  not 
 doubting  to  obtaine  fauour  in  time  of  neede ;  For  hee  mil  j 
 fulfill  the  defires  of  them  that  feare  him  ;  hee  mil  heare  their 
 cry  and  fane  them. 
 
 Men  in  fuing  to  their  betters,  commonly  aske  more 
 
 !  then  they  doe  expect  :   but  in  fuing  to  the  Lord,  wee  may 
 
 I  iooke  for  more  then  we  doe  aske.    Should  a  Prince  bee 
 
 j  knowne  to  be  thus  gracious,  to  giue  more   (out  of  his 
 
 princely  botinty)then  his  petitioners  defired  of  him,iurely 
 
 he  flioiild  want  no  filters,  but  men  would  refort  vnto  him 
 
 in 
 
Parable   of  the    lost    Sonne, 
 
 301 
 
 in  flocks  and  troupes.    There  is  no  Prince  to  be  compared 
 with  the  Lord,  none  fo  liberall,  none  fo  bountifull.    W  hy 
 then  are  we  fo  backward  in  oirr  fiats  and  requefts?  Are  we 
 in  want?  would  we  haue  iiipply  ?  Flie  then  vnto  him, he  is 
 more  ready  to  heare  then  thou  to  fpeake  ;  his  care  is  of- 
 ten open ,  when  thy  mouth  is  fTiut.    Defire  mercy  at  his 
 hands,  he  is  ready  to  grant  it ;  nay,  twofcr  one.  Follow 
 then  thcadtiice  of  the  Apoftle  Pattix  T$e  car  efts  11  for  no- 
 thingjbutin  euery  thing  (  by  grayer  and  fuf plication  )  let  your 
 requeflsbemade  knowne  vnto  the  Lord,  He  hath  no  experi- 
 ence ofGodslouing  kindneffe,who  knoweth  not,  or  hath 
 not  experimentally  found  that  God  U  a  plentiful rervarder  of 
 them  that  feeke  himyHeb,n.6.  Call  but  to  mind  the  blef- 
 fings  of  thisjday  ;  of  the  night  pall: ;  and  then  tell  me, 
 whether  we  haue  not  many  blellings  that  we  craued;not  ? 
 What  maimed  bodies,perplexed  fpirits,poore  eftates,  &c. 
 fhouldwehaue,wereitotherwife.  Oh  then  let  him  that 
 commeth  to  God,  belieue  this,a{Turing  our  felues  he  will  giue 
 vsboththevpper  and  the  neather  firings.  But  more  of  this 
 in  the  next. 
 
 And  laftly ,  this  fhould  vphold  vs  againft:  grudging, 
 fometimes  we  are  apt  to  think,  that  God  deales  £0  pinch- 
 ingly  and  fparingly  with  vs,and  (hortens  vs  of  our  defires; 
 which  yet  is  but  our  fancy  ;  for  nothing  that  ii  good  ml/ he 
 witk-hold  (as  in  the  next  Doftrine  (hall  be  proued  )  but 
 were  it  {o^  yet  considering  how  much  he  giues  vnto  vs  a- 
 boue  that  we  aske,  or  can  imagine  we  fhculd  receiue ,  it 
 mig^t  caufe  vs  to  lay  our  hands  vpon  our  mouthes. 
 Buc  we  are  blind  in  obferuing  thefe  things ;  we  want 
 theeye-falueoffaitb,  which  onely  can  make  vsfee  itto 
 be  thus. 
 
 rB H  Robes,  ]  Whatfoeuerisneedfull,  the  father  here 
 beftowes;  hee  clothes  him  with  raiment,  hee  puts  on 
 fhooes  vpon  his  feet,  and  refrciheth  him  with  pleafant 
 and  comfortable  meat.  Hence  wee  gather  this  Inftru- 
 clion. 
 
 Nothing  that  is  needfull  [ball  be  tvantingtothofe  that  are 
 
 PhiU.tf. 
 
 Iofh.15.19. 
 Vfe  ^ 
 
 Text, 
 
 in 
 
 ■in  ■ 
 
302 
 
 An    Exposition    of*  the 
 
 DaSrine. 
 
 Nothing  that  is 
 netdfuUjhall  bt 
 Mntingjwheii 
 Godsfamur  U 
 not. 
 PfaUj  1.6. 
 
 Reafoni. 
 Reafon  2. 
 
 Reaft  3, 
 prali45.i«. 
 
 in  thefauour  of  the  Lerd.  Such  as  haue  his  fauour,fliall  haue 
 all  good  blefiings  flowing  to  them  >  and  following  of 
 them.  fDattid  doth  notably  con firme  this  in  many  of  his 
 Pfalmes  :  As  in  the  i^.'Pfalme,  where  pro  felling  Godto 
 be  his  Shepheard,ma&eth  this  inference  thereupon,  there- 
 fore Ifhall  not  want%  bat  doubtlejfe,  kjndnejfe,  And  mercy  (hall 
 follow  me  all  the  dales  of  my  life.  So  Pfkl.  14.9.10.  The  Li- 
 ons do  lacks  andfuffer  hunger ,  but  they  which  feeke  the  Lord, 
 (hall want  nothing  that  ugood.  Alfo  in  the  84..  Pfal  1 1  .nota- 
 bly ;  The  Lord  God  ii  a  Sun  and  Shield  vnto  vs\  the  Lord  will 
 giue  grace  and  glory ,  and  no  good  thing  will  he  whh-holdfrom 
 them  that  walke  vprightly.  And  is  not  this  the  blefling 
 that  is  promifcd  to  fuch  as  feare  the  Lord ,  that  all  good 
 things  (liouldflow  vnto  them  from  heauen  and  earth:  that 
 .they  fhould  bcbiefTed/*  the  houfe^  in  the  field,  in  their  bos- 
 ketyin  their  ft  ore jn  the  fruit  of  their  bodies  ^  in  the  increafe  of 
 their cattell.andin  the  abundance  of  all  things. 
 
 The  reafons  that  may  be  giaen  will  feme  for  the  fur- 
 ther clearing  of  this  truth.  Forfirft,  they  are  his  adop- 
 ted children,  and. how  then  can  he  fufFer  them  to  be  in 
 need?  Euen  wicked  men  will  be  tender  ouer  their  chil- 
 dren ,  and  'Beares  and  Dragons  will  be  carefull  of  their 
 young  ones ;  And  fliall  the  God  of  all  goocjnefle  with- 
 draw his  hand  from  helping  hisfonnesand  daughters  ?  It 
 cannot  be. 
 
 Secondly,  confider,  God  is  Omnipotent,  and  able  to  do 
 whatfoeuer  he  will :  True  it  is,  earthly  parents  are  often 
 willing  to  helpe  their  children,  yet  cannot :  they  haue 
 large  hearts,  but  fhort  hands :  but  God  is  both  willing 
 and  able  :  And  therefore  thofe  that  are  his,  cannot  be  in 
 want. 
 
 Thirdly,Gods  eyes  are  euer  open  to  fee  their  needs:  his 
 eares  euer  open  to  heare  rheir  prayers ;  he  is  euer  prefent 
 and  nigh  at  hand  to  relieue  their  neceflities :  It  may  (  and 
 oftentimes  doth)fo  fall  out,  that  mortallman  ( though  he 
 be  willing  to  helpe,and  able  to  helpe)yet  he  may  be  afleep, 
 or  out  of  hearing,  andfarre  of;  fo  that  he  cannot  doe  as 
 
 other  wife 
 
Parable   of  the    lost    Sonne, 
 
 otherwife  he  would  ;  but  it  is  not  10  with  God,  night  and 
 day ,at  home  and  abroad,  by  lea  and  land,  is  he  at  hand  to 
 fend  fupply. 
 
 Fourthly,  Whereas  many  haue  both  will  and  power, 
 and  are  at  hand  ready  to  helpe ,  yet  they  may  want  wif- 
 dome,  whereby  their  helpe  is  oftentimes  vnfeafonable: 
 With  our  Cjodis  wifdome^  (iz'ith.  lob)  and  ftrengtb  ;  be  bath 
 councelland  vnderftanding  :  He  knoweth  beft  when>  -where •, 
 and  how  to  helpe. 
 
 Thus  we  fee  this  point  proued  both  by  Scripture  and 
 reafons ,  viz.  where  Gods  femur  u9  there  is  want  of  nothing 
 that  h  needfulL 
 
 But,  doth  not  Paul  complains  oi hunger  and  thirft%of  cold 
 and  nakednejfe  ?  And  haue  not  many  of  Gods  feruants 
 beene  tryed,  by  mockings  andfeourgings,  by  bonds  and  impri- 
 fonments  ?  Haue  they  not  beene ftonedjhewen  afunderjemp- 
 ted,  Jlaine  with  the  /word,  wandered  vp  anddowne  in  Sheepes 
 skins, and  Goats  shins, being  destitute,  ajflifled,  and  tormen- 
 ted f  Nay,  was  not  Chrift  himfelfe  in  want,  when  he  had 
 nor  what  the  Foxes  and  the  Fowles  of  the  aire  had ;  for  they 
 bad  holes  and  ne sis ,  but  be  bad  not  whereon  to  reft  his  bead  ? 
 How  then  can  this  be  true  that  hath  beene  now  deliuered? 
 Firft,I  anfwer,there  is  a  two-fold  want ;  one,in  regard 
 of  outward  condition;  the  other,in  regard  of  inward  affe- 
 ction. There  is  many  a  rich  man,  that  is  in  miferable  want 
 and  pouerty,  wanting  both  what  other  haue,  (and  there- 
 fore is  ftiil  coueting  and  defiring  )  and  alfo  what  he  him- 
 felfe doth  enioy  j  not  hauing  the  comfortable  vfe  of  what 
 he  hath,  but  like  Tantalus,  whom  Poets  faigne  to  die  for 
 thirft,  Handing  in  the  waters  to  the  chin. 
 
 Againe,  There  is  many  a  poore  man  ,  who  dorh  fu- 
 ftaine  fome  want  in  regard  of  outward  condition ;  yet 
 God  doth  inlarge  his  affection  ,  and  giue  him  true  ccn  •  / 
 tentation,  which  is  fuiliciency.  Thus  was  the  Apoftle 
 content  with  his  hardeftate,  asappcares,  PbiL^ii.  So 
 then  wee  fee  the  Lord  doth  fupply  the  wants  of  his 
 children }  giuing  them  either  abundance ,   or  chearefuli 
 
 conten- 
 
 303 
 
 Reafon^t 
 
 lob  12.13. 
 
 Obiett. 
 2.C01M1.27. 
 
 Heb.11,36. 
 Mat.  8. 20. 
 
 Sol. 
 
 ^  two-fold 
 
 warn. 
 
I      4°3 
 
 Anfv^ly 
 
 An    Expqsiti 
 
 ON      OF     T  H  B 
 
 Anfo.  3, 
 
 CoYpatii  aduerfy 
 amm*  rmedh. 
 Tl>e  children  of 
 Godflandinai 
 great  *M  of 
 the  rod,as  of 
 meat  and  drinkf, 
 this  want  GqA 
 fupplies- 
 tie, 
 
 contcntation ,  or   fupportation   when  meanes  fajle. 
 
 Secondly, I  anfwer:  there  is  a  double  defire ;  the  one  is 
 NattsrMI,  the  other  Vnnatttrall :  that  which  is  Natural^ 
 keepes  within  the  bounds,  andfeeketh  for  that  which  is 
 needfull,  and  no  more;  that  which  is  Vm*tnrall,  breakes 
 ouer  the  bounds,  and  feekes  after  that ,  which  (if  it  were 
 obtained)  would  proue  pernicious  and  hurtful!.  You  fee 
 this  in  fome  men  that  haue  the  dr&pfie ,  and  in  others  that 
 haue  that  difeafe  which  we  call  Caninxs  apfttitwJikQ  Dog- 
 like  appetite ;  they  haue  vnfatiabie  defires ,  and  the  more 
 yougiue,  the  more  they  craue;  when  Nature  {%.$  you 
 know)is  latisfied  with  a  litlc;fcch  defires  haue  need  of  pur- 
 ging and  emptying,  and  not  of  filling.  Thcfe  are  not  the 
 defires  I  fpeake  of  in  my  doffcrine  ;  but  Naturall  d:jlres  of 
 things  needfull;  as  for  thofc  other  which  oftentimes  Gods 
 o  wne  children  labour  vnder  the  burden  of,  it  is  the  mercy 
 of  God  not  to  fatisfie  vsin. 
 
 In  the  third  place,  I  anfwer :  This  promife  is  made 
 with  a  condition,  as  doth  euidently  appear e,  Pfat.  84. 1 1. 
 no£j7<W  tbing~]doth  he  with-hold  :  And  alio, Pfal. 34. 1  o. 
 they  fhali  want  nothing  \jhat  hgoodr\  Sothen,no  further 
 can  they  expeft  a  fupply  of  thefe  things  ,  then  makes  for 
 their  good  and  welfare.  Now,  do  we  not  khow  that  of. 
 Centimes  Thunder  afidllaine  is  more  feafonable  for  Come 
 and  Grade,  then  faire  Sun-fhine  ?  Affliction  and  aduerfitie 
 better  for  Gods  children,then  peace  and  proiperity?Doth  a 
 child  of  God  want  health,  wealth,peace,and  the  like?Then 
 may  he  boldly  fay^  they  are  not  for  my  good  :  and  God 
 doth  fupply  my  wants ,  in  with- holding  from  me  thefe 
 things.  Hence  is  it,  that  many  of  Gods  children  are 
 brought  to  their  ends,  through  penury  and  want,becaufe  it 
 is  for  their  good  fo  to  come  vnto  their  end  :  The  Lord 
 doth  call  them  home  to  heauen  by  fuch  a  mefTenger. 
 
 But  from  hence  may  another  queftion  arife  :  For  if  this 
 befb,  that  Gods  children  may  be  in  want,  and  raaybe 
 
 brought  to  their  ends  through  penury  and  want,how  then 
 can  iJMidt  words  be  true?  and  how  can  this  ftand  with 
 
 that 
 
Parable    of    the    lost    Sonne 
 
 305 
 
 that  faying  of  his,  /  neuer  farv  the  righteous  forfaken^ 
 nor  their  feed  begging  their  bre&d  ? 
 
 Dauids  fpeechis  well  to  be  obferued,  for  he  doth 
 not  fay.  The  righteous  is  neuer  forfaken^  but  Incutrf&xv 
 itjfpcaking  there  of  hisovvne  experience  and  obfer- 
 uation. 
 
 Secondly,  He  faith,  hee  neuer  favv  the  righteous 
 forfaken ,  and  his  feed  too.  For  if  God  lay  any  tern- 
 porall  affii&ion  on  his  children ,  and  fuffereth  them 
 (for  their  goodjto  be  in  want ,  yet  he  remembreth  his 
 promife  made  vnto  his  feed  ,  and  reneweth  his  mercy 
 towards  them ,  if  they  walke  in  his  waies  ,  and  obey 
 his  cornmandements. 
 
 Thirdly  3  Hee  faith,  hee  neuer  faw  the  righteous 
 and  his  feed  forfaken,  begging  breads  that  is,  when 
 they  came  to  the  ftraitthat  they  were  faine  to  begge 
 their  bread,  yet  not  then  forfaken,  as  if  hee  fhould 
 fay,  No  not  forfaken  when  they  were  begging  their 
 bread. 
 
 Thushauing  anfvvered  this  obiedion,  wee  come 
 now  to  vfe  and  application . 
 
 Firft,  this  femes  to  Reproue  many,  who  breake 
 their  heads  till  they  become  hoarie  with  cares  for  the 
 purchasing  and  obtaining  of  things  here  below  •  but 
 they  neuer  go  to  the  fountaine ,  neither  take  the  right 
 courfe  for  fupplying  of  their  wants. 
 
 In  is  an  vniuerfall  QiiweJYho  willjliew  vs  any  good? 
 id  eft,  the  way  to  become  great ,  to  waxe  wealthy,  and 
 the  like :  But  how  few  cry  with  the  Prophet,  Lord  lift 
 I  thou  vpon  vs  the  light  of  thy  countenance  ?  No  maruell 
 then,iffo  many  run  vp  and  downe  like  hungry  dogges, : 
 and  are  neuer  fttistied,  Peter  mayfifh  all  night  and 
 
 X  catch! 
 
 Pfai.37.25. 
 
 Anfr. 
 
 HQWtovndeY' 
 [land  Dauids 
 wards. 
 Pfah^.aj. 
 
 VJ% 
 
 PfaU- 
 
3*c5 
 pfal.127.*. 
 
 Vfi 
 
 Ex 
 
 POSITION     OF     THB 
 
 rfi+ 
 
 Pfal.14^ 
 
 catch  nothing,  vniill  lefus  fpeakcsthe  word.  What 
 chough  wc  rife  early,  and  lis  downelate,  and  eat  the 
 bread  of  forrow  9  yet  (hall  we  labour  in  vaine,  vnlefle 
 the  Lord  giue  a  blefling. 
 
 Secondly,  this  fheweth  vs  a  difference  betwixt 
 the  fauour  of  God  and  the  fauour  of  man.  True 
 it  is,  the  fauonrsof  Princes,and  of  great  men,  brings 
 with  it  many  priuiledges  and  preferments  •  but  they 
 cannot  allure  vs  of  euery  good  thing  ,  neither  are 
 they  able  to  doe  all  things  that  they  would:  yea, 
 many  times  they  are  preucnted  by  Hidden  death , 
 before  opportunitie  be  offered  to  rnanifeft  their  lone  • 
 ,  and  when  they  doe  fhew  fauour  vnto  any,  how  vnfta- 
 blc  isit,andhowvncertaine?  This  Ham  an  found  5  to 
 day  he  is  honoured,  to  morrow  hanged.  But  it  is 
 otherwise  with  God  5  his  fauour  brings  with  it  a  fup. 
 ply  of  all  things  needfull,  and  they  thatrelie  vpon  it5 
 fhall  neuer  be  deceiued  ,  nor  difappointed.  We  may 
 be  bold  to  build  vpon  it. 
 
 Thirdly,  feeing  Gods  fauour  doth  make  fupplieof 
 all  things  that  are  needful!.  Seeke  then  and  labour 
 for  his  fauour  before  all  things :  for  if  this  bee  not 
 wanting  ,  no  blefiing  fhall  be,  nor  can  be  wanting/or 
 foule  or  bodie5this  life,  or  a  better. 
 
 This  is  the  mainc  and  mother  blefling :  fo  that,de- 
 fire  it,defi*e  all  ^  obtaine  it,obtaine  all  other  blcffings 
 whatfoeuer. 
 
 Wee  fee  how  farre  menwiilgoe,  how  they  will 
 endeauour,  what  labour  and  paines  they  will  indure^ 
 and  all  for  the  fauour  of  a  Prince ,  whofe  breath  is 
 in  his  noftriis,  and  whofe  thoughts  perifo.  And 
 yet  no  King  can  be  fo  bountifull  to  his  FauouriteSj  as 
 
 is 
 
Parable    of    the    lost    Sonne 
 
 307 
 
 istheGodofheaucn.  Excellent  things  fhail  be  done/ 
 to  the  man  whom  the  King  doth  honour  ,   but 
 farre  more  excellent  to  him  whom  the  Lord  doth 
 fauour. 
 
 Why  then  doc  wee  no  mere  re(pe&  his  loue? 
 Whydoewenotvfethe  meancsto  become  gracious 
 in  his  eyes  i  Oh  feeke  his  fauour  before  the  fauour  of 
 Princes ;  Seeke  his  face  en er more. 
 
 The  fourth  Vfe  is  an  Admonition  to  Gods  chil- 
 dren ,  to  haue  their  conuer fatten  without  couetouf- 
 neffe^  which  is  as  vnfatiable  as  the  graue:  In  cue- 
 ry  eftate  and  condition,  learne  to  depend  vpon 
 the  Lords  protiidence  j  Commit  thy  way  vnto  the  Lord, 
 and  truH  in  him ,  and  hee  fhzll  bring  it  to  paffe.  Vfe 
 no  vnlawfull  meanes ;  take  not  any  indeed  courfefor 
 obtaining  wealth,  or  fupplying  of  thy  wants;  for 
 God  hath  engaged  his  promife  and  his  truth  to  fee  thy 
 wantfupplied. 
 
 Kow,  forafmuch  as  this  is  as  difficult  a  worke 
 as  any  wee  fhail  meet  withall  in  our  Chriftian 
 courfe;  And  a  leffon  as  hardly  learned:  Giue  mee 
 leaue  to  giue  you  fome  directions  for  the  better 
 helpe  in  the  performance  of  it;  For.get  through  this, 
 and  you  haue  gotten  through  the  hard-(hippe  of 
 Chrittianitie. 
 
 Two  Rules  (not  tobe  ouer-tedious )  I  commend  vn- 
 to you. 
 
 The  firftis  this. 
 
 Cajl  thine  eye  vpon  thofe  comfortable  Vromifes  that 
 God  hath  made  vnto  thee  in  the  Scriptures ,  and  spp/y 
 the  direction  Saint  Paul  himfelfe 
 
 a 
 
 vem* 
 
 This 
 
 is 
 
 giues3  Heb.  13.5.6, 
 
 Where  hauing  difllvaded  the 
 X  2  He- 
 
 Hcb.13.4. 
 
 Pfal.j;\ 
 
 Two  Rules  to 
 further  our  de* 
 psnd&xce  ov 
 Godsprcuidena 
 
3o8 
 
 An    Exposition    of    the 
 
 Hebrevves  from  Couetoufaefle ,  and  perfwaded  to 
 Contentation,  headdesas  aHelpe  hereto,  tb3t  pro- 
 mifetrtadeto  7^*,  (who  fought  all  his  dayesin  the 
 ftrength  thereof )  Hehathfaid,  I  will  neuer  leant  thee 
 nor  forfake'thee )   and  applies  this  to  himfelfe  and 
 them,  So  that  we  may  boldly  fay,  The  Lord  is  my  helper, 
 and  I  will  not  f  ear e  what  man  (I)  all  dee  vnto  me.  As  if  he 
 fhould  hauefaid,  though  this  promife  was  made  to 
 Ic(huaty  ct  fo  to  him  as  to  vs  alfo /there  being  no  parti- 
 cular reafon  which  ties  it  to  his  perfonj  wee  are  Chil- 
 drenaswdX&shc^  and  therefore  let  vs  boldly  irakc  an 
 armetoreachachtldspart,  and  apply  it  to  our  owne 
 particulars.  The  Scriptures  abound  with  promifesof 
 this  nature.  Read  Deut.  8.16.  /fa.  43.2.  Fro,  i£.  3. 
 PfaL 37.5.  ip.  &  33. 19.  &  84. 1 1.  &  127. 2.  &  34.9. 
 io.  &132.15,  x.TV*.  5.7.  Bythefe  you  may  haue  a 
 tafte  of  the  reft  :  All  which  (like  Noah)  fhould  com- 
 fort and  encourage  euery  good  Lamech  concerning 
 theworke  of  his  hands. 
 
 Secondly,  Obferue  well  the  way  es  of  God  t  what 
 meanesandconrfeshehathinall  ages  taken5for  theef-. 
 feeing  and  fulfilling  6t  his Promifes.  His  eyes  hme  e- 
 tier  run  to  and  fro  throughout  the  whole  earthy  tofhew  him- 
 felfe ftrong  in  the  behalfe  of  them  whofe  heart  hathbeene 
 perfeti  towards him,i.Chronti6. p.  Sometimes  work- 
 ingftrangelyforthepreferuation  of  the  godly  Aboue 
 •all  meanes^nd  that  fimdry  wayes. 
 
 Firft,aboue  all  that  man  could  expe£b  thus  he  gaue 
 
 his  children  bread  in  a  de  folate  wilder  nes,Exo.  15.3  5.  and 
 
 Sampfonmter  outofthc  iaw-bone  of  an  affe  jludg.15.19. 
 
 ,  And  fed  Elijah  by  a  Rauen^.Kixgij.g.  And  the  Rech- 
 
 ;*&mvithaftrange  kind  of  fifh  all  the  tlms  of  their 
 
 •  fiege. 
 
ARABi 
 
 OF      THB      LOST 
 
 O  N  N  S. 
 
 (lege.  Thus  was  Tigot  and  Wolfe j  comforted  and  con- 
 finned  in  their  faith  by  one  of  Biiliop  Cjodericks  Chap- 
 laines ,  in  Qiieene  CMaries  daies ,  contrary  to  their 
 expectations :  And  Richard  Hale  by  a  ftrange  proui- 
 dence ,  brought  to  the  knowledge  of  the  place  where 
 his  deare  filter  Alice  Hindsn  was  imprifoned ,  after  he 
 had  a  long  time  fought  her,  with  no  tefTe  danger  of  life, 
 then  diligence.  You  may  read  their  ftoi ies  in  the  "Booke  of 
 Martjrs,  it  would  be  too  long  for  me  here  to  relate  the 
 particulars. 
 
 Neither  hath  God  lefc  himfelfe  without  witnefle  in 
 thefe  our  dayes,  of  fuch  like  ftrange  pafiages  of  his  proui- 
 dence,  in  the  fuccouring  and  relieuing  of  his  this/vvay  and 
 manner  :  Amongft  diuers  I  hauc  lately  heard  of,  there  are 
 two  defeme  fpeciall  notice.  Oneofa  Gentlewoman  (as  I 
 haue  been  credibly  informed)  dwelling  in  Lincolne-Shire^ 
 who  hauing  Iiued  in  good  fort  and  credit  in  her  husbands 
 daies,  but  after  that,  falling  into  pouerty,  wanting  bread 
 for  diuerfe  daies  together  for  her  felfe  and  children,  being 
 loath  to  make  her  want  knowne  (wrhicb-  it  may  be  was  no 
 part  of  her  wifdome)one  night  being  with  her  children  at 
 prayer  ,  -bewailing  their  eftate  with  teares ,  deliring 
 ftrength  of  faith  in  waiting  vponGods  prouidence,  a  dog 
 comes  into  the  roomc  with  aioint  of  meat,  lets  it  fall, 
 and  departs  away:  whence  the  meat  fhould  come, 
 or  whence  the  Dog,  they  could  not  learne,  though  dili- 
 gent enquiry  were  made.  A  ftrange  thing  (if  true)  yet  not 
 vnpolTibie. 
 
 The  other,  of  a  GentIewroman  in  Effex,  not  farre  from 
 the  place  of  my  owne  habitation  and -dwelling,  (  whom  I 
 well  know)  being  in  a  condition  not  much  vnlike  hers 
 before  fpoken  of,  left  a  widow,  and  in  fome  diftreffe, 
 (though  in  her  husbands  daies  of  good  note  and  faQiion) 
 being  in  great  extremitie,  and  much  bewailing  the 
 diitTUitfulneiTe  of  her  heart ,  found  at  the  very  pinch 
 a  competent  fumme  of  money ,  laid  afidc  (  mod 
 likely  by    her  husband  in  his  life-time)  in  a  by-place 
 
 X  3  on 
 
 309 
 
310 
 
 An     Exposition    op     the 
 
 l.Ktng.Tp.8 
 
 .Anno  Domini 
 
 on  which  (he  occasionally  caft  her  eye  by  Gods  good  pro- 
 uidence ,  and  fo  had  her  wants  fupplied  beyond  and  a- 
 boue  bcr  expectation.  Thefe  Particulars ,  I  am  bold  to 
 make  mention  of,  that  wee  may  by  thefc  and  other 
 examples ,  learne  at  laft,  to  depend  on  God  ,  though  to 
 outward  appearance  all  meanes  of  helpe  are  wanting : 
 Seeing  he  often  helpes  aboueall  that  man  can  expect,  or 
 hope  for. 
 
 Secondly,  He  woxkesafoue  weaves,  when  he  makes  a 
 little  meanes  ,  whether  (mall  in  qtiantitie ,  or  bafe  in  qua- 
 litie,  togoe  beyond  themtelues ;  As  Chrift  made  ieuen! 
 loaues  and  two  rimes  to  fcrtte  feu  en  thoufand  perfonsx 
 and  much  left :  Thus  God  prefcrued  S/ijab  with  a  little  ■ 
 meale  andoyle  a  long  time,  i.  Kings  17.  9.  14.  And  an! 
 •hundred  men  did  eate  of  twenty  loaues,  and  fomeearesj 
 of  corne  that  Eli/ha  had  lent  vnto  him ;  -and  yet  there  j 
 did  remaine  ,  2.  Kings  4.  42.   And  thus  Darnel  was  in 
 better  liking  with  his  pulfe  which  he  did  eate ,  then  j 
 were  all  the  Children  which  did  eate  the  portion  of  the 
 Kings  meat,  Da»n  .15. 
 
 It  is  recorded  of  that  Alice  Tinden  (before  mentioned) 
 that  for  nine  weekes  together,  (he  did  liue  with  ahalfe- 
 psnny  bread,  and  a  farthing  drinke;  (auevthat  after  a 
 while  (he  obtained  to  haue  all  her  allowance  in  bread,  and 
 yfed  water  for  her  drinke.  Thus  as  Elizabeth  7ou*gto\d 
 D\  Martin  :  Sir, if  jqh  takeaway  my  meat,  Cjod  (  1  trtifi) 
 will  take  away  my  hunger* 
 
 I  could  further-  inftanceina  widow,  one  of  my  owne 
 Flocke  and  Charge  ,  who  this  laft  yeare  in  the  greateft 
 .extremicie  of  famine,  when  Wheat  was  at  ten  (hillings 
 oreleuen  (hillings  the  bufhell ,  and  fo  bread  made  accor- 
 ding-, did  experimentally  find ,  and  fo  confefle,  that  ihc 
 found  as  good  filling  and  abundant  fatisfaction  with  a  t  wo- 
 penny-loafe  a  day  then,  as  when  corne  wascheapeft:  for 
 when  it  was  moll:  plentifull ,  a  two-penny-loafe  did  but 
 fill  her  belly,  and  that  it  did  now  in  the  hardeft  time ,  flie 
 praifed  God  therefore. 
 
 Somtimes 
 
Parable     of    thb    lost    Sonne 
 
 Sometimes  God  workes  without  allmeanes*  and  im- 
 mediately giues  a  being  to  his  promiies,caufing  man  to  Hue 
 by  hUbars  word,  Mat.q.^.  In  confidence  of  this,King  ^4fa 
 (feeing  himfelfe  oppreffed  with  a  multitude  of  enemies, 
 eucn  aboue  a  thouland  thoufands  of  Ethiopians  comming 
 vpagainft  him)thus  prayed  to  the  Lord,  Lord,  it  is  nothing 
 with  thee  to  helpe  whether  with  many,  or  ivith  no  power.  Hi  Ipe 
 vs  O  Lord  our  god,  &c.  Thus  did  the  Lord  preferue  Mofes, 
 EHm,  and  Chrift  himfelfe  forty  day.es  and  nights  without 
 food. 
 
 Somtimcs  God  works  againft  all  meanes  for  the  prefer- 
 uation  of  his;as  the  Difiiples  being  fent  out, were  promifed 
 thati£tbeydran!^any  deadly  poyfon,  itjhoHldnot  hurt  them. 
 Thiis/j?v  burnt  not  the  three  children ,  though  they  were 
 call:  into  it,  when  it  did  confome  their  enemies,  and  burnt 
 their  owne  bonds  ;  Ionah  is  preferued  i\\  the  whales 
 belly :  And  the  blind  mans  eyes  are  reftored  with  cUy  and 
 Jpittle. 
 
 A  wife  obferuation  of  thefe  things :  and  of  other  like 
 that  we  read  or  hcare  of,  will  feme  notably  to  further  our 
 depetadance  on  Gods  prouidence ;  And  keepe  vs  from  v- 
 fing  any  vnlawfull  fhifes  for  our  reliefe  in  the  day  of ; 
 want  ;  feeing  God  is  able  to  giue  being  to  his  promifes  A- 
 botie  meanes  •  without  meanes ;  yea  and  contrary  to  the 
 meanes  \  and  will  rather  worke  a  miracle,  then  fuffer  ei- 
 ther his  promife  tofaile ;  or  the  faith  of  his  to  finite  for  want 
 offupportation. 
 
 Oh  then  !  Roufe  vpand  animate  thy  drooping,  and  dis- 
 mayed fpirit.  Call  to  mind  thefe  Arguments  vied  by  our 
 Saviour  to  his  di/iruftfullTHfciples,  (Mat,  5.  45.  dec.  S&y 
 this  to  thy  owne  foule,  doth  my  Father  know  whereof  I 
 hitue  need,  and  will  he  differ  me  to  perifh  ?  doth  he  clout h 
 the  lillics  of  the  field,  and  will  he  not  me  ?  doth  he  with  z 
 bonnteom  hand  fill  all  with  his  good  bleffing  ;  giviv?  to  cat  tell 
 their foody  andtojoung  rauens  when  they  cry?  faifici  entry 
 and  abundantly  prouiding  for  his  Poultry  in  the  yard ,  and 
 (hall  I  a  fonne  or  daughter  frame?  Do  all  the  innumbred 
 ______        X  4  fwarmes 
 
 3*i 
 
 i.CfcroiM4. 
 1/. 
 
 DsLtx.^tiM' 
 
 Ion  1.1 7, 
 Iohn  9, 
 
 PfaLi4S. 
 
 Pfal  147. 
 
Pfal  104.H. 
 
 Rsm.8, 
 
 vfii. 
 
 An    Exposition    op    thh 
 
 fwarmes  of  bi-dsfieafts^Afifbcs^  -wait  and  depend  vpon  my 
 Father,  and  (hall  not  I  ?  Are  they  content,  though  they* 
 haue  nothing  before  hand,  to  glut  and  fatiate  the  eye;  (hail 
 they  fing,  and  chirp;  leap,and  skip ;  and  (hall  I  diftruft, 
 who  am  a  Child  by  adoption  and  co-heir e  with  Chrift?  Shall 
 the  little  Wret,  whofe  aeft  is  ftored  with  a  multitude  of 
 little  helplefTe  creatures;  fing  as  merrily,  and  skip  as  liueli- 
 ly  as  at  any  other  time,and  (hall  I  grudge  my  charge,  and 
 bediftruftfull?  True:  I  haue  nothing  before  hand;  and 
 what  hath  (lie  ?  I  know  not  whither  to  go  for  the  next 
 bit  of  bread  to  put  into  the  mouthes  of  thefe  my  littles 
 ones ;  no  more  doth  (he  :  I  haue  fmall  meanes  to  get ;  j 
 why  ?  (he  hath  icfTe  :  It  is  my  gracious  Father  that  pro- j 
 uides  for  her  and  hers ,  fo  he  will  for  me  and  mine.    Why  j 
 doubt  I  then  ?  Oh  wretch  that  I  am,  and  of  little  faith  !  | 
 It  is  true, I  am  in  want ,  but  God  fees  it  not  fit  for  me  yet  • 
 to  haue  :  the  want  of  thefe  things  (halbe  medicinablc,  and  j 
 profitable  for  me,  and  therefore  I  will  the  lefle  regard  the 
 lacke. 
 
 Thus  cheare  vp  thy  owne  drooping  (pirit ,  and  learne 
 dependence  :    Remembring  that  paflage  of  Bifhop  Hooper 
 in  that  confolatory  letter,  which  he  wrote  to  certaine  1 
 1  godly  Chriftians  taken  in  B  on -Church-Yard  at  Prayer,  and 
 laid  in  the  Counter. 
 
 Let  vs  (faith  hee  )  now  wee  bee  called ,  commit  all  0- 
 ther  things  to  him  that  calleth  vs ;  Hee  will  take  heed 
 that  all  things  /ball  be  well.  He  will  helpe  the  husband-,  he 
 will  comfort  the  wife;  he  will  guide  the  fer  Hants  ;  he  will 
 keepethehonfe\  he  will  prefer  He  the  golds  x  jta  rather  then 
 failef  ifitfbotildlievndonethewil/wa{h  thedi(bes,androcke 
 the  cradle.  Cafi  therefore  all  jour  care  on  him3  for  he  careth 
 for  j  oh* 
 
 And  fb  laftly,  let  it  comfort  the  children  of  God  in  the 
 midft  of  all  the  miferies  of  this  mortall  life :  for  what 
 can  make  vs  miferable ,  feeing  we  enioy  the  fauour  of 
 God  ,  and  the  light  of  his  countenance,  which  is  the 
 ood,  and 
 
 fountaine  ofall  g< 
 
 the  ground  of  all  other  mer- 
 cies ! 
 
Parable    of    the   lost    Sonne. 
 
 cies  whatfoeuer?  What  Elkanah  faid to  Hannah,  com. 
 plaining  for  want  of  children,  may  Gods  fauour  fpeake 
 to  ail  that  haue  their  parts  in  it,  in  euery  diftrefle  :  Am 
 not  I  vnto  thee  in  fteed  of  riches,  wealth,  glory,  and 
 greatnefle  in  the  world  ?  Surely  yes  -y  it  is  in  fteed  of 
 thefc  and  better  then  all  thefe  vnto  vs..  Let  therefore  the 
 enioyment  of  this  feme  as  a  thorough  fuppiy  for  all  our 
 wants,  ofwhat  kinde  foeuer  :  make  Gods  fauourto  be 
 that  vnto  thee  which  thou  want  eft  :  Art  thou  ficke  ?  let 
 Gods  fauour  be  thy  health  :  Art  thouweake  ?  let  Gods 
 fauour  be  thy  ftrength.  Artthoubafe?  Let  Gods  fauour 
 be  thy  glory, &c.  He  that  hath  this  hath  a  milicient  falue 
 for  any  fore. 
 
 Nowfurtherwe  are  toobferue,  how  this  Father  be- 
 fto weth  vpon  this  his  childe,  not  oncly  fuch  gifts  as  were 
 needfull,  but  fuch  alfoas  were  for  ornament  and  delight. 
 ThchfiRoh  fhall  be  beftowed  on  him,  the  fatteft  Calfe 
 ihallbe  killed  for  him,  and  a  Ring  fhall  be  put  vpon  his 
 hand,to  adorne  and  beautifie  him.  Learne  then 
 
 That  Cjoi  doth  often  giue  vnto  hU  children  for  delight 
 and ornament yas  well  a*  for  necejfn y.  He  doth  not  onelybe- 
 flow  on  them,  things  abfoluteiy  needfull,  but  fuch  things 
 alfo  as  may  adorne  them  and  delight  them.  There  is  an  ex- 
 cellent place  to  prouc  this,in  the  104.  Pfalme^he  i$.verfe, 
 where  the  Prophet  fheweth,  that  giueth  wine  to  make  glad 
 the  heart  of  man,  and  Oyle  to  make  hit  face  tojhine,  as  well  as 
 bread  to  ftrength  en  mans  heart.  He  giueth  as  well  for 
 lawfull  and  honeft  delight,  as  for  ncceHity  to  preferue  life 
 and  health.  See  <Z>f  01.14. 26. 
 
 The  Reafons  of  this  point  are  briefly  thefe. 
 
 Firft,  Becaufe  his  children  may  feruc  him  with  greater 
 ioy  and  alacritie ;  for  God  loueth  cheerefulnelTe  in  his 
 feruice. 
 
 Secondly,  to  flop  the  mouthes  of  men,  that  there 
 might  be  no  grumblers  among  his  feruants,  nor  any  to 
 haue  the  leaft  fliew  of  complaining  of  being  pinched 
 and  ftraitned. 
 
 Doth 
 
 313 
 
 iSara 
 
 DoBr'tne. 
 
 God  dothgm 
 vnto  bli  children 
 both  for  delight 
 and  ornament. 
 Pfal.  104.15. 
 
 Reafon  I. 
 Reafon  2.    L 
 
3*4 
 
 An    Exposition 
 
 O  P     TH  B 
 
 Vfe  i, 
 
 Gcn.4332* 
 Gen.ii-8. 
 
 Luk.f.z* 
 
 Kchem.8.io. 
 
 Gen.4i.42* 
 
 Gen. 24-22. 
 
 Deut  J2. 
 Iudg,5.$o. 
 
 Pfal.45.10. 
 
 Doth  Goddeale  thus  liberally  with  his  children,  gl- 
 uing them  as  well  for  lawmll  and  honed  delight,  as  for 
 neceiTity  to  preferue  life  and  health  ?  Then  this  may  feme 
 firft  to  inform e  our  iudgements  concerning  our  liberty  in 
 the  vfing  of  the  creatures.    For  if  God  giueth  them  for 
 this  end,  then  is  it  lawfull  to  vfe  them,  for  the  end  hee 
 giues  them  ;  not  fparingly  alone  and  for  meere  neceflity, 
 but  frely  and  liberally  for  Chriftian  delight  and  ornament. 
 The  children  of  God  haue  vfed  their  liberty  both  in  meate 
 and  apparell,  which  God  hath  granted  vnto  them.  lofeph 
 and  his  brethren  with  him,  did  eat  and  drinke  together 
 ofthebeft,  Le*i  the  Publican  made  our  Sauiour  a  great 
 feaftin  his  owne  houfe.    The  Primttinc  Churches  had 
 their  Loue-feafts,  as  Scripture  doth  record .  This  liberty 
 that  worthy  man  Nehemiah  willeth  the  people  to  take , 
 Cjoeeat  ofthefat^nddrinke  efthefiveet,  q.d.  feaft  together, 
 eat  of  thebeft,  make  ycu  good  cheere.  So  our  Sauiour, 
 John  2.6.10. 
 
 As  they  haue  vfed  their  liberty  in  this  kinde ;  fo  alfo 
 in  the  other  of  apparell;  vCmg  itnotonely  for  neceffities 
 fake^  (as  to  defend  the  body  from  parching  heat,  pin- 
 ching cold,  and  the  like)  but  for  delight  and  ornament, 
 for  the  decking  and  adorning  of  the  body  ;  "and  as  the 
 Apoftle  faith,  vpon  their  vncomely  parts  they  haue  put 
 more  comelineife  on.     Thus  was'  lofeph  arrayed  with 
 garments  of  fine  linnen,  and  had  a  golden  chaine  put 
 vpon  his  necke,  and  a  ring  vpon  his  hand.   So  Rebeh^ah 
 hath  golden  eare- rings  and  bracelets  for  her  hands.  And 
 thus  did  the   lfraelitifh  -women  adorne  themfelues  with 
 eare-rings  and  bracelets,  which  was  not  their  finne. 
 Garments  alfo  of  diuers  colours,  and  of  Needle-workc, 
 was  no  rare  thing  to  be  feene  amongft  them.  Thus  wee 
 I  fee  that  it  is  lawful!  for  Gods  children  to  vfe  their  liberty 
 !  in  the  vfing  of  the  creatures  both  for  delight  and  orna- 
 ment. 
 
 J  This  the  rather  would  be  taken  notice  of,  in  that  Sa- 
 l  than 'hath  gotten  great  aduantageagainftmanyinthe  day 
 '  of 
 
ARABLE     Ob     THE     LOST 
 
 O  N  N  B. 
 
 of  their  trouble,  by  withholding  them  from  a  ( ober  vie  of 
 the  outward  Comforts  of  this  life ;  As  good  diet,  coinpa- 
 nie,  recreation,  mirth  at  any  time,  &c.  pretending  they 
 fhali  offend  God  highly,  if  they  fhould  giue  liberty  to 
 fihetnfelucs  herein ;  well  doth  Sathan  know  that  there  is 
 great  force  in  thefe  things  (being  rightly  vfed)  to  keepe 
 the  heart  from  being  ouacome  with  fadnefle,  as  appeares, 
 7Jro.$  i  *6.j<  In  which  refpect  the  Lord  allowed,yea  com- 
 manded his  people,  t^ree  times  of  the  yeare,  in  publike 
 profeflion  of  their  thankfolnefle  for  benefits  received,  to 
 meet  together;  and  at  fuch  meetings,  to  keepe  the  fealt 
 feuen  daies  together,  Deut.i6.if.  And  on  the  other  fide, 
 in  the  day  of  humiliation,  God  reftraines  his  feruantsthe 
 vfe  of  thefe  things,  as  Leuit.  23.27.  ^29.32,  Dan.\o,$. 
 loel  2. 1 6.by  all  which  it  appeares  what  great  good  meanes 
 theyarc,torefrefli  vsand  keepe  our  hearts  chearefull. 
 
 Now  forafmuch  as  the  name  of  Law  full;  doth  carry 
 many  into  groffe  euils,  and  giue  them  occafion  many  times 
 I  to  runne  into  all  exceffe;  it  is  very  needful!  in  the  next 
 I  place  to  make  an  vfe  of  direction,  and  fliew  what  cautions 
 and  rules  are  to  be  obfer-ued  in  the  vfing  of  this  our  liberty, 
 t  that  it  be  not  made  an  occafion  to  iheflefi*  This  I  am  the  ra- 
 ther defirous  to  doe,  becaufe  there  is  hardly  groffer  finnes 
 committed  by  Gods  children,  then  in  the  abufe  of  thefe 
 and  fuch  like  things,  as  may  lawfully  be  vfed.    Sure  I  am, 
 they  take  more  falls  in  the  abufe  of  things  that  lawfully 
 may  be  done,  then  in  fuch  things  as  are  directly  contrary  to 
 Gods  Word  :  Of  fw eeteft  meates  we  are  mo  ft  apt  to  fur- 
 kt,Pro.2<;.i6. 
 
 Firft,  then  for  meates.  That  we  haue  a  liberty  in  the 
 vfing  of  them,  not  fparingly  onely,  and  for  meere  necef- 
 fity,  to  the  fatisfying  of  our  hunger  ;  but  alfo  freely  and 
 liberally  for  Chriftian  delight  and  pleafure,  we  hauefeene 
 already  prooued.  Yet  in  vfing  of  them  certaine  rules  and 
 cautions  are  to  be  obfemed,  both  concerning  the  Time, 
 •when  we  are  to  vfe  them,  as  alfo  concerning  the  manmr 
 bow.  As  for  the  Time,  we  muft  know,  that  vpon  fome  oc- 
 cafions. 
 
 315 
 
 Vfi  3, 
 
 Rdaiebesbfer- 
 tied  concerning 
 
 nancs. 
 
 -*\ 
 
3i6 
 
 An    Exposition    of    the 
 
 Fir  jljbat  weak 
 {lain  at  fome 
 times  ft im  the 
 vfingthem. 
 Aififftywbtntht 
 bond  cf Religion 
 dotbre(lramev$, 
 
 Ioel2.14.15. 
 
 Efttr.4.1*. 
 
 Daa.10.3. 
 
 A&s  14.13. 
 Nehcm.1.4. 
 lSam.12.16, 
 2  Sam.  3. 3.4. 
 A&sio.jc 
 
 cafions,  wc  may  be  reftrained,  and  arc  to  abftaine  from 
 our  liberty  in  this  kind;  as  namely,  when  the  bond  of 
 .UiunlumreligidA  Religiose  Cbrifiias  pollicie  doth  require  it.Relioion  fome- 
 *  times  requiresan  entire  abftinence  from  th*  vfe  of  the 
 creature  :   As  in  time  of  fome  great  affliction,  whether  it 
 be  TubUque,  or  Private;  on  the  whole  Land  in  generall, 
 or  on  our  fellies  and  families  in  fpeciall.  Many  examples 
 we  haue  recorded  in  Scriptures,  of  Gods  feruants,  who 
 haue  abftained  from  the  vfe  of  the  creatures  in  fiich  ca- 
 fes.   To  this  falling  and  abftinence  were  the  Ienes  called 
 inthedaiesof  JoeH,  that  fo  the  famine  then  which  was 
 amongft  them  might  be  remooued.   This  abftinence 
 Hefler,  and  her  company  vfed,  when  ftie  heard  of  the  de- 
 ftru&ion  intended  againft  her  people.    Thus  Daniel  gaue 
 himfelfe  to  falling,  when  he  prayed  for  dcliuerance  of 
 Ifraeil  out  of  Babylon :  Thus  Panl  and  Silas  when  they 
 went  to  plant  the  Church,  vfed  fading  and  prayer.  Thus 
 did  Nekemiah,  cDauid>  Cornelim,  and  many  others,  vpon 
 the  like  occafions,  both  in  priuate,  and  publike;  abftai- 
 ning  from  the  vfe  of  the  creatures,  and  abridging  them- 
 felttes  of  thofe  delights  and  pleasures,  which  at  other  times 
 they  haue  enioyed. 
 £l»efi°  But  in  times  of  fading,  may  nothing  be  eaten,  muft  all 
 
 V'ua[im  at-0t*U  meatesof  neceflity  be  abftained  from  ? 
 
 abftinence  in 
 
 time  of  faffing  be 
 
 abfoluteiy  need* 
 
 full. 
 
 Anfw. 
 
 U  a  wofl  fitmit 
 
 yetnetabfoiuiei') 
 
 necefiarytifna- 
 
 ture  cannot 
 
 bear  tit. 
 
 It  is  moft  fitting,  that  there  friould  be  a  totall  abfti- 
 nence, if  nature  can  endure  it,  lb  that  it  be  not  deftroyed, 
 nor  vnfitted  forfpirituall  duties  :  But  if  nature  be  wcakc, 
 then  may  fome  creature  be  receiued,  and  that  fo  often  as 
 the  weaknefieofthe  body  requires  it,  but  euer  prouided, 
 that  it  be  very  fparingly,  feruing  onely  to  preferue  nature : 
 And  without  daintinefle,  or  delicacic  to  nourifli  plea- 
 fure. 
 
 The  fecoad  bond  that  doth  reftraine  vs,   is  that  of 
 
 ^j^^^ii^^fi^P0^^'^  when  vpon  fome  particular  and  polli- 
 \fiianpoUkiedoib\xickc  confederations,  funclry  kinds  of  meats  are  prora- 
 ta/?* *»afctfi-  bited  and  forbidden,  for  certaine  times  and  feafons  of] 
 nemftmit,    \  trhc  yeare.    Thus  doe  our  Magiftrates  and  Gouernours 
 '  ap- 
 
Pa  r  able  of  the    lost  Sonne. 
 
 appoint  fafting  dayes,  not  for  Religious,  but  Ciuill  re- 
 {peels,  and  ends :  As  to  (apply  wane,  preferue  the  breed 
 ofcattell :  and  for  the  maintaining,  the  calling  of  Fiiher- 
 men  :  All  tending  to  the  common  good  of  the  Land  and 
 Countrey  :  And  herein  are  we  to  obey  them,  and  thatjfor 
 confeience  fake,  though  not  of  the  Law  of  the  Maieftrate, 
 yet  of  the  Law  of  God,  which  binds  vs  to  obey  the  M3gi- 
 
 3*7 
 
 Itisoneih'mz  id 
 
 id-rates  law  (it  not  being  contrary  to  Gods)  and  to  be  obe-  j  em  and  ambtA 
 dient  to  thofe  that  are  let  ouer  vs. 
 
 Here  it  may  bee  demanded  ,  whether  a  man  may  eat 
 flefla  at  Inch  times,  as  the  Magiftrate  hath  forbidden  it  ? 
 
 To  this  Queftion,  this  arifwcr  hath  beenemade,  Lawes 
 made  by  the  Magiftrate,  are  of  two  forts,  either  mixt%  or 
 elfe  meerely  poenalL  Mixt  lawes,  are  thofe  which  are  of 
 weighty  matters,  and  are  propounded  in  commanding 
 termes :  Now  lawes  of  this  kindc  binde  men,  firft,  to  obe- 
 dience \  fecondIy,tothe/>/*/M/&»*»ff  if  they  obey  not.  If  a 
 man  breake  thefe  kind  of  Lawes,  though  he  be  wiliing  to 
 fuffer  the  pun  i  trim  cut,  yet  is  not  his  confeience  difcharged 
 of  the  fin  before  God,  for  his  Law  binds  not  onely  tofub- 
 ieclion  in  bearing  punifliment,  but  to  obedience  of  the 
 bare  comrnandement,it  being  (as  I  faid  before)  Iawfuli  and 
 agreeable  to  Gods  will. 
 
 For  the  other  fort,  viz.  fuch  as  are  meerely  peetall,  they 
 arc  thofe,  which  (being  made  of  matters  of  lefTe moment 
 and  importance,  and  not  vttered  nor  deliuered  in  fuch 
 commanding  termes)  doe  onely  declare  and  foew  what 
 is  to  be  done,  or  conditionally  require  this  or  that,  with 
 refpect  vnto  the  punishment;  as  if  the  Magiftrate  fliould 
 fay,  if  yon  doe  this,  then  you  /hall  forfeit,  thus  much, 
 now  chnfe  you  whether :  fo  that  this  kind  of  law  doth 
 especially  bind  vnto  the  punifhment,  and  therefore  he 
 that  is  readie  (omitting  this  law)  tobeare  the  punifh- 
 ment, freeth  himfeife  from  firiac  b.fbre  the  Lord,  be- 
 caufe  he  goeth  not  contrary  to  the  intent  of  the  Law-gi- 
 uer.  So  then  the  intent  o1  the  Magiftrate  is  to  be  regar- 
 ded, and  accordingly  are  we'to  eat,  or  not  to  eat,  and  as 
 
 it 
 
 fir  confeience. 
 gnett* 
 f?b*t6tt  fitfij 
 
 may  be  eaten 
 
 vehtn h  is  pro* 
 
 bib/ted.  ■ 
 
 Anfw. 
 
 Perkins  treat. of 
 confeience. 
 
 Lawes  are  cf 
 lr»?fkris}wixt 
 orpenall. 
 
 Mixt  lawes  are 
 of  weighty  mat 
 ters9attd  define  • 
 rsdincmmin- 
 dtnitermcs;  and 
 bind  both  10  obe* 
 dienccy2?id  pu- 
 nishment. 
 PinaU'awct  are 
 oflcjfc  mattery 
 atdhaue  efpeti- 
 atiyitefteftvato 
 the  punishment 
 
3-i  8 
 
 An    Exposition 
 
 OF      THE 
 
 Rom.  15.  2. 
 
 Sjfesl. 
 jyimher  one 
 that  is  makf, 
 may  eat  flefb  in 
 time  of  Lent. 
 Anfve. 
 
 It  U  nti  contrary 
 to  the  intent  c f 
 the  Magtfrater 
 
 Rules  which  con 
 cernetbe  man- 
 ner of  receiu'mg 
 the  creatures. 
 Firfybattbey 
 bepmtltfcdby 
 prayer. 
 1  Tim  4. 4.. 
 
 Secondly)  that 
 our  food  exceed 
 not 'our  ability. 
 
 it  is  dcliuered  in  more  or  leife  commanding  termes,  foto 
 vfe  our  liberty,  or  not  to  vfe  it. 
 
 For  mine  ovvne  part,I  could  wifh  that  Chri  (Hans  would 
 haue  greater  care,  and  make  more  conscience  of  the  Magi- 
 ftrates  Iniunction,  obferuing  and  keeping,  especially  the 
 time  of  Lent,  (not  as  any  religious  fait,  or  obfertiation)  but 
 as  a  ciuill  and  poliuke  ordinance  :  For  if  it  be  lawfull  for 
 aPhyfician  toprefcribe  adiet  to  .his  Patient,  forbidding 
 fome  meats, and  prefcribing  others  for  the  health  of  his 
 body,  then  furely  it  is  lawfull  for  a  King  to  forbid  his  fob- 
 iects  (for  fome  time)  from  fome  fort  ofmeats,and  appoint 
 others,  as  he  feeth  moft  fit  for  his  Common-wealth  :  and 
 if  a  King  may  doe  this  lawfully,  then  we  fin  in  difobeying 
 his  command. 
 
 But  what  if  one  be  weake  and  lick  e,  may  not  flclli  be  ea- 
 ten at  that  time,  as  well  as  at  any  other  ?  - 
 
 The  intent  of  the  Magiftrate  is  not  to  impaire  the  health 
 of  any  fubiecT,  but  theprefeiuation  of  it ;  to  fuch  therefore 
 they  giue  liberty,  and  they  may  eat,if  necellity  require.Let 
 this  then  feme  briefly  for  an  anfwer  to  this  queftion ;  as  al- 
 fo  for  the  time  when  we  are  to  vfe  our  liberty  in  this  kind. 
 Now  for  the  manner,  How  we  are  to  vfe  it^  and  it  muft 
 be  thus.  - 
 
 Firft,  Sanftifiet he-  creatures  thoudoft  receiue,  defire 
 God  to-giuc  a  bleiTing  with  them  :  Every  creature  of  (Jed 
 is  good)  and  nothing  to  bee  r  efts  fed,  if  it  bee  receipted  vtitb 
 thankefgimng  :  For  it  [iifantlif.ed  by  the  Word  of  God  and 
 prayer.  Thus  did  Paul,  when  he  was  in  the  (Trip,  He  topke 
 bread,  asdgauetbankes  to  Cjod  in  pre fence  of  them  all,  and 
 then  icgannc  to  eat.  And  thus  did  Chrift  him'elfe, 
 who  would  not  eat  of  the  flue  loaues  and  two  fillies,  be- 
 fore hec  had  looked  vp  to  Heauen ,  and  called  for  a 
 blefiing.  Such  as  receiue  the  creatures  without  giuing 
 thanks,or  calling  for  a  bleifing,are  more  bold  then  cuer  the 
 Sonne  of  God  durfl:  be. 
 
 Secondly,  fee  that  thy  food  and  fare,  exceede  not  thy 
 ability,  place,  and  maintenance ;  but  looke  thou  keepe 
 
 thy 
 
Parable   of  the    lost    Sonne. 
 
 3*P 
 
 exccffc. 
 
 Fwikljftkti 
 
 wiredse&e  the 
 time  incur  at  ^ 
 t&g. 
 
 Ephef.5,16. 
 
 Iude  14. 
 Luke  14,7. 
 
 thy  felfe  within  thy  limits.   It  was  taxed  in  Nabal,  that 
 (being  but  a  Conn  cry -Far. Tier)  he  feared  it  like  a  King. 
 Be  frugafi  in  thy  fcafting,  remembring  alwabs,  honeit 
 delight  confifts  not  fb  much  in  hailing  many  dimes,  as  in 
 haaingofthefweeteftjandofthefatteft. 
 
 Tbirdly,Beware  of  eating  to  cxcefTeorriot :  For  God  i  tW&tbatm 
 alloweth  vs  a  libcrall  vfeof  the  creatures,  notto  hurt.but !  feedmiJJf3!?if 
 
 ft  r  1  r     n  1  rr  tie  .QnJXQilQ 
 
 heipe  our  fellies ;  torefreih  and  not  opprefle  our  nature, to 
 make  vsflt,  and  not  vnfit  for  holy  duties.  That  feeding 
 then,  that  makes  vs  hcauy  and  vnweildy,  for  the  perfor- 
 mance of  any  worke,  cither  of  our  general!,  or  lpeciall  cal- 
 ling's no  way  cotnmendable,but  ilnfull. 
 
 Fourthly,  fo  eat  and  drinke,  as  that  you  remember  to 
 Rcdeeme  the  time \  fit  not  too  long  by  it ;  and  while  you 
 areatit,  vfe  good  and  fauoury  fpeech,   feafonthe  crea- 
 tures with  profitable  (yet  cheercfulf)  talke  and  holy  me- 
 ditations.   Take  occa{i°n  to  fpeake  of  Gods  bounty  and 
 goodneffe,  and  fet  forth  his  pratfe  before  the  fonnes  of  men. 
 If 'unprofitable  talke  be  fet  on  foot,  propound  fomc  hea- 
 uenly  riddle  or  Parable,  that  that  idle  prattle  maybeiuit- 
 led  out.   Let  thy  heart  be  taken  vp  with  holy  thoughts, 
 confidcr  how  many  fnares  are  fet  before,  for  in  euery  dim 
 the  Diuell  hath   his  hooke  to  catch  thee.    Remember 
 how  prone  thou  art  to  dishonour  God  in  feafting.  lob  was 
 fufpitions  of  his  Ions,  be  thou  fb  of  thy  felfe,  thoumayft 
 blafphcme  God  before  the  feaft  be  ended.    Forget  not; 
 the  wants  of  Cuch  as  be  in  mifery,  how  many  want  of  thy 
 fuperfluity,  who  are  redeemed  with  the  blood  of  Chrift, 
 as  well  as  thou  thy  felfe,  and  yet  would  be  heart-glad  of 
 what  thou -bio  well:  on?  Remember  how  farre  thou  art 
 indebted  vnto  God-,  and  (hew  thy  felfe  thankfull.    In  a 
 word,  remember  that  thou  art  in  Gods  prefence,  he  be- 
 holds thee  as  well  eating  and  drinking,  as  he  doth  when 
 thou  art  about  any  other  action.  See  then  that  thy  whole 
 carriage  befuch,  as  may  befeeme  the  prefence  of  fo  great  a 
 God. 
 
 And  thefearc  the  fpeciali  rules  to  be  obferucd,  for  the 
 
 lob  r 
 
 < 
 
 Rules  for  th; 
 wearing  cfaur 
 Qrnamenis. 
 
3*o 
 
 An    Exposition     of    the 
 
 Fir  ft, that  &e 
 vfetbgmnoi 
 euery  day,  but 
 ohferus  times  & 
 feafons. 
 Efter4. 
 
 Exod.33.5- 
 
 Luke  15.13. 
 
 Secondly  j>mu(l 
 expreffe  god!i/tes 
 modify  andfo 
 brie  iy. 
 
 1  Tim.2.$.ic. 
 Then  fire  h  msy 
 not  befiraige 
 norgatijh. 
 
 Nor  differing 
 from  our  fex> 
 Deut,22.J« 
 
 right  vfage  of  our  liberty,  in  refped:  of  food  and  fufte- 
 nance.  We  arc  now  to  come  to  fuch  rules  as  concerne  ap- 
 parr ell,  which  is  allowed,  as  for  health  and  honefty,  fb 
 for  ornament,  as  we  haue  heard  before  prooued.  And  they 
 are  thefe. 
 
 Firft,  for  the  time,   they  may  not  be  vfed  eneryday 
 alike  :  times  and  feafons  are  to  be  obferned.    There  is  a  ; 
 time  of  fading  and  mourning,  when  they  muft  be  laid  : 
 afide,  according  to  the  practice  of  Gods  ferixants,  who! 
 haue  clothed  themfelues  with  fack-cioth  vpon  fuch  oc- 
 cafions ;  to  fignifie  that  they  were  vnworthy  of  the  worft  | 
 attire.  And  this  did  God  giue  in  charge  to  his  people 
 Jfrael,  that  they  (hou\c\put  of  their  ornaments  from  tbem_>y 
 that  hee  might  know  what  to  doe  vnto  them.     In  times  of 
 mourning  then,  they  are  not  fitting,  courier  attire  is  then  | 
 b-eft  befeeming.  Neither  may  they  be  for  euery  ordina- 
 ry dayes  wearing ;   in  the  dayes  of  reioycing  and  publike 
 fblemnity,  thefe  are  fitted  to  be  worne  :  For  this  was  the 
 rich  man  in  the  Goipell  taxed,   hee  was  clothed  in  purple, 
 and  fine  Hnnen  euery  day.     He  is  not  (imply  condemned 
 forswearing  thefe,  but  for  a  daily  vfing  of  thofe  coftly 
 ornaments,  making  them,  as  it  were,  his  working-daies 
 attire.  - 
 
 Secondly,  for  the  Ul&mner,  we  haue  the  Apoftles  rule, , 
 Adorne y our  f dues  in  modefl  apparrell \with Jhamefaftnefte  and 
 fofoiety}&c,  which  becomrneth  women profiffing godlineffe.So 
 then  in  ornament,  as  in  euery  thing  elfe,  our  Godlineffe> 
 Mode  fly  j.and  Sobriety  muft  appeare.  It  may  not  then  be 
 ftrange  orgarifh  (which  argues  neither  modefty  nor  ho- 
 nefty, but  lenity  and  inconftancy)  but  according  to  the  fo- 
 ber  cuftcme  of  our  Country,  from  which  we  ihould  not 
 vary:  for  how  monftrous  and  vgly  is  that  part  which 
 agrceth  not  with  the  whole  body  ? 
 
 Neither  may  it  be  differing  from  our  fex,  but  accor- 
 ding thereunto ;  The  woman  Jhallnot  weare  that  which  per- 
 taineth  to  the  man,  neither  flail  a  man  put  on  a  womans gar- 
 ment ;  for  all  that  doe  fo%  are  abomination  to  the  Lord :  The 
 
 law 
 
Parable  of  the  lost  Sonne. 
 
 
 
 law  of  nature  and  common  honefty  condemnes,  to  haue 
 women  mannifh,  and  men  womanifti  in  their  attire.  Oh 
 then  our  (inne ! 
 
 Nor  may  it  be  aboue  our  places,  callings,  and  degrees. 
 As  God  hath  placed  fome  men  aboue  others,  fo  ought 
 men  to  tit  their  attire  and  habit,  according  to  the  quality 
 of  the  places  wherein  they  are.  So  lofepbs  ornaments  were 
 to  put  a  dinvrenoebetweene  him,  and  the  inferior  Princes 
 of  Pharaohs  court. 
 
 Neither  may  it  be  beyond  our  meanes  or  maintenance, 
 but  according  to  cur  ability,  in  our  places  wherein  we  are: 
 For  to  goe  as  fine  and  coftly  as  the  fbi  moft  in  our  ranke,  is 
 not  fobriety :  Our  change  and  eftates  muft  ba  refpecled, 
 and  accordingly  muft  we  cut  our  coat,  and  haue  our  orna- 
 ment. 
 
 Nor  may  they  be  the  ornaments  oflight  hu£wiues5orof 
 
 knowne  diflblute  perfens;  It  is  not  modefty  for  women, 
 
 profelTing  the  Gofpell,  to  goe  like  whores,  or  to  imitate 
 
 them  in  their  Strumpet-like  behauiour.    Chriftians  ought 
 
 not  tofeemetobefuchas  indeed  they  would  be  loath  to 
 
 I  be  :  Neither  may  it  any  way  tend  to  prouoke  inordinate 
 
 '  defires  in  our  fciues  or  others,  but  fuch  as  may  exprelTe  ; 
 
 ;  the  vermes  of  our  minds,  being  correrpondent  to  decencie  | 
 
 !  and  holinefle.  Thus  we  fee  the  manner. 
 
 Thirdly,  for  the  sJMeafure.  Excefle  of  ornament  is  to  be 
 !  auoided,we  may  not  haue  too  many  on  our  backes,  nor  in 
 |  our  Wardrobes.  Goe  to  now  you  rich  men,  wrepe  and  bow ie  for 
 ,  your  miferies  that  flail  come  vponyon  :  jottr  riches  are  corrupt 
 '  ted.and  your  garments  are  moth-eaten,  and 'jha/i 'ntf tbefe  wit- 
 's nffjfe  Mgainfi yen  f 
 
 In  ancient  times  fuch  were  counted  infamous,  as  did 
 I  exceed  this  way  :  fo  Gracciu  noted  N tutus,  for  a  liccnti- 
 ■■  ous  fellow,  for  hauing  on  his  hands  more  rings  then  cne. 
 Beware  then  of  cxcelTe  in  this  kind,  feeing  both  Hea- 
 j  then,  and  Heaven  doth  condemned.  It  is  afinne  that  go- 
 )  cth  not  alone,  but  drawes  many  after  it :  For,  firft,excelTe 
 j  ia  ornament  doth  caufe  thee  to  abufe  thy  wealth,  and 
 
 Y  makes 
 
 311 
 
 Norabeueour 
 or  decrees. 
 
 Nor  beyond  ottr 
 meanes. 
 
 Nor  offyewe  \ 
 dijfituieperfoni. 
 
 Nsr  futbasmay 
 any  wajprouftkf 
 totuji. 
 Tit.i.j, 
 
 Thirdly,  we  may 
 not  exceed  in  or- 
 nament. 
 lam,  5. 1. 
 
 Slnnei  winch 
 itfudlly  acccm-  \ 
 party  excefje  in    ' 
 vrnamcp:* 
 Fir(l,abufecf 
 our  vftalib. 
 
J22 
 
 An     Exposition    of     the 
 
 mfnffiani 
 
 Thirdly, a  mif- 
 penmg  cftime. 
 
 Fourtkly,beggm 
 on  the  whole 
 
 land. 
 
 Feurihrule. 
 that  we  aim  eat 
 a  holy  endiV'1%; 
 Godsghry. 
 
 1  makes  thee  fpend  it  on  needleffe  and  fuperfluous  vfes,  when 
 !  thou  oughteft  to  fpend  it  better,as  in  rciieuing  of  the  poore,  | 
 and  fuch  as  are  in  want. 
 .  Secondly,  It  is  commonly  maintained  with  couetoufneflTe 
 and  inmftice  :   when  was  more  pride  and  brauery  ?    and 
 when  more  oppreilion  and  crueitie  ?    W  hat  greater  caufe 
 i  of  bribing,  and  extortion,  of  fraud.and  coLifenage5of  in  crea- 
 ting fines,  and  inhauttcing  rents ;  then  this  exceffiue  braue- 
 ry t    Pride  muft  be  maintained,  though  it  be  with  faie  of 
 faith f  c onfc hence }  heneslie,  religion,  2X[<X2l\\> 
 
 Thirdly,  It  is  atheefeof/*w?.   Many  agoldenhourcis 
 fpent  in  carting  how  to  bemoftbraue  ;  and  what  famion 
 doth  bell  become  them:  and  many  anhoure  is  fpent  in  j 
 pranking  and  trimming  of  the  body  ;  in  the  too  accurate  j 
 and  curious  culture  of  it.     Had  PUmns  lined  in  thcfe  our  i 
 time,  he  would  ncuer  haue  wondered  why  dainty  dames  j 
 are  fo  long  in  trimming  of  themfelues,  if  he  did  but  fee 
 what  a  fliop  of  vanities  and  fooleries  they  beare  about  j 
 them.  See  here  a  caufe,  why  fuch  as  are  moftbraue,  are 
 vfuaHy  moft  ignorant  and  impenitent ;   Alas,  they  haue  no 
 time  to  adorne  their  fbules,  with  Gods  fauing  graces,  they 
 drefTe  themfelues  by  the  houre,  and  therefore  can  pray  but 
 by  the  minute ;  they  want  leifure  for  the  one,fo  much  is  ta- 
 ken vp  about  the  other.  ^ 
 
 And  in  a  word,whatmoreimpoueri{rieth  the  Common- 
 wealth, then  our  exceffiue  brauery  ?  our  monies  and  chiefe 
 commodities  are  daily  tranfported  into  other  countries,and 
 what  comes  in  lieu  thereof,  b:;t  Apes  and  Peacocks  ?  Coftly 
 ftuffes,  filkes  and  velucts,  gold  and  filuer  laces,  feathers, 
 and  fuch  like  toyes,for'giddie  pated  fooles,whicb  within  a 
 Few  daies  wearing,muft  be  caft  ofT,&  giuen  to  feme  feruing 
 man,ormaid,  and  foone  after  become  good  for  nothing, 
 but  to  adorne  a  dung-hill.  See  then  what  a  fruitful! mother 
 of  much  wickednefle,  Exceffiue  brauery  is.  Let  it  therefore 
 be  auoided  of  all  fuch  as  beare  any  loue  to  themfelues,  or 
 their  Country. 
 
 The  lad  rule  to  bee  obferued,  doth  rcfpecT  the  End, 
 
 and 
 
Parable    of    thb    lostSonnh. 
 
 and  that  muft  be ;  not  the  priding  vp  thy  felfe,  or  to  caufe 
 the  eyes  of  others  to  be  fet  vpon  thee,  but  Gods  glory, 
 while  thou  doeft  adornehis  temple:  fee  then,  that  that 
 be  thy  chiefcft  ayme.  And  moreouer  looke  thou  make 
 afpirituali  vfe  of  the  ornaments  thcu  weareft.  Remem- 
 ber the  body  is  more  worth  then  raiment,  and  the  loule 
 more  worth  then  thy  body :  Affect  not  therefore  the  a- 
 dorning  of  thy  body,  more  then  the  adorning  of  thy 
 m  nde  j  The  lew  ell  is  farre  more  worth  then  the  cabinet 
 wherein  its  kept ;  And  the  thing  couered  is  more  to  be 
 refpected,  then  the  cafe  that  couers  it,  Againe,  let  the  a- 
 doming  of  thy  body  put  thee  in  minde,  of  thy  fharne  and 
 nakednefie,  inrefpectof  finne.  There  is  a  wound,  elfe 
 whatneedaplafter  ?  And  thefe  plafters  though  they  be 
 of  (like  or  veluet,  argue  that  vnder  them  are  fome  loath- 
 fome  fores,  which  being  feene,  would  foame  vs.  Before 
 man  finned,  thefe  ornaments  would  haue  adorned  him 
 no  more,  then  a  filken  cafe,  afweet  rofe  ,♦  but  when  his 
 j  beauty  became  blemifhed  by  finne,  then  was  hee  driuen 
 to  feeke  for  ornaments,  and  on  his  vncomeiy  parts  topttt 
 on  more  comelineffe,  fupplying  naturall  defects,  with  the 
 helpesofart.  Were  this  well  considered,  the  bell:  orna- 
 ments would  bring  rather  caufe  of  blufhing  then  of  boa- 
 fling.  Hath  a  Cripple,  who  hath  loft  his  legge  any  caufe 
 to  bragge  of  his  woodden  ftump  ?  Or  a  theefe  any  caufe 
 toboaft  of  his  bolts,  or  glory  in  his  brand  and  markeof 
 fellony?  What  more  caufe  haue  we  to  bragge  of  orna- 
 ment ?  This  is  that  which  indeed  fhould  humble  vs  as  be- 
 ing a  continuall  teftimonie  of  our  finne  and  fhame.  Let 
 vs  then  vfe  them  as  a  daily  Monitor,  to  putvs  in  minde 
 of  our  deformity  by  finne,  for  our  further  humbling. 
 And  thus  haue  we  feene  fbme  fpeciall  rules  to  be  obfer- 
 ued  in  this  particular  of  ornament,  which  being  kept,  we 
 may  fafely  and.  comfortably  vfe  our  liberty  in  this  kind 
 alfo. 
 
 But  it  may  feemc,  that  ornament  is  vnlawfull,  and  mav 
 at  no  hand  bee  vfed:  For  the  Apoftles,  both  Paul  and  i 
 
 Y   2  Peter  1 
 
 3*3 
 
 OtieSI. 
 I  Tim.*  g. 
 
3*4 
 
 An    Exposition    of    thh 
 
 iPct.3.3. 
 
 Anfw.l. 
 I  Jbemeamngef 
 j  the  ^poftle  U 
 J  forbidding  &rna 
 
 j  lCor.i.iJ. 25. 
 
 ^tf/tf.  2« 
 
 ^7>."  3. 
 
 Teter  condemne  all  broydered  hayre,  gold,  pearles,  and 
 other  fuch  like  coftly  ornaments,  as  vnbefeeming  Chri- 
 ftians.  v 
 
 I  anfwer ;  neither  Paul  nor  Peter  doe  fimply  condemne 
 the  things  themfeliies,  but  the  abufe  of  them  :  they  being 
 vfed  by  perfons  of  low  eftate,  and  very  meane  condition  : 
 for  of  fuch  in  thofe  daies  did  the  Church  of  God  efpecially 
 confift :  and  therefore  howfbeuer  it  were  lawfull  in  it 
 felfe,yet  it  was  altogether  vnbefeeming  their  eftate,being 
 in  them  little  better  then  riot  and  excefle. 
 
 And  fecondly,the  Church  was  then  vnder  grieuous  per- 
 fection: Now  at  fuch  times  our  ornament  mu  ft  be  laid 
 afide  (as  formerly  we  haiie  heard)  that  being  a  time  of  hu- 
 miliation and  mourning. 
 
 .  And  thirdly,  I  anfwer :  the  words  are  rather  an  Admo- 
 nitioHy  then  a  Prohibition ;  heforbiddeth  notthevfing  of 
 them,  but  admonimeth  them  that  they  would  rather  a- 
 dorne  the  infide  then  the  outfide,  and  be  more  Garefull  of 
 the  mind,then  of  the  body ;  And  this  euidently  appeareth 
 by  the  Antitbe/is,  that  is  vfed  in  both  places.  Not  witbbrcj- 
 derrdbajre  (faith  Paul)  QBut]  with  good  workes.Not  that 
 outward  adorning  (faith  Peter)  [[But]  let  it  be  the  bidden 
 man  of  the  heart  \  According  to  that  faying  of  our  Sauiour 
 Chrift;  Labour  not  for  the-meate  that  per i/heth,  [[But]  for 
 that  which  endnreth  to  et  email  life  1  the  meaning  is,  not  fo 
 much  for  one,  as  for  the  other,  defire  more  the  adorning 
 of  the  mind,  then  of  the  bodie. 
 
 Againe,  fome  may  demand,  whether  it  be  lawfall  to 
 
 couer  a  deformity  in  the  body,or  to  mend  the  complexion, 
 
 it  being  lefle  beautifull  then  others  is  ?  fbr{  feeing  the  bo- 
 
 oui7fac7{ain-  dy  may  be  adorned  with  ornament,  it  may  feeme  that  this 
 
 1  Tim.a.9* 
 1  Pet  3.3. 
 
 Iohn  56 
 
 U/j 
 fVbethtrade 
 formity  in  the 
 body  maybe  bid. 
 
 ted> 
 Anfw* 
 Pcrk.Caf.con. 
 A  deformity  may 
 hebidjbutantw 
 [forme  may  mi 
 
 alfo  is  tollerablc, 
 
 But  thus  is  this  Queftion  anfwered ;  A  deformity  may 
 be  couered,  but  a  new  forme  may  not  be  fet  vpon  the 
 face ;  neither  a  new  habit  on  the  bodie.  The  outward 
 forme  and  fauour  that  man  hath,  is  the  worfce  of  God 
 himfelfe,  fitted  and  proportioned  vnto  man  in  his  con- 
 ______  ception, 
 
Parable    of    thb    lost  Sonne 
 
 ception,  by  his  fpeciall  prouidence  :  Now  to  take  in  hand 
 to  amend  thisfauor,  or  proportion,  that  God  hath  giucn  : 
 what  is  it ;  but  firft  highly  to  difhonour  God,  by  prefu- 
 ming  to  adulterate  his  worke,taking  vpon  them  to  amend 
 that  which  as  they  fuppofe  he  hath  made  amifle?  yea, 
 fecretly  they  taxe  him  for  want  ofwifdome,  when  they 
 thus  goe  about  to  correct,and  make  that  better,  which 
 God  before  had  made :  and  can  the  eternall  God  endure 
 this  ? 
 
 Secondly,  this  is  to  lie  to  others,  for  they  make  them- 
 felues  to  bee  other  then  God  hath  made  them:  they 
 fpeake  in  a  reall  language  faUehood  and  deceit :  a  man 
 may  read  a  lie  in  their  very  foreheads.  Their  fauour  is  a 
 lie,  their  beauty  is  a  Iie,&c.  Is  it  like  there  is  truth  in  the 
 inwardparts,  when  they  iLevy  diiTimulation  in  their  fa- 
 ces ? 
 
 Thirdly,  what  is  this  but  to  be  aftiamedofthcmfelues, 
 and  therefore  being  difpleafecj  with  their  owne  colour 
 and  countenance,  they  come  like  players,  masked,  and  di£- 
 guifed  ?  But  art  thou  afliamed  of  that  face  ,that  God 
 hath  made  thee?  then  be  thouafliired,  God  will  be  a- 
 ftiamed  of  that  face  thou  haft  made  thy  felfe :  thy  faame- 
 Icfle  difguifing  will  bring  it  fo  to  palTe,  that  the  Lord 
 when  he  comes  to  Judgement,  will  not  acknowledge  thee 
 tq  be  his. creature. 
 
 As  for,  the  defence  that  fome  doe  make  for  this  their 
 flnoe,  viz,,  it  i$  to  plealc  their  husbands.  It  is  fond  and 
 foolifli. 
 
 For  firft  thoupughteft  not  to  pleafe  man  by  difpleafing 
 God. 
 
 Secondly,  it  is  but  a  delufion  of  theDiuell,  inetnaking 
 thee  beleeue,  thy  husband  will  loue,thee  the  better  for 
 thy  painted  vizard:  for  indeed  it  is  otherwife.  Thefe 
 artificial!  fupplics  put  thy  husband  in  mind  e  of  thy  na- 
 turall  defects ;  and  this  at  length  $oth  breed  a  greater 
 loathing.  I  would  fuch  as  vfe  theft  liiifuli  courfes  would 
 be  more  wife,  and  now  at  length  renounce  them  :    for 
 
 Y  ?  aflii- 
 
 325 
 
 befetvpmtbe 
 [aceji*r  antw 
 bxbhonthebo.' 
 
 f9me&  fausur 
 u  Gadi  witfy 
 therefore  may 
 none  dare  goe  a, 
 bout  to  mend  it. 
 
 Sccmdlyfich  as, 
 dofodoinareaUl 
 language  {peak? 
 faijkoodand  de- 
 ceit. 
 
 Tbirdfotbii  it  to 
 beajhamedof    \ 
 the  wot^of  God% 
 ba/td^wbicb  if 
 webetGodmli 
 beajhamedcfvtt 
 &not  acfytow*  | 
 ledge  vsfor  bis 
 creature*. 
 
 jtnexcufe  ef 
 vaine  women 
 anfwsred. 
 
326 
 
 An    Exp  ojitio 
 
 N     OF      THE 
 
 Vfel. 
 Rom.  2. 
 Gal  $,13. 
 
 aflliredly  itwilltmne  to  bitterneffe  in  the  end.  And  let 
 thefe  remember,  who  was  the  firft  that  vfcd  this  plaifte- 
 ring,  or  painting  :  was  it  not  lez,*bel?  and  was  not  fhe  an 
 arrant  whore.  Let  (uchas  would  be  fo  accounted  vfe  it, 
 but  no  other. 
 
 And  thus  ranch  fhall  feme  for  this  fecond  vfe,  wherein 
 we  haue  feene  how  to  carry  our  felues  in  the  vfing  of  this 
 our  liberty  which  Gods  afrbords. 
 
 We  now  come  to  a  third,  which  is  for  ReprehenGon 
 of  many,  who  turne  Gods  grace  into  wantonnefTe,  and 
 vfe  their  liberty  for  anoccafion  to  the  flefh,  as  the  Apo- 
 ftle  fpeaketh.    How  are  the  creatures  abufed  to  wanton- 
 nefTe and  vndeanneffe,  to  excefle  and  ryot,  and  ail  vnder 
 pretence  of  Chriftian  liberty  ?    How  grofly  doe  we  faile 
 in  the  former  rules ;  both  in  our  eating  and  drinking, 
 and  alfo  in  our  drefiing  and  adorning  of  our  felues  ?   and 
 yet  we  thinke  we  doe  but  vfe  our  liberty.  When  God 
 calleth  to  mourning  and  failing,  then  are  we  feafting  and 
 r  eioycing,   drinking  and  carowfing  wine  in  bowles ;  and 
 all  vnder  .pretence  of  Chriftian  liberty.    What  excefle 
 in  -feafting  and   banquetting ,    euery  ordinary   Citizen 
 excelling  fleopatra  5  fpendiug  as  much  at  one  fntmg  as 
 would  keepe  twenty  poore  a  whole  yeare,  (j^ea  it  may 
 be,  all  their  daies)  with-conuenient  fuftenance  ?-  What 
 intemperancie  in  eating  and  drinking4;   ouerthrowing 
 and  not  prcferuing  nature,  loading  theJfwmScke,  oppreP 
 fing  the  heart,  and  altogether  difabling  the  whole  man, 
 for  any  duty,  either  of  our  Generall  or  Speciall  Calling  ? 
 Let  me  tell  you  (and  I  tell  it  you  with  griefej  we  are 
 flaues  to  Epicurifme ;   and  all  Nations  iuftifie  it.    For 
 whereas  the  Africans  thinke  the  Spaniards  gluttbns,  and 
 the  Spaniards  thinke  fo  of  the  Trench ,   and  the  French 
 thinke  fo  of  the   germane  ;  yet  herein  they  all  agree, 
 tsffricans,  Spaniards ,  Frenchmen,  Germans  y  and  all  other 
 Nations  thinke  fo,  and  fay  fo,  of  vs  Englifb.     What  little 
 refpeclis  had,  arid  how-little  care  is  taken,  in  ourTeafting 
 to  redeeme  our  time  by  good  and  profitable  talkc,  and 
 _  holy 
 
Parable    of    the    lost 
 
 O  N  N  fi 
 
 holy  meditations  ?  The  paflagc  of  three  or  foure  houres  ! 
 is  ncucr  felt  at  a  feaft ;  when  one  howre  at  a  Sermon  is 
 very  tedious.  What  vnfauoury  fpeech,  vngodly  mirth, 
 filthy  fongs,idlc  prattlers  to  be  heard  at  your  tables  ?  Ze- 
 nofbon  and  Plato  thought  it  fit  that  mens  fpeeches  at 
 meales  mould  be  written ;  fo  profitable  was  their  talke 
 in  thofe  times :  but  if  this  mould  be  in  vfe  among!};  vs, 
 what  ftrange  volumes  mould  we  haue  ?  The  time  isfpint 
 either  in  trifling  talke,  or  in  inuiting  others  to  eat,  (when 
 indeed  we  haue  more  need  of  a  bridle  then  ofa  fpur,  fuch 
 is  our  corruption)  let  me  tell  you,  thefeare  fpots  in  your 
 feasls^  and  to  your  fhame  be  it  told  you.  God  hath  indeed 
 giuen  vs  leaue  to  be  merry,  but  marke  the  redaction,  it 
 muft  be  In  tbs  Lord, and  not  againft  him.  And  thus  we  fee 
 our  groffe  failings  in  this  particular,  to  the  dishonour  of 
 God,  and  deftruction  of  our  owne  foules,  (except  God  be 
 more  mercifull)  by  abuflng  that  liberty  which  God  allow- 
 ed! vs. 
 
 And  as  in  this,  fo  in  that  other  particular  of  ornament, 
 doe  we  fault  as  fowly.  The  Lord  willeth  his  people  of 
 Ifrael,  (as  we  formerly  heard)  to  put  of  their  ornaments 
 from  them,  that  be  might  know  what  to  doe  vnto  them  ;  that 
 is,  that  he  might  fpare  them  and  not  confumethem  in  a 
 moment,  as  he  had  before  threatned  :  but  our  orna- 
 ments are  neuer  more  vpon  vs,  then  when  Gods  iudge- 
 ments  hang  moftouervs,  and  are  moll:  likely  to  fall  vp- 
 on our  heads  ;  fo  that  wee  may  well  feare  the  Lord 
 knowes  not  what  to  doe  vnto  vs ;  that  is,  he  knoweth  not 
 how  to  fpare  vs,  efpecially  considering  what  ftrange  and 
 vnheard-of  fafhions  are  in  vfe  amongft  vs.  The  Lord  hath 
 threatned  to  punim  the  Princes  and  the  Kings  children,  and 
 all  fuch  as  are  clothed  with  ftrange  apparell  ?  How  then  can 
 we  efcape  ?  Our  Land  is  as  it  were  the  Ape  of  all  other 
 Nations  :  Surely,  if  the  finne  and  fhame  of  all  other 
 Countries  had  not  arriued  in  our  Land,  their  garments 
 mould  not  be  fo  welcome  to  vs,  which  are  but  couers  of 
 it.  And  further  how  can  a  man  diftinguifh  betwecne 
 Y  4  fc\Qs} 
 
 3*7 
 
 Phi!.4.* 
 
 Excd.^.5, 
 
 Zephj.S. 
 
328 
 
 Vurchas>  his 
 
 Pilgrim* 
 
 Ezck.8.13, 
 
 [COMMJ. 
 
 Vcifc$> 
 
 Efayj.17. 
 Verfe  ?4p 
 
 An    Exposition    op    thh 
 
 fexes,  degrees,  or  callings,  by  the  habit  ?    Pride  hath 
 fo  dazeled  our  eyes,  that  wee  miftakc  one  anothers 
 cloaths^  CMe*  are  become  Womanifb,  and  Women  Man~ 
 ,  nifh,  both  in  Ornament  and  Complement :  from  the  waftc 
 ;  v.pward  they  will  be  OW«,  and  from  thence  downe- 
 !  ward,  we  may  conicfture  they  are  Beaft.  And  how  or- 
 dinary is  it  with  our  female  lex,  to  put  off  the  hat,   and 
 make  the  legg  ?  And  yet  behold  greater  abominations  that 
 they  doe.    They  haue  taken  vp  the  Barbers  chaire,  and 
 that  couering which  God  hath  giuen  them,  they  cutoff 
 In  the  Apoftles  time  i:  was  held  a  great  di (honour,    for  a 
 woman  to  bee  (home  or  fhanen  :    but  in  our  daiesit  is 
 counted,  amongft  our  Gallants,  a  Ihame  to  weare  that 
 comely  couering  :   Then  it  was  a  great  dimonour  for 
 women  to  haue  their  heads  vncouered ;  but  now  it  makes 
 for  their  credit,  and  their  honour,  (as  they  fuppofc.)  I 
 am  grieued  and  afhamed  to  fliew  the  world,  the  great 
 abominations  that  are  committed  ;   yet  it  is  needfuil 
 tobeknowne,  that  it  may  be  lamented  for.   Let  fuch  as 
 thefe  confider  that  fearefull  threatning;    The  Lordfhall 
 fmitemth  afcab>  thecrovrne  of  the  head  of  fitch  %  and  he  will 
 difeouer  their  fecrtt  parts,  tsfndit  /hail  come  to  paffe^  that  \ 
 in  ftea&offweetfmell  there  (hall  be  fiinke%  and  in  fie  ad  of  a 
 girdle *,   a  rent ;   and  in  fiead  of  y»eR-fet  hairey  baldnejfe  ; 
 and  in  fiead'of  a  flomachery   a  girding  of  facecloth  y  and 
 burning  in  flead  of  beauty.    When  no  haire  fhall  be  left 
 vpon  their  crownes,  the  Barbers  paines  fliall  then  be 
 fpared.   In  a  word,  all  forts  are  confufed  in  their  habits : 
 no  place,  no  calling,  nor  condition  is  refpected  or  regar- 
 ded:  Gentlemen  goelike  Nobles;  Citizens  like  Cour- 
 tiers :  the  Countryman  like  the  Citizen  ;   the  feruant 
 will  be  attired  as  his  mafter,  themaide  like  vnto  her  mi- 
 ftrefle:  Salomons  vanitie  iscomeagaine  into  the  world  5 
 Ser Hants  ride  on  horfebackf,   and  LMAslers  goe  on  foote  ; 
 and  fo  farre  arc  we  from  that  modeft.  and  comely  atty- 
 ringof  our  felues,  which  the  Apoftle  doth  require,  as 
 that  the  attire  which  many  weare,  better  befeemeth 
 (trumpets 
 
V 
 
 Parable   of    the   lost    Sonne. 
 
 319 
 
 ftrumpets  then  honeft  Matrons;  being  neither  fafhio- 
 ned  to  our  bodies ,  nor  made  large  enough  to  coucr 
 thole  naked  parts,  which  both  God  and  nature  would 
 haue  couered :  how  iuftiy  may  the  Lord  fafhion  our 
 bodies  to  our  clothes ,  feeing  wee  will  not  fafhion  our 
 clothes  vnto  our  bodies.  And  thus  is  our  liberty  abtifed, 
 which  God  aflbrdeth  vs ;  for  which  this  Land  and  Nati- 
 on is  like  to  fmcake,vnleffe  it  pleafe  the  Lord  in  mercy  to 
 looke  vpon  vs,  and  giue  vs  hearts  to  repent  for  thefe  abo- 
 minations,which  are  fo  rife  among  vs.  You  that  feare  the 
 Lord,  call  vpon  his  name  ;  you  that  ioue  King  and  Coun- 
 try, fell  to  mourning ;  for  affuredly  thefe  finnes  cannot  ef- 
 cape  vnpunifhed,  without  there  be  an  vniuerfall  humilia- 
 tion and  repentance. 
 
 tAndlet  vs  eat  and  be  merry"]  Here  was  caufe  of  ioy  on 
 ail  (ides;  The  father  hath  caufe  of  ioy,  who  lofingan  vn- 
 to ward  fonne,  now  finds  an  obedient  child :  who  finds 
 him  humbled ,  that  went  away  obdurate  and  impenitent. 
 The  fonne  himfelfe  hath  caufe  of  ioy ,  in  finding  fo  kind  a 
 welcome  at  his  Fathers  hands ,  whom  he  had  fo  much 
 wronged.  And  here  is  caufe  of  reioycing  alio  fjr  the 
 houfhold  feruants ,  in  that  their  Mailers  fonne  was  now 
 found,  who  had  been efo  long  loft  :  Therefore  (faith  the 
 Father)  let  vs  eat  and  be  merry ;  not  doe  Teey  for  this  my 
 fonnes  returne ;  or,doe  Thou  my  fonne,  for  that  thou  art 
 returned  ;  but  let  Vs  reioyce,let  Vs  be  merry,  for  this  fo 
 bleffed  a  returne  and  change. 
 
 The  true  turning  of  any  foule  fromfinne ,  doth  administer 
 matter  of  exceeding  great  ioy  andrtiojeing.  This  hath  been 
 declared  in  the  two  fore-going  Parabtes  \  -And  therefore 
 I  now  paffe  it  with  this  Adnicex  Beware  we  how  we  de- 
 ride, and  fo  offend  any  of  thefe  little  ones ;  better  that  a 
 milftone  were  hanged  about  our  neck,and  we  caft  into  the 
 middle  of  the  fea.  And  letfuchasare  themfelues  conuer- 
 ted,  vfeall  good  meanes,to  further  the  conuerfionof  their 
 brethren  :  feek  to  gaine,  and  win  them  to  the  Faith  ;  and 
 being  gained ,  reioyce  vnfainedly  that  God  hath  granted 
 
 them 
 
 Text* 
 
 Do&rint. 
 
 The  true  cornier, 
 fion  of  any  doth 
 adminifer  much 
 matter  efreky* 
 cingvnto  the 
 faithful!. 
 Vfel. 
 
3S° 
 
 Text. 
 Verfe  24. 
 
 Doftrine. 
 
 The  faults  of  re 
 ptnungftnntn 
 fbouldnetbe  r**| 
 heatfed  but  with 
 
 mollifying  terns. 
 
 i.King,t5.f- 
 
 Reafon* 
 
 Vfe. 
 
 ""       "  '  *■  ...     n      r       y    'I  I      I  I      ■ 
 
 An    Exposition    of    the 
 
 them  repentance  vntolife.  Away  with  that  vncircumcifed 
 eareofenuy;  be  not  offended  for  thy  brothers  good,  but 
 let  it  caufe  thee  to  breake  forth  intoapraifing  of  the  name 
 of  God. 
 
 For  this  mjfonnewas  dead,  and  is  aline :  Againe,  be  was 
 loft, but  u  found  :  and  they  began  to  be  merrie. 
 
 As  the  father  made  great  ioy  vpon  his  fonnes  returne,  fo 
 he  had  good  reafon  moiling  him  thereunto ;  Hidfonne  was 
 dead,  but  is  now  aliue ;  be  was  loft,  but  u  now  found.  And 
 therefore ,  it  well  agreeth  with  his  fatherly  nature  to  be 
 glad  thereof 
 
 In  generall  note  thus  much,  that  the  faults  of  Repenting 
 finners  fhould  not  be  rehearfed  nor  repeated  ,  but  with 
 mollifying  and  mitigating  termes. 
 
 You  fee  here  how  eaCily,  and  like  a  Father  fpeakes  he 
 of  his  fonnes  mifdemeanours ;  This  mjfonne  was  dead,  &c. 
 He  Gihfi  not,he  was  a  whoremonger,  a  rioter,  &c.  Thus  the 
 Scripture  fpeakes  ofthefowle  fad  of  Dauid  after  his  re- 
 pentance, He  was  a  man  after  Gods  owne  heart  in  all  things, 
 fauein  the  matter  of  Uriah,  not  in  the  murther  ofVriah,  but 
 with  mitigating  termes,  and  eafie  phrafe,  faue  in  the  [mat- 
 ter^ efVriah. 
 
 For,  inamansConucrfion,  Old  things  are  paffed  away, 
 and  all  things  are  become  new.  Why  then  fhould  the  old 
 names  of  his  finnes  remaine,and  be  caft  in  his  teeth,  he  be- 
 ing a  new  creature. 
 
 This  point  we  haue  met  withall  before,  Verfe  22. 
 Therefore  I  leaue  it ,  with  a  word  or  two  for  appli- 
 cation. 
 
 Let  it  teach  vs  wiG3ome  and  moderation  in  fpeaking 
 of  the  flnncs  of  any  that  hath  repented  truly  :  Their  fins 
 fhould  not  be  rehearfed  at  all,  without  fome  neceflary 
 caufe ;  and  then  in  fuch  eafie  termes  ,  as  that  it  may  well 
 appeare ,  we  take  no  pleafure  in  remembring  what  is 
 paft.   In  fpeaiting  of  their  well-doing ,  it  isgoodtogiue 
 
 them 
 
Parable    op    the    lost    S 
 
 o  n  n 
 
 them  the  full  of  their  deferts ;  but  if  of  their  ill-doing, 
 (vpon  their  repentance)  let  vs  be  companionate,  and  gen- 
 tle. To  fpeake  eafiij  in  our  brothers  praifes,  argues  enuy  t 
 And  to  fpeake  har/hly  of  a  Penitents  oflfences^rgues  Rigour 
 zvAftuertty.  You  fee  what  was  the  Fathers  cariage  here,* 
 and  what  his  "Brothers ,  who  ipeakcs  broad  enough  5  and 
 not  like  a  brother.  Too  many  of  vs  haue  the  elder  bro- 
 thers euill  eye  i  and  tongue  towards  Repenting  Pro- 
 digalls ;  too  few  the  affection  and  moderation  of  the 
 Father. 
 
 But  come  we  to  the  words  themfelues ,  For  this  mj 
 fonne^&c. 
 
 This  reafon  doth  exprefle  the  two-fold  eftate  of  a  Chri- 
 ftian<iri  this  life. 
 
 ?  --Firft,  tit  ilieweth  what  they  are  by  nature  J  while  they 
 liue  in  the  eftate  of  vnregeneracie,*^tw  deadend  loft. 
 
 Secondly, what  they  are  by  grace  in  the  eftate  of  regerie- 
 racie,  they  are  aliue^  they  are  found.  J3-d 
 
 Was  dead  and  is  aliue,~J  There  is  a  two-fold  Death; 
 and  a  two-fold  Life :  A  two-fold  death,  the  one  is  Cor- 
 pora//, the  other  Spiritual.  Corpora//,  as  when  the  life  is 
 departed  out  of  the  body,  and  it  layed  downe  in  thegraue. 
 Spiritual! \  which  concernes  the  foule ,  and  it  is  two-fold 
 alfo.  Firft ,  a  death  in  the  pre  feat  corruption  of  finne  ; 
 whereby  in  this  life  we  deferue  damnation  :  thus  was  this 
 Prodigal!,  and  (with  him)  all  others  dead,Chrift  onely  ex- 
 cepted. Secondly,  there  is  a  death  in  the  perpetual/  con- 
 demnation for  finne,  which  is  firft  infli&qd  vpon  the  foule, 
 at  the  feparation  from  the  body,  and  atthelaft  day  fhall 
 be  laid  both  vpon  the  body  and  foule  in  a  fearefull  and  full 
 manner.  '        H        , 
 
 Now,  anfwerable  to  this  death;; is  life  :  There  is  a,  life 
 Natural/, and  a  life  Spirit ua// ;  a  life  of  the  body,and  a  lift 
 of  the  foule  :  the  Natural/ life  is  that  which  we  receiue 
 from  Adam  by  generation;  this  we  all  haue.  Spiritual/ 
 Hfe  is  that  which  we  haue  by  the  meanes  of  the  fecond^ 
 damj&uz  isproper  only  to  the  EleiR:,and  itisalfb  two-fold: 
 
 the 
 
 331 
 
 Text. 
 
 There  is  a  two- 
 fold deathtone 
 corporaHjhe 
 other  JpmtuaN, 
 which  is  tw9- 
 foldjbe  one  in 
 finne ',  the  other 
 firfiuu. 
 
 Thersisalfoa 
 ttvo-feld  life #4i 
 naturalise 
 other  (}iiituaU. 
 
33* 
 
 An    Exposition    of    the 
 
 Do  Brine. 
 
 Entry  wicked 
 man  is  $  dead 
 man. 
 Mat.8.2»« 
 
 Ephef.ft.14. 
 
 Vcrfes. 
 I.Tim  5.$« 
 
 RtafiH. 
 
 n\ 
 
 thefirftisthc  life  of  ft-**,  which  God  vouchfafeth  vsin 
 this  pilgrimage  of  ours.  The  other  is  the  life  of  Gtorie, 
 which  lhaii  be  giuen  vs  in  the  life  to  come.  It  is  the  life  of 
 grace  that  is  here  Hieant,which  this  Prodigall  and  all  other 
 of  Gods  eleel:  do  liue,after  their  conuerfion. 
 
 Now  to  come  to  the  Inftru&ions  which  do  hence  arife, 
 and  firft  in  that  he  is  faid  to  bz]dcad\ before  his  conuerfion, 
 we  learne,that,£W>7  wicked  andvnregenerat:d  ma*  it  4  dead 
 man:  He  is  ftarke  dead,  being  vtterly  deftitute  of  the  life 
 of  grace.  This  may  beprouedby  our  Sauiours  fpeech  to 
 one  of  his  Difciples  :  Let  the  dead  baric  the  dead  :  that  is, 
 thofe  who  are  dead  in  finne  (though  otherwifc  alme)  bury 
 thofe  who  are  dead  in  body.  So  alfo  in  Anothexjplarc: 
 The  boure  i*  comming,  andnow  ii  ;  when  the  dead  [bal^beare 
 the  voice  of  the  Sonneofgodyandtbey  that  hear  efiai/ Hue. ;^By 
 this  [yeice^\  is  meant  the  Preaching  of  the  Gofpeil,  which 
 the  dead  (hall  heare,  thatis,  thofe  that  are  dead  in  their 
 finnes  and  crefpaflfes,  being  without  all  fpirituail  life  as  yet. 
 The  Apoftle  Paul  &oth  notably  confirme  this  in  the  fc- 
 condtothe  Epheiians:  the  words  be  thefe,  Tou9  hath  he 
 quickcyted9  who  were  dead  in  trejpajfes  and  finnes.  And  a- 
 gaine,  in  the  fame  Chapter,  Verf.  5 .  Euen  when  we  were 
 dead  in  finnes  y  hath  quickened  vs  together  with  Chrift.  Thus 
 doth  he  alfo  fay  of  the  Widow  that  liuethin  pieafiire,that 
 She  is  dead,  though  She  iinetb.  Thefe  places  doe  fuiBci- 
 ently  confirme  this  truth.  More  might  be  brought  if  need 
 were. 
 
 The  reafon  is  plaine,  becaufe  they  want  the  fpirit  of 
 grace, which  doth  onely  quicken.  Adam  was  not  made  a 
 iiuing  ma^vntillGod  breathed  the  breath  of  life  into  him, 
 that  made  him  ftirre  and  waike.  Before  that,  he  was  onely 
 as  a,  picture  of  clay  lying  vpon  the  ground,hauing  eyes  that 
 faw  not,  eares  that  heard  not,  a  mouth  that  could  not 
 fpcake,and  feet  that  could  not  goe.  Sovntilithe  fpiritof 
 grace  be  giuen  j  which  onely  giues  life  to  the  actions  of 
 men,  they  are  but  as  carkafles,  like  vnto  Chriftians,  but  in- 
 .  deedare  not.  Hence  is  that  fpeech  of  Saint  lohny  i.Efift. 
 
 5.12. 
 
Parablh   of    the    lost  Sonne 
 
 5.  1 2.  Hi?  that  hath  the  Sonne  hath  life :  and  he  that  hath  net 
 the  Sonne. Joath  not  life. 
 
 Novelet  vs  come  to  the  application.  And  firft.it  might 
 feme  for  the  confutation  of  the  Papift ,  who  doth  teach, 
 that  man  hath  power  to  prepare  himfelfe  to  receiue  grace, 
 and  hath  ability  to  difpolc  himfelfe  to  the  worke  of  his  re- 
 generation. But  doth  not  the  Scripture  tell  vs  that  by  na- 
 ture we  are  dead?  not  in  a  fwound  or  ficke,  but  dead,ftar& 
 dead,  as  I  haue  formerly  ftiewed.  And  what  can  fuch  a  one 
 doe  to  his  owne  quickening  ?  No,  no,  this  cannot  be,  for 
 of  our  felues  we  cannot  moue  to  life,  vntill  God  do  quic- 
 ken vs  by  his  Word  and  Spirit. 
 
 Secondly,let  all  wicked  vnregenerate  men  take  notice  of 
 their  eftate,  and  be  warned  of  their  mifery ;  for,  they  are 
 but  dead  corpfes,  lying  rotting  in  the  graues  of  iniqui- 
 ty :  or  as  a  Corps  laid  out,  and  waits  but  the  buriall  to  be 
 call:  into  the  graue ;  being  cold, fen (leffe,  heauy  zxx&ftinking, 
 fitly  rcfembling  a  corps  in  thefe  foure  things.    Cold  they 
 are,  for  the  powerful!  heat  of  Gods  holy  Spirit  is  quench- 
 ed in  them,  fo  that  their  preaching  is  cold,  their  praying  is 
 cold,  their  hearing  is  cold,  and  all  other  good  exercifes 
 they  take  in  hand.   And  fo  is  it  with  their  feeming  gra- 
 ces, their  Faith  %  Zeale^  Lone,  &c.    All  are  key  cold,  no 
 warmth  can  be  felt  in  them.    As  they  are  cold,  fo  they  are 
 Senf!ejfe>  they  can  neither  Heare,  See^me^Tafl^iorTouch. 
 Their  Hearing  is  gone,dean  gone,7 hey  are  like  the  deaf  ad- 
 der that  cv*«*^,nay,(which  is  worftofali)rta*  will  not  heare 
 the  voice  of  the  charmer ,  char  me  he  neuer  fo  wifely  \  their 
 eares  are  heauy,  yea  vncircumcifed,  open  to  any  that  will 
 fpeake,  bur  refuting  to  heare  the  Lord  calling.  As  they  are 
 deafe,  fo  alfo  Wind :   The  God  of  this  world  hath  cbue- 
 red  their  eyes  with  a  vaile :  fo  that  though  they  haue 
 eyes,  they  fee  not  faluation  offered ,  nor  the  light  of  the 
 Gofpcll  (Tuning  vpon  them ;  neither  can  theyperceiue  thofe 
 things  which  are  of  God.  Dumbe  they  are  alfo,    hauing 
 mouthes,  andfpeake  not  to  Gods  glory  orpraife;  They 
 bend  their  ungues  like  their  bowesfor  emll ,  bm  they  haste  no 
 _______-____^___^  courage 
 
 334 
 
 Vfii. 
 
 Vfii. 
 
 Wkkedmin  re- 
 
 referable  a  c»rp$ 
 in  foure  things. 
 Firfohey  are 
 cold. 
 
 Secondlyjhey 
 are  fenpfe. 
 Pfal.58.4. 
 Ifay6.io. 
 Zach.7,11. 
 
 Reu.3.37. 
 
 Ezck.12  ». 
 
 i.Cor.2,14. 
 Icr. 
 
334     I 
 
 Cant  1.2. 
 Pfai45.8. 
 i.Cor.2.i(S, 
 
 Rom  8.5. 
 
 Pfal.j4.8. 
 Heb.6.6. 
 
 Tangere  ChxV 
 pumteji  credere 
 in  Cbrijium. 
 Aug.inloan. 
 Traft.iO. 
 
 Exposition     of    the 
 
 courage  for  the  truth.  They  arc  tongue-tied  when  Gods 
 name  iliould  be  bkffed,  and  when  good  talfce  is  admini- 
 ftred ;  but  freedome  of  fpeech  they  haue  to  biafpheme  his 
 facred  and  glorious  name.    Their  Jmetling  is  cleane  gone; 
 they  fecle  not  the  fauour  of  Chrifts  ointments ,  for  the 
 which  the  virgins  runne  after  him,  neither  of  his  garments 
 which  fmcll  olMjrrhe  and  Cajfta ;  the  word  it  felfe,  the 
 Gofpell  of  grace  vnto  them  is  a  fauour  of  death,  they  fmell 
 no  other  thing  in  it.   All  chat  they  fent,  is  Gaine  that  to 
 them  is god/ineffe>  i. Tim. 6. 5.  that  fmels  fweet ,  let  it  be 
 neuerfo  vniuftly  gotten,  as  the  tribute-money  did  toVef- 
 pafian  that  came  from  Vrin,  Miferable  men  i  who  being 
 after  the  pfh  fauour  onely  the  things  of  the  fie  fh.  Their  Tape 
 is  cleane  gone  :   They  taft  no  more  fweetnefTe  in  the 
 Word  then  a  dead  man  doth  in  his  meat :  A  taft  indeed 
 they  haue,  but  it  is  a  fwini ill  taft;  they  call  titter  fweet^nd 
 fweet  titter ;  euili  good ,  and  good  eut// ;  Stollen  waters  are 
 fweet \and  bread of  deceit  upfea/aMt^Pro.  9. 1 7.   One  forbid- 
 den apple  is  more  delicious  to  their  paliats,  then  all  Para- 
 dife.  But  they  know  not  the  fweetnefTe  of  Gods  mercy, 
 nor  the  fauing  grace  ofChriftiiithcGofpell,thcy  haue  not 
 tailed  how  good  and  gracious  the  Lord  is,  or  if  they  haue  ta- 
 iled of  his  mercies,  it  hath  bcene  with  the  tip  of  the 
 tongue,  they  haue  neuer  digefted.   As  they  taft  not ,  fo 
 (laftly)  they  Touch  not ;  they  belieue  not  in  the  Sonne  of 
 God  :  they  do  not  fo  touch  him  by  faith,  as  to  draw  ver- 
 tue  out  of  him  :  they  do  not  fo  belieue  in  him  ,  as  that  in 
 belieuing  they  might  get  eternall  life  through  his  holy 
 name, /*6. 20.2 1.  A  finnermay  (and  fo  often  indeed  doth) 
 tread  on  Chrift,  but  not  touch  Chrift,  thofe  that  throng 
 after  him,  do  not  cuermore  touch  him,  Z«^.8  45  4^*  On- 
 ly thofe  touch  him  ,  that  by  faith  draw  vertue  from  him ; 
 that  put  their  hope  and  alliance  in  him.   And  as  they 
 touch  not  Chrift,  fo  neither  are  they  touched  with  the 
 wrongs  offered  to  Chrift,    nor  yet  with  the  wants 
 and  miferies   of  their  poore  brethren  ,  the  members 
 of  Chrift  ;   and  no  wonder;  for,  the  mifery  them- 
 [  (dues 
 
Parable    of    the    lost    Sonne. 
 
 felues  lie  in,  and  the  wofull  condition  they  lie  vnder, 
 they  arc  infenfible  of.  Thus  we  fee  ,  how  biockifh  and 
 fenflefTe  euery  wicked  man  is,  fitly  rcfembling  a  corps  in 
 that  rcfpect. 
 
 As  they  are  fenfelefTe ,  fo  in  the  third  place  they  are 
 Heattie  ,  as  a  dead  corps  is :  yea  ,  io  heauy ,  as  the  earth 
 groanes  to  beare  tnem ,  and  reeles  to  and  fro  like  a  drun- 
 kard ,  their  tranfgrefiions  lie  fo  heauy  vpon  it.  So  heauy 
 are  thefe  dead  corpfes ,  as  that  {he  is  not  able  to  vndergoe 
 the  burden,  but  hath  beene  faine  to  open  her  mouth ,  and 
 receiue  fomeinto  her  belly ,  as  we  fee  in  the  example  of 
 Korah,  Dathant  and  Abiram  :  What  doe  I  fpeake  of  the 
 earth,  when  the  Creatour of  heautn  and  earth,  euenGod 
 himfelfe,  mighty  and  ftrong,  is  wearied  with  bearing,  and 
 is  prejfed  vnder  tbi*  burden,  as  a  cart  is  preyed  that  it  fall 
 offheaues?  No  maruaile  then,  wickednefTe  is  compa- 
 red to  a  talent  of  lead ,  feeing  it  bringeth  with  it  fuch  a 
 load. 
 
 Laftly,  they  are  {linking ;  Looke  as  a  carkafTe,  fends 
 forth  a  filthy  fauour  after  a  while  lying ,  fo  is  it  with  the 
 wicked.  They  arc  loathfomein  the  noftrils  of  God  and 
 men;  (  notwithstanding  all  their  outward  ornaments 
 and  odours ,  which  are  but  as  flowers  vpon  a  dead 
 corps  that  cannot  make  the  carkafTe  fweeter  ,  nor 
 better.) 
 Their  prayers  are  ftinking,their  preaching  (linking:  and 
 
 |  euery  other  fpeciall  exercife,filthy,vnfauoury,and  vncleane: 
 yea,  their  very  threats  are  of  en  fepulchcrs  :  their  words  and 
 breath  is  Ioathfome  and  odious.  Thus  you  haue  {qcvlq 
 what  a  cold,  fenfelefle,  heauy,  ftinking  corps  euery 
 wicked  man  is. 
 
 But  this  is  the  mifery ;  men  Hue  xnthis  eftate  wi:h- 
 out  any  feeling ,  or  trouble  of  minde  :  Euen  as  a  dead 
 Corps ,  though  it  fents  and  fauours,  fo  as  no  man  can 
 abide  it,   yet  it  frnells  not  it  fclfe 
 
 j  troubled  thereat ,  nor  doth  it  ftirre 
 
 !  ken  with  a  finger  for  helpe  nor  life 
 
 335 
 
 neither  is  it  all 
 
 a  foot,  nor  bec- 
 
 So ,  being  thus 
 
 dead 
 
 Thirdly, they  are 
 heauy . 
 Ifa.2410. 
 
 Nura.l6.31 
 
 £xod,34. 
 If3.43.24. 
 
 Amos  2.1 3. 
 
 Fourthly  fbty 
 are  ftin\mg. 
 
 I&X.H.&  65, 
 
 3- 
 
 Tit. 1. 15. 
 
 Pfal.14*. 
 
Si6 
 
 Heb,5.2. 
 
 Ephcr.3.14. 
 
 An    Exposition  of    thb 
 
 Ephef.?.i8. 
 Rea(m,fir(ly 
 whyfo  many  fiir* 
 fcingfrneUin 
 euery  corntrof 
 the  world. 
 
 Exod.11.30. 
 ,Secondly%wbj 
 the  word  u 
 preached  with fi 
 little  profit . 
 
 dead  in  (Innes,  we  are  well  contented  with  our  eftates,  and 
 will  not  vfethe  leaft  meanes  for  the  recouering  of  our 
 felues.  . 
 
 The  God  of  heauen  open  your  eyes,  that  it  doth  efpeci- 
 al!y  conccrne,that  you  may  fee  it ,  and  labour  to  be  freed 
 fronrit.  Thou  that  heareft  this,  art  thou  one  that  haft  liued 
 all  thy  time  without  remorfe  for  finne,and  neuer  yet  refor- 
 med thy  life?  be  warned  then  of  thy  mifery,  thou  art  dead, 
 dead  (I  fay)  in  the  prefent  corruption  of  finne  :  Dead  alfo 
 in  that  thou  art  liable  to  eternal!  condemnation  for  ifinne. 
 Thy  bHt  workes  are  but  dead  workes,  fuch  works  as  tend 
 to  death,  and  will  in  the  end  bring  death  without  Repen- 
 tance. Deceiue  not  thy  felfe  then  in  regard  of  thy  prefent 
 eftate ,  though  thou  beeft  aliue  in  the  flefli ,  yet  thou  art 
 dead  to  the  Lord ,  and  though  thou  perfumeft  thy  body, 
 and  bedeckeft  it  with  ornaments ;  yet  know  thou  perfu- 
 meft but  a  piece  of  carion ,  and  all  thou  canft  doe ,  cannot 
 pofllbly  keepc  it  from  putrifa&ion  and  rottcnnefle.yf  »*ke9 
 awake  therefore  thou  that  (leepett,  ft  and  vp  from  the  dead,  and 
 Chrift  fiallgiue  thee  light.  Chrift  in  his  Word  doth  in- 
 ftantly  call  vpon  you  all:  Young  man \  arife;  <Damofell,a- 
 rife ;  Lazaruf^zrifc  ;  wherefore  I  befeech  you,  (It  vp  and 
 fpeake,  lie  no  longer  rotting  in  the  graues  of  iniquity,  but  | 
 now  you  heare  the  trumpetpf  the  Gofpell ,  the  voice  of 
 Chrift  founding  in  your  eares,rife  vp  and  walke. 
 
 In  the  third  place,  feeing  that  men  arc  by  nature  dead, 
 vtterly  depriued  of  all  life  of  grace ;  See  then  the  reafbn, 
 firft,why  there  are.fo  many  (linking  fmels,  and  peftiferous 
 fauours  in  euery  place:  fo  many  blafphemous  oaths  vfed 
 in  euery  houfe,  (nop  and  market  ;  fo  much  villany  pra&i- 
 fed  in  euery  corner  of  our  ftreets :  here  is  the  reafbn  the 
 world  is  full  of  dead  corpfes,that  ftinkeaboucgroundjnot 
 a  houfe  wherein  there  is  not  one  dead;  nay,hardly  a  houfe 
 wherein  there  is  one  aliue. 
 
 Secondly ,why  the  Word  is  preached  with  fo  little  pro- 
 fit: alas !  men  are  dead,we  fpeake  to  deafe  adders,  to  dead 
 foules.   As  good  blow  a  trumpet  in  a  dead  manseare,  as 
 
 fing 
 
ARABLE     OF      THE      LOST 
 
 O  N  N  E 
 
 337 
 
 fing  of  mercy  or  judgement  vnco  them,  till  God  reuiue;  pfaiiIOI>I. 
 them ;  they  arc  dead,  therefore  they  depart  from  the 
 word  vntouched. 
 
 Thirdly,  why  there  is  no  more  complaining  of  the  {  nirdl^hyno 
 weight  offin  ;  no  more  groning  vnder  that  which  makes  i  morecompiai- 
 the  very  earth  togrone,buf  many  doealfo  cafily  beareit,  as  nhgoftbebut- 
 Sampfon  did  the  gates  of  the  Citie,  their  backes  neuer  ^^a? 
 complaining  ofthe  load  ;  here  is  the  reafon  ofit,  men  are  j  iud,i5.2. 
 dead.  Lay  a  mGuntaine  on  a  dead  man,he  will  neuer  grone,  | 
 nor  cornpiaine :  lb  though  they  lie  vnder  the  burden  of  j 
 Adams  tranfgreflion,  vnder  the  weight  of  their  ownc  cor- 
 ruption, vnder  the  wrath  of  God,  which  is  due  debt  for    • 
 their  (ins  and  tranfgremons ;  all  which  are  heauier  then  all 
 die  grauell  on  the  earth,  or  fand  on  the  Sea-fTiore,  yet  for  \ 
 as  much  as  they  are  without  the  life  of  grace,  they  cannot  * 
 haue  a  fence  and  feeling  ofit.  This  burden  rmift  be  felt  by  ! 
 grace,  and  not  by  corruption ;  It  is  a  fpirituall  burden,  no  ! 
 marueii  then  if  thofc  that  are  flefti,  deftitute  ofthe  fpirit, 
 feeleitnot. 
 
 And  laftly,  would  you  know  the  reafon  why  fo  many 
 wicked  men  goe  out  of  this  world,  like  Lamb  es,  and  die 
 fo  quietly,  infomuch,  that  they  are  thought  to  bee  the 
 onely  beloued  of  God,  and  fa  a  happie  and  bleffed  e- 
 ftate  and  condition  ?  why  this  is  it,  they  were  dead  be- 
 fore :  Their  Confciences  (like  themfelues)  were  fpeach- 
 iefle  before  their  death,  they  die  quietly,  becaufe  they  die 
 fencelefly.  True  it  is,  God  doth  very  often  lay  terrors  vp- 
 on  the  flcfh  of  wicked  men,and  fuffer  their  confciences,Iike 
 a  mad  dog  to  flic  in  their  faces,  but  if  Godfliould  let  them 
 alone,  the  moil  in  the  world  would  die  in  a  wretched 
 fenceiefhefTe,  aiad  fo  feeme  to  go  away  like  lambes,  not 
 thinking  or  confidering  of  what  will  afterwards  befall 
 -them. 
 
 A  fourth  Vfe  of  this  doctrine,  may  be  for  humiliation,  |  Vfi  4. 
 for  are  we  dead  by  nature  ?  then  furely  ofourfelues  wee 
 haue  no  ability,  as  ofourfelues,  to  any  thing  that  good 
 is  j  we  cannot  mooue  our  felues  to  any  thing  that  is  true- 
 Z  ly 
 
 fourthly  ^by 
 fo  many  mched 
 men  die  fo 
 qulcty  ? 
 
jlci.to.i4- 
 
 Ioh.1.5. 
 
 Epher.4.17. 
 iTit.3.3. 
 '  Luk.2.4^-7 
 j  Tit.  1.1$.. 
 ,  Ephcf.4.19- 
 j  Mar.xo.  19.2c, 
 
 j  Rom.  J 4-*3 • 
 !  1  Cor. a.14- 
 j  Rom. 8. 8. 
 
 Rom. 6. 19. 
 
 Gal. 5.24. 
 
 Bom.io.a. 
 
 Rom.6.1519 
 
 Rom  3.13*14 
 
 Vfif. 
 
 An   Exposition    of    the 
 
 ly  acceptable  in  the  fight  of  God  :  our  minds  are  blind,  im- 
 potent, vaine,foolifli :  the  memory  is  feeble,  apt  to  forget 
 good:  oar  confidences  they  are  impure,  bcnummed,  erro- 
 nious,  and  fuperftitious,  or  doubting. :  the  mS9  that  is  vn- 
 able  to  cbxfiegood,  ftrong  to  exill,  yea,altogether  auerfe  and 
 rebellious  :  no  good  fo  truely  good,  but  it  abhorres  it,  no 
 euiil  fo  cxtreamely  wicked,  but  it  hath  an  cnclineablcnefle 
 to  embrace  it ;  no  feruant  fo  ready  to  doe  his  mailers  will 
 as  it  is  todoethe  workes  of  the  Diuell ;  no  rebell  10  de- 
 fperatelyfetagainft  his  Iavvfull  Soueraigne,  as  it  againfi: 
 the  Lord.     And  all  om  ajfeftions  are  vnruly,and  diforde- 
 red.     As  for  the  member  of  our  bodies,  they  are  instru- 
 ments to  execute  finnc  conceiued,  as  the  Apoftfe  doth 
 euidently  declare.  Oar  throat,  it  is  an  open  fepulcher;  our 
 'tongues  are  giuen  to  deceit ;  the  poyfon  of  Afos  is  vnder 
 our  Zips:  our  moutbes  are  full  ofcurfing  and  bitrernefTe; 
 our  feet e  arc  fwift  for  the  flieddrng  of  blood  :  Deftru  fH- 
 on  and  milery  are  in  all  our  waies :  and  there  is  no  feare 
 of  God  before  our  eyes:   Behold  thy  naturall  eflate  and 
 condition,  fee  what  matter  that  will  affoord  of  boafting, 
 Thou  art  not  dead  in  fome  one  finne,  but  dead  (faith  the 
 zApoflle)  in  Sinnes,  that  is,  in  many  fins.   The  foule  being 
 wounded  in  euery  part,  and  hauing  b!ed  (as  it  were)    to 
 death,at  euery  ioynt.Andthat  which  furtherincreafeth  thy 
 mifery  ,  thou  groweft  worfe  and  worfe  in  this  cftate  : 
 euen  as  a  dead  man  the  longer  he  liethaboue  ground  the 
 more  he  fenteth,  fo  the  longer  thou  liucft  the  more  finfull 
 thou  art :  As  yeares  increafe,  fo  doth  wickednefie  and  fin, 
 2  Titn.%1  ?.  Though  thou  hail: many  excellent  parts,gifts, 
 •  and  moral!  graces  beftowed  vpon  thee,  yet  take  heed  thou 
 beeft  not  puffed  vp  with  pride,or  vaine  glory?  looke  thou 
 vnto  the  rockev/hertce  thou  wert  hewne,  and  that  will 
 affoord  matter  enough  for  thy  humiliation ;  and  of  being 
 vile  in  thy  owne  iudgement. 
 
 In  the  next  place,  feeing  wicked  men  are  dead 
 men;  being  cold,  fencelefie,  heaaie,  and  as  Sinking  ca- 
 rion,  let  vs  then  auoid  their  companies :  Take  no  pleafure 
 
 in 
 
Parable    of    the     lost    Sonne. 
 
 339 
 
 in  conuerfing  with  them.  He  thatkeepes  company  with 
 thefe,may  fitly  be  compared  to  thofe  fpirits  that  haunted 
 the  graucs.  What  hath  the  lining  to  do  amongft  the  deadr 
 Who  would  haue  a  dead  man  for  his  companion  ?  who 
 would  chufe  fuch  a  one  to  fit  with,  to  lie  with,  to  foort 
 with  ? 
 
 In  the  old  Law,  ifonc  touched  that  which  was  dead,  he 
 was  vncieane,  neither  might  that  which  died  alone  bee 
 eaten  ;  it  was  to  be  call  out  vpon  the  dunghill,  to  be  de- 
 uoured  by  dogs  and  kites :  Thus  prcphane  perfons,  arc 
 very  Carrion  ;  fit  to  be  caft  out  as  a  prey  to  the  Diuell  • 
 not  fit  for  fociety. 
 
 As  thou  therefore  hopeft  to  be  Separated  from  them 
 
 at  the  day  of  Iudgement,  fee  thou  now  feparateft  from 
 
 |  them  in  this  world,  if  not  in  conuerfation  (for  this  cannot ! 
 
 j  be)  yet  in  regard  ofloueand  affection,  for  that  may,  yea,  ; 
 
 jmuftbe.  | 
 
 And  laftly,  feeing  all  wicked  men  are  dead  men,  leC  '  z>fc  6, 
 vs  mourne  for  them  :    Wee  vfually  lament  the   bodily 
 death  of  our  friends  too  much,   but  this  kinde  of  death 
 too  little  :    If  a  houfe  be  burnt,  and  goods  alfo,  we  fay, 
 Alas !  but  if  the   CMan,   and  JVife^   and  Children  bee 
 confumed  in  the  flame,  our  bowells  earne ;  wee  feemc 
 to  bee  deepely  affected   with  it  :     Thus  when   Bodie 
 and  SeuU  and  all,  die  and  periifi ,    what  a  bitter  la- 
 mentation fliould  wee  take  vp?    As  Day'id  for  his  Ab- 
 folom^   Oh  sAbfolom  my  fonne  my  fonne.     Wee  reade 
 what  a  great  cry  there  was  in  Egypt,  Exod.ii.'^a.  the 
 reafbn  is    giuen  for  that  there  was  not  a  houfe  wherein 
 ;  there  was  not  one  dead.     But  what  houfe   is  there  al- 
 ;  moft  wherein  is  one  aliue?    And  therefore  let  Ttrents, 
 |  <~M*Uers%&c.    bee  more  affecTed,    and  bevvaile  their 
 jdead. 
 
 nAnd  is  now  Aline']    That  is,    hee  is  quickened  by  [Text. 
 ]  Gcds  blefTed  Spirit,  and  enabled  in  fome  meafure,  to 
 ;  liue  the  life  of  grace.   The  obferuation  hence  may  bee 
 this ; 
 
 2  2  Hel 
 
34° 
 
 He  onely  liucs 
 that  lines  the 
 life  of  grace. 
 
 An   Exposition    Of    the 
 
 Ephef.a.i.5' 
 
 Rom. 6. 13. 
 Gal.z-xo. 
 
 ReafonX* 
 
 Hee  onely  lines   that   Hues   the    life  of  grace,    and  no 
 other  :     They  onely  are  Huing  men  ,    that  haue  their 
 foules  quickned  by  Gods  ble  fled  fpirit;  As  for  life  of  any 
 other  kind,  it  is  but  a  fhadow  of  life,  and  not  worthie  the 
 name  of  life  indeed.     Were  this  life  to  grow  well,  waxe 
 ftrong,    then  would  the  trees  of  the  field  excell  man, 
 which  from  little  plants,  grow  atiafttobe  flrong  and  ex- 
 cellent Okes  ;  Or  were  this  the  onely  life,  to  feey  heare, 
 fmelljx.  the  like  •  In  this  the  very  beads  of  the  field  would 
 excell  man,  who  goe  beyond  him  in  thefe  naturall  facul- 
 ties; as  the  Dog  in  fmelliug,  the  Hart  in  hearing,  the  Ape 
 in  tafting,  the  Eagle  in  feeing,  with  many  more.  Or  if  wc 
 glory  in  this ,   that  we  Hue  the  life  of  reafbn,   then  how 
 many  Philofophcrs  haue  excelled  man  herein  ?  So  then  it 
 is  not  the  vegetative  life,  wherein  trees  excell  men,  nor  the 
 fenftiue\  which  beads  haue  better  then  we;  nor  yet  the 
 reafonable  life,  which  reprobates  haue  as  well  as  we, but  it 
 is  the  life  ofgrace,v/hkh  is  the  life  of  a  Chriftian,and  which 
 deferues  to  be  counted  life,  all  other  are  not  worthy  ofthe 
 name.  This  life  is  that  oncly  that  makes  vs  Hue,  without 
 which  our  whole  life  is  but  a  death  :  hence  is  it  that  the 
 Apoftle  faith,  wearequick»ed,  fofooneas  grace  doth  ap- 
 peare,  before  which  time  we  were  but  dead,  as 'formerly^ 
 we  haue  heard,  and  fpeaktng  of  himfclfe,he  faith  ;  I  line] 
 yet  not  I  now,  but  (fhriFl  liueth  in  me>  he  cfteemeth  this  a 
 life,and  no  other. 
 
 The  Reafbns  of  this  point  are  many  ;  Firft,  Such  onely 
 haue  their finnes  pardoned ;  A  condemned  man  is  a  dead 
 man  in  Law,but  an  offender  pardoned,is  a  man  of  iife:Now 
 there  U  no  condemnation  to  theJe}Rom>8.l. 
 
 Secondly,  they  onely  haue  the  faucttr  of  Qod9  tvhofe  fa- 
 mur  is  lifey  Pfal.36.9.  lookeasthc  Soule  is  neceflary  to 
 the  life  ofthe  body  ;  fo  is  Qod  and  his  favour  to  the  life  of 
 thefoule :  In  thisrefped  God  is  faid  to  be  our  Hfe3Deut^o. 
 20.  he  is  thy  life  and  the  length  of  thy  daies* 
 
 Thirdly, They  onely  haue  a  quickfing fpirit  K  which  makes 
 them  liuely ;   and  a&iue,  RomS.i  o.  1 1 .  the  Spirit  u  Ltfe 
 
 forS 
 
Parable  of  thh  lost  Sonne. 
 
 for  rigbteoufneffe  fake :  which   fpirit  when  it  dwells  in 
 any,  qxtckens  their  mortalt  bodies. 
 
 Fourthly,  They  onely  haue  wet  ion,  fenfe,  &c>  they  can 
 mone  to  holy  duties;  they  can  be  Are  what  the  fpirit  faith  vnto 
 the  Churches ;  they  can  See,  and  vnderftand  the  deepe 
 mifteries  of  godlinefTe,  to  them  it  isgiuen;  They  can  Feelc 
 and  cry  out  of  corruption,  Romq.  To  them,  and  onely  to 
 them  hath  Gods  fauour  a  fweet  reli£h,  Pfd.76.^  'Phil. 
 1.  9.  Rom  8.5.  In  thefc  re/pecls,  they,  and  onely  they  may 
 be  faid  to  liue. 
 
 Let  this  then  teach  vs  throughly  to  examine  our  fclues, 
 whether  as  yet  we  liue  this  life  of  grace.  Would  we  know 
 whether  v/e  be  aliue  or  dead  ?  then  make  a  tryall  whether 
 thy  foule  be  quickned  by  Gods  blefled  fpirit,  yea,  or  no, 
 I  and  whether  thou  liueft  the  life  of  God.  Now  this  may 
 bee  difeerned  by  the  properties  of  life,  and  they  are 
 thefe ; 
 
 Firft,lifeisy?/m;z£,  it  is  not  without  fom  emotion,  it 
 isafliue,  and  euer  doing.  As  we  fee  in  liuely  children, 
 now  at  this  fport,  then  at  that,  they  are  neuer  idle.  So 
 where  there  is  the  life  of  grace,there  is  apraftife  of  god- 
 line  fle  ;  ftill  they  will  be  in  doings;  now  Hearing,  anon 
 Reading,  then  graying,  a'ter  that  Conferring^  ftill  Me. 
 ditating,&c.  Euery  member  fliall  be  employed.  The  eyes 
 will  be  directed  towards  the  holy  one  of  Ifrael :  And  as 
 the  eyes  of  a  fern  ant  looke  to  the  hands  of  his  maflerjo  mil  thy 
 eyes  looke  vp  vnto  the  Lord %tili  bee  bans  mercy  vpon  thee. 
 Thou  wilt  caufe  thine  eare  alio  toheareWifedome,  yea, 
 thou  wilt  encline  them  to  heare  her  counfell,  that  thou 
 may  ft  be  wife  in  the  latter  end.  With  thy  month  thou  wilt 
 declare  the  praifes  of  the  Lord  from  generation  to  gene- 
 ration, and  wilt  not  conceale  his  truth  from  the  great 
 Congregation;  but  with  thy  tongue  thou  wilt  fpread 
 abroad  knowledge,  and  vtter  the  words  of  grace,  and 
 caufe  thy  lips  to  feed  many.  Thy  hands  thou  wilt  walli 
 in  innocencie,  and  ruffer  no  blct  to  cleaue  vnto  them ; 
 Then  wilt  thou  life  them  vp  with  thy  heart  vnto  God  in 
 
 Z   3  '  the 
 
 341 
 
 :  vfi  z. 
 
 jEphef4.,g, 
 '  Spirit uall  lift* 
 bs&di famed) 
 Fir  (1  property 
 ofiift, 
 
 Lifeuaftiut 
 
 and  (jtif ring. 
 
 !  2  Tim. 4. : S. 
 
 Pfrl. 123,2. 
 
 Pro*.?, 
 Pro.1s.20. 
 
 Pfal.79.13. 
 
 Pfal.j.ot)o. 
 
 "ro.rf.T. 
 
 Ecderio.12. 
 
 ?ro  10.21. 
 
 Pfal.i6.tf. 
 
 10331.7. 
 
34* 
 
 Lam.3.41- 
 Pfal.i34-** 
 Neh  2.18- 
 
 Ephcf-3.14- 
 Heb,i2.i3< 
 
 Rem. 5. 12, 
 
 An    Exposition    of    the 
 
 the  heauens  j  thou  wile  lift  them  vp  in  the  Sanfluary,  and 
 blefTe  the  Lord  ;   Thou  wilt  alfo  ftrengthen  them  to  doc 
 good,  and  by  them  minifter  to  the  necefllties  of  the  Saints. 
 Thy  knees  thcu  wilt  bow  vnto  God,  the  Father  of  our 
 Lord  Iefus  Chrift:  And  thy  feet  fnall  delight  to  ftand, 
 within  the  gates  of  Ierufalem  \  Straight  fteppes  wilt  thou 
 make,  Icit  that  which  is  halting  be  turned  out  of  the  way. 
 In  a  word,  euery  member  will  be  made  as  a  weapon  of 
 righteoufneffe,to  ferue  the  lining  God.  Eye  scares, tongue, 
 bands,feete,a\l\vl\l  be  in  motion,  andnotidle.  More  par- 
 ticularly ;    As  Life  Is  AElitte  and  Stirring,  fo,  For  matter  & 
 doth  the  workesofitsownekinde.  For  manner,  "i.  Mo- 
 uingO/ 'it  fe Ij >,  therefore  freely.   2.  For  it  felfe,  therefore 
 flrongly.  Then  for  End,  mouing  towards  fucn  an  end,  as  is 
 anfwerable  to  the  nature  ofthe  life  it  liueth.Thus  where  is 
 the  life  of  Gracei  there  will  be  a  producing  of  fuch  fruit  as  is 
 anfwerable  to  the  kind i  In  a  mans  general  Ca#ing,he  will  fo 
 walke  <#  becommeth  the  (jofpefl ;    not fa[bioning  himfelfe  ac- 
 cording to  thu  worldx  nor  liuing  to  the  luffs  of  men,  but  to  the 
 willofCjod,  5  Pet.q.    In  Oar:  Particular  Calling  ;  whether 
 Maieflrate,  LMinifler,  Husband,  Wife>  Mafter,  Superiour 
 or  Infevinur ;  care  fliall  be  had,to  keepe  within  their  own 
 bounds,  andto  man  their  owne  oarcs. 
 
 And  for  JManner,  what  is^done,  fTiall  be  done  cheare- 
 fully,  and  willingly,  as  proceeding  from  a  principle  of  life 
 within.  There  are  Motions  (you  know)  that  proceed  not 
 from  Life,  but  Art ;  As  the  motion  of  clocks,  and  iacks  ; 
 thefe  are  enforced  by  the  waight,or  fpring,and  fo  laft  not; 
 Such  are  the  motions  of  wicked  men,  enforced,  compelled 
 motions;  forfeare  of  hell,  andiudgement  :  But  this  mo- 
 tion in  a  liuing  Chriftian,is  of  another  nature ;  It  proceeds 
 from  an  internall  principle,  and  foof  it  felfemoues;  in 
 which  reiped,  all  Gods  people  are  faid  to  be  a  willing  peo- 
 ple, PfaLi  10.3.  it  is  as  delightful  to  the  inwdW  man,  as 
 meate  and  drinke  is  to  the  outward,  to  be  doing  Gods 
 will,  lohn  3. 
 
 And  as  they  Act  wittingly,  becaufe  Of  themftlues ;  fo 
 .  Hronglh 
 
Parable  of  thb  lost  Sonne, 
 
 fironglj>  becaufcFar  themfelues  :  that  is,  for  the  preferua- 
 tion  ofthemfclues :  You  fee,  how  the  dumb'e  creatures  put 
 forth  their  ftrength,to  efcape  danger ;  how  they  ftruggle, 
 before  they  will  let  life  part ;  in  which  refpecT:  the  beaft 
 was  bound  u  the  homes  of  the  Altar  Jotfoxt  it  could  be  flame, 
 and  facrificed  :  Certainely,a  liuing  fbule  will  improue  the 
 b  eft  of  his  ftrength  this  way:  i.  In  feeking  after  the 
 food  of  their  foules,  and  vfingallmeanes  topreferue/^  : 
 2.  Inoppoflng,  and  refifting,  whatfbeuer"  is  contrary  or 
 hurtful!  to  it. 
 
 You  know  Life  hath  an  Attracliue  difpofltion ;  the  new 
 borne  babe  by  cryingjbeggs  food  prefently ;  and  the  young 
 ones  of  bruit«  run  to  the  teat  of  their  dammes  •  and  that 
 ftrength  they  haue,   they  put  fbrtli  in  labouring  for  their 
 fuftenance  :  Thus  it  is  with  fuch  as  Hue  this  Li^b  of  grace ; 
 they  hunger,  and  thirft„  after  the  food  of  their  foules;  and 
 as  new  borne  babesjhey  dejire  thejincere  mi  Ike  of  the  Wordjhat 
 they  may  grow  thereby,  \  'Pet, 7.2.  Thoughts  they  haue  (and 
 oftentimes  too  many)  vpon  the  world,  and  the  things  of 
 this  world  ;  but  their  ftrong  thoughts,  their  high  and 
 mighty  cogitations,  are  after  things  aboue  :  As  you  know, 
 a  Carpenter,  and  other  fuch  like  Artificers,  or  workemen, 
 thinkes  more  of  his  workc  and  tooles,then  of  their  wiues, 
 and  children,  becaufe  thofe  are  continuall  fubieft.  to  their 
 fenfes,  and  the  obiecT  of  their  labours  and  imploymcnts, 
 but  when  they  doe  thinkc  of  wife  and  childe,  they  doe  it 
 with  more  comfort  and  delight ;  they  put  a  great  deale 
 more  ftrength  of  Affection  to  it. 
 
 Besides,  this  they  doe  Conftantly  •  The  young  Infant 
 doth  almoft  nothing  elfe  but  fucke,  andfkepe,  and  then 
 cryforthebreaftagaine;  So  doth  cuery  other  Creature 
 daily  feeke  for  its  food.  The  young  Lyons  roare  after  their 
 prey%*ndfeeke  their  meat  from  Cod ;  All  wait  e  iipon  him  that 
 he  may  gwfhhem  their  meat  tn  dmfeafon :  Thus  the  godly 
 man,  doth  exercife  himfelfein  Gods  law,  day  and  night. 
 Prayer,  Reading,  Meditation,&c.  is  his  day-labour ;  lob 
 rofe  early  to  offer  vpfacrificejhisdU  lob  continually  ^lob  1.5. 
 
 Z  4  It 
 
 543 
 
 Matth.5. 
 
 1  Pet.a.a. 
 
 PC  1 04.11  im 
 
 lob  1.5. 
 
44 
 
 |Dan,6.io. 
 jpfai.1517. 
 !  P  fails  9*^4 
 
 Ga!.M7 
 
 Rom.7.334 
 
 An    Exposition    of    the 
 
 iCor.10.3!. 
 
 PhH.3.*c. 
 
 It  was  Daniels  praftife  to  pray  three  times  a  day;  And 
 David's,  euening9  mornings  and  At  mone  tike ;  Yea  we 
 may  heare  him  tell  of  his  few*  times  a  day^  prayfing 
 God  :  Indeed  there  aro  but  few  duties  of  Religion,  for 
 which  we  haue  not  the  example  of  fome  Saint  for  the  dai- 
 ly performance  of. 
 
 And  as  it  hath  an  tsfttraHive,  fo  alfo  an  Expulfiue  dik 
 pofition  :  As  it  is  the  property  of  Life  thus  to  preferue 
 and  to  maintaine  itfelfe  ;  io  it  will  alfo  expell,  and  refill 
 whatfoeuer  feekes  the  mine  and  deftruclion  of  it.  Cor- 
 ruptions are  felt,  and  fought  againft,  by  fuch  as  liue  this 
 Life  :  The  /pint  lufts  againft  the  fi:(b  and  the  fie fi  Againft 
 thefpirit. 
 
 Thus  was  it  with  Saint  Taut,  after  his  Conuerfion,  he 
 had  the  reliques  and  remainders  of  corruption  (till  in  him ; 
 I  haste  (ftith  he)  a  Law  in  mj  members  warring  againft  J 
 the  La*  of  my  minde,  which  bringeth  mee  into  cap  tin  it j  \ 
 to  the  law  of  Jinne. 
 
 Thus  he  felt,  and  feeling,brcakes  forth  into  that  Com-  , 
 plaint ;  O  wretched  man  that  I amy  who  fhallddiuer  me  from 
 thefodyof  this  death.  Being  fenfible  of  the  oppofition 
 made  by  finne  againft  the  life  and  power  of  grace  in  ! 
 him,he(ate  notftill,  but  he  fct  himfelfe  againft' it;  he 
 did  warandcombate  with4i: :  And  as  health  refiftsfick- 
 nefTe;  and  a  liuing  fpring,  the  dart,  and  mudd,  that  falls 
 J  into  it;  fodid  grace ^Corruption.  And  thus  you  fee  How 
 Lifr  acls. 
 
 Now  for  the  End 5  As  all  fire  (comming  from  aboue) 
 tends  vp wards ;  So  Spirkuall  life,  comming  from  God 
 is  ipent  in  feruing  of  God  ;  Whether  they  eate  or  drinke 
 or  whatfoeuer  elfe  they  doef  they  doe  all  to  hid  glory.  This  is 
 the  vltimatecnd  of  all:  other  ends  are  but  fobordinate 
 to  this.  Thus  Saint  Paul, Philip.  5 .20.  Ostr  Conner falion  is 
 heauen*  from  whence  wee  looJee  for  the  Saviour ',   The 
 
 in 
 
 Lord  lefus  Chrifl.  Though  they  were  abfent  in  body, 
 yet  euen  while  they  were  m  the  body*  they  did  dwell 
 with  theLord.      Their  Affeftions  did  afcend,   and  were 
 
 fet 
 
Parable    of    the    lost  Sonne. 
 
 fet  on  things  aboue,  not  on  things  vpon  the  earth  ;  their 
 thoughts,  deftrcs,  yea  the  whole  bent  of  their  foules 
 went  that  way  :  And  therefore ,  Icoke  as  you  may 
 £nde  a  bead  vpon  that  part  of  the  Heath,  and  Com- 
 mon where  it  is  wonted ;  fo  may  you  finde  a  Chr*- 
 ftian:  If  hfce talkes^  it  muft  bee  of  heauen  ;  Ifhee 
 thicket,  it  fliall  bee  after  heauen  ;  If  hee  xvorkest  in 
 muil  bee  for  heauen  ;  Otherwife  hee  is  out  of  his 
 element,  as  the  Fifh  being  out  of  the  water;  Or 
 the  Hare  out  of  her  forme.  And  if  Companie  (as 
 wee  fee  it  is  fometimes  with  the  beaft)  makes  him 
 wander,  or  drawes  him  from  his  wonted  place,  yet 
 hec  will  in  the  end,  part  and  fooken  thitherward 
 againe,  and  bee  fure  to  couch  there  at  night ;  then,  and 
 there  you  fliall  not  faile  to  finde  him.  And  thus  much  for 
 the  raft  marke  of  Spiritual! Life.  We  will  be  briefer  in 
 the  reft. 
 
 Secondly,  Life  may  bee  difcerned  by  Breath:  The 
 childe  is  knowne  to  Hue,  by  Crying.  So  a  Chriftian ;  So 
 fboneaswearefonnes,  wc  cry  eAbh*  Father,  #00*8.1?. 
 And  howeuer  in  the  Naturall  birth,  many  are  borne 
 tongue  tied,  yet  it  is  otherwife  in  the  Sptrituall :  Our 
 tongues  are  ioofed,  lb  foonc  as  euer  we  are  new-borne, 
 and  Conuerted.  As  we  fee  m  Sauls  example,  Asls  9, n  i . 
 The  Lord  giucs  teftimony  to  Ananias  of  his  Conucrfiorij 
 and  tells  him  he  needs  not  feare  to  goe  vnto  him,  for  hee 
 was  now  changed  from  what  he  was,  and  to  afTure  him 
 further  of  the  truth  hereof  acquaints  him  with  the  ex- 
 ercife  he  was  about,  Behold  hee  prajeth  :  bringing  this 
 as  an  Argument  to  proue  his  true  Conuerfion.  And 
 qneftionlefTe,  Our  Invocation  on  God  followes  vpon  Gods 
 Vocation  of vs,  as  H^>.^.  Thcfe arc  thofe voluntary  ob- 
 lations the  godly  offer  vnto  the  Lord,  euen  from  the 
 wombc,  T/*/.iio.$.  as  Junius  and  Tremtllius  vnderftand 
 the  place. 
 
 Thirdly,  by  Food,  may  Life  be  knowne  :  For  as  the 
 Food  is,  fuch  is  the  Life.    Euery  Life  drawes  to  it  that ' 
 
 which 
 
 _34L 
 
 Colof.5.2. 
 
 SifcYtbasnon 
 pUcetfiifiteiarn 
 ibiUfum. 
 Bernard. 
 
 —  J 
 
34* 
 
 lohn  $.27.3 $< 
 Ifaj55. 
 
 Vfe  2. 
 
 An    Exposition  of    thh 
 
 which  is  moft  Citable,  and  moft  agreeable ;  as  you  fee  in 
 Sheepe  and  Smnc\tha.t  maiataines  the  one,and  giues  delight, 
 and  content  thereto,  which  would  poyfon  and  banc  the 
 other  :  Thus  the  Food  of  a  Cbriftian,  is  that  meatethat 
 perijbetb  not ;  that  bread  which  iifrom  aboue,  that  fatisfi- 
 eth  :  The  Word  that  doth  beget  him,the  fame  doth  nou- 
 rifti  him.  In  his  infancie  he  deiires  milk?,  I  7^.2.2.  after- 
 wards as  he  growes  in  yeares,  he  delights  in  firmer 
 meates,  Heb.^.i^.  As  for  Creeping  things,  that  creepeon 
 the  earth,and  goe  on  the  breaft  ,yoa  know  it  was  not  law- 
 full  for  Ifrael  to  eat  thereof;  they  were  an  abomination 
 vnto  them  :  So  are  they  to  him  that  liues  this  life,  though 
 to  a  carnal!  heart,  they  are  fauoury  meate,  fuch  as  their 
 foules  loue.  I  will  not  goe  on  with  thefe,  nor  other 
 niarkes ;  defiring  you  to  lay  your  felues  vnto  the  Rule^nd 
 to  examine  your  felues  bythefigne  deliuered,  whether  as 
 yet  you  Hue.  Me  thinkes  a  thing  that  Co  neerely  concernes 
 vs,  as  Life  or  <Deatbi(ho\i\d  be  a  motiue  ftrong  enough,  to 
 deale  faithfully  with  our  owne  foules  in  this  bufinefle. 
 Andforget  not  what  the  Apoftle  faith,  Epbefq.iS.  that  it 
 is  through  ignorance  that  is  in  vs,  that  we  are  fir angers  from 
 this  life ;  we  thinke  there  is  no  fuch  life ;  It  is  a  life  hidden 
 from  moft,  Coiof.$.2,  and  that  through  mifreportsof  it, 
 as  well  as  through  our  ownelnfidelity,  and  blinduefle :  or 
 if  they  doe  beleeue  it,  yet  are  ignorant  of  what  belongs  to 
 it ;  they  conceiue  the  way  to  be  broader,  and  the  gate  wider 
 that  leads  into  it  then  indeed  it  is.  As  alfo  that  many  more 
 fhall  enter  in  therea"  t,thcn  will  be  found  to  enter.  To  con- 
 clude this  Vfe,beleeue  it ;  No  liuing  the  life  of  Grace  here, 
 and  no  liuing  the  life  of  Glory  hereafter:  As  defirous  (there- 
 fore) as  thou  art  to  know  the  one,fo  be  as  diligent  to  finde 
 out  the  other  and  make  that  fiire. 
 
 A  fecond  Vfe  is  for  our  InftruHion.  Seeke  to  Hue  this 
 life  of  Grace,  which  onely  deferues  to  bee  efteemed  a 
 life.  A  man  may  eat,  and  drinke,  and  walke,  and  fleepe, 
 and  fpcake,  and  haue  the  vfe  of  all  his  fences,  and  yet  riot 
 worthy  to  be  faid  to  hue,  becaufe  he  wants  Go^s  Holy 
 
 Spirit 
 
Parable   of    the    lost   Sonne. 
 
 Spirit  to  quicken  his  foule  :  He  may  rather  be  faid  to  haue 
 beene>  then  to  hane  lined  long, who  is  old,  and  yet  vnconuer- 
 ted :  fo  many  yeares  onely  hath  a  man  liued,  as  he  hath 
 beene.regenerated,  and  ingrafted  in  Chrift,  gal. 2. 20.  Af- 
 ter which  rule  hath  many  good  men  reckoned  their  yeares 
 (as  did  Simitu  a  Courtier  otsAdrUns  :  and  Thomat  Spur- 
 dance  as  appeares  in  the  booke  of  LMartyrs,  by  his  anfwer 
 to  the  Biihop.)  Aboueall  things  (therefore)  in  the  world, 
 feeke  after  rhis  :  becaufe  without  it,  thy  breath,  fence, 
 foule,  are  nothing  worth  5  and  not  onely  fo,butare  accur- 
 fedtothee. 
 
 But  what  may  I  doe,  or  what  meanesmuft  I  vfe,  that  I 
 may  Hue  this  life  of  Grace  ? 
 
 I  anfwer  :  As  to  hue  a  naturall  life,  there  muft  be  a 
 generation  according  to  the  fle/K  :  fo  if  thou  wouldeft 
 attaine  to  Hue  this  life  of  the  Spirit,  thou  muft  of  ne- 
 ceflity  bee  brought  to  a  fecond  birth  :  Not  to  be  turned 
 into  our  mothers  wombe  againe  (as  Nicodemw  thought) 
 but  as  Chrift  faith,  we  muft  be  borne  of  the  will  of  his 
 Father;  And  (as  Teeter  faith)  of  afeede  not  mortallbut 
 immortal!,  the  Word  of  God.  Faith  that  commeth  by 
 hearing  1  bearing  by  the  Word;  Regeneration  is  a  fruit  of 
 Faith  1  Faith  an  eflfed  of  the  Word ;  the  Word  is  preached 
 by  the  Minisler.  The  Spirit  of  God  begets  none  anew 
 without  faith  •  "Faith  is  not  ordinarily  begotten  but  by  the 
 Word :  So  then  if  thoudefireft  to  liuc  this  life,  be  frequent 
 in  hearing  of  the  Word  preached  :  for  the  dead  Jhall  heare 
 this  voice ,  and  they  that  hear e  {hall  Hue.  The  Prophet 
 E^echiH  in  a  vifion  is  caried  into  the  midft  of  a  field,  full 
 of  dead  bones,  and  willed  to  prophefie  ouer  th^m,  and 
 fay,  Oyee  dry  hones  htare  the  Word  of  the  Lord :  So  he  pro- 
 phefted  as  he  was  commanded  :  *And  as  hee  frofhefied, 
 there  was  a  noyfe^and  behold  a  fhakingy  and  the  bones  came 
 together  bone  to  his  zone.  Then  the  finevfes  and  fltjh  grew 
 vpon  them  ;  and  vpon  the  flefi  a  sk*n  couereA  them  :  then  hee 
 prophefie  dvnto  the  vrin4e  to  breath  vpon  the  dead,  that  thsj 
 might  line ■)  and  the  breath  ctene  into  them,  and  they  lined >and 
 ___  flood 
 
 347     f 
 
 guesl. 
 
 Anfw* 
 Meanes  to  Hue 
 tbe  life  of  Grace, 
 
 1011113.4. 
 Rom.ro. 
 
 1%  5  S.J. 
 lohn  f  .25. 
 
 Ezek.  37. 
 
 Verfe  4 , 
 Verfe/. 
 
 Verfe  8. 
 
 Verfc  9> 
 Verfe  10. 
 
348 
 
 An    Exp 
 
 OSITIONOF      THE 
 
 A  &&  1.37, 
 1 6.1$. 
 
 aKing.4.34. 
 
 %  King.  1 3. a  I. 
 
 flood  vp  vpon  their  feet  e%  and  they  were  An  exceeding  great 
 army.    Hereby  is  fignified  (efpecially)  the  eftate  of  the 
 lewes  after  their  captiuity  ;   yet  I  doubt  not  but  in  them 
 the  eftate  of  the  whole  Church,  in  whofe  heart  the  Lord 
 worketh  his  graces  of  Regeneration  by  little  and  little,  is 
 alfo  liuely  defcribed.    God  fends  his  feruants  the  Mini- 
 vers into  the  world,  as  it  were  into  a  field  of  dead  bones, 
 and  wills  vs  to  prophefie,  and  fay,  OhyondryBones^  heart 
 the  word  of  the  Lord:  Bat  what ;  can  thefe  dry  bones  Hue? 
 Surely,  Oh  Lord,  thou  knoweft  I    And  therefore  wee 
 prophefie,  as  we  be  commanded  :    and  behold  what  fol- 
 io wes;   there  is  afirft  a  fhaking,  a  quaking,  and  trem- 
 bling of  the  heart,  as  we  fee  in  Peter  j  Conucrts,  and  in 
 the  Iayior :   then  the  bones  come  together,   bone  to  his 
 bone ;  we  (as  it  were)  gather  our  fences  togethcr,and  be- 
 gin to  confider  in  what  ftate  we  (land,  as  the  Prodigail 
 here  did  5  and  then  loethc  finewes  and  the  fle/h  come 
 vponvs,  and  the  skin  couereth  vsaboue;  we  now  begin 
 to  be  ftrengthened  by  holy  purpofes  and  refolutions,  re- 
 folding and  defiring  to  liuc  vnto  the  Lord,  though  as 
 yet  wee  cannot  finde  in  our  felues  any  breath  of  grace  j 
 but  then  the  Lord  caufeth  breath  to  enter  into  vs,  hec 
 powreth  vpon  vs  further  gifts  of  his  Spirit,  fbr'our  fur- 
 ther quickning,  and  then  we  fee  we  liuc,  and  get  vp  vpon 
 our  fcete,  leaping  and  reioycing,  and  praifing  Gods 
 name  for  his  wonderfuli  mercy.  You  know  that  Etifh* 
 by  ftretching  himfelfe  vpon  the  child  of  the  ShtinAtnite^ 
 and  putting  his  mouth  vpon  thechilds  mouth,  and  his  eyes 
 vpon  the  childs  eyes;  and  his  hands,  vpon  the  childs 
 hands;  rcuiued  the  childe.   And  how  that  by  touching 
 of  his  dead  bones,  a  man  that  was  caft  into  his  Sepulchre, 
 reuiued,  and  flood  vpon  his  fcete:   Ifeuerthou  liueft,it 
 muft  be  by  the  fpirituall  touch  of  Gods  Minifters;  through 
 the  fcruour  of  their  fbules,  muft  thy  foule  be  reduced,  and 
 thou  enabled  to  fneeze  feuen  times  (as  the  childe  did)  and 
 the  fpirit  fall  a  frefti  to  worke ;  eyes  to  looke  vp,  lipps  and 
 hands  to  moue,&c.  See  then  that  you  attend  vpon  this 
 
 meanes, 
 
Parable   of  the    lost    Sonne. 
 
 349 
 
 nreanes,be  frequent  in  hearing  of  the  word ;  for  this  is  the 
 trumpet  that  muft  awake  thee,  ifeuer  thou  beefr.  awaked: 
 CaftnotorTallcareofthyfaluation,  as  too  many  doe,  who 
 hearing  that  regeneration  and  faluation  are  the  gifts  of 
 God,  and  that  it  is  not  in  their  own e  power  toconuert 
 themfelues,  grow  hereupon  fecure,  and  neglect  ail  meanes: 
 Wherefore  ilioul'd  we  trouble  our  felues  (lay  they)  about 
 it?  For,allisasGodwillhaueit;  if  he  willgiue  itvs,  we 
 ihallbefaued,  and  if  not,  we  fhall  neuer  obtaine  falua- 
 tion, do  what  we  can.     Well,  and  what  of  this?  Wilt 
 thou  therefore  neglect  the  meanes  God  cnioyneth  thee  to 
 vfe  for  the  obtaining  ofit?  God  giueth  it,  but  he  giueth  it 
 by  meanes  which  he  hath  ordained  ,  which  if  thou  negle- 
 ct eft  ,  thou  art  the  more  inexcufable ,  and  thy  damnation 
 willbeiuft. 
 
 But  what,  will  you  tie  God  to  meanes  ?  Arc  not  all 
 things  poffible  to  him?  Is  not  he  able  to  conuertand  faue 
 without  preaching  or  hearing,  as  well  as  with  it  ? 
 
 I  anfwer :  The  Queftion  is  needieffe  and  fooliili :  none 
 denies  but  God  can ;  yet  (I  tell  thee)  he  will  no^when  he 
 giues  ordinary  meanes :  God  can  gtue  bread  from  heauen  ; 
 God  can  caufethe earth  to  yeeld  corne  without  fowing ; 
 God  can  caufe  a  Rauen  to  feed  Eliah  ;  God  can  faue  with- 
 out food  :   thefe  and  many  other  things  God  can  doe; 
 but  wilt  thou  from  hence  conclude  againft  the  meanes  that 
 God  hath  now  ordained?  Wilt  thou  refufe  to  eat,  bc- 
 caufe  God  can  faue  thee  without  meat  ?  Or  wilt  thou  re- 
 fufe to  plow  thy  ground,or  fow  thy  feed,  becaufeGod  can 
 giue  thee  a  crop  without  it?  Or  wilt  thou  refufe  to  take 
 thy  meales  at  home,and  go  into  the  fields,  looking  that  e- 
 uery  Rauen  that  flieth  ouerthy  head,fhould  bring  thee  thy 
 dinner?  Or  wilt  thou  voluntarily  caft  thyfelfe  into  the, 
 fire,  becaufe  God  can  defend  thee  from  the  heat  of  it,as  he 
 did  the  three  children  in  the  hot  fiery  furnace  ?  Do  thefc   Dan.j.25 
 things  feeme  to  be  ridiculous  vnto  thee  ?  And  is  it  not  as 
 ridiculous  forthee  to  refufe  to  heare,  and  yetthinke  to  bee 
 faued?  Know  then  Oman  !  LManna  is  for  the  wild  er- 
 ne (Te? 
 
 i>*<?#. 
 
 ^•37.30, 
 i.King.17.6,  I 
 
3J0 
 
 An    Exposition    of    the 
 
 Ob. 
 
 Sol. 
 
 Luk.8.$S». 
 
 Lukc7.1i.' 
 Iohn  u-44' 
 
 Aug.Ser.44- 
 de  verb.  Dom. 
 
 Mores  inspefita 
 fipulchroyip/a 
 (jl  vis  dma 
 confuetudinii. 
 
 Auguft, 
 
 neffe  ;  an  Ifvaeiite  may  not  looke  for  it  in  the  land  of  Ca- 
 •  naan,  where  he  may  low  and  reape ;  fo  while  thou  liueft 
 !  in  the  Church,where  thou  may  eft  partake  of  the  ordinary 
 !  meanes  ,  vfcthem  ,  cHc  neu?r  hope  of  obtaining  eternal! 
 :life:  And  further  know,  that  lb  much  as  thou  neglecleft 
 I  hearing  ,  fo  much  thou  neglecleft  thy  owne  laluation  : 
 I  let  then  this  downe  for  a  truth ,  and  be  perf waded  of  it , 
 j  that  by  this  meanes  thoumuftbe  begotten  ,  if  euer  thou 
 i  beeft  borne  anew  ;  If  by  the  hearing  oft  his  word,  thou 
 beeft  not  raifed,  thou  wilt  for  euer  rot  and  perifh  in  thy 
 I  finnes. 
 
 Oh !  but  I  hauefmall  hope  in  attending  on  the  meanes,  I 
 haue  liued  a  long  time  in  finne,  my  finnes  are  great  and  ma  - 
 ny  ;  I  am  not  onely  dead,but  rotten,  and  therefore  I  feare 
 I  iriall  neuer  be  raifed  nor  reuiued. 
 
 We  read  of  three  that  Chrift  raifed  from  death ,  lairw 
 daughter  newly  dead;  the  widows  finne  dead  and  wound 
 vp,  and  lying  vpon  the  hearfe  ;  and  Laztrus ,  who  was 
 dead,  buried,  and  (linking  in  the  graue.  Thefe  three  forts 
 ofcorpfes  aptly  refemble  (  faith  a  Father)  three  forts  of 
 finners :  lairus  daughter  lying  dead  in  her  fathers  hcufe, 
 refembleth  thofethat  finne  by  inward  confent :  The  wi- 
 dowes  fonhe,  being  caried  out  of  the  gate  of  the  City, 
 thofethat  finne  by  outward  act :  L*z,ams  hauing  beene 
 dead  and  buried  foure  daies,  thofe  that  finne  by  continuall 
 habit :  The young  maiden  lay  in  a  bed :  The  young  man  in 
 a  coffin  :  Lazarus  in  a  Graue.  The  firft  was  dead  but  an 
 honre :  the  fecond  but  a  day  :  the  third  fiure  dayes.  All 
 which  teachcth  vs  thus  much,  that  there  is  no  degree  of 
 death  fo  defperatethat  ispaft  helpe  :  no  finne  fo  great, 
 but  maybe  forgiuen(the  finne  ofthe  Holy  Ghofl  onely  ex- 
 cepted: )  though  with  Lazarus  thou  haft  layen  foure 
 daies,  and  art  bound  hand  and  foot  with  bands  as  he  was ; 
 though  thou  haft  a  ftone  laid  vpon  thee  as  he  had;  though 
 thou  haft  made  thy  heart  as  hard  as  the  nethermill-ftone, 
 by  a  cuftomeand  trade  of  finne,  fo  that  in  the  iudgement 
 of  man,  it  isimpofiible  to  recoucr;  yet  as  Chrifts  omni- 
 potent 
 
Parable   of  the    lost    Sonne. 
 
 35i 
 
 potent  voice  brought  him  forth  bound  hand  and  foot,  and 
 brake  his  bands  af  under,  and  fet  him  at  liberty  :  So  is  it 
 able  to  bring  thee  forth  out  of  the  graue  of  thy  finnes,and 
 to  knock  off  thofe  gyucs  and  fetters  of  Sataw  wherewith 
 thou  artfo  fa  ft  bound,  and  to  reftore  thee  to  the  liberty  ; 
 of  the  fonnes  of  God.  Be  not  then  difcouraged  from 
 following  the  meanes,  for  though  thou  halt  a  long  time 
 lycn  a  rotting  in  thy  finnes ,  yet  in  Gods  good  time  thou 
 maift.  be  raifed  tonewnefie  of  life,  by  his  powerful!  voice 
 vttered  m  the  miniftery  of  the  Gofp*ll. 
 
 To  ftirre  you  vp  to  a  diligent  feeking  after  this  life,  in  I  Motwes* 
 the  viingof  the  Aleants,  let  thefe  things  be  coniideredas 
 Moti<tcs% 
 
 i .  That  without  this  life,  thou  art  in  Gods  account  but 
 a  very  Carrion  :  you  may  remember  that  what  dkd  alone 
 was  forbidden  by  the  law  to  be  eaten  or  offered  vp  for  fa- 
 crifke  ;  it  was  to  be  call:  out  vpon  the  dunghill  for  fwine, 
 and  doggs :  Thus  Reprobates ,  and  Deuils  iTiaibe  thy 
 companions. :  they  lhall  feifc  on  thee,  and  teare  thy  fleOi, 
 and  the  flefh  of  thy  children  that  Hue  and  die  infinne: 
 Now,  who  could  endure  to  fee  his  infants  flefli  torne  with  j 
 dogs  on  a  dunghill,  or  in  a  ditch  ?  And  yet  this  fpeclacle 
 wilbe  more  horrid,  which  (hall molt  certainly  befall  all 
 filch  as  haue  no  part  in  the  flrft  refiirrection.  Befides, 
 while  thou  iiueft  here,  thy  beft  feruices  are  not  pleaftng, 
 (as  was  in  the  former  doclrine  fhewed)  for  fuch  lacrinces 
 as  are  acceptable^  mult  be  lively  i  Rom.i  2.?. 
 
 2,  Forget  not  with  what ioy  and  gladnefle  God  will 
 receiuethee  :  How  ioy  full  (thinkeyou;  were  the  Shuna- 
 mite  and  Sbulamite  ,  the  Widow  in  the  (jojpell,  and  lairus, 
 to  haue  their  dead  reftored  to  life  againe  ?  Afluredly,  not 
 any  of  thefe  could  reioyce  fo  much  as  God  and  his  tAngels 
 do  at  thy  conuerfion. 
 
 5.  Confider(and  fpendmany  thoughts  in  the  conside- 
 ration) of  the  excellency  of  this  life,aboue  all  other:  many 
 are  the  kinds  of  life,  many  the  degrees;  yet  none  to  be 
 compared  with  this ;  this  is  the  Honmrdle  life  9  as  ap- 
 
 proching 
 
352 
 
 Wv 
 
 F'tue  ktlptfir  the 
 prefer  union  of 
 lift  frhituall . 
 
 An    Exposition    of    the 
 
 proching  near  eft  to  the  life  of  God.  Naturall  life  flowes 
 from  our  parents ;  kit  this  from  the  light  and  life  in  God 
 himfelfe,"  PfaL^6,g.  This  is  the  fafe si  and  quiet fft  hfe\  no 
 euilifhatl  happen  to  the  inft  when  the  wicked  [hall  be  filled  with 
 mifchiefe,  Profi.it.2i.  This  is  the  "Profitable ft  life ,  Tlef- 
 fings  are  vpon  the  head  of  the  tuft,  Pro.  io.6.  Both  the  pro- 
 mifes  of  this  life,  and  of  another,  are  made  vnto  it,  i  .Tim. 
 4.8.  This  is  the  Pleafanteft  life ;  euery  life  hath  an  excel- 
 lency and  fweetneflein  it  more  then  any  meere  being:  And 
 as  the  life  excells  other,ib  the  pleafure  excells others.  The 
 life  of  a  man  excells  t!»e  life  of  a  beafli  therefore  is  capacious 
 ofgreater  ioy,or  greater  griefe  ,•  and  the  life  of  grace  ex- 
 ceeds  the  life  of a  man ,  and  therefore  pleafure  excells;  In 
 which  refpecl  it  is  called  loyvnfheakable  and glorious ,\.Pet. 
 1.8. 
 
 Laftly  ,  itisa  durableJifeiPro.io.2y^o.Scc3p.i2.2S. 
 It  will  laft  as  long  as  God  lafts ,  and  as  heauen  is  heauen. 
 Now,  if  we  take  fuch  paines,  and  vfe  fo  many  fhifts  to  pre- 
 feructhe  Natura/Uife,  which  is  fomeane  a  thing,  being 
 compared  with  this ;  much  more  fhould  we  vfe  all  means 
 to  Hue  this  life,  which  doth  fo  farre  excell.  Thus  for  the 
 Motiues. 
 
 A  third  vfe  of  this  point  is  for  Exhortation  to  all  fuch  as 
 do  Hue  this  life  ofgrace,thatthey  would  make  much  of  it, 
 and  cherirti  it,  ftriue  to  confirmeit  and  ftreng  then  it  in 
 themfelues.  I  con fefTe  indeed  it  is  true  which  Chrift  faith, 
 Pie  that  hath  taftedof  'this  life \  (hall 'never  fee  death ;  but  yet 
 let  vsknow,  he  may  feele  fickneffe,  and  fuch  fickncfTe  as  is 
 nigh  vnto  death  ;  and  befo.ficke,  as  that  he  may  thinke 
 there  is  no  way  but  death  %  and  all  for  want  of  nourifliing 
 this  new  life,  which  is  begotten  in  him  :    See  then  you 
 preferue  your  life ,  and  that  you  grow  vp  in  foundneffe  of 
 grace  and  fpirituall  ftrength ;  be  content  to  vfe  all  good 
 meanes  for  this  end  and  purpofe ;  and  in  fpeciall  thefe 
 Hue.  Firftj/W:  Secondly,  Recreation  :  Thirdly, Extra fe: 
 Fourthly, Sleepe  :  Fiftly,  Phjficke*  You  all  know,  what 
 great  good  heipes  thefe  are,  and  how  needfull  for  the  pre- 
 
 feruation 
 
Parable    op    the    lost   Son^i. 
 
 feruation  of  life  corporall ;  afluredly,  they  are  as  good  for 
 the  preferuation  of  lifefpirituall  ,  and  as  necefTary.  As  for 
 Food,  we  all  know  if  it  be  wanting ,  the  body  cannot  long 
 be  ftrong  nor  laft,  it  muft  needs  famifh.  So  is  ic  with  the 
 foule,  if  it  want  it  fuftcnance  and  due  meales,  it  muft  needs 
 pine  away.  It  is  requifite  therefore,  that  we  be  frequent 
 in  hearing  of  the  Word  read,  and  preached  fas  formerly  I 
 haue  laid.)  As  allbin  comming  to  the  Sacrament,  there  to 
 eatanddrinketheflefhandbWid  of  Chrift  fpirituallyby 
 faith  ,  for  He  k  that  bread  of  life,  and  whofoeuer  eatethofthis 
 bread)  Shall  Hue  for  euer\  hi*  fie ftj  is  meat  indeed,  hU  blond  u 
 idrinke  indeed, 
 
 Thefecondhelpe  is  Recreation.  How  auaileable  this  is 
 for  the  health  of  the  body ,  we  are  not  ignorant.  It  is  a 
 great  meanes  for  the  preferuation  of  life  ;  it  maketh  the 
 'body  jnore  able,  and  the  mind  more  chearefull,  for  any 
 worke  of  our  callings.  Thus  Spiritual/  Recreation  is  a  nota- 
 ble preleruer  of  the  life  of  grace,  and  therefore  muft  be  v- 
 £qc\  of  euery  Chriftian.  Recreate  thy  felfe  then  in  finging 
 ofPfalmes,  to  which  Saint  fames  4pthT  exhort  vs;  And 
 •when  thou  arta  weary  of  fome  one  exercife  thou  art  a- 
 :bout(as  that  we  fhall  (bone  be,fuch  is  our  corruption) then 
 betake  thy  felfe  vnto  another :  Fall  from  Reading  to  Sing- 
 ingftom  Singing  to  Prajing,  let  this  be  thy  recreation,  and 
 vfe  it  often. 
 
 The  third  is  Exercife.  Without  this,  the  body  growes 
 dileafed,  full  of  aches  and  paines  >  as  experience  prooues ; 
 And  lb  doth  the  foule  grow  difeafed  and  weake ,  yea 
 many  times  deadly  ficke  for  want  of  it.  Exercife  thy  felfe 
 therefore  daily  in  holy  duties,  as  in  Prayer,  mortification, 
 good  vecrkes :  And  with  the  godly  man ,  exercife  thy 
 felfe  continually  in  the  Law  of  God.  And  forget 
 not  Saint  Tauls  daily  exercife  in  a  fpeciali  manner  to 
 keepe  a  Conference  void  of  offence  towards  Cjod  and  towards 
 men. 
 
 The  fourth  is  Slcepe,  which  is  moil:  neceiTary  for  the 
 preferuation  of  bodily  health.    It  is  the  due  of  nature, 
 
 A  a  and 
 
 353 
 
 r,  Meaneiis 
 
 food. 
 
 I. Pet  2.2, 
 
 Ioh6.3  5,4*» 
 
 i.melpc  isnett 
 aiim. 
 
 Iam.3.13. 
 
 ?.Meamii£x^ 
 
 Pfal.i.a. 
 
 A&24.16.. 
 
 4.Helpe  uflcepe. 
 Roi  mturx. 
 
354 
 
 An    Exposition    of    the 
 
 S.  Meant*  or 
 belpc  is  PhyflcJ\> 
 
 lfr>55-3- 
 
 Vfe  ^ 
 
 and  as  neceflary  for  the  body ,  as  meat  and  drinkeis :  To 
 this,is  meditation  of  Gods  Word  compared;  it  is  a?  ileep 
 and  reft  to  a  Chriftian  fouk  ,  which  doth  refrefh  and  re- 
 uiue  it  euen  asfleepe  doth  the  body.  Thou  maift  not  for- 
 !  get  to  giue  thy  foulc  this  reft. 
 
 Fiftly,  Phjpcke  is  an  excellent  helpe'as&o  keepe  the  bo- 
 dy in  good  order  )  fo  to  keepe  the  foule  likewife  in  good 
 temper.  With  the  potion  of  Repentance  wc  rrmft  daily 
 purge  our  hearts,  and  with  the  vomit  of  ConfefTion ,  rid 
 (inne  from  offour  conferences.  And  be  content  witha!l,to 
 accept  of  that  Phyficfce  which  God  himfelfe  ftiall  prepare 
 for  vs :  His  croffes  are  his  medicines,  affliclions  are  good, 
 proper,recuring,recouering  Phyficfce,  for  difeafcd  affecti- 
 ons. Admit  then,(withoiitgmdging)of  this  potion  which 
 is  prepared  for  thee  by  the  hand  of  thy  maker:  It  may  hap- 
 pily be  vnpleafant ;  what  then  ?  Wilt  thou  be  difpleafed 
 with  the  relifh  ,  when  thy  fiefce  heart  is  thereby  eafed  of 
 her  paines  ?  He  is  worthy  to  die  who  will  rather  chufe  a 
 wilfoil  fickneffe  then  a  harfii  remedy.  And  yet  here  is  not 
 all,for  good  diet  is  alfo  neceflary  vnto  Phyficke.  In  vaine 
 dotK  the  potion  worke  our  recouery,  ifour  euill  behauiour 
 afterwards  bring  a  relapfe.  See  therefore  that  (after  you 
 haue  purged  your  hearts  by  repentance  )  you  obferue  the 
 Ariel:  diet  of  obedience.  Ref-aine  from  thofe  corrupt 
 meats  whereon  your  foules  haue  formerly  furfeited:  Let  all 
 finne  be  carefully  auoided  :  Come  not  in  euill  company, 
 follow  no  euill  example,  hearken  to  no  euill  counfell,  and 
 your  foules  (hall  Uhs,- 
 
 And  thefeare  the  meanes,  which,  whofoeuer  would 
 grow  ftrong  in  grace,  andpreferue  the  health  of  his  fbule, 
 muft  vfe.  If  then  thou  defire  to  haue  thy  foule  thriue,  and 
 be  in  good  liking ,  lee  thou  practice  them ;  and  that  con- 
 ftantly  and  confcionably,as  in  Gods  prefence.So  /halt  thou 
 find  the  benefit  of  it  in  the  end  to  be  exceeding  great. 
 
 Laftiy,  is  this  fb ,  that  heonelyliues  which  liuesthe 
 lifeofgrace?  Then  here  is  matter  of  exceeding  great  ioy 
 and  reioycingto  all  fuch  as  vpon  examination  of  them- 
 
 felues 
 
Parable  of  the  lost  Sonne, 
 
 felucs  by  the  former  notes ,  haue  fome  afliirance  that  they 
 Hue  this  life.    'Better  (faith  Salomon  )is  a  lining  dogget  then 
 a  dead  Lion.    Better  it  is  to  be  a  Hiring  foule  (though  neuer 
 fo  poore)then  to  be  a  dead  corps,though  neuer  fo  well  be- 
 ftucke  with  Rowers.    What  though  many  in  the  world 
 haue  thoufands  of  pounds,  great  lands,  large  reuenewcs? 
 yet  if  they  haue  not  grace,  they  are  but  {linking  carkaffes : 
 |  Farre  better  is  thy  eftate ,  though  thou  haft  neuer  a  groat ; 
 for  thou  art  a  luting  foule,  borne  anew,and  an  heire  of hea- 
 ucn.    BleiTe  God  then  more  for  this,  then  if  he  had  giuen 
 thee  a  kingdome,reioycc  in  thy  nzv/  eftate  and  happy  con- 
 dition.   It  hath  beene  an  ancient  cuftome  for  men  to  ce- 
 lebrate their  birth- day,  as  we  fee  in  Herod;  who  vpon  that 
 day  that  he  was  borne ,  made  a  banquet  to  I  \  Princes  and 
 Captaines,and  chiefe  Eftates  of  Galilee;  How  much  more 
 ought  a  Chriftian  to  remember  (if  he  can)  the  day  of  his 
 new  birth,  and  make  that  a  day  ofioy  and  gladnefle,  a  day 
 of  feafting  and  reioycing  to  the  Lord  ;  after  the  exam- 
 ple of  Zacheus ,   who  vpon  the  day  of  his   conuerfion 
 made  a  great  feaft  for  gladneffe ,  and  gaue  gifts  to  the 
 poore  with  all  alacritie :  And  fo  the  Iaylor,who  the  fame 
 time  he  was  conuerted  ,  tooke  Paul  and  Silas,  and  wafted 
 their  wounds  9  and  fet  meat  before  them  ,  and  reioyced  greatly 
 with  all  hii  hou/hold.    Thus  fhould  Chriftians  doe ;  for, 
 they  haue  greater  caufe  tokeepe  this  birth-day  ,  then  the 
 former.:    For,  the  firft  birth  is  vnto death, thefecond  vn- 
 to  life:  the  firft  to  condemnation ,  thefecond  tofalua- 
 tion  :  By  the  firft  we  are  made  veflels  of  wrath ,  but  by 
 thefecond  vefTels  of  glory  :  The  firft  birth  indeed  giueth 
 vs  a  being:  but  it  is  the  fecond  that  giueth  vs  our  well- 
 being  :  By  the  firft  birth  we  may  fay  to  corruption ,  thou 
 art  my  Father,  and  to  the  wormes,ye  are  my  brethren  and 
 fifters ;  But  by  thefecond,  we  haue  God  for  our  Father, 
 and  Chrift  Iefus,  with  the  holy  Angels,  for  our  brethren. 
 Oh  what  caufe  haue  we  to  reioyce  in  this  time,  abcue  all 
 other  times  1  and  to  fay  with  the  Pfalmift ,  Thu  i*  the  day 
 which  the  Lord  hath  made  Jet  vs  reioyce  and  be  clad  in  it. 
 
 A  a  2         *  He 
 
 355 
 
 Mat.  14.6. 
 
 Luk 
 
 AGs 
 
 19.6,7,8. 
 
II6 
 
 Text. 
 
 Doclrine* 
 Wit  fad  are 
 Sirayes* 
 
 ^1.119.17*- 
 Htc&  Prophet* 
 po(ipsccatfimt& 
 omni  burning 
 nam*  dicere 
 conuemt.BzCd. 
 inPfaUiI9- 
 Vfe* 
 
 An    Expositi 
 
 ON      OF      THE 
 
 Text* 
 
 Doftrine. 
 
 Our  conutrfon 
 and  catling  is 
 fhm  Gods  mercy 
 and  grace 
 £  VidcHilder. 
 onIoh,p.*6 
 
 He  was  losT]  Here  we  fee  what  (in  part)  hath  beene  be- 
 fore (hQWQVijVtz. 
 
 That  wicked  men  are  Stray  es%  They  go  aftray,  and  wan- 
 der out  of  the  way  to  Heauen.  /  bane  ^one  aftray  like  a  loft 
 /heept({zith  'Vauid.)  And  this  not  onely  the  Prophet,  but 
 the  whole  nature  of  man  after  the  tranfgrcflion  is  bound 
 to  confefTe  :  And  therefore  we  are  well  taught  in  our  Ly- 
 turgie,  to  fay,  JVe  bane  gone  aftray  like  loft  (beepe.  This  is 
 confirmed  further  in  the  two  fore-going  parables,  of  the 
 Loft  Sheepe,  and  Loft  Groat,and  there  handled. 
 
 I  would  wicked  men  would  take  notice  of  it,yca  euery 
 one  of  vs  well  confider  it.  How  do  men  vfe  to  deale  with 
 Strayes,  do  they  not  take  them,  and  pound  them,and  if  the 
 Owner  find  them  not,  doth  not  the  Lord  of  the  foilefeaze 
 vpon  them,  and  take  them  for  his  owne  ?  This  is  thy 
 condition  ;  fo  will  it  be  with  thee,  if  thou  continucft  ft  ill 
 in  thy  finnes,  and  wandereft  from  the  Lord  ,  and  wilt  not 
 be  found  of  him  •  At  laft,  thou  fhalt  be  taken  vp  and  poun- 
 ded,and  the  god  of  this  world  fhall  feazeon  thee,  and  lay 
 ciaime  to  thee  ,  as  to  his  owne  proper  goods  and  cattell. 
 Butbfthis  more  before ;  to  which  (ifyou  pleafe)you  may  j 
 adde  this  that  hath  beene  now  faid. 
 
 A  ndU foundry  za^>\xi  who  finds  him?  had  not  his  father 
 firft  found  him,  he  had  beene  loft  for  euer.  So  then  we  fee 
 that  other  point  confirmed,  viz. 
 
 That  our  Conner fion  and  calling  is  from  Gods  free  grace. 
 It  is  not  from  our  owne  wiidome  or  labour ,  but  from  the 
 mercy  ofGod.  In-  the  two  former  Parables  wee  fee  this 
 cleared  and  ftrengthened ;  for,  the  Groat  feekes  not  the 
 Woman,  nor  thcShecpe  the  Shepheard ;  no  more  do  we 
 kd<.Q  Chrift;  if  he  feeke  vs  not,  we  (hall  wander  for  euer- 
 more.  The  truth  of  rhis  fhall  further  appears,  if  we  confi- 
 der thefe  Particulars-. 
 
 i .  It  is  of  his  free  mercy  to  glue  the  meavcsvntn  v;  ,  as 
 the  Prophet  fhcwethj  Ifa.6% .  U  For  naturally  Wefteke  not 
 after  God  ,  Rom.  3.  ir.  We  defire  not  grace,  nor  the 
 meanes  thereof  5    wee  thinke  our  cafe  to  bee  good  e- 
 
 nouglv 
 
ARABLE     OF      THE      LOST 
 
 0  N  N  E 
 
 nough  ,  and  that  we  haue  no  want,  as  Revelation  $.  17. 
 
 2,  When  God  doth  offer  the  meanes  of  grace  vnto  vs, 
 y  et  We  cannot  perceiw  them  :  A  price  it  put  into  our  hand% 
 but  there  is  no  heart  yPro  [  7. 1 6. The  light  /hints  into  the  dar^ 
 ne/fet  hnt  the  darkne/[e  comprehendeth  it  not,  loht  1.5.  See  ex  - 
 amples  of  this,  I  oh  3 .9,  &  J  oh  6,5  3. 60. 
 
 3.  If  we  do  psrceiue  and  fee  ,  yet  naturally  Wee  are 
 rebellious  r  we  doe  not  cnely  draw  backe,  (As  thofe 
 inuited  to  the  mariage-feaft,  Lukt  14.)  but  we  alfo  rejift 
 and  gaine-faj  the  Lord,  Rom.  I  o.  3 1 .  ssM  the  day  long  haue 
 Iflretched  out  mj  hands  vnto  a  gains- faying  and  rebellious 
 people-.  We  are  apt  to  with>hold  the  truth  in  vnriohteouf- 
 nejfe ,  and  with  the  Sodomites  we  are  the  worfe  for  Lots 
 counfell.  See  Rom.y.S, 
 
 Thefe  thtngs  well  confidered,  may  foone  preuaile  with 
 vs  fo  far  as  to  belieue  the  truth  deliuered,  viz,  Ourconuer- 
 fion  u  of  grace  ,and  not  frem  any  thing  in  vs.  The  vfes  follow. 
 
 Art  thou  (then)  found  ?  See  thou  praife  God  for  find- 
 ing thee,  giue  him  all  the  glory  :  For,  if  thou  doeft  well 
 remember  thy  felfe ,  thou  wert  a  following  offinne ,  and 
 hunting  after  vanities,  W  hen  God  called  thee.  Thou  hadft. 
 no  heart,  either  to  feeke  him,  or  be  found  of  him.  W  it  h 
 what  vnwillingneffe  didtt  thou  come  vnto  his  houfe?how 
 wert  thou  drawne  thither  like  a  Bearc  to  the  ftake  ?  how 
 vnplcafant  was  it  to  thee,  to  heare  talke  of  good  matters  ? 
 how  many  excufes  and  pretences  hadft  thou  for  thy 
 finnes,  with  what  fig-leauesdidft  thou  couer  thy  Hum:? 
 Thus  with  thy  grert- grand-father  Adam  thou  didft  fc&lke 
 when  God  fought,  and  play  at  All-hid  with  him;  thou 
 didft  thruft  thy  head  behind  the  bullies,  from  whence  he 
 was  faine  to  drag  and  draw  thee.  Oh  fhe<ymercy  of  God 
 towards  thee  and  me  I  had  not  he  dealt  thus  graciotifly 
 with  vs,  we  had  beenc  wanderers  to  this  hourc.  If  thou 
 art  not  blind,thou  feed  this ;  and  if  thou  ait  not  blockifli, 
 thou  wilt  be  thankful!  for  this. 
 Secondly  ,  did  God  findethee  of  his  meere  mercy? 
 
 )      357 
 
 Vfeh 
 
 and  was  he  found  of  thee  when  thou  foughteH  him  not ,  as 
 
 Aa  3  the 
 
 Vfez. 
 Efa.65.1 
 
358 
 
 PfaL.oj.3 
 
 An    Exposition    op    thb 
 
 Qutrc  me,  quia 
 It  requiYoJ>ott$ 
 inuenire  quern 
 turequiris.Dig-' 
 nare  (ttfciptre 
 quern  wueaeris. 
 Impone  burners* 
 quern  fttfiepet 'if. 
 Noveflt'ibipuTr, 
 onuififtld'iQ. 
 Amb. 
 
 Text. 
 
 DoUrine. 
 
 Regeneration 
 foth  net  aboijh 
 ioy^r  any  other 
 Hawaii  affM'h 
 on9  butomly 
 or  den  it. 
 
 Pfal.31.2.3. 
 
 Pfal.97<i°- 
 Pro,*4.**« 
 Pfal.ja.ii. 
 1. Cor. 12. 16. 
 
 the  Prophet  fpcaketh  ?  Then  now  feeke  him,  and  thou 
 
 (halt  be  fare  to  find  him.  Let  the  heart  of  them  reiojce  that 
 feeke  the  Lordy  (faith  the  Pfalmift.)  The  meaning  is ,  the 
 heart  of  them  fliall  reioyce  that  feeke  the  Lord,  yea,  they 
 iTtall  haue  great  caufe  to  reioyce,  for  they  fhall  find  and 
 notmuTe,  if  they  feeke  aright.  Now  markewhat  fol- 
 lowcs  :  Oh  feeke  the  Lord  and  hid  ftrength^  feeke  his  face  e- 
 uermore.  Seeing  thofe  that  feeke  the  Lord, (hall  haue  fiich 
 caufe  to  reiovce,then  feeke  the  Lord.  Againe,  and  againe, 
 I  fay,  feeke  him  :  I  will  end  this  with  recommending  to 
 thee  a  fweet  meditation  of  a  Father,  for  thy  imitation. 
 Seeks  *w<?(faith  he)  O  Lord  for  1  feeke  thee  :  Thou  maiftfind 
 him  whom  thoufe^kefl  1  vouchfafe  toreceiue  him  whom  thou 
 haft  found,  and  lay  him  vpon  thy  [boulders  whom  thou  hafl  re- 
 ceived :  //  is  no  weary  burthen  vnto  thee  to  hare  thine  owne, 
 and  bring  them  home  againe  vnto  thy  felfe.  Thus  fay 
 thou  ,  Euen  jo  (O  Iefus  )  turne  our  wandering  fieps  into  \ 
 the  narrow  way  ofrighteoufnejfe.  Come  tovs  that  we  may  bee  \ 
 fought  ;  feeke  vs  that  we  may  be  found ;  find  vs  that  wee  may 
 befaued  \  fane  vs  that  we  may  be  bleffed ;  and  bleffe  thy  name 
 forxMer. 
 
 And  they  began  to  be  merry~\  Not  only  his  father,  friends, 
 and  houfhold-feruants,but  the  Prodigall  himfelfe  hath  his 
 part  in  this  ioy. 
 Here  then  we  euidently  fee,that 
 
 Regeneration  doth  not  abolifh  ioy ,  nor  any  other  naturall 
 affctlion;  but  onely  orders  it.  Grace  deftroyes  not  nature, 
 but  onely  rectifies  it.  When  the  Spirit  of  God  doth  rege- 
 nerate the  heart,  it  doth  not  takeaway  any  naturall  affe- 
 ction of  the  foille,  as  £<?#?,  Hatred,  Feare,  Joy,  Griefe,  &c. 
 But  onely  mooues  them  to  a  right  obiecT  :  And  therefore 
 we  fhall  find  in  Scriptures ,  that  wee  are  often  willed  to 
 manifeft  and  (hew  them.  Loue  the  Lord  all  his  Saints. 
 Tee  that  hue  the  Lord*  hate  that  which  is  euiU.  Feare  the 
 Lord,  yee  his  Saints.  CMj  fonne,  feare  the  Lord  and  the 
 King  'Be  glad  you  righteous ,  and  ioyfullallye  that  are  vp- 
 right  in  heart.   Motirnejou  therefore  with  them  that  mourne, 
 
 reioyce  \ 
 
P/VRABLS      OF     THE     LOST    SoNNH 
 
 I         359 
 
 reiojce  with  them  th4t  do  reioyce,  &c.  And  many  the  like 
 places,  where  the  vfe  of  affections  are  allowed ;  yea,com- 
 manded. 
 
 This  then  ft:  ues  to  condemne,  Virft",  the  Stoicks,  who 
 allow  not  of  any  vfe  of  affections :  Men  may  notfigh,  or 
 change  countenance  at  any  kind  of  accident ,  but  they  muft 
 be  fo  mortified,  as  that  they  neuer  grieue,or  reioyce,  or  be 
 angry  j  no,  not  when  Gods  ownecaufe  requires  it,  Yn 
 we  find  that  the  chiefeft  of  Gods  Saints  haue  had  vfe  of 
 them  ;  and  Chrift  himfelfe,  rvho  w>u  holy,  hxrmcleffe,fefa- 
 rate  from finners ,  wept  ouer  Laztrus,  and  ouer  Ierdalem, 
 and  beheld  the  incredulous  Iewes  with  Anger  y  'Being grie- 
 uedforthe  hardnejfe  of  their  hearts.  So  he  was  fad,  Mai.i6. 
 3S.andreioyced,  Luke  10,21. 
 
 Befides,  what  Affection  is  there  but  is  afcribed  vnto 
 Qod  ?  Therefore  they  cannot  be  (inne.  Yea  Saint  Paul, 
 Rom.1.^0.  condemnes  the  want  of  Natural!  Affztlien  for  a 
 great  finne. 
 
 But  as  the  thiry  tyrants  in  Athens  firft  caufed  fbme  wic- 
 ked men  to  be  put  to  death,  but  afterwards  they  began  to 
 kill  good  Citizens;  So  the  Stoicks  at  the  fir  ft  fct  them- 
 feiues  againft  thcjsnfu/l  pajfjlons ,  and  at  the  laft  againft  the 
 goody  whilft  they  feekc  to  root  out  of  man  the  chiefe  helps 
 which  God  hath  placed  in  the  foule,  for  the  profectuing  of 
 good,  and  declining  euill ;  were  there  not  affections  in 
 the  foule,  then  there  ftiould  be  no  vertuesto  moderate 
 them:  for, take  away  Fetce  and  Hardineffs  from  Fortitude, 
 then  Fortitude  were  no  more  a  Virtue.  AffeBienj  then  are 
 not  to  be  rooted  output  moderated  ;  we  may  not  take  a- 
 way  diucrfity  of  tunes  in  muficke,but  reduce  them  to  good 
 order,and  ib  make  vp  a  harmony. 
 
 The  fecond  fort  that  are  to  bee  reprooued  ,  arc  world- 
 lings and  prophane  perfons ,  whothinke  that  grace  doth 
 driue  out  and  kill  all  affections ,  efpccMy  that  of  toy 
 and  Delight.  They  thinke  there  is  no  ioy  nor  mirth  be- 
 longs vnto  a  Chriftian ;  but  when  men  once  begin  to 
 iiue  godly,  they  muft  giue  a  farewell ,  and  bid  adieu  to 
 ^^^^  A  a  4  all 
 
 Vfe. 
 
 Rtproofe  of  two 
 
 farts. 
 
 1 .  Stoic  tyt  *ho 
 
 condimneaUvft 
 
 of  afflftions* 
 
 Heb  7.16. 
 J  oh  1 1.$5. 
 Luke  19.41, 
 
 Markc3-  y 
 
 timers 
 werldlini<>s\*ho  1 
 thinly  grace  f^h 
 
 sUj   loy  and    J 
 DiUgbt. 
 
36o 
 
 Sflritui  Calami- 
 aniUy  efijp'ritui 
 melantholicui. 
 
 Gods  children 
 hauc  their  ioy 
 and  delight^ 
 doth  appear c 
 Fir(l3b-:eauf< 
 th;y  haul  o>rdy 
 caufeie  rcicycc> 
 they  bit&ifrtcQ 
 from  all  cutis* 
 Scccndfa'hey 
 
 the  pmnife- 
 
 2-Fct.J  .13. 
 
 Thirty  yih?ir 
 names  being 
 mute*  w  &* 
 kckeofife. 
 Luke  *o.ao. 
 FoutthtyjbV 
 baue'jxatc  of 
 coifiimt' 
 Pro.ii.i5- 
 fifi&tbcy  dail'j 
 Aramixgtut  of 
 the  xsels  of  con- 
 felatisn. 
 
 Ifan-3- 
 Sixtly,tbey  haue 
 Gods  com fs>  ta- 
 ble pc  fence. 
 Zeph.3.1?. 
 Stcm&ly^e* 
 caufeGcdcem* 
 minds  them  to 
 tehyce. 
 Phil. 4 .4. 
 Zeph.^.i^ 
 
 Exposition-  of    the 
 
 all  mirth  and  gladneffe  whatfocuer ,  and  betake  them- 
 felucs  to  a  mopifo  ,  heauy,  lumpifh,  and  folitary  life  ,  as 
 their  comrnorf  Proucrbe  teftifieth.    Thus  they  bring  vp  an 
 ill  report  of  the  way  to  brazen,  as  the  people  did  en  that, 
 to  the  Land  of  Canaan.    They  commended  the  Country, 
 fpake  well  of  it ;  But  there  was  a  dangerous  paffage  :  So 
 Hcaucn  is  a  good  land,  a  blefTed  place,  bat  there  is  a  darke 
 way  that  leads  vnto  it,&c.    But  this  is  a  fowle  deceit  of 
 the   Deuiil,    whereby   hee  labours   ro  put  godlinefie 
 cut  of  countenance  :  for  grace  doth  not  abolifh  this,  nor 
 any  other  affection.   Chriftians  haue  their  ioy  as  well  as 
 others  haue,  they  do  reioyce  as  much  and  more ,  then  any 
 other  doe  or  caa ;  and  indeed  none  haue  canfe  to  re- 
 ioyce but  they.    For  firft,they  oncly  Uaue  their  finnes  par- 
 doned, they  onely  are  let  free  from  thofe  infinite  euih, 
 which  are  fiuitsof  finne,  wherewith  all  others  are  befet: 
 From  Death  and  ^7/ are  they  deliuered,and  therfore  haue 
 caufeofioy.  Secondly,  they,  and  they  onelv,haue  right  to 
 all  Gods  "promifes,  that  concerne  thisHfe,  or  a  better. 
 Thirdly,  they,  and  they  only,  haue  a  certaine  affurance,that 
 their  names  are  written  in  the  booke  of  life,  wherein  they 
 haue  greater  caufe  to  reioyce,then  if  they  had  the  Dcuils 
 in  fubietftion  to  them.  Fourthly,  they,and  they  only,  haue 
 peace  of  confeience,  whicrrrs  a  continual!  feaft,  and  makes 
 men  glad  and  chearfull.  Fiftly,  thefc,  and  thefe  onely,  do 
 confcionably  performe  good  duties ,  and  are  conuerfantin 
 good  cxercifes,  which  aretheWels  ofconfclation,  thefe 
 onely  haut  pitchers  to  draw.    Sixtly  andlaftly,  they,  and 
 they  onely,  haue  the  comfortable  prefence  of  God  tore- 
 frefh  them,euen  as  the  Sun  doth  the  earth  :  how  then  can 
 it  poffibly  be,  but  they  muft  haue  ioy? 
 
 Againe,  if  it  werefo,  that  they  haue  no  ioy,  why  doth 
 the  Lord  command  them  to  reioyce,yea  and  that  alwayes, 
 Reiojcealvcaies  ;  again? ,  I  fay,  reioyce*  And  why  doth  he 
 giue  it  fo  ftri<ftly  in  charge  to  hi;  sAmbaffadohrs,  to  com- 
 fort them  ?  Comfort you,  comfort yon%  my  psop/ey  faith  our 
 god.    And  do  we  not  find  many  examples  in  Scripture' 
 
 of 
 
ARABLE     O 
 
 fthe    lost    Sonne 
 
 offuch  as  haue  reioyced  :  and  that  in  time  of  tribulation 
 and  affliction,  when  crofles  haue  lien  heauy  vpon  them  ? 
 Surely  if  they  haue  reioyced  at  fuch  times  we  may  well 
 be  perfwaded,  they  arc  not  without  ioy  at  other  times  and 
 feafons. 
 
 But  we  fee  no  fuch  matter  in  them,  but  the  contrary, 
 they  are  heauie  headed  and  heauy  hearted,al  waies  iighing 
 and  hanging  the  wing  as  if  they  had  beene  Crow- trod- 
 den. 
 
 Anfa>.  No  wonder,  for  the  ft 'ranger  fall  not  enter  into  his 
 ioy,thcy  fliall  not  meddle  with  it,  no  nor  indeed  difcerne 
 it,  for  it  is  Intemall  and  muft  be  difcerned  by  the  eye  of 
 faith,  rather  then  with  that  of  nature.    And  againe  the 
 obiecls  of  his  ioy  are  not  Carnal/,  but  Spiritually  he  doth 
 not  reioycein  carnall  things  as  he  did  before  his  conuerfi- 
 on  ;  he  hath  now  better  obiecls  for  his  ioy,  as,FirfT,  God, 
 and  thenthofe  benefits  which  of  his  loue  and  mercy,  flow 
 from  him  to  vs  in  Chrift  Iefus.     Now  theftranger  who 
 cannot  enter  into  this  ioy,  thinkes  he  hath  no  ioy,  becaufe 
 it  is  not  on  wordly  things,  as  theirs  is.    But  wouldft  thou 
 know  his  ioy?  then  praclifc  for  a  while  holy  and  religi- 
 ous courfes   (for  it  cannot  be  knowne  but  by  experience, 
 It  pajfeth  all  vnderfianding,   none  but  hee  that  feelcs  it 
 knowes  it)  and  then  thou  wilt  change  thy  minde,  and 
 fay  as  Dauid  of  Cjoliahs  [word  3  None  like  to  it  gifte  it 
 mec. 
 
 Secondly,  is  this  Co,  that  Regeneration  doth  not  fake  arvay  yre  ^ 
 our  Iojy  nor  any  affeBion  of  the  heart,  then  wc  fee  our  liber- 
 ty in  the  vfe  of  them  as  occafion  fhall  feme,  Co  they  be 
 aright  ordered  and  directed  :  Otherwife,  thedamrmge 
 is  great  that  comes  hereby  vnto  the  Soule  :  For  'Prayer  is 
 interrupted,  as  i  Pet.  $.7.  A  heart  troubled  with  PafTion 
 can  no  more  behold  the  face  of  God,  then  a  man  fee  his 
 ownefacein  a  troubled  ditch  :  So  Hearing  is  hindered, 
 1  Pet.  2.1 .  Indeed  the  whole  chariot  of  the  fouleis  ouer- 
 turned,  when  thefc  wild  horfes  that  draw' it,  are  not  re 
 ftrained :  And  it  may  {earn  to  be  a  greater  iudgement  to 
 
 be 
 
 361 
 
 PfaQa.u 
 
 Ifay40.i. 
 Thirdly%bymany\ 
 examples  offuch] 
 as  haue  reioyced. 
 Pfal  119. 
 Pfal  i4v 
 Efay  159. 
 &  38.1920. 
 31. 
 Rom.  5,3. 
 
 Obiett. 
 
 Anfe. 
 
 Pro.  i4. 10. 
 
 The  ley  cf  the 
 
 Godly  internal!, 
 therefore  not  dif 
 & erred  by  the 
 wtkfd* 
 
 Ob'tecliofaCh'u 
 'ti am  ioy ,  arc  not 
 Carnall  but  Sph 
 ritual/. 
 ^hil  4,7. 
 !  Sam.aj.p. 
 
l6i 
 
 i  Cor.5« 
 
 Refp. 
 
 When  Jtftfth 
 ornate  diferde* 
 red. 
 
 An    Exposition    of    th  b 
 
 Ionah  4 9 . 
 I  Sam.2.14* 
 
 Sfffl- 
 
 Refp. 
 
 How  to  order  our 
 
 Affeftiwu  t 
 
 1.  WeUgound 
 
 them* 
 
 Pfal.14. 
 
 be  giuen  Guer  to  them,  then  that  was,  that  fell  on  the  peo- 
 ple, 2King.17.it.  co  be  giuen  vp  to  beflaine  by  Lyons. 
 Yea  (faith  one)' It  is  a  greater  judgement,  to  be  giuen  vp 
 to  Paffton  then  to  be  Excommunicate,  and  giuen  oner  to 
 Sathan  :  for  fundry  that  haue  bcene  Excommunicate  haue 
 beene  reclaimed*  and  call'd  backe  againe,  but  very  few  of 
 the  other. 
 
 But  it  may  be  you  will  aske  me,  when  AffeUionszxt 
 difbrdcred ;   And  how  you  may  doe  to  know  it  ? 
 
 To  which  I  anfwer  ;  1 .  W hen  they  are  mtf placed,  and 
 pitched  vpon  wrong  obietls :  As  for  example,  the  proper 
 obied  of  our  Lone  is  God,  now  when  we  pitch  it  vpon  his 
 gifts  rather  then  himfelfe,  k  is  inordinate ;  So  the  obiecl: 
 of  our  Anger  is  Sinne,  now  when  we  bate  she  per/on  rather 
 then  the pnne%  it  is  not  right ;  So  I  might  inftance  in  the 
 reft. 
 
 2.  When  they  come  Jhort  of,  or  elfe  exceed  due  meafure  : 
 when  the  ftrings  are  wound  vp  too  high,  or  let  downe  too 
 low,  the  inftrument  is  out  of  frame  :  So  when  they  are 
 fiery^,  where  they  fhould  be  coolc;  as  you  fee  in  lonah, 
 I  doe  veil  to  be  angry  euen  to  the  death,  as  if  he  would  burfl: 
 with  anger.  Or  when  they  freest,  where  they  fhould 
 burne ,  as  Helj  in  reprouing  of  his  fonnes :  when  they  are 
 moft  vehement  and  intenfe  vpon  the  worft  obie&s,  not  vpon 
 the  befl  ;  Our  hue  of  God  being  like  a  cold  ague  fit,  and  our 
 Affetlion  to  theworldlikcahot ;  we  chill  in  the  one,  but  in 
 the  other  glow.  And  in  thefe  two  particulars  lies  the  er- 
 rour  that  is  in  the  tsfffecliens. 
 
 You  demand  next  whatmufl  be  done  for  the  ordering 
 of  them,  or  how  you  may  rcfift  the  inordinacie  there- 
 of? 
 
 To  helpe  you  in  this ;  obferue  thefe  Rules:  1.  Ground 
 them  well  1  fee  there  be  aiuftcaufe,  and  looke  they  bee 
 grounded  vpon  the  Rule  of  renewed  Reafon.  You  know 
 when  there  is  an  errour  in  the  lodgement,  there  muft 
 needs  be  obliquity  in  the  Affetlions  \  men  are  bold  when 
 thcyihoaidbcfearefully  and Feare  where  they  need  not, 
 
 when 
 
Parable    of    thh    lost    Sonne. 
 
 when  they  want  skill ,  and  iudgement  to  difcerne.  It  fnall 
 be  our  wife  dome  then,  to  bring  our  hearts  to  the  Rule,  and 
 ftay  our  felues  on  that  the  word  faith . 
 
 2.  Well  'Bound  them,  as  well  as  Ground  them ;  keepe 
 them  within  compafTe,  and  moderate  them:  let  aftrift 
 hand  be  kept  vponthem  by  grace  ;  lay  not  the  bridle  on 
 their  necks,  neither  fufFer  any  one  of  them  to  breafte  their 
 ranks :  For  as  the  whole  army  is  weakned,  ifanypartbe 
 dif ordered ;  and  the  whole  building  the  worfe,  for  remo- 
 uing  of  one  ftone :  fo  is  it  here ;  Lone  any  thing  too  much, 
 and  you  will  defire  it  too  much,  you  will  fear  e  too  much,  you 
 will grieue  too  much }&c.  Thefe  like  the  feditious,  one 
 drawes  on  another :  Pride  brings  on  Anger;  Anger, Snuie; 
 inuie  .Hatred,^,  See  then  each  Affection  keepe  it  ranker 
 And  efpecially  watch  ouer  that,  thou  findeft  moft  vnruly . 
 
 3 .  Wifely  Compound  them  ;  It  is  no  matter,  how  fmple  our 
 heauenly  Affeftionj  are;  (the  more  free  they  are  from 
 compofition,the  neererthey  are  to  God  :  )  nor  how  com. 
 founded  our  earthly  are,  which  are  eafily  fubieel  to  extremi- 
 ties.If  our  loy  be  not  allayed  with 'Sorrow, it  is  madnejfe -yand 
 if  our  Sorrow  be  not  tempered  with  fome  mixture  of /*j,it 
 is  hel/ifi>9&  cJefperate.Thus  when  any  Affection  comes  alone 
 aske  him  for  his  fellow;  and  enermore  couple  him  with  his 
 contrary.  Thus  holily  to  temper  the  AfTefHons,  and  keepe 
 them  euen^a  great  deale  ofdiuine  wifedome  is  required:To 
 temper  Faith  and  Feare,Loue  and  Hatred,  to  hold  the  bal- 
 lance  euen,  bet weene  Mofes  Zeale,  and  Mofes  Meekenejfe ; 
 to  be  couragious  and  bold,yztfufpitious  and  fearefull -,  to  be 
 ChrtJlianly  patient ,and  yet  not  Stoically  infenjible,\s  a  work, 
 the  whole  power  of  nature  cannot  reach ;  the  god  of  wife- 
 dome  muft  teach  this  wifedome,  therefore  pray  for  it. 
 And  thus  much  for  the  Rules ;  which  let  vs  be  ftirred  vp 
 to  putinpraftife.  We  know  a  womatis  appetite  to  be  a 
 fatfe  appetite,  when  foe  defireth  to  eat  raw  flefTi,  or  aflies, 
 or  fuch  like  trafh ;  and  that  ihe  is  mending  againe,  when 
 her  appetite  is  fet  vpon  wholefbme  meates  :  So  when  the 
 Ajfetltons  are  fet  vpon  wrong  Obiccls,and  exceed  due  mea- 
 sure,. 
 
 Kl 
 
 2.  iVtU  bound 
 tbtm* 
 
 J.  Wfilyeom* 
 pound  t  be m. 
 
 ?fal.».n. 
 
3*4 
 
 An    Ex  posit i o  n 
 
 OF      THB 
 
 Inconueniettcei 
 arifingjrm  vn 
 ehearfvU,  and 
 uncomfortable 
 walking. 
 x  Sam. i. 7. 
 Nch.Siio/ 
 
 Deut.U.47. 
 48. 
 
 fare,  then  is  a  man  in  the  eftate  of  Sinne.  Bat  when  they 
 arc  thus  Grounded,  Boundtd,  and  Compounded,  a  man  be- 
 comes the  Chilli  of  God.  And  fo  much  ofthe  right  vfe  of 
 tlje  Ajfeelionsm  (jeneralL 
 
 Now  in  Particular  for  this  of  Delight  and  ty(for  which 
 wc  fo  often  haue  Gods  mandate)  I  would  that  were  more 
 in  vfe,  and  we  had  better  acquakance  with  ir.    Out  vpon 
 that  lumpifhnefle   and  vnchearefuinefle,   which  istobe 
 feenein  too  too  many  profeflbrs  whereby  they  greatly 
 darken  the  glory  of  Religion  and  caufe  the  way  of  God  to 
 be  euili  fpoken  of.  It  may  be  a  queftion  whether  fuch  doe 
 more  dishonour  God  by  feruing  him  fo  heauily  ;    or 
 by  not  feruing  him  at  all.    Thk  I  am  fare  of*  it  opens 
 the  mouthes  of  the  wicked ;    and  difheartens  many 
 that  are  comming  on  ,    befides  the   much  hurt  that 
 comes  vnto  themfelues  hereby  :  As  expofing  of  their 
 hearts  to  the  diuels  temptations,  and  making  them- 
 felues exceedingly  lyable  thereunto;   as  alfb  it  maketh 
 them   marueilous   vnfit  for   any  good  duty   or  exer- 
 cife,  whether  it  be  hearing,  reading,  praying,  meditation, 
 or  trre  like.    Further  it  is  vnderthe  reigne  of  continual! 
 vnthankfullneflc ;  for  how  is  it  poflible,  that  that  man 
 fliould  bcthankfulltoGod  for  his  mercies  whom  they 
 afTecl:  not  to  reioycing  ?  Andlaftly  it  makes  the  Lord  of- 
 fended with  vs :  This  was  one  maine  caufe  of  Godsdif- 
 plcafureagainfl  Ifrael:  and  ofhisgiuing  them  vp  into  the 
 hands  of  their  enemies,  to  feme  in  hungerand  in  thirft,and 
 in  nakednefTe,  and  in  want  ofall  things,  'Becaufe  they  ferued 
 not  the  Lord  their  God  in  iojfullnejfe  and  with  gUdneffc  of 
 heart*   Now  fie  vpon  it  then,  that  any  Chriftian  fliould 
 ferueGodfo  heauily,  God  cannot  abide  it,  away  with  it 
 then,  and  feme  God  hereafter  with  more  ioy  and  alacrity. 
 I  denie  not,  but  the  beft  of  Gods  children,  haue  caufe 
 enough  of  mourning,  and  oftentimes  offend  in  not  grie- 
 uing,  as  1  CV.f.i,i,  Jer.<$  3.  Amof6.6.    And  that  God 
 hath  left  that  AffMion  of  Sorrow  in  the  Soule  as  well  as  loyy 
 thatit  might  be  helpfull  and  beneficiall  to  thefoule;  And 
 
 though 
 
Parable    of    the    lost    Sonne 
 
 chough  it  be  nothing  toothfome  yet  it  is  very  wholefomc: 
 But  notwith {landing  this,  It  is  not  Gods  minde,  that  we 
 fhould  make  a  full  meale  of  it,  we  arc  to  dip  our  morfells 
 in  it,  to  make  them  relifh,  but  it  is  Ioy  that  limit  nourifli. 
 The  Ioy  of  the  Lord  is  our  (irengtb,  Neb.S.  10.  And  there- 
 fore we  are  fo  often  called  vpon  to  be  Chearefull,  2  Thejf. 
 5.16.  7VW/.4.4.  2)<?«M2.l8.  Thou  fixltreioyce before  the 
 Lord  thy  God  in  all  that  thou  putted  thy  hand  vnto. 
 
 And  furely  if  thou  beeit  in  Chrift,  then  thou  canfl  think 
 of  nothing  that  can  be  true  caufe  of  fbrrow  to  thee  :  thy 
 finnes  pa(l  are  forgiuen,  and  efteemed  as  if  they  had  neuer 
 beene :  thy  prefent  imperfections  are  couered  with  the 
 perfection  of  leftu  Chrift.  The  rebellion  which  rifeth  vp 
 in  thy  heart  continually,  commeth  not  from  thee,  but  from 
 fin  which  dwelleth  in  thee.  Thy  Afflictions  (hall  allturne 
 to-thy  good.  Doth  the  world  hate  thee  ?  why  B/ejfed  are 
 yon.  Doth  death  trouble  thee  ?  Chrift  hath  ouercome  it. 
 Or  doth  damnation  grieue  thee  ?  There  ii  none  to  them  that 
 are  in  Chrift  Jefm\Reioyce  then  in  the  Lord  a/way  and  again e 
 1  fay  reioyce. 
 
 Thirdly,  feeing  Grace  doth  not  deftroy  naturall  affecti- 
 ons but  only  rectifie  them ;  this  may  feme  for  a  direction 
 vnto  vs  in  the  right  vnderftanding  of  fuch  precepts  as  are 
 giuen  in  Scripture,  for  the  mortifying  of  affections  :  They 
 muft  be  fo  vnderftood  ;  as  that  the  Carnality  and  inordi- 
 nacieofthemonelyisftrucken  at,  and  not  the  Affections 
 themfelues.  And  ih  much  fhall  ferue  for  that  point,  now 
 we  come  to  another,  and  it  is  this  : 
 
 The  ajfurance  of  Geds  fauour  in  the  pardoning  offinne,  is 
 that  which  cattfetb  ioy  and  rcioycing.  Now  the  father  had 
 kuTed  him  and  embraced,  and  giuen  him  pledges  of  his 
 l«uc,  and  fpoke  peace  vnto  him  ;  he  with  the  reft  begins 
 to  reioyce  and  make  merrie.  Therefore  £)**/'*!  defireth  of 
 the  Lord  this  allurance  (after  his  committing  the  finne  of 
 adultery)  that  fo  he  might  haue  his  fou-lc  comforted,which 
 vntill  he  had,  could  not  be  quieted.  Make  me  to  heart  of  ioy 
 and gladneffe  (faith  he)  that  the  bones  which  thon  haft  broken 
 may  reioyce.  For  I 
 
 3*5 
 
 There  h  nothing 
 ibal  can  be  true9 
 caufe  of foYTbV* 
 to  the  godly  t 
 
 Rom  7.X0. 
 Rom,?.  2a, 
 Matth.5,12. 
 Htb,2.i4. 
 Rom.S.i. 
 
 Phil.4.4* 
 
 Vfe3< 
 
 Dootlrin?. 
 
 "Pardon  ofpti, 
 bringetb  ioy  and 
 rcioydng. 
 
366 
 
 Reafon. 
 
 Ifay^B. 
 lob  15.20, 
 Verfcii. 
 
 Verfc*4. 
 
 Vfi. 
 
 2  King.  9.22. 
 
 Ecclef.2.2, 
 
 Ecclef.6.7, 
 
 An    Exp 
 
 OSITIONCF      THB 
 
 For  vntill  Godfpcaketh  peace  vnto  vs,  our  conferences 
 will  ftill  vexe  and  accufe  vs  ;  And  therefore  faith  the 
 Prophet  ffky,  There  id  nd  peace  to  the  wicked,  and  lob  ihew- 
 eth  as  nwch,7*£*  wicked  man  u  continually  at  one  that  truuM- 
 leth  with  chdde,for  he  truttaileth  with  pxine  all  hit  dates.    ss$ 
 
 !  dreadfnlt found  u  in  his  eares.  Trouble  and angmft fhall make 
 hint  afraid. « 
 
 Let  wicked  men  then  fee  their  vncomfortable  eftate. 
 What  peace  faith  Iehn  to  lor  am,  So  long  at  the  whoredomes 
 of  thy  mother  lezabtll  and  her  witch-craft t  are fo  many.  So  | 
 fay  I  to  thee  what  peace,  what  comfort,  folongasfo  ma- 
 ny finnes  remaine  vnrepented,  vnpardon^d  ?  I  confeiTe  \ 
 indeed,  there  is  a  kinde  of  mad  mirth,  which  Salomon 
 fpeakes  of ;  that  moft  in  the  world  dote  vpon,  onereioy- 
 ceth  in  his  cups ;  another  in  his  barnes,  another  in  his 
 promotion,  but  this  is  far  from  true  ioy :  this  is  but  a  fwi- 
 nifli  and  brutifh  ioy,  not  found  nor  folid.    Itmuft  bee 
 
 |  newes  brought  from  heauen  to  a  mans  foule  that  his  finnes 
 are  pardoned  andforgiuen  that  muftbreede  and  bring  it. 
 
 j  How  farre  then  art  thou  from  hauing  a  merry  heart  who 
 ftill  abided  in  thy  finnes  and  haft  not  as  yet  repented  ? 
 thou  maift  counterfeit  a  fmile,  but  thou  canft  not  be  tru- 
 
 .  \y  merry.    Thy  laughter  is  but  as  the  crackling  of  thornes, 
 
 ,  (bone  gone.  The  fpirit  of  feare  and  bondage  ruleth  with. 
 
 I  in  thee,  which  keepes  and  barrcs  out  peace  with  God  and 
 ioy  in  the  Holy  Cjhefl.  Thou  maift  face  out  the  matter  as 
 much  as  thou  wilt,  yet  let  me  tell  thee,  thou  canft  neuer 
 haue  eafe  vntill  thy  finnes  be  pardoned,  and  they  will  ne  - 
 uer  bee  pardoned  vntill  they  bee  repented  off.  Thou 
 maift  fing,  and  laugh  and  be  iocuncl,  butalastky  mirth  is 
 no  other  then  that  of  the  thiefe  who  goes  capering  to  the 
 gallowes;for  thou  art  a  cendemn'd  traytour,  and  know- 
 eft  not  how  foone  thou  maift  be  fett  to  execution.  Be 
 then  as  merry  as  thou  canft  be ;  I  am  fure  thy  eftate  and 
 condition  wherein  thou  ftandeft  doth  giue  thee  no  Ieaue, 
 that  will  not  afford  it. 
 
 Secondly,  this  may  feme  for  our  direction  how  to  get  a 
 
 merrie 
 
367 
 
 Efaytfi.s. 
 jPfal.12^.2.3, 
 Mattfc.j.j. 
 
 Parable   of    the    lost   Sonne. 
 
 merrie  heart,  and  procure  true  ioy  indeed.  The  onely 
 way  thou  feeft  is  to  obtaine  pardon  for  thy  finne  :  and 
 to  get  God  to  affiirc  thy  foulc  hereof  for  vntiU  then, 
 thou  canft  neuer  hauc  it,  wouldft  thou  neuer  ib  fayne. 
 A  merry  heart  euery  one  commends,  euery  one  deiires 
 and  arrets ;  but  alas  how  few  take  the  right  courfe  for 
 obteining  of  it  ?  Well ;  though  otners  deale  foolifhly, 
 yet  bee  thou  more  wife;  humble  thy  ieife  forfinnes 
 pail:,  reiblue  againft  all  flnnes ,  and  defire  God  to  bee 
 reconciled.  Remember  the  promifes  cf  this  ioy  is 
 made  to  thofe  that  mourne,  and  onely  vnto  thofe,  and 
 therefore  mourne  for  thy  finnes ,  and  ferioufly  feeke 
 for  pardon  of  them,  for  vnlefTe  thou  doeft  thus,  neuer 
 looke  to  fee  merry  day  in  this  world,  nor  Un  the  world 
 come. 
 
 Further,  in  that  it  is  here  faid  they  [began^  to  beme- 
 ry.  This  point  is  noted  from  hence  by  fome  of  our  Ex- 
 pofitors  : 
 
 That  the  godly  mans  ioy  in  this  life  is  bat  the  beginning 
 of  ioy,  Wefhallhauethe  fulnefle  of  ioy  hereafter  when  !  1  be  Godly  mam 
 we  come  into  Gods  p-efence,  at  whofe  right  hand  it  is  \  tym  this  life  h 
 (asthePfalmift  fpeaketh,)  In  this  life  we  haue  but  the 
 fir  ft  fruits  of  the  ipirit,   and  Gods  earneft  penny ;  In  that 
 other  life  we  muft  looke  for  the  whole  maiTe  and  perfecti- 
 on  of  bleflednefle.  In  this  refpefl  we  are  willed  to  Tasle 
 box?  rood  God  is ;  implying,that  it  is  but  a  taft  of  the  fwcet- 
 iiefTe,  and  goodneflc  of  God^  that  can  be  attained  vnto  in 
 thislife:  we  cannot  reach  vnto  the  thoufand  part  of  the 
 Ioyesof  Gods  pre  fence,  and  fauour  in  this  world,  that  are 
 prepared  for  vs  in  another,  1  CV-,2.9.  Tbefe  are  apart  of 
 his  wages  but  hoWfittte  a  portion  id  heard  of  him  ?  lob  26.  vlt. 
 This  point  is  true,  and  might  be  of  good  vfe  to  teach  vs  to 
 ^  long  f  r  to  be  diilblued  that  we  may  be  with  Chrift  :  for 
 j  is  tho,  ioy  that  we  haufl  here  but  the  beginning  of  ioy,  and 
 ',  as  it  were  the  firft  fruit*  >  oh  then,  what  ihall  the  crop  be  ; ; 
 doth  the  ioy  which  wee  here  tafte  of,  and  which  in  this , 
 life  we  are  made  partakers  of;  pafle  all  vnderftanding,  as 4 
 
 the  I 
 
 "DoB: 
 
 rtne. 
 
 km  the  begin- 
 ning of  ioy. 
 Pfaii6.n. 
 
36S 
 
 Text. 
 
 Vcrfeif. 
 
 l6, 
 27. 
 
 •28. 
 
 The  Parts. 
 
 An    Exposition 
 
 p    th  e 
 
 the  Apoftle  fpeaketh  ?  what  then  fhali  the  fulnefle  there 
 of  be,  who  is  able  toexprcfle  it.  But  I  intend  not  to  profc- 
 cute  it.  I  now  come  to  the  laft  part  of  this  Parable,  which  ! 
 iTicweth  vs  the  elder  Brothers  ill  will  or  anger,for  his  Fa- 1 
 thersreceiuinghornc,  and  fo  wclcomming  this  his  Bro- i 
 ther. 
 
 Now  his  elder  Sonne  was  in  the  field,  and  as  he  came  and 
 drew  nigh  to  the  hotsfe  ,   he  heard  muficke  and  dancing. 
 
 And  hee called  one  of  the fertsam s,  and  asked  what  thefe 
 things  meant. 
 
 And  he  [aid  vnto  him,  thy  Brother  is  come,  and  thy  Father  J 
 hath  killed  the  fatted Calf e,  becattfe  he  hath  receiuedhimfafe  ! 
 andfound. 
 
 ^nihe  was  angry ,  and  would  mt  goe  in  \  therefore  came 
 his  Father  ont,  and  intreated  him. 
 
 In  thefe  laft  eight  Verfes  the  anger  and  difcontent  of  the 
 elder  Brother  is  laid  downe  :  wherein  confider  ;  Firft, 
 from whence  it  arifeth,  or  how  it  was  occaftoned\  and  that 
 was  vpon  the  vnderftanding  of  his  Fathers  loue  and  ioy- 
 full  entertainementof  his  younger  Brother :  For,  he  heard 
 nmficke  and  djtncingyVcrfc  2  5^  And  the  feruants  alfo  makes 
 report  thereof/^/*  26.27.  Hereupon  (as  the  Text  faith) 
 He  was  angry,  and  would  not  goe  in. 
 
 Secondly,  How  this  his  anger  is  exprefed,  viz.  by  his 
 reafoning  with,  andaccufingofhis  Father:  which  accu- 
 faiion  is  amplified  per  eivridiciv.  He  had  beene  obedient, 
 Loe  ihefe  many  ye  ares  doe  1  fer/se  theey  neither  at  any  time 
 tr'anfgreffed  1  thy  commandement,  verfe  25?.  But  his  Brother 
 had  beene  difobedient,  ssfffoene  as  this  thy  Sonne  was  come, 
 which  bath  deft 0 ured  thy  Uuing  with  harlots,  thou  haft  filled 
 for  him  the  fatted  Calfe^erfc  30. 
 
 Thirdly,  How  this  his  anger  is  qualified,  and  that  is 
 done  two  waies.  Firfl>by  his  Fathers  kind  entreaty  of  him, 
 verfe2  8. 
 
 Secondly, 
 
p 
 
 ARABLE      OJJ      THB      LOST 
 
 O  N  N 
 
 Secondly,  by  an  Apologie  which  his  Father  makes  vn- 
 tohim,verfe  31.32. 
 
 Wherein  we  haue  aPropo/ition,vevfz^i.  which  hath 
 in  it  a  Concefflon  of  the  former  particulars :  For  the 
 Father  would  not  now  exafperate  him,  but  feemeth  thus 
 toreafon,  Cjrauntitbeefo  asthond&efl  fitj  oftbyfelft;  yet 
 thou  doeft  not  well  to  be  offended,  for  til  that  1  bxue  u  thine. 
 And fecondly,  a  Confirmation,  verfe^i.  where  he  doth 
 both  Iufiifie  his  owne  proceedings,  ah  <j*o  (for  what  he 
 did  was  equity  and  right.)  And  alfo  fecretly  defend  his 
 younger  Sonne,  againft  his  elder  Brothers  former  accu- 
 fation ;  For  though  he  were  dead,  jet  be  is  now  aline,  though 
 he  were  loft,  be  is  now  found :  He  is  not  what  he  hath  beene, 
 the  cafe  is  altered.  And  thus  we  fee  the  limbos  of  this 
 latter  part. 
 
 Now  to  the  Particulars,  and  fo  firft,  Wee  might 
 here  take  notice,  that  it  was  The  Elder  brother  who 
 was  difcontented,  and  here  by  our  Sauiour  taxed  and  cen- 
 tered. If  you  obferue  the  Progeny  ofSathan  (Ho  wife 
 man  will  be  offended)  you  (hall  finde  that  it  much  ran 
 vpon  Elder-br  others  :  Cain  who  was  of  that  euill  one  and 
 flew  his  brother ,  1  lobni.n.  was  the  firft  eld  eft  Sonne  in 
 the  Oldwor/d:  Cham  who  was  curfed,  to  be  a  fer  nam  of 
 feruantshzhis  want  of  duty  to  his  parent,  was  the  eld  eft 
 brother  of  the  New  world ;  wild  Ifmael  was  the  eldeft,  to 
 the  father  ofthcfaithfull :  andprophane  Sfauyjhofold  bii 
 birth-right  for  a  me jfe  of  pottage,  was  an  elder  brother  alfb  : 
 So  was  Reuben  the  firft-borne  of  lacob,  hi*  wight  and  the 
 beginning  of  his  (Irengtb,  yet  he  went  vp  to  kts  fathers  bed 
 and defiled it ,  Gen  49.34.  If  you  fay  that  here  we  finde  the 
 elder,  Hues  foberly  at  home,andk  was  the  younger  that  was 
 theProdigall:  Remember  you  finde  this  but  in  a  Parable, 
 and  the  fcope  of  Chrift  is  to  iuftirle  this  younger,  and  con- 
 demnc  the  elder. 
 
 I  obfeme  this;  Fiiftjto  note  the  malice  of  Sathan,againft 
 God  :  The  firft-borne  (you  know)  were  Gods;  there-  j 
 fore  he  endcuoureth  his  vtmoft  for  thofe. 
 
 B  b  Secondly, 
 
 369 
 
 Obfi 
 
 Obf.U 
 
37° 
 
 Exposition    Of    the 
 
 \Ohf. 
 
 Olf.t 
 
 Olfi 
 
 Secondly,God  fuffers  him  to  carry  it  oftentimes  (but  not 
 al  waies)  to  fignifie  (it  may  be)  that  priuiledges  of  nature 
 God  reipecls  not,but  a  new  creature,  rmeane  but  to  point 
 at  thefe  things. " 
 
 Againe,we  may  obferue  in  that  the  elder  fonnc  was  in 
 the  field,  and  comming  thence,  heard  dancing,  &c.  Tha\ 
 Elder  brothers  are  not  to  be  brought  vp  in  idleneffe,  but  t§ 
 work?  **d  labour. 
 
 Our  pracWe  is  to  impofe  labour  on  the  reft,  and  for  the 
 eldeft  to  fend  them  to  fee  fafhions  abroad,  or  to  be  ouer- 
 partially  indulgent  to  them  at  home,  fuffering  them  to  run  I 
 riot  fo  much  in  the  Spring  of  their  yeares,  that  they  foone  * 
 bring  Autnmncs  on  their  eftates  and  houfes,  and  "fell  the 
 bleffing  their  father  left  them  to  fome  fupplanter,  for  a 
 mefle  of  breath.  If  parents  would  put  them  to  worke 
 before  they  haue  it,  they  would  the  better  keepe  it,  when 
 they  enioy  it. 
 
 Further,  in  that  this  Eider  brother  enquires  ofthefer- 
 uants  before  he  pafle  fentence,  or  concludes  anything.  It 
 might  teach  vs  this  point  of  wifedome,  To  be»are  of  ra[h 
 Cenfore.  A  fault  that  we  are  apt  to  fall  into,and  very  guil- 
 ty of,  without  any  enquiry  to  pafle  fentence  ;  whence  it 
 ccmes  to  pafle(and  that  not  feldome)thata  ranckling  tooth 
 is  fet  into  the  fide  of  virtue.  _ 
 
 And  from  the  true  relation  that  the  Seruants  make,  we 
 might  alfo  learne,  Fidelity  i»  ovr  Reports,  What  we  relate, 
 to  doe  it  truely.  It  is  a  great  fault,  and  in  Profefibrs  as 
 well  as  others3in  Relations  to  corrupt  the  Text,  with  falfe 
 G  lodes  and  Comments ,  with  additions  and  detractions 
 of  their  own  making.  What  through  fbrgetfulnefle,  care- 
 lefneffe  or  of  a  worfe  meaning  oftentimes,  things  are  car- 
 ryed  in  fuch  fort,that  the  report  men  make  is  no  more  like 
 that  was  faid,or  done,then  an  apple  like  an  oyfter,  (accor- 
 ding to  theprouerb)  men  tell  AH  and  Some;  and  like  a 
 fnowball,  it  gathers  in  the  going. 
 
 Thefe,  (and  diuers  other  obferuations)  might  be  col- 
 lected,^ profecuted ;  but  my  purpofe  is,only  to  obferue 
 
 fome 
 
Parable    of    the    lost    Sonne. 
 
 r-i 
 
 DoB 
 
 nn$, 
 
 fermeis  t,f  oibe.- 
 in  Godsfauouri 
 Matth.to.i. 
 Verfea. 
 Verfcj.4. 
 Vcrfc  j.<5, 
 
 Veifc  8.9. 
 
 feme  Generall  Poynts  from  each  Particular  branch,  andfo 
 draw  to  a  Conclulion. 
 
 And  firft,  in  that  this  elder  Sonne  vpori  the  vnder- 
 ftanding  of  his  Fathers  lone  and  gratious  dealing  with 
 his  younger  Brother  (who  came  home  humbled  and 
 penitent)  doth  thus  repine  and  grudge,  waxe  angry  and 
 difcontent.    This  giueth  vs  to  vnderftand,  that 
 
 The  bleflintf  tfCjod  vfon  others  are  great  eye- fores  vnto 
 the  wicked.  They  gi  udgc  and  repine  at  the  preferments  of  [  The  rehire- 
 others  in  the  fauoursof  God.     This  our  Sauiour  tea-  \pjneattbefrt 
 chcthvs  by  another  Parable,  A  ctrtaine  houfholder  -went 
 sut  early  in  the  morning  to  byre  labourers  into  his  vineyard* 
 And  when  hee  had  agreed  nit  h  them  for  a  fennie  a  d*y ,  hee 
 fent  them  into  hi*  vineyard  to  wor^e.  And  he  went  out  about 
 the  third  houre ;   and  feeing  ethers  idle  fent  them  in  alfo*  Thtu 
 did  he  alfit  about  the  flxti  ninth i  and  elenemttoure.    Now  ' 
 when  Euen  was  come,   the  Lord  called  the  labourers  togiue  \ 
 them  their  hyre%  andgatse  every  man  his  Jennie  \  to  them  that  j 
 cametnlaft  he  gaue  as  much  at  to  them  that  came  in  firft. 
 Therefore  the  labourers  murmured againft  the  Mafi 'cr  of "the 
 vineyard,  faying,  thefe  laFt  haue  wrought  but  one  ho%"e0  and 
 thou  hafl  made  them  eesuall  vnto  vs  which  haue  borne  the 
 burden  and  heate  <?/*>.Thus  did  they  enuie  the  feruaats,  and 
 repine  againft  the  Matters  dealing.  Many  are  the  examples 
 that  might  be  alleaged  for  confirmation  of  this  truth.  But 
 take  one  for  all,  God  he  hath  refpell  to  Abel,  and  to  his  offe- 
 ring 1  but  vnto  Kain,  and  to  his  offering  hee  had  no  regard : 
 Wherefore  Kain  was  exceeding  wrath,  and  his  countenance  fell 
 ^0mw.  And  afterwards,  &*  (l-w  his  Br other ;&  why  was  this? 
 but  becaufe  his  owne  workes  were  eui/lt  and  his  Brothers  /rood, 
 God  regarded  Abels  faenfice,  and  hadrefpeel  vnto  it;  for 
 this  caufe  doth  his  brother  enuie  him,  and  at  laft  doth  mur- 
 der him. 
 
 The  reafon  is,  becaufe  they  are  of  that  fame  euill  one,as 
 Saint  John  fpeaketh  :  They  are  ahellilli  brood,  and  are 
 transformed  into  the  image  of  the  diuell,  who  enuiedthe 
 happinefTe  of  our  firft  Parents  in  the  Garden  j  therefore 
 
 B  b  2  called 
 
 V«fc 
 
 1. 22. 
 
 6014,45. 
 
 1  Iohnj.u. 
 
 Iohn$  it, 
 
Jll— 
 
 Matth.13.18. 
 Gen  3,5. 
 
 Reafon  2, 
 
 Vfi  1. 
 
 An    Exposition    op    the 
 
 PfaUia.io. 
 
 iff*  fa  fa-'tx>  **f 
 
 alter  fusrit  in- 
 
 felix. 
 
 1  Cor.j 5  -.41. 
 
 called  the  Enuious  man,  of  his  nature  doe  they  parti-  I 
 cipate  ,  his   workes   they  doe,   and   cannot  otherwife 
 chufe. 
 
 Secondly,  as  the  tree  is,  fach  mull  be  the  fruit,  they 
 are  flefli,  and  therefore  muft  needs  bring  forth  the  fruits  of 
 theflefh,  whereof'thisisone,  as  the  Apoftle  doth  mani- 
 feftly  declare, GW.j. 21. 
 
 This  thenferueth  to  reprooae  many,  who  Caine-like, 
 fret  at  the  preferment's  of  others  in  the  fauours  of  the 
 Lord  :  And  inwardly  repine  at  the  good  eftate  and  hap- 
 pie  condition  of  their  brethren:   the  knowledge,    zeale, 
 and  obedience  of  others,  and  the  fruits  ofthele  andfuch 
 like  graces,  viz.  a  good   name  and  eftimation  doe  in- 
 wardly vexe  and  torment  them,  and  are  as  daggers  at 
 their  hearts ;    The  hearing,  feeing,  or  thinking  of  any  o- 
 thertohaue  more,   or  fo  much  as  they  themielues  haue, 
 is  as  a  quotidian  ague  to  their  bones,  itpaines  them  day 
 and  night,  it  caufeth  them  to  gnafti  their  teeth,  and  melt 
 away.  So  that  as  hfephs  brethren  could  not  endure  that 
 their  Father  fhould  ioue  him  better  then  he  louedthem. 
 Anct^as  the  Princes  otBabeli  could  not  abide  that  *Z)4»*- 
 eO  fhould  be  fauoured  of  the  King  aboue  themfelues ;  fo 
 cannot  thefe  men  endure,  that  the  God  of  heauen  Ihould 
 refpecl  any  before  themfelues,  though  they  continual- 
 ly blafpheme  his  holy  name,  and  no  day  will  giue  obedi- 
 ence vnto  him.    Oh  the  curfed  nature  of  this  fame  rnon- 
 fter£W*>,  which  filleth  men  to  the  eyes,  and  there  it  fit- 
 teth,  and  wherefoeuer  through  thofe  windowes  itefpies 
 a  bleffing,  it  is  ficknefTe  and  death  vnto  it.  Honor,wealthj 
 prpfperity,  and  whatfeeuer  is  good  in  any,  it  repineth 
 at.     Men  are  not  well,  if  they  fee  others  better,  and  in  a 
 manner,  they  doe  hate  to  be  happie,   with  any  company. 
 Should  God  fend  thefe  to  heauen ,    how  would   they 
 brookeit?  for  there  one  ft arre  excels  another  in  glory  (as 
 the  Apoftle  fpeakes)  furely  hell  is  the  fitted  place  for 
 fuch  (without  repentance)  for  there  they  fhali  fee  no 
 matter  ofenuie,butallobiects  of  extreame  mifery  :  And 
 
 yet 
 
Parable    of    thb    lost  Sonni 
 
 yettherealfo  (fo  cnuious  are  they.)  it  may  be  they  will 
 defire  to  fit  in  the  chaire,  and  haue  fupenority,  though 
 they  receiue  the  more  torments. 
 
 Secondly,  let  this  feme  for  our  inftruclion  :  to  fence 
 and  fortifie  our  felues  againft  this  diueliifh  enuie.  Who 
 is  there  that  had  not need  be  watchful! ?  are  not  the  beft 
 and  moftfanclifiedamongft  Gods  children,  apt  to  enuie 
 and  repine  at  others  excelling  in  the  graces  ofGod  ?  doth 
 not  this  curfed  weed  fprout  forth  of  the  beft  ground,  of- 
 tentimesto  our  Yhame  ?  Hath  not  this  euill  had  a  hand 
 inthofemany  broyles  and  contentions,  which  hauebeene 
 amongft  the  faithful!  from  time  to  time  ?  This  cannot 
 be  deny ed,  it  is  too  too  apparent ;  ftrhie  therefore  againft 
 this  finne,  let  all  carnal!  emulation  be  reft  rained  by  euery 
 one  of  vs ;  we  need  not  want  for  Reafons  to  moouc  vs 
 hereunto ;  ibr 
 
 Firft,  confider,  of  all  vices  this  is  moft  vnprofitable, 
 hauing  in  it  neither  profit,  nor  yet  pleafure  :  Infomuch, 
 that  one  faith,  (and  that  truly)  an  enuiousman  hath  a  great 
 deale  of  lefTc  wit  in  his  malice,  then  a  very  bruite  ;  for 
 whereas  neither  foule,  nor  fifh,  is  taken  in  a  fiiare  without 
 a  bait,  the  fpitefull  wretch  is  brought  to  the  Ditiels  hooke 
 without  any  pleafant  bit.  The  voluptuous  man  hath  a  little 
 pleafure:  the  couetous  man  a  little  profit ;  but  tfaccnui- 
 ous  neither  of  both. 
 
 Secondly,  confider,  it  is  obnoxious  and  hurtfall :  It  hur- 
 teth  others,  and  our  felues ;  Others  are  hereby  wronged, 
 for  this  vice  is  not  onely  againft  charity,  which  reioy- 
 ceth  in  the  good  of  others,  as  in  our  o\vne  :  but  it  alfo 
 tends  to  crueltie,  and  caufeth  vs  to  feeke  the  bloud  of  o- 
 thers :  whatcaufed  Cain  tomurther  Abel^  but  this  finne 
 of  enuie?  Whatcaufed  Saul  to  feeke  after  Z>4iw<fVdeath, 
 but  enuie?  What  moued  the  Patriarks  to  fell  lofefb  into 
 Egypf,  but  enuie  ?  And  what  caufed  the  Pharifees  to  cal- 
 cific the  Lord  of  hfe,but  this  diuellifli  finne  of  enuie  ?  No 
 wonder  then  we  fo  often  In  Scripture  findc,  enuie  and 
 murthejf  combin'd  together  and  ioyncd,  as  if  they  were 
 -  B  b  3  twinnes, 
 
 373 
 
 Vfetn 
 
 Mitlueit&!huft 
 enuie. 
 
 Firititutbe 
 vnproptabkfl  <f 
 all  vices. 
 
 Secffndly,hufan 
 cnely  vnprefita-] 
 
 nsxim  &  hurt 
 
 fuVtFir(i3to 
 others. 
 
 A&S7.9- 
 Matth.27.lS, 
 Rom  1.29, 
 Gal.;.ti« 
 
374 
 
 An    Exposition    of    the 
 
 Secondly  to  out 
 fehesxajid  that 
 especially. 
 In  quA  multA 
 funt  vnU  vmm 
 unium  villi) 
 qvtaHiboYiin. 
 commsda.BafiL 
 CarpUque  & 
 carpitur  vza: 
 fttppticiumq; 
 faumeft  vt 
 2Ets4felpfu&> 
 fie  fttfion  alios  9 
 inuiduiigni  c*~ 
 quit.  Met  am. 
 Gen.  4-T4- 
 
 Msanesfor  the 
 preuemingofit. 
 
 Flrfapurgeawa) 
 pride. 
 
 GaJ.  5. 26. 
 
 [  twinnes,  growing  in  one  body,  and  could  not  be  feparated. 
 Enuie  is  a  Bloud-hound,  and  it  feidome  hunts,  but  hunts 
 to  death  :  fometimes  indeed  it  is  call'd  0%  but  the  will  is 
 cuergood. 
 
 As  it  hurtcth  others,  (6  efpecially  our  felues :  for  this 
 profitable  quality,  this  vice  abouc  ail  other  is  furniftied 
 with,  that  the  owner  thereof  hath  greateft  dammage  : 
 And  therefore  one  faith,  It  is  the  iuiteftof  all  vices*  bc- 
 caule  it  bringeth  with  it,  its  owne  vengeance  ;  God  hath 
 in  iuftice  appointed  this  to  be  a  plague  vnto  itfelfe,  *A 
 I found  heart  1*  the  life  of  the  flefbjbut  enny  is  the  rottenneffe  of 
 'the  bonety  (faith  Salomon,)  That  is  it  is  hurtfiill  to  the 
 body,andpainefulitothcminde,  and  will  quickly  con- 
 fume  a  man,  and  bring  him  to  his  end,  as  the  difeafes 
 which  lie  in  the  bones  and  eate  vp  the  marrow,  trhsfoe- 
 uerfin&eth  mee,  [hall  [lay  meey  faith  Caine :  So  may  the 
 enuious  man  fay  ofhimfelfej  for  either  hee  feeth  in  a 
 man  that  which  is  good,  and  then  he  rcpineth-:  or  elfe 
 that  which  is  euill,and  fb  reioyceth ;  and  both  thefc  waies 
 he  flayeth  his  owne  foule.  In  a  word  confider,  It  is  for- 
 bidden by  God,  1  Pet.2.1.  Itisa  worke  of  Sathan,G>«. 
 j.i,  A  worke  of  the  Gentiles,  Rom.i.ig.  A  worke  of 
 darknefle,  Rom.13.13.  A  worke  of  the  flefh,  Gal. $.21. 
 Oppofite  to  charity,  1  Ovig  4.  the  daughter  of  Pride, 
 Gal.$.i6.  Sometimes  of  Couetoufhefle,  Pro, 28.2 2.  found 
 moft  in  Natural!  men,7*V.3.2.  and  in  Silly  mcn3Iob  5. 2. and 
 in  Carnallmen,  1  Cor.%.  3  .and  one  of  the  torments  of  hell, 
 Luke\7.\%.  See  then  what  caufe  euery  one  ofvs  hath, 
 to  vfe  all fancfUned  and  holy  meanes,  for  the  preuen- 
 ting  and  purging  of  this  vice  away,  if  it  haue  fcized 
 on  vs. 
 
 And  amongfi:  others  thefc. 
 
 Firft,  purge  away  all  pride  and  felfe-loue,  fiom  whence 
 this  vice  fumeth.  This  remedy  the  Apoftle  Saint  Pant  pre- 
 fcribeth  to  the  Galatians,  and  in  them  to  vs.  Let  vs  not 
 be  de fir  ens  ofvaine-glorj^  provoking  one  another ,  envying  one 
 another.  Seldome  doe  you  fee  an  humble  man  enuious. 
 
 And 
 
Parable    of  the   lost    Sonn  e  . 
 
 375 
 
 And  therefore  labour  for  this  grace,ftore  your  hearts  with 
 humility  and  Chriftian  charity,   for  thefe  will  make  you 
 thankfull  for  your  owne  portions,and  glad  to  fee  your  brc-  J 
 threnblefled in  theirs. 
 
 Secondly,  labour  to  be  well  perfwaded  of,and  contented 
 with  Gods  holy  adminiftration,  in  the  diftribution  of  his 
 gifts,  whether  temporall  or  eternally  concerning  this  life 
 |  or  a  better.  If  another  haue,  God  hath  meafured,  andhe 
 meafuring  he  cannot  but  haue.  Let  it  not  trouble  thee  thou 
 haft  no  more,  thou  art  no  greater,  no  more  refpecl:ed,&c. 
 thou  haft  that  meafure  God  hath  meeted  out  for  thee:  . 
 And  hefeeth  iuft  caufeto  giuethec  what  thou  haft,  and  i 
 others  more  then  thy  felfe.    Remember  God  cannot  be 
 charged  with  folly,  nor  challenged  of  vnrighteoufeeflc  ;  I 
 he  is  an  abfblute  difpofer  of  his  gifts,  in  what  kinde  fecticr,  { 
 and  may  doe  with  his  owne  what  hethinkes  good.  What 
 doe  we  elfe  in  repining,  but  pick  a  quarrell  againft  God 
 himfelfe,    Is  thy  eye  euiUbecmfe  I  am  good.  He  is  afawcy 
 beggar  that  quarrels  at  his  almes,  becaufe  another  fares  btt- 
 tcr :  what  euer  our  gifts  are  from  God,  they  are  meerc 
 almes ;  For  who  hathginen  him  fir  ft. :  Let  not  then  thine  eye 
 be  euill,  becaufe  his  is  good  :  what  euer  God  giueth  to 
 others, know  that  thou  haft  more  then  thou  doeft  deferue; 
 and  they  haue  nothing,  but  what  God  will.    Away  then  | 
 with  this  vice  of  Enuy. 
 
 Thirdly,  endeauour  to  haue  thy  Iudgement  truly  in- 
 formed, concerning  the  nature  of  earthly  things :  Enuie 
 is  for  things  (at  leaft  deemed)  excellent,and  worth  the  ha- 
 (  uing  ;  by  which  we  thinke  another  aduanced,  and  we 
 |  difgraced  :  Now  if  our  Judgements  were  truly  informed 
 :  ofthe  vanity  of  thefe  things,  and  the  bafenefle  of  them  in. 
 '  comparifonof  heauen,  and  things  heauenly;  we  would 
 |  enuie  our  neighbours  no  more  for  their  plenty,  and  abun- 
 dance, then  we  enuie  a  beggar  for  his  ragges,  or  a  La^ar 
 '  for  his  foares. 
 
 )  Fourthly,  remember  that  the  graces  and  good  things, 
 (which  other  Chriftians  haue,  are  for  Gods  glory  and  our 
 [_  B  b  4  good 
 
 Secondly  tbe  well 
 perfwjdsdof>& 
 tor,  tented  vriib 
 Godi  bs(y  adm't* 
 niflratim  in  the 
 diflribution  ofbk 
 gifts. 
 Matth.  20.13. 
 
 Rom.ujji 
 
 Thirdfyjeam 
 to  contmne 
 
 earthly  things. 
 
 FouYthlyyYemc* 
 *er  others  gift i 
 we  for  ear  good 
 
37* 
 
 An    Exposition    op    the 
 
 i  Com*, 
 
 As  the  good  of  one  member  of  the  bo 
 
 fiftly,  Itcke  vf 
 en  the  tr§ublts9 
 asvftlldivpen 
 the  biefftngs  tf 
 year  brubnn. 
 
 Sixtty>x»:e  in 
 feme  things  ex* 
 rtUtfbcYS, 
 
 good  and  benefit 
 
 dy,  ferueth  for  the  vfe  of  another,  in  repining  th  erefore  a 
 
 gainft  other  mens  gifts,  we  repine  for  that  which  is  ours,  J 
 
 i  andrnaligne  ourbwnc  welfare ;    and  doe  the  members  of , 
 
 the  body  doe  ib  ?   Befidcs  how  can  we  truely  fay  we  de-  | 
 
 i  fire  that  Gods  name  may  be  hallowed  of  vs,  and  glorified 
 
 ■  in  all,  when  we  repine  at  others  bladings  ?  feeing  God  is 
 
 as  much  glorified  by  hi*  gifts  beftowed  on  others,  as  on 
 
 our  fellies,  nay  more  ;  for  if  thou  hadft  them  thcu  wouldft 
 
 be  proud  of  them  (and  fo  lurch  from  the  giuer)  feeing  thou 
 
 cnuieft  others  for  them. 
 
 Fiftly,  doe  not  onely  eye  the  blelfings,    which  our  j 
 
 brethren  doe  enioy  :    but  withall,  calk  your  eyes  vpon  the 
 
 troubles,  fbrrowes,  miferies,  and  calamities,  which  they  ( 
 
 fuftaine.  Did  we  thus,  we  fhould  befofarre  from  enuying 
 
 of  them,  that  many  times  we  fhould  haue  caufe  to  pitty 
 
 them,  and  pray  for  them. 
 
 Sixtly,  remember  what  Jobtt'Baptisl  faid  of  Chrift  j  be  j 
 that  co  mine  tb  after  me  is  jet  before  me,  there  are  many  that  | 
 come  fho  t  of  thee  in  refpect  of  gifts,  who  (it  may  be)  in 
 Gods  efteeme  are  thy  betters:  Yea  and  thoie  that  exccll 
 thee  in  fome  kind  of  gifts  muft  yet  (it  may  bee)  giue 
 place  to  thee  in  regard  of  others :  Ycu  fee  it  is  thus  in  the 
 body  naturall.    The  Eye  is  honoured  with  the  noble  fenfe 
 offering  and  the  Eare  with  that  need  full  fenfe  of  Hearing; 
 but  the  Nofe  is  preferred  before  them  both,  in  that  profita- 
 ble and  T/fefuli  fenfe  ofSmetiwg.AnA  as  it  is  amongft  beafts, 
 fome  that  are  weakeft  in  the  Courfe,  are  yet  nimblcft  in 
 the  Turne  :  Thus,  it  may  be,  thou  haft  not  fo  much  vnder- 
 flanding  to  ipeake  or  giue  direction,  as  fome  others  -3  yet 
 God  may  giue  thee  a  greater  power  to  prac'tife  and  put  in  I 
 execution:Thou  art  not  fit  to  be  an  Sye  or  Tonout  in  Chnrch  j 
 or  Common-wealth,  and  therein  commeft   behind  fom*  \ 
 others5yet  in  the  oiiice  of  a  Foot  or  Hand,to  go  to  the  place 
 whether  thou  fhalt  be  fent,  and  perforrne  the  feruices  re- 
 quired of  thee  thou  goeft  beyond  tkem,  and  arttobepre- 
 ferred. 
 
 Scuenthlv, 
 
Parable    of    the   lost    Sonne. 
 
 Seuenthly,  get  a  true  loue  of  grace  into  thy  heart,  which 
 if  once  thou  getteft  (though  thou  haue  a  holy  emulation, 
 nbtenuying  their  fulneffe,  but  thine  o\vne  want,  which 
 indeed  thou  oughteft  to  haue)thou  wilt  not  be  much  trou- 
 bled with  a  carnali  emulation,  enuying  thofe  gifts  which 
 God  hath  giuen  them,  but  thou  wilt  much  refpect  them, 
 where  euer  thoufeeft  them. 
 
 Laftly,  be  earneft  with  the  Lord  by  prayer,  earneftly  in- 
 treat  him  to  giu:  thee  ftrength,for  mortifying  of  this  fame 
 /in.  Pray  once,  and  then  again e,  yea  twenty  times ;  and  if 
 that  will  not  ferue  theturne,  adde  falling  to  it.  Vfethcfe 
 meanes,  and  J  dare  promife  thee  the  victory  in  the  end ; 
 for  they  are  approued  remedies,. and  very  forcible,  for  the 
 curbing  in,  and  fubduing  of  this  finne. 
 
 Andthelaft  Vfeofthismay  be  for  Admonition  to  all 
 fuch  as  haue  any  preferments  in  Gods  fauours  aboue  o- 
 ther,  to  looke  for  EuuU  :  thou  canft  not  poilibly  efcape 
 the  biting  of  it  j  haft  thou  grace,  then  thou  haft  matter 
 enough  within  thee  to  caufe  the  wicked  to  gate  and 
 gnafti  their  teeth  at  thee.  The  eye  of  the  enuious  is  fharpe 
 lighted,  like  the  Eagles,  and  can  foone  fee  what  is  wor- 
 thy of  commendations,  and  for  that  they  wilimoft  ma- 
 lignethee,  and  feeke  efpecially  to  defame  thee.  If  thou 
 haft  any  goodnelTe  in  thee,  they  will  quickly  defcry  it, 
 and  be  discontented  with  thee,  and  repine  againftthee 
 for  it. 
 
 A  Queftion  was  fometimes  put  forth  (as  I  haue  heard  ) 
 vnto  a  company  of  Phyfitians,  what  was  the  beft  helpe 
 to  the  perfpicuity  of  the  eyes,  and  for  quickning  of  the 
 fight  ?  Some  made  anfwer,  Fenncll ;  others  Salendine^&c. 
 But  one  amongft  the  reft,  faid  Ennu  was  beft  of  all.  For 
 Enuie  is  very  bufie,  and  will  fpie  quickly,  and  (like  a 
 profpe&iueglafTe)  wichthemoft,  rather  than  with  the 
 leaft.  Looke  then  to  bee  defcryed  and  to  bee  cnuied  • 
 thou  canft  not  fhun  it  (without  thou  fhouldft  follow  the 
 counfell,  that  fometimes  a  Philofopher  gaue,  to  one  that 
 asked  him  how  he  might  auoide  it:  neither  to  doe  nor 
 
 ______  fcyl 
 
 377 
 
 Seuemblygetifk 
 to  thy  btart  a  4 
 
 true  iwe  of  grate 
 
 LaQty&fe  car. 
 ne(i  prayer  to 
 
 Vfil* 
 
 Enuyttht  befi 
 medicine  fsr  the 
 quickp'mgof  tbe 
 figbu 
 
 Fer  tiller  feges 
 e(i alfotis  femper 
 in*gr»ifftcivH- 
 qflCM  grandiu* 
 vber  babet.Quid 
 Ho  Molding  en- 
 ukjfa  man  doe 
 i  *:D. 
 
 ...\ 
 
[ 
 
 378 
 
 An    Exposition  of    the 
 
 Bion. 
 
 Tbemiftocics, 
 
 fay  any  thing  that  is  good.)    Thou  mayft  indeed  faue 
 thyfelfe  from  the  Lyar,  by  not  fpeaking  with  him ;  from 
 the  'Proud,  by  not  accompanying  with  him ;   and  from 
 the  Glutton,  by  not  eating  with  him ;  and  from  the  Con- 
 tentious, by  not  disputing  with  him  ;  but  from  the  Entti- 
 ous9  it  is  not  fufficient,  though  thou  flie  or  flatter  him  : 
 he  cannot  be  well,  ifthou.bceft  well;  thy  riling  is  little 
 Icflegrieuous  to  him,  then  his  owne  falling.    This  the 
 Heathen  themfelues  haue  obferued,  and  therefore  when 
 they  fa w  an  Enuious  man  fad,  they  would  demand  whe- 
 ther harme  had  hapned  vnto  him,  or  good  vnto  his 
 neighbour.    And  indeed  it  may  bee  queiiionable  :    for 
 boththefe  alike  vex  him.    Haft  thou  then  any  gift  or 
 grace,  wherein  thou  excelled:;    or  wherein  thou  doeft 
 equal!  others  ?   then  looke  for  fome  that  will  maligne 
 thee :  pramoniti,  prteMHMtitfore-wam'dyfbre-aYm'd ;  the 
 ftreame  ran  eucr  fo,and  cuer  will.  Yet  be  not  thou  difcoura- 
 ged,  for  Enuie  diminifheth  not,  but  encreafeth  thy  praife; 
 Thy  reputation  fliall  fliine  the  more.    Hence  it  was,  that 
 Qtiducuvulm  f°me  ofthe  heathen  haue  grieued,that  they  haue  not  beene 
 &non  legu  ijla  j  enuied;  And  others  haue  wiflied  this  as  a  great  plague 
 libemer,omah  J  vnto  man,  not  to  be  enuied.     For  they  haue  euer  held  it 
 b™d*Ul<mth '    \ to  kee  a  tme  mar^e  of  virtue,    in  the  party  eriioyed. 
 "Marti**9 ' 1%    And  thus  much  bee  fpokenof  this  firft  branch,  which  is 
 the  occafion  or  ground,    from  whence  this  elder  bro- 
 thers difcontent  arofe.   Now  for  the  fecond,  and  that  is 
 the  manner  how  he  exprefleth  it:  laid  downe  in  thefc 
 words. 
 
 PerfllQ  to*  And  he  an frveringfaid  to  his  Father:  Loethefe  many  year es 
 doe  lfertte  thee;  neither  tranfgreffed  1  at  any  time  thycom- 
 mandtment,  and  yet  thou  nencr  gauefl  mee  a  Kid,  that  I 
 wight  make  merry  with  my  friends.  But  afoone  as  this  thy  fon 
 \  was  cometwkich  hath  deuouredthy  liuiug  with  harlots,  thou 
 haft  killed  for  him  the  fatted  Calfe.  Here  we  may  fee,  how 
 he  exprefleth  this  his  difcontent,  by  his  expoftulating  the 
 matter  with  his  Father;  accufing  him  for  hard  and  vn- 
 thankfull  dealing;  but  iuftifying  himfelfe  for  his  con- 
 tinual! 
 
Pabable    of    the    lost  Sonne. 
 
 tinuall  and  conftant  obedience.  The  point  we  may  hence 
 learncisthis : 
 
 It  is  a  propertie  of  the  wic^d  to  expostulate  the  caufe 
 with  God,  and  to  compUme  againft  his  dealings  as  too  hard  And 
 vniuft.  How  common  a  thing  was  this  with  the  carnal! 
 Ifraelites?  how  ordinarily  did  they  obieft  agamft^ods 
 proceedings  ?  Infomuch  that  the  Lord  was  oftentimes 
 faine  to  put  his  courfes  vnto  {canning,  and  to  call  the 
 people  to  a  pleading,as  by  his  Prophet  Efay  :  Corns  let  vs 
 reafon  together  faith  the  Lord.  And  fo  in  another  place  : 
 Wherefore  I  will  plead  with  you,  faith  the  Lord.  And  a- 
 gaine;  Behold  I  will  plead  with  thee,  becaufe  thou  fay  eft  t  I 
 haue  not  finned.  And  in  diuers  other  places,  we  haue  the 
 like  fpeeches.  This  was  the  caufe,  why  he  did  fo  of- 
 ten inftmcl:  his  Prophets,  how  to  anfwer  the  people, 
 when  they  began  to  reafon  with  them  about  his  wayes  : 
 as  fer.f.19,  eyfnd  it  [ball  come  to  paffe9  when  yee  {hall  fay, 
 wherefore  doth  the  Lord  all  thefe  things  vnto  vs  f  then  fhalt 
 thouanfmr  them,  like  as  yee  haue  forfaken  mee,  &c.  So 
 againe  :  And  it  fhall  come  paffey  when  thou  hap  Shewed 
 this  people  All  thefe  words ,  and  they  jhall  fay  vnto  thee ;  where- 
 fore hath  the  Lord  pronounced  all  this**  ill  again  ft  vs  ?  or 
 what  is  our  iniquity  ?  or  what  is  our  finne  that  we  haue  com- 
 mitted againfi  the  Lord  our  Cjod  f  Then  Jhalt  thou  fay  vnto 
 them;  becaufe  your  fathers  haue  forfaken  mee3&c.  In  the 
 58.  otEfay,  in  the  beginning  of  it,  you  may  fee  their 
 praclife  difcouered  :  for  there  we  may  flnde  them  chal- 
 lenging God  for  hard  meafure  :  wherefore  haue  weefafted, 
 fay  they,  and  thou  feefi  it  not  ?  Wherefore  haue  wee  afflitled 
 ourfoules  and  thou  takeft  no  knowledge?  As  if  God  did 
 them  great  wrong  in  not  hearkning  and  attending  on 
 their  fuites.  Thus  did  they  in  Ez,echiels  dayes,  calum- 
 niate Gods  proceedings  of  inequality  :  The  fathers 
 had  eaten  fowre  grapes,  and  the  childrens  teeth  were  fet  on 
 edge.  The  fathers  had  finned,  and  they  muft  bearc  the 
 punifiiment  :  What  equality  was  in  this  ?  therefore 
 they  cry  out :    The  way  of  the  Lord  is  not  equaL    Thus 
 
 aifo 
 
 379 
 
 Dotirine* 
 
 It  is  the  property 
 eftbe  wicked  to 
 
 expostulate  the 
 caufe  with  God* 
 
 Ifay  1.18. 
 
 Ier.j.9. 
 Verfejj, 
 
 Icr.j.t9. 
 
 Icr.ifiUo. 
 
 Verfen. 
 Ifay  58.3. 
 
 Ezcch.i8.2- 
 Vufaydc 
 
38o 
 E2ek.33.20,  I 
 
 Mai.i.6.- 
 Mai  2.17. 
 
 Mal|«7. 
 Verfe*. 
 
 Veifcij. 
 
 An   Exposition    of    the 
 
 Luk,i3  25,26. 
 
 Matth.7.22. 
 
 Matth.25,41 
 
 Yak  41* 
 
 HCointhttimeof^JWafachie,  when  they  were  reproued 
 for  any  fault,    how  would  they  turne  againe,  and  in  a 
 manner  challenge  God  to  his  face :  You  bane  defpifed  my 
 name,  faith  the  Lord :  Wherein  haue  we  defpifed  thy  name, 
 faith  the  people?    Tee  haue  wearied  me  with  your  words 
 (faith  the  Lord:)  wherein  bane  wee  wearied  thee ,  fay  the 
 people?  Returnevntomee,  faith  the  Lord.    'But  wherein 
 fhallwe  returne,  faid  they  ?    Tee  haue  robbed  me, faith  God: 
 Wherein  f  fay  they.    Your  wtrds  haue  beene flout  againft  me, 
 faith  the  Lord:  what  haue we fpoken  fo  much  againft  the e^ 
 fay  they  t  Thus  you  fee  how  ready  they  are  to  conteft 
 with  the  Lord,  in  euery  particular,  holding  therafelues 
 innocent,  and  thinking  themfelues  more  harder  vfed  then 
 they  -had  deferued.  And  as  this  euer  hath  beene  the  pro- 
 perty of  the  wicked,  to  plead  againft  Gods  proceedings ; 
 fb  it  euer  will  be.    For  atthclaft  day,  when  the  mafter 
 of  the  houfe  is  rifen  Vf$  And  hath  Jhut  to  the  doret  &c.    then 
 (halt fame  begin  to  fay \  we  haue  eaten and  drunke  inthypre- 
 fence,  and  thou  haft  taught  in  our  fireets :    and  other  fome 
 (hall  fay, Haue  we  notprophefiedin  thy  name  f  and  in  thy 
 name  haue  cafl  out  Diuels  f  and  in  thy  name  dont  many  won- 
 derfnll  workes  ?  challenging  Chrift  for  vniuft  dealing  in 
 condemning  them  :  Yea,  and  when  they  are,  as  it  were 
 going  to  execution,  and  at  the  Iaft  caft,  after  that  feare- 
 fuil  fentence  of  Depart  from  mee  yee  curfed  into   euerla- 
 fting  fire  prepared  for  the  Diuell and  his  Angels  is  denoun- 
 ced againft  them  ;    yet  then  they  will  plead  alfo  for 
 themfelues  againft  the  Lord  :  whenfaw  wee  thee  an  hun- 
 gredyor  4  thirfl^or  a  fir  anger  tor  naked ,or(icke,or  in  prifen,and 
 did  not  minifter  vnto  thee  ?    Thus  challenging  God  for 
 vriiuft  fentence ;  holding  themfelues  to  be  innocent,  and 
 guiltles,  and  to  haue  committed  no  fuch  fault,  as  could 
 deferuefoheauy  a  doome.    And  thus  we  haue  fecne  this 
 point  (viz.)  That  it  it  the  property  of  the  wicked  to  expo- 
 (I u late  the  matter  with  God,andcomplaine  againft  hi*  procee- 
 dings,  as  vniuft  and  vnequall,  fufficiently  cleared  and  con- 
 firmed. 
 
 If 
 
I        Parable   of    the   lost    Sonne,  381 
 
 then  take  it  in  a 
 
 If  any  demand  to  know  the  reafon 
 word,and  this  it  is. 
 
 They  are  ignorant  and  proud  :  They  are  ignorant  of 
 their  owne  eftate  and  condition;  they  know  not  that  they 
 haue  don^  cuill,  neither  will  they  know  it ;  and  therefore 
 they  thinke  they  haue  defcrued  no  fuch  things  as  Godin- 
 flicleth  on  them.  Hence  commeth  that  reafoning  and  ex- 
 poftulating,  that  cenfiiring  of,  and  pleading  againft  Gods 
 proceeding. 
 
 Heare  now  the  VCcsl 
 
 And  firft ,  hehold  a  difference  betwixt  Gods  children 
 and  wicked  ones:  the  wicked(as  we  haue  feene)are  euer- 
 more  obiecling  againft  God  and  his  proceedings;  and  ftill 
 complaining  againft  his  dealings,  as  vnequail  and  vniuft. 
 But  of  how  contrary  adifpofition  is  the  child  of  God? 
 who  is  euermore  content  to  fiibmit  himfelfe  to  Gods  feue- 
 reft  courfes ;  alwaies  acknowledging  and  confefling,  that 
 God  is  righteous  in  his  proceedings,  and  pure  in  his  acti- 
 ons. So  much  did  Nehemiah  confeffe,  when  he  thusfaid, 
 Surely  thou  art  iuft  in  all  that  u  come  vpon  vs :  for  thou  haft 
 dealt  truly,  but  we  haue  done  wickedly.  And  fo  did  Daniel, 
 Right  eoufneffe  belongeth  vntothee,  andvntovs  openp^me, 
 &c.  Thus  doth  the  Church  acquit  the  Lord  from  all  inin- 
 ftice  in  his  dealings :  /  mil  beare  the  wrath  of  the  Lord,  be- 
 cmfe  I  haue  finned  againH  him.  The  like  affection  was  in 
 Dauid^s  doth  appearc  by  thefe,  and  the  like  fayings ,  Iuft 
 art  thou  when  thou  fpeakffl,  and  pure  when  thou  iudgefl. 
 And  again e  ;  I  know  ,  Oh  Lord,  that  thy  iudgentents  are 
 right)  and  that  thou  hafi  afflicled  me  iuftly.  And  elfe where 
 he  thus  fpeakcth ;  Righteous  art  thou  (O  Lord)and  iuft  are 
 thy  iudgements.  This  might  be  further  fliewed  by  diuerfe 
 other  inftances  :  as  by  that  of  Ely ;  who  hearing  of  the 
 iudgement  intended  by  the  Lord  vpon  him  and  his  houfe, 
 laid  thus,  It  u  the  Lord,  let  him  do  what  feemeth  him  good: 
 ;isalfoby  t\\2£o£Hcz,ekiaba  who  being  reproued ,  and  fe- 
 wcrcly  threatned  for  his  folly,  in  fhewing  his  treafure  vnto 
 the  Ambafladors  of  the  King  of *  Babel,  vfed  thefe  words : 
 
 The 
 
 Reafon. 
 
 VfeV 
 
 Ezra  9,1c 
 Dan. 97. 
 
 Mic7.9. 
 
 Pfalfi4. 
 pral.119.75. 
 
 Verfe  137* 
 
 i.Sam.5.18. 
 
3» 
 
 An    Exposition    of    the 
 
 lob  1.22. 
 
 Vfi* 
 
 Pfal.31. 
 
 The  word  of  the  Lord  ii  good  which  thou  haft  fyoken.  All 
 thcfe  layings  manifeftly  iliew  their  readineflc  to  fubmit 
 themfelues  to  Gods  good  pleafure,  without  repining-.  The 
 like  example  we  haue  in  lob,  who  charged  not  God  with 
 any  vniuft  dealing  (as  the  Text  fheweth)  but  in  the  midft 
 of  his  affliction  bleft  and  praifed  Gods  name. 
 
 And  as  this  (h ewes  a  difference  betweene  the  one  and 
 the  other;  fo  may  it  alio  feme  for  triall  of  our  felues.  Hath 
 God  affli&ed  thee  any  way,  in  body  or  in  goods?  and  hath 
 his  hand  lyen  heauy  on  thee,  and  that  all  the  day  long  (as 
 T>amd  fpeakcth.)  Well,  how  haft  thou  beene  now  affe- 
 cted and  difpcfed?  haft  thou  yeeldedthy  felfe  with  all 
 fubmiflion  to  Gods  proceedings?  haft  thou  acknowledged 
 the  Lord  to  be  iuft  and  vpright  in  all  his  dcalings?and  haft 
 thou  quietly  and  without  repining  fubmitted  thy  felfe  to 
 Gods  feuereft  courfes  ?  if  fo,  it  is  a  goodfignc  of  a  fan&i- 
 fied  heart ;  But  if  (other  wife)  thou  haft  murmured  and 
 repined,  and  expostulated  the  caufe  with  God  ,  complai- 
 ning of  wrong  and  iniury,  efteeming  thy  felfe  to  be  hardly 
 dealt  withall  to  be  fo  vfed,  and  withall  doft  pleafe  thy 
 felTe  in  this  gaine-faying  humour.  Then  let  me  tell  thee, 
 it  is  an  euident  figne  of  a  graceleffe  foule,  and  vnfan&ified 
 fpirit.  And  if  this  be  a  true  note  of  a  wicked  one  to  expo- 
 ftulate  with  God,  and  murmure  againft  his  proceedings, 
 as  we  haue  feene  it  is ,  then  it  will  difcouer  many  to  be 
 fuch :    For  how  ordinary  a  thing  is  it  in  the  day  of  trou- 
 ble to  heare  men  murmure  and  repine  (yea,  it  may  be  curfe 
 and  banne)  againft  the  Lord?  what  more  vfuall  then  to 
 difpute  how  this  can  ftand  with  iuflice,  thus  and  thus  to 
 punifh?  How  arc  Gods  dealings  cenfured  and  called  into 
 queftionbythefonnesof  mem*  And  how  do  men  (a$  it 
 were)  challenge  God  to  his  face  of  vnequall  and  vniuft 
 proceedings  ?  I  do  indeed  confeffe,  that  through  extremi- 
 ty of  anguifh  Gods  deareft  children  may  forget  them- 
 Pfal73.13.T4  felues  fometimes:  and  fodid  lob  and  DauU ,  whofefeet 
 were  almost  gone,  but  in  their  cooler  bloud  they  will  recall 
 their  errour,  andfmitevpon  their  thighes,  and  lay  their 
 
 hands 
 
Parable   of  the    lost    Sonne, 
 
 383 
 
 ] 
 
 hands  vpon  their  mouthes,  and  though  they  fpeake  once, 
 yet  they  will  anfwer  no  more,  as/<?£  fpeaketh  :  And  as 
 Dauidhith,  hiifonle (hallkeepe  fylence  vnto  the  Lord.  They 
 will  not  pleafe  themfelues  in  that  gaine-faying  humor,  but 
 labour  to  repreffe  all  fitch  repining  thoughts,  anddiftem- 
 pered  paffions. 
 
 Thirdly,  Seeing  it  is  a  property  of  the  wicked  thus  to 
 expoftulate  with  God 5  and  complaine  of  his  proceedings 
 as  vniuft  and  vnequall;  then  let  this  difpofition  be  farrc 
 from  all  fiich  as  feare  the  Lord  ;  let  not  the  godly  walk  in 
 the  way  of  finners ,  but refiaine  their  feet  from  this  path : 
 Letvs  learnc  toiuftific  God  in  allhiswaies,  and  to  ac- 
 knowledge him  to  be  righteous  in  all  his  workes  and  acTi. 
 >ons.    Hath  the  Lord  laid  on  thee  ficknefle,  pouerty,  im- 
 prifbnment,  or  any  other  grieuous  crofle  ?  See(then)thou 
 vndergoe  it  without  murmuring  or  repining  :  Charge  not 
 God  with  any  hard  or  vniuft  dealing;    for  Jhail  not  the 
 Judge  of  all  the  world  do  right,  faid  zAbraham  f  Yea,  our 
 God  cannot  but  do  right,  for  righteoufuefTe  is  effcntiall 
 vnto  him ;  it  is  himfelfe,  and  he  may  as  foone  deny  him- 
 felfe  as  deale  vniuftly.    His  will  is  the  rule  of  lattice^  and 
 therefore  it  muftbe  iuft  becaufe  he  willeth  it.   Let  this 
 then  be  enough  for  thee  and  me,  the  Lord  will  haue  it  fo. 
 Learne  thou  with  Dauid  to  be  dumbe  and  filent ,  becaufe 
 God  hath  done  it.   Doe  not  dare  to  entertaine  fuch  a 
 thought  within  thy  heart,  as  that  there  fhould  be  any  iniu- 
 ftice  with  him ;  learne  '(effectually)  that  golden  faying  of 
 that  kingly  Prophet,  Righteous  art  thou ,  O  Lord,  and  iuft 
 are  thyiudgements.  Which  Verfe  ^Mauritius  the  Empe- 
 rourvttered  when  he  faw  his  wife  and  children  put  to 
 death  before  his  eyes ;  and  when  he  was  fitting  himfelfe 
 to  lay  his  owne  nccke  vpon  the  blocke,  becaufe  when  he 
 might  haue  redeemed  the  life  of  his  fbuldiers  taken  by 
 the  enemy,for  a  fmall  fumme  of  money,  would  not,but  fuf- 
 fered  them  ail  to  be  put  vnto  the  fword.I  confeffe  this  is 
 fooner  faid  then  done,and  fooner  taught  then  learned;  for 
 it  is  no  eafie  thing  to  curbe  and  keepe  vnder  our  owne 
 
 vnrulv 
 
 lob  39.3$; 
 Pfal.62.1. 
 
 n*i< 
 
 Pfal.l.i. 
 Frou.i.i5; 
 
 Gen. 18.25. 
 
 Pfal 
 
 399. 
 
 Pfal.  1 1 9. 1 57. 
 
384 
 
 A  n   Exp  osition 
 
 O  F     TH  E 
 
 Ier.;3.8, 
 
 Verfc2i. 
 
 Tcr.i8  6. 
 Ifa.45.9- 
 
 Vfe  + 
 
 vnruly  paffions:  yet  lee  vsftriue  and  labour  by  all  good 
 
 meanes  tofubduethem,andrepre/Te  them.  *Arife%  andgoe 
 
 downs  to  the  pottjrs hcuff}and there  I  willcanfe  thee  to  heare 
 
 my  words  (  faid  God  to  Ieremiah: )  So  let  vsarife  and  go 
 
 downe  to  the  potters  houfe,  and  his  clay  and  wheele  (hall 
 
 teach  vs  many  good  inftrufHons.  The  clay  in  fafhioning 
 
 vpon  the  wheele  is  pliable,   and  readily  receiueth  any 
 
 forme  or  fafhion.   God  is  the  Potter,  and  wc  as  clay  vnto 
 
 him,  how  comes  it  then  we  grow  difcontented  with  his 
 
 proceedings?  Some  are  poore,  others  bafe,  andfomeare 
 
 fickiy,  and  other  fome  deformed  -,  thele  looking  vpono- 
 
 thers,  who  are  more  noble,  rich,  ftrong,  proportionable, 
 
 &c.  fay  vfually  with  difcontentment,  God  might  haae 
 
 made  me  thus,  or  thus,  as  thefe.  But  who  art  thou  that  dif- 
 
 futeft  with  thy  maker  ?  (hall  the  thing  formed  fay  to  him  that 
 
 formed it ,  why  haft  thou  made  me  thtts?  Hath  not  the  potter 
 
 power  oner  the  clay  of  the  fame  lumpe ,  to  make  one  vejfell  to 
 
 honoured  another  vnto  di/honour  ?  'Behold ,  as  the  clay  U  in 
 
 the  potters  hand)  fo  are  yon  in  mine  y  O  hottfe  of  Ifrael  (faith 
 
 the  Lord.)  Be  thou  content  then  with  Gods  dealing ;  for, 
 
 fVo?  be  vnto  him  thatflrineth  with  his  CJ*  faker.  Let  the  pot- 
 
 Jheard  fir  iue  with  the  pot  fheards  of  the  earth:  [hall  the  clay  fay 
 
 to  him  that  fajhioneth  it ,  what  make  si  thou  ?  If  thou  wilt 
 
 needs  conteft,conteft  with  man,  with  a  potfheard  like  thy 
 
 felfe;  but  beware  of  contending  with  the  Lord  thy  Maker. 
 
 Lay  thou  thy  hand  vpon  thy  mouth,and  be  content,thoogh 
 
 thcuwert  aflured  (which  thou  canftnot  be)  that  God 
 
 hath  made  thee  a  yeffell  of  diflionour,and  ordained  thee  to 
 
 damnation. When  then  thou  fceleft  corruption  to  arifc,and 
 
 begin  to  plead  againft,  Gods  proceedings ,  remember  the 
 
 Potters  houfe,and  check  thy  felfe.His  dealings  are  alwaies 
 
 iuft  and  equail ;  and  if  thou  canft  not  fee  it,  condemnethy 
 
 owne  blindnelTe,and  notthem,nor  him  for  them. 
 
 Andlaftly,  this  may  feme  for  Comfort  to  allfuch  as 
 find  themfelues  to  haue  a  yeelding  fpirit,  quietly,  with- 
 out murmuring  or  repining ,  fubmitting  themfelues  to 
 Gods  feuereft  courfes :  And  though  the  Lord  lay  on 
 
 them 
 
Parable    of    the    lost    Sonne. 
 
 385 
 
 them  many  a  fore  affli<ftion,and  heany  crofle,  yet  they  ftiH 
 iuftifiehim,  andcondemne  themfelues  :  confeffing  that 
 God  is  righteous,  but  it  is  they  who  haue  done  wickedly. 
 And  withall, acknowledge  it  is  his  mercy,  that  h  ft  fends  no 
 greater,  and  layes  no  forer  iudgements  on  them.  And  ifat 
 fome  times  they  feele(for  indeed,  who  at  fome  times  fhall 
 not)  their  owne  rebellious  pafllons  to  arife ,  and  .the  flefii 
 begin  to  repine  and  murmur,  they  will  ftraight  checke  it 
 and  controll  it,  not  daring  to  harbour  a  thought  or  conceit 
 of  Gods  hard  dealing.  Letfuch  as  thefe  know,  they  haue  a 
 notable  euidence  of  a  fanclified  foule ,  and  let  them  make 
 much  of  it,  for  this  may  comfort  them  in  the  midft  of 
 trouble  :  For  affuredly,  a  great  meafure  of  grace  haft  thou 
 attained  vnto,  who  art  come  thus  farre. 
 
 Now  further,  marke  what  a  goodly  colour  this  elder 
 fonne  hath  for  this  his  doing. 
 
 Loejhsfe  manyyeares  do  Ifcrtte  thee,  neither  tranfgreffed 
 I  at  any  time  thy  commandement >and  yet  thou  neuer  gaueft me 
 a  kid,  that  I  might  make  merry  with  my  friends. 
 
 7$ fit  as  foone  as  this  thy  fonne  was  come ,  which  hath 
 devoured  thy  lining  with  harlots,  thou  hafi  killed  for  him  the 
 fatted  calfe. 
 
 Goodly  paint  vpona  rotten  poft  :  Here  is  a  glorious 
 varnifh  vpon  a  bad  aftion.  He  was  indeed  difcontentand 
 angry,and  would  not  come  iiv}  but  he  giues  the  reafon,  and 
 doth  alledge  the  caufe. 
 Hence  learne, 
 What  fnne  foeuer  wicked  men  commit -,  they  haue  fome  co- 
 lour for  it  \  They  ham f aire  pretences  for  their  foule  Jinnes. 
 Saul,  when  he  offered  facriflce  contrary  to  Gods  will,  be- 
 ing reproucd  for  it, he  ftraight  alleadgeth  a  reafon, Becaufe 
 I  I  faw  that  the  people  were  fcattered  from  me,  and  that  thon 
 \  camesl  not  within  the  dayes  appointed^  &c.   J  forced  my  felfe 
 \  thsrefore^and  offered  a  burnt  offering.  So  for  his  fparing  the 
 I  ftieepe  and  oxen,  andtheheftofthefpoile  (which  with 
 I  Cc  the 
 
 Text. 
 Verfe  zp. 
 
 30. 
 
 Doflrine* 
 Wicked  men 
 haue  fairs  pre- 
 tences for  foule 
 jinnes. 
 
 i.Sam.  13,11. 
 it. 
 Cap.  15.15. 
 
3te 
 
 jj  King  .si.  n 
 
 An    Exposition    Of    th 
 
 lob.iaj*. 
 
 Ioh.11.48* 
 Vcrfc  50. 
 
 Gcn.J4-?T« 
 
 ExctLja.f. 
 Matth.i.S. 
 
 Reafon  l, 
 
 Rttfmt* 
 
 the  Amtlckites  mould  haue,beene  deftroyed)   he  hath 
 fbme  colour.    //  was  tofacripce  vnto  the  Lord.  Thus  ssibab 
 and  U^abd  couer  the  murther  of  Naboth  with  iuftice 
 againft  blafphemy.    He  did  blafpheme  Cjod  and  the  King 
 (faidthofemenof^/w/,  which  witneffed  againft  him.) 
 So  In  das  pretended  the  poore,  and  his  great  care  of  them, 
 when  he  grudged  his  Mailer  a  little  vnction ;  when  as  in* 
 &zzd,Tbu  befaid,wot  that  he  eared  for  the  poore:  but  becaufe 
 he  was  at  beef e  1  and  had  the  bag,and  bare  what  wot  put  there- 
 in.  The  like  we  fee  in  the  chiefe  Priefts,  who  taking 
 counfell  together,  for  the  putting  of  Chrift  to  death,  haue- 
 for  their  couer  the  iafety  of  the  people.  If  we  let  him  alone y 
 the  Romanes  f>All  come  and  take  away  both  our  place  and  na- 
 tion. And  therefore  it  is  expedient  ( '/aid  Cajphas)  that  one 
 manfbohtd  dye  far  the  people ,  and  that  the  whole  nation  perifh 
 not*  Many  other  examples  might  be  brought  to  proouc 
 this,as  thatofiVOTfwfand  Leui  againft  the  Sicbcmites,\vho 
 had  a  pretence  to  couer  that  their  cruell  murther,  Should 
 he  deale  with  ourfifier,  as  with  an  harlot.    So  the  Ifraelites 
 touching  their  Idolatry.  And  Herod,  whofe  cruell  intenti- 
 on wanted  not  a  couer.So  Abfolom  ccuers  his  treafbn  with 
 pretence  of  paying  of  his  vowes.Butthefethat  haue  beene 
 brought,doe(uificiently  prooue  the  point  that  hathrbeeac 
 deliuered.    Heare  now  the  Reafons. 
 
 Wicked  men  would  not  be  thought  to  be,  as  indeed 
 they  are,  corrupt,  abominable:  neither  would  they  haue 
 their  actions  that  proceed  from  them,  to  bee  efteemed  as 
 wicked  and  vniuft :.  (For  Sin  hath  a  fecrct  guiltineffc  in  it 
 felfe  and  rather  affects  a  hiding  place  then  a  fort.)  Hence  is 
 it,  that  they  feeke  for  pretences  and  excufes  (as  Adam  for 
 fig-Ieaues)  to  hide  their  finne  and  fliame,  as  well  knowing 
 how  filthy  this  brood  is. 
 
 Secondly,  Reafon  is  one  of  the  principall  faculties  m 
 man;  and  therefore,  though  oftentimes  he  denies  the 
 rule  of  reafon,  yet  neuer  will  he  abfolutely  denie  reafon, 
 (without  he  will  denie  himfelfe.)  Hence  it  is,  that  men 
 will  hauefome  reafon(though  falfe  reafon  before  they  will 
 
 hane 
 
 »■»»        ''I        I 
 
ARABLE  OF  THE   LOST   SoNNE 
 
 387 
 
 Vfe. 
 
 Repreofeoftw* 
 font. 
 
 haue  none)    for  euery  thing  they  doc,  be  it  neuer  Co  vile 
 or  wicked.  The  Vies  follow. 
 
 Firft,  this  ferueth  to  Reprootte  many,  who  fct  goodly 
 fliewes  vpon  their  euill  doings,  and  varnifrt  their  finnes 
 with  falfe  colours. 
 
 As  ftft  the  Papifts,  who  fet  deceitful!  colours  vpon 
 their  faperftitious  practices.    As  for  their  facrilegious  dea- 
 ling, in  with-holding  the  Cup  from  the  people,  they  haue 
 this  colour.  The  wine  is  in  danger  to  be  fpilt,  and  what 
 needs  the  people  to  haue  the  cup,  is  nothisbloud  m  the 
 veines  (fay  they)  and  doe  not  the  people  receiue  whole 
 Chrift,  body  and bloud  and  all;  when  they  receiue  the 
 bread  ?  And  fo  for  their  Idolatry,  in  worshipping  of  Ima- 
 ges ;  thus  they  colour  it,  we  worship  not  the  Image,  but  j 
 God  in  the  Image,  and  Images  are  Laymcnsbookes,  very  I 
 ucedfuU  (fay  they)  for  their  encreafc  in  knowledge.  The  ! 
 like  colours  haue  they  for  their.praying  to  Saints  and  An-  | 
 gels,  tKey  honour  them  (they  lay)  bur  as  the  friends  of  j 
 'God,  and  goevnto  them,  but  as  vnto  Mediatours  ;  fork 
 were  greatprefumpcion  for  them  to  come  to  God  them- 
 felues,  considering  their  owne  vnworthinefTe  :  and  there- 
 fore,  in  humility,  they  goetothefe,  that  they  mayintreat 
 God,and  make  interceflion  for  them.  And  thefe  faire  pre- 
 tences haue  they,  to  couer  their  abhominablc  Idolatry: And 
 hence  it  is,that  the  dregs  of  that  religion  are  fo  fctled  in  the 
 j  hearts  of  many,  fo  that  by  no  meanes  they  can  be  rooted 
 j  out,  and  allbecaufe  of  this  deceitfull  varnift. 
 
 But  to  our  felues ;  for  who  feeth  not  in  what  requeft 
 I  this  Art  of  colouring  is?  Complexion-makers  wehaue(as 
 j  one  faith  well)  not  onely  for  withered  faces  of  ouerworne 
 Strumpets ;  but  alfofor  the  vglieft  and  mod  deformed 
 fins.  What  vice  fb  odious,  that  hath  not  found  a  couer  ? 
 What  fin  fogrofle,  which  (once  committed)  hath  not 
 fome  faire  pretence  ?  GofeS Moths  are  broken,  his  name 
 b!afpherned,his  feruice  neglected,  our  brethren  defrauded, 
 the  poore  opprefled,and  all  vnder  pretence  of  neceflity  of  Jjjf  **?#/-; 
 luring  inthe  world,  and  maintaining  wife  and  children,  fa^nfin 
 
 Secondly ,tbe 
 prophage  Pro* 
 tefiant. 
 D.Sclater. 
 ITCIT2.5. 
 Diumfirft  of 
 complexion* 
 ma\en(or  fi»% 
 repYoeuid. 
 Fir(i,focb  as 
 
 c  2 
 
 with 
 
388 
 
 An   Exposition    of    the 
 
 Aa.17 
 
 Sectndlyjttth  a& 
 fk&d  pouerly, 
 and  therefore 
 haue  no  time  for 
 good  dutki  and 
 religion  exerci- 
 fa- 
 
 with  the  reft  of  our  family.   Thus  many  (I  fay  not  all)  of 
 you  Shop-keepers  perfwade your felues  fas  your  praflice 
 teftifieth)  that  you  could  not  iiue,ifyou  fhould  not  lie  aud 
 deceiue,  for  by  this  craft,  you  get  your  gaine :  So  other 
 Tiadefinen,  as  Tailors,  Shoomakers,  Vintners,  Butchers, 
 Chandlers,  and  the  like,  thinke  they  may  be  difpenfed 
 wkh,  though  they  labou:  in  the  works  of  their  callings  on 
 the  Sabboth  day,  becaufe  otherwife  they  fhould  lofedieir 
 cuftome,  together  with  their  gaine;  by  which  they  are 
 enabled  to  maintaine  thcrnf elues  and  theirs.   Yea,  and  vn- 
 der  this  pretence,  many  iiue  in  vnlawfuli  callings,  as  V  Hi- 
 rers, Players,  Game  iters,  and  the  like:  but  what  better' 
 I  pretence  haue  thefe,  then  Harlots,  Theeues,  and  Pick-pur- 
 {cs^  who  vfe  thofe  courfes ,  becaufe  they  haue  no  other 
 meanes  to  Hue  and  maintaine  themfelues  2  If  this  be  a  fuf- 
 ficient  cloak e  for  finne,  then  Tiburne  hath  the  more  caufe 
 tpcomplaine,  where  many  a  one  haue  ended  their  dayes,. 
 for  their  robbing  and  taking  mens  purfes  by  the  high- way 
 fide,  though  they  haue  pretended,  that  they  had  no  other 
 meanes  to liue by,  and  if  they  had  not  done  this,  they 
 I  knew  not  which  way  to  haue  maintained  themfelues.   A- 
 I  way  then  with  this  fottifh  excufe,and  fond  pretence  \  for, 
 j  better  were  it  for  thee  not"  to  line  at  all,  then  tojiuein 
 I  finne,  to  the  dishonour  of  God,  and  hurt  of  thy  brethren; 
 and  farre  better  were  it  that  thy  body  ihould  pine  and  fa- 
 mifh  in  this  world ,t*h en  that  thy  body  and  fbulc  fhould  for 
 euer  fry  in  hell  torments. 
 
 So,other-fome  being  reproued  for  their  neglect  ofgood 
 duties,  and  holy  exercifes  which  God  enioynes ;  pretend 
 their  pouerty  and  meane  eftate;  our  whole  time  (lay  they) 
 is-litrle  enough  to  prouide  for  neceffaries ;  we  haue  no  lei- 
 fureto  heare  Sermons,  read  the  Word,  pray  with  our  fa- 
 mily ,as  other  haue;  and  if  we  fhculd  do  this,  we  may  beg 
 our  bread,  except  we  fhould  vfe  fraud  and  deceit  to  fupply 
 our  need.  But  let  fuch  know,  this  is  no  fmficient  excufe  for 
 the  neglect  of  holy  duties.  For,one  thing  is  neceflary,  as 
 our  Sauiour  telleth  Marthay  and  we  mull  rid  our  felues  of 
 
 worldly 
 
Parable    of  thh   lost    Son  n  b. 
 
 worldly  encumbrances,  to  choofe  the  better  part.  If  we 
 would  firftfeeke  theKingdome  of  hcAtieny  and  the  righteoujZ 
 me jfe thereof  \all  thefe  things  fhotild  he  given  vnto  vs.  We  haue 
 Gods  gracious  prornife  for  earthly  neceftaries. 
 
 Sundry  other  pretences  doe  many  bring  to  defend 
 their  finne,  as  that  they  doc  it  to  preuent  a  further  mif- 
 chiefe.  Thus  doe  the  Papifts  excule  the  maintaining  of 
 their  Stcwes  :  we  doe  it,fay  they,  to  preuent  a  further  in- 
 conuenience. 
 
 Others  pretend,  they  doc  this,  or  thiseuill  only  for  this 
 end,that  by  their  own  experience,  they  may  fee  the  vanity 
 and  viieneiTe  of  it.  So  do  many  Citizens  go  to  fee  mafle  for 
 trials  fake,and  that  againe  and  againe,yea,and  for  a  need  can 
 bow  their  knee  to  Baal :  tell  them  of  this,  they  colour  it 
 with  this  prctence,they  goe  indeed  to  fee  it,  but  it  is  with 
 a  good  intent,that  they  might  learne  the  more  to  loath  it.f 
 might  inflancein  fundry  other  particulars,  as  for  the  hea- 
 ring of  the  word,(omc  will  hcare  once  a  moneth,or  at  moft 
 once  a  day,  but  no  oftner,  for  fay  they,  we  can  heare  more 
 then,  then  we  canpractife  all  ourdaies.  And  the  like,  for 
 their  comming  to  the  Lords  Table,  they  cannot  come,  be- 
 caufc  they  arc  not  in  charity,  or  they  are  not  prepared  as 
 they  ought  to  be.  Thus  are  we  growne  skilful!  in  varni- 
 fliing  of  fin,  thus  doc  we  blaunch  our  vile  blemifries,  and 
 putrificd  fores,  which  euidently  fhewes  that  we  are  ranke 
 hypocrites,  and  exceeding  finncrs  againft  the  Lord. 
 
 Secondly,  let  this  admonifli  vs,  that  we  colour  not 
 ouraclions,  when  we  know  they  be  euill,  neither  fet-a 
 feire  glofle  on  them  as  the  wicked  doe,  alwaies  rcmem- 
 bring,  that  albeit  colouring  may  feme  vs  for  aduantage 
 amongft  men,  yet  to  his  eyes  with  whom  roe  ham  to  doe,  all 
 things  are  naked  and  vncettered,  Hee  cannot  be  deceiued 
 by  any  pretence,  though  neuer  fo  cunningly  contriued, 
 though  man  may  be  :  It  is  not  pretence  will  (lead  vs  at 
 that  day,  when  God  fliail  enlighten  things  that  are  hid- 
 den in  darkencife :  then  fliail  all  things  appeare  as  they 
 arc,  and  all  coulorabk  pretences  fhall  vaniln  away  as 
 
 C  c  3  fmoake  -7 
 
 >2? 
 
 Thirdly ifuehas 
 pretend  preuw 
 thn  of 'further 
 mifebicfe. 
 
 Fourthly  fich  as 
 prticndtrktt. 
 
 Suehreprouedai 
 refu/e  difigett 
 bearing  tfthe 
 ^sr^vnderprt 
 tence  of  hearing 
 more  in  an  koure 
 then  they  em 
 pratHfeali their 
 dues. 
 
 Andfooihets 
 rvbo  rcfufecom- 
 mingto  the 
 Lcrdt  Tahie%be- 
 caufe  they  ere 
 not  in  charity ,  or 
 not  prepared. 
 Vfez. 
 
 Hcb.4. 
 
 i  Cor.4.f. 
 
390 
 
 An   Exposition    of    thh 
 
 cDoftrine* 
 Hypocrite* 
 chmbe  by  cenfti 
 ring. 
 
 Luke  i  &»  1 1. 
 Vfe. 
 
 tfemo  curiam 
 qui  uon  malm- 
 
 finoafce ;  then  fliall  the  very  fecret  parts  of  thy  heart  be 
 difcouered,  and  thy  very  thoughts  fhallbemadc  mani- 
 feft.   A  floud  of  vengeance  mall  warn  offlefabe/s  paint. 
 
 And  thus  much  be  ipoken  of  the  fecond  branch,  where- 
 in we  haue  feene  how  his  elder  brother  exprelfed  this  his 
 difcontentj-w'*,.  by  his  reafoning  with,  and  accufing  ofhis 
 Father  for  vnkindnerTe;  which  accufation  he  doth  ampli- 
 fie,by  an  Antitheps,  He  had  beene  obedient,  and  his  younger 
 brother  difobedient.  And  from  thence  we  may  further 
 obfeme,that 
 
 *By  centring  and  condemning  others  do  Hypocrites  feeke  to 
 climbe  to  reputation  of  right  eon fnefte*  See  UWatth.  7.3. 
 Rom.iA* 
 
 And  it  would  be  taken  notice  of  in  this  cenfbrious  age, 
 wherein  the  religion  of  many  Hands  in  little  els  then  in  a 
 narrow  prying  into  the  Hues  of  others ;  gladfbme  enter- 
 taining of  the  reports  of  their  failings ;  And  palling  Sen- 
 tence (moft  feuere)  againft  them  for  their  (lips.  A  flander 
 by  that  knew  not  fiich  would  fay  itreight :  Thefe  muftbe 
 holy  men  (Saints  fure  )  that  lb  rigoroufly  cenfure  the  cor- 
 ruptions of  their  neighbours.  But  be  not  miftaken;  the 
 bird  that  hath  the  gayeft  feathers,  hath  not  euer  the  fwee- 
 teftflem :  Out-fide  Chriftians  haue  euer  beene  themofl: 
 dogged  cenlurers  of  others  actions :  By  this  ladder  they 
 haue  endeauoured  to  mount  vp  to  a  good  repute. 
 
 For  remedy  of  which  Corruption  3  that  aduife  of  the 
 Apoftle  would  not  be  forgotten,  Galat.  6. 4.  Let  euery  man 
 prone  his  owne  worke^fo  fh&H.  he  haue  reioycing  in  himfelfey  not 
 i*  another.  If  thou  wouldeftbe  iudging  and  cenfuring  , 
 lookeinto  the  hinder  part  of  the  wallet,  fliake  thy  owne 
 bofome,  fo  flialt  thou  either  haue  no  leifure ,  or  be  the  fit- 
 ter to  iudge  thy  brother ;  according  to  our  Sauiours  do- 
 ctrine, Mat.j.  3. 4.  whilfta^«i^«  in  thy  owne  eye ,  it  is 
 ftrange  if  thoucanft  difcerne  zmoatein  thy  brothers  eye. 
 And  yet  indeed  fiich  onely  elpie  moates ;  for  he  that  hatb 
 not  a  Beame  in  his  eye,  hath  Charity  in  bis  eye,  and  that  co- 
 uers  a  multitude  of -finnes. 
 
 We 
 
Parable  of  thh  lost  Sonne. 
 
 Wc  might  alfo  here  take  notice  of  the  Lftfanrter  how 
 the  elder  brother  fpeakes  of  the  younger,which  is  not  like 
 a  brother. 
 
 Afioonc  as  this  thy  fonne  veascoMe~\  Seethe  cannot  brooke 
 to  call  him  by  the  name  of  Brother  $m>  This  thy  forme.  He 
 goes  on,  and  fpeaking  of  his  fault,  fpeakes  in  the  moft  o- 
 dious  aggrauating  termes,  which  hath  deuoured  thy  liuing 
 •with  harlots  ;  broadly  charging  him  (and  that  at  once,  and 
 with  one  breath)  with  riot  and  whoredome.  Too  many  of 
 vs  hatie  this  elder  brothers  Eye  and  Tongue,  (as  I  haue 
 faid)  and  therefore  I  will  fay  no  more  ofthefe  particulars, 
 but,wifli  that  the  fharpe  edge  of  the  fword  were  more  v- 
 fed  againft  our  owne  finnes :  then  fhould  other  mens  fai- 
 lings find  more  fauour ;  but  becaufe  the  bach-edge  is  to- 
 wards our  felues?  the  fiarpe-edge  is  againft  our  bre- 
 thren. 
 
 Now  we  come  to  the  third  and  laft  branch, wherein  we 
 are  to  fee  how  this  his  anger  is  qualified :  and  that  is  done 
 two  waves. 
 Firft,by  his  fathers  kind  intreaty  of  him,sw.*8. 
 And  fecondly,by  the  Apoiogie  which  his  Father  made, 
 contained  in  the  two  laft  verfes. 
 
 For  the  firft,  -and  from  the  firft  ofthefe,  we  may  learne 
 thus  much. 
 
 When  God  hath  to  deale  withfinners,  he  dealeth  with  them 
 in  a  mild  and  me  eke  manner \and  not  in  fury  and rage  .The  Fa- 
 ther we  fee  doth  deale  with  him  in  a  peaceable  manner,  he 
 commeth  and  intreats  him  to  come  in,  Vcrf  28.  and  doth 
 not  in  a  fury  will  him  to  be  packing ,  and  come  no  more 
 within  his  doores.   Inftead  of  chiding,  he  fals  to  increat- 
 ing,  and  in  peaceable  termes  debates  the  matter  with  him . 
 By  whofe  practice  Gods  gracious  dealing  with  finners  is 
 let  forth.  For  the  further  proofe  of  this  truth,  do  but  re- 
 member Gods  manner  of  proceeding  with  our  Grandfa- 
 ther Adam^itv  he  had  eaten  of  the  forbidden  fruit ,  and 
 had  hid  himfeife  amongft  the  bufties.  Adam,  (faith  he) 
 J  -where  art  thou?  Hafi  thou  eaten  of  the  tree  whereof  1  told  thee 
 I Cc  4  thou 
 
 39* 
 
 Doctrine, 
 God  dealeth 
 mthfmnm  in 
 *  mild  manner  , 
 with  quiet  and 
 peaceable 
 termes. 
 
392 
 
 Gcn.4'9*io. 
 
 Reafon  \. 
 
 Reafon  a« 
 
 rfih 
 
 An    Exposition    of    thh 
 
 thou  fiottldeft  not  eate  ?  Thus  in  quiet  and  peaceable  termes 
 did  God  reafon  the  matter  with  him,  and  did  not  with  fu- 
 ry and  violence  Qome  vpon  him.  And  after  the  fame  man- 
 ner did  he  dealc  with  Cain,  where  U  Abel  thy  brother? 
 What  hasl  thou  done  ?  The  voice  cf  thy  brothers  blond  cry eth 
 vnto  m:  from the  ground. 
 
 Such  likewifc  was  his  dealing  with  the  rebellious  Ifra- 
 <?/*w,continually  from  time  to  time,as  is  manifeft  in  Scrip- 
 ture ,  and  cannot  be  vnknowne  to  fuch  as  are  exercifed, 
 (though  but  mcanely)in  the  reading  of  Scripture. 
 
 The  reafons  of  Gods  fo  dealing  may  be  thefe;  Virft,that 
 the  finner  might  be  brought  to  a  fight  of  his  finne  the  bet- 
 tered fo  either  conuinced  or  conuerted  :  For,  this  mild 
 and  g  ntle  kind  of  dealing  doth  much  fooner  caufe  the  of- 
 fender to  fee  his  fault,  then  a  hafty  and  pailionate proceed- 
 ing doth  or  can. 
 
 And  a  fecond  reafon  may  be  this ;  Wicked  ones(ifthey 
 belong  not  vnto  God  )  muft  be  let  goe  on  to  the  hcightof 
 impiety,  and  extremity  of  prophanenefle ;  and  therefore 
 they  are  fiiffred  to  go  on  without  check  orcontroll(hauing 
 no  bands  almoft  either  in  life  or  death)  that  they  might 
 fill  vp  the  meafiire  of  their  (ins  to  the  very  brim;and  after- 
 wards be  filled  with  wrath,  they  being  vtffcls  of  wrath,as 
 the  Apoftle  fpeaketh. 
 
 Now  for  the  Vks.  And  firfl: ,  feeing  this  is  fo ,  that 
 God  himfelfe  when  he  hath  to  deale  with  finners ,  doth 
 deale  fo  mildly  and  in  fo  peaceable  a  manner  :  this 
 then  ferueth  for  the  iuft  reproofe  of  fuch ,  as  hauing  to 
 deale  either  with  friend  or  foe,  grow  hot  and  boifterous, 
 if  they  be  a  little  moued  or  prouoked  :  Of  fo  fiery  and  fu- 
 rious a  difpofition  are  they ,as  if  you  mouethem  but  a  little 
 by  a  word,  or  theleaft  neglect  that  may  be,  they  will  be 
 ready  toreuenge  it  with  a  blow,  or  with  a  flab  :  too  ma- 
 ny fuch  hafty  and  turbulent  fpirits  are  amongft  vs,  the 
 Lord  amend  vs.  But  let  fuch  take  notice  of  Gods  peacea- 
 ble dealing  and  proceeding ,  euen  with  the  vefiels  of  his 
 wrath,  who  commeth  not  vpon  them  with  fuch  fury  and 
 
 ._ . 2Sii 
 
Parable   of    the    lost  Sonne* 
 
 rage,  but  reafons  with  them  in  mild  and  quiet  termes. 
 How  farre  are  thefe  from  imitating  God,as  good  children 
 ought  to  do?  But  I  am  crofTed  and  prouoked,fo  that  I  can- 
 not forbearc,  let  me  alone,prouoke  me  not,and  I  am  meek 
 enough. 
 
 A  worthy  commendation;  The  bruit  beaft  will  fcarcc 
 ftirre  vnprouoked:  and  the  Deuill  himfelfc  (  according  to 
 the Prouerbe)^ good,  fo long as hen  f leafed:  And  art  thou 
 good  no  longer?  Why  then,  let  this  be  thy  commenda- 
 tions ;  thou  art  as  meeke ^sz'Beare ,  or  as  a  Lion ,  or  as  a 
 Tyger :  and  of  as  mild  a  difpofition  as  the  Deuill  is  ,  for 
 thefe  arc  quiet,if  they  be  not  crofled  ;  and  fo  by  thy  owne 
 conrclTIon  art  thou,  but  not  elfe  :  for,  ifthou  beeft  ftirred, 
 then  thou  muft  needs  fpeak,there  is  no  remedy.  Is  thL  that 
 Chriftian  mceknes  which  thou  art  commanded  to  put  on, 
 and  called  vpon  to  learneof  Chrift?  He  dealt  not  roughly 
 with  his  enemies,  no,  not  with  lnd<zs ,  when  he  came  to 
 apprehend  him,  and  betray  him  into  the  hands  of  finners, 
 but  called  him  friend;  Cbrift  Iefus  neuer  taught  thee  to  be 
 fo  hot  and  hafty  in  dealing  with  thy  enemy,  much  lcfTe  in 
 dealing  with  thy  friend  and  brother  :know  then  thy  meek- 
 ncfle  is  no  Chriftian  meekneffe  ,  but  a  bruitifh  meekneffe, 
 fuch  a  mecknefle  as  is  to  be  found  in  the  very  bruit. 
 
 Secondly,  Is  God  thus  meeke  and  mild,  cuen  when  he 
 hath  to  deale  with  finncrs?This  then  commendeth  vnto  vs 
 the  grace  of  meekneffe  towards  our  brethren  much  more. 
 A  verrue  which  is  acceptable  to  the  Lord  ,  and  much  re- 
 ipecTed  of  him.  A  vertue  oft  commended  to  all  eftates 
 and  degrees,  and  commanded  both  by  precept  and  by  pra- 
 ctice. As  to  thcJMagiftrate,  the  Minijter,  the  Mafter,  the 
 wifcjhz  Servant ,and  the  like.  The  Magistrate  muft  fhew 
 it,euen  when  iuftice  is  to  be  executed,  and  punifhment  in- 
 flicted on  malefactors;  as  /o/^adid,  who  (  when  Achan 
 was  apprehended,  and  his  fin  difcouered,  whereby  he  had 
 offended  God  ,  and  troubled  Ifrael)  dealt  after  this  mild 
 and  gentle  manner.  CM)  fonne ,  1  befeech  thee  giue  glory 
 to  the  LordCjod  of  ifrael ^  and  make  confejfun  vnto  himy  and 
 
 flew 
 
 393 
 
 Ob. 
 
 Anfw. 
 
 Col. 
 Mat. 11.18. 
 
 Mat.  16. jo. 
 
 Vfcz. 
 i.Pct.3.4. 
 
 Mecfyefle  mu(i 
 befhmedby&U 
 lofh.7  19. 
 
394 
 
 i.Tim. 1. 15  ■ 
 
 Ephef.tf.0 
 
 r.Pct.5.4. 
 
 i.Pct.t.ao. 
 
 Motfaes  to 
 
 mildtcfe. 
 1.  It  is  the  path- 
 way  to  blejfcd- 
 mfe. 
 Mat. 5,5. 
 
 2.nJotbcaufe 
 vs  to  heave  the 
 word  profitably 
 lames  i.x- 
 
 An    Exposition  Of    t 
 
 hb 
 
 fhew  me  now  what  thou  haft  done, hide  not  from  me.  Thus  in  a 
 mild  and  peaceable  manner  muft  they  be  dealt  withall : 
 Mercy  and  loueisto  befhewed  to  offenders,  cuen  in  pu- 
 niftiing  of  offenders.  The  Minisler  alfo  muft  remem- 
 ber it.  'Paul  enioynes  Timothy  to  vfe  it  towards  oppo- 
 fites,  In  meekeneffe inftruElingtbofe  that  oppofe  themfeluesy  if 
 Godperaduenture  willgiue  them  repentance,  to  the  acknow- 
 ledging of  the  truth.  That  hafty  hot-fpurrc  humour  of  many 
 Minifters,  becaufe  they  fee  not  preterit  fuccefTc  of  their  la- 
 bours and  endeaiiours,  forts  not  with  that  Chriftian  meek- 
 nes  that  Gods  word  requires.^^/?^jalfo  are  enioined  the 
 fame  task  by  the  Apoftlc  Pan/,  when  as  he  faith  yTe  Ad  afters 
 do  the  fame  things  vnto  them  (viz..  your  ihtmnU)  forbearing 
 threatning.  The  like  charge  is  giuen  vnto  Wiues^  by  tht  A- 
 poftle  Peter ^  that  they  put  on  the  ornament  of  a  meeke  and 
 quiet  fpiritywhich  in  toe  fight  of  God  u  of  great  price.  How 
 doth  that  techy  peeuifnnefie  which  is  too  too  apparent  in 
 many  wiues,agree  with  this  injunction  ?  and  if  not  that, 
 then  much  leiTe  thofe  bitter  words  and  reprochfull  termes 
 which  many  vfe.  Seruants  likewifeare  charged  with  its 
 For  what  glory  u  it,  ij  when  you  he  buffeted  for  your  fault  s  ,yee 
 (hall  take  it  patient  lj\but  if  when  j  on  do  well  and  fujfer for  it,  j 
 j oh  take  it  patiently,  thi*  ii  acceptable  with  God  (as  the  Apo- 
 |  ftle  fpeaketh.)  Thus,  all  degrees  and  conditions  whatfoe- 
 |  ucr  muft  put  it  on.  We  want  no  motiues  to  induce  vs 
 !  hereunto:  For  firft,  this  is  the  path-way  to  WeflednefTe, 
 'Bleffed  are  the  meeke  (faith  our  Sauiour)/^  they  JhAfiinherit 
 the  earth.  Would  we  then  be  happy,  and  cnioy  all  good 
 iblefiings  needfuli  for  vs?thcn  let  vs  get  the  Tpirit  of meek- 
 nefle  and  mildnefle  into  our  hearts,and  exprefle  the  power 
 of  it  in  our  Hues.  God  grants  longeft  leafes  to  fuch  tenants. 
 Secondly,  It  will  much  auaile  vsin  the  profit  and  pow- 
 er of  the  word,and  therefore  the  Apoftle  Saint  Iam?s  w  iU 
 leth  vs  toheare  and  receiue  the  Word  with  meekneflc, 
 which  is  able  to  faue  our  foules :  W  ithout  this  we  cannot 
 hearethe  Word  with  comfort,  it  will  become  vtterly  vn- 
 profitable  vnto  vs. 
 
 Thirdly, 
 
ARABLE     OF      THE      LOST 
 
 O  N  N  E 
 
 Thirdly,Thc  meeke  arc  in  afpcciall  manner  vndcrGods 
 protc&ion^Seekeje  the  Lord  all  ye  meek?  of  the  earth  which 
 haue  wrought  his  tttdgemettt,  feekcrighteoHfkeffeyfeekemeek? 
 *e§ey  it  may  be  you  {hall  be  hid  in  the  day  of  the  Lords  anger. 
 Thefe  fhall  be  hid  in  the  day  of  the  Lords  wrath,  when  it 
 fhall  be  woe  with  others,  it  ihall  be  well  with  thefe,  read 
 P/4/.147.5.6.&14P.4. 
 
 Fourthly,  A  mildjpirit  pacifieth  wrath  2  Such  is  the  ef- 
 fect of  this  vertue,that  it  doth  not  only  Reepe  wrath  from 
 breaking  out,  but  it  alfo  qucncheth  it  being  once  enkind- 
 led. This  was  Gideons  armour  againft  the  rage  of  the  E- 
 fhranites ;  and  this  was  ^Abigails  armour  for  her  felfe,  her 
 husband,and  her  houfhold  ;  when  David  (being  incenfed 
 by  Nabals  churlifli  dealing)  was  comming  with  a  purpofe 
 to  flay  them  all. 
 
 Yoitknow  that  Reft  is  the  bell  cure  of  the  beginning  of 
 a  Feuer,  Remedies  are  to  be  applied  in  the  remilfion :  If 
 thy  neighbour  begin  to  be  angry  ,  awhile  forbeare,  and 
 giue  place;  Deaie  not  with  him  while  the  fit  is  on  him: 
 Words  are  then  as  cold  water  in  the  burning  of  an  ague; 
 they  increafe  choller.  If  then  thou  findeft  thy  heart  incli- 
 ned to  paflion,  lay  a  neceffity  of  (ilence  vpon  thy  felfe,  till 
 thou  beeft  able  to  fpcake  quietly  ,  and  without  froward- 
 ncfle  :  but  more  of  this  afterwards. 
 
 Fifdy,  It  is  afruitof  thefpiritj  and  the  contrary  is  a 
 fruit  of  corrupted  nature  :  If  then  we  would  haue  a  tefti- 
 mony  that  we  are  of  God ,  and  that  we  haue  his  fpirit  in 
 vs,  let  vs  manifeft  the  fame  by  our  mildnefle  and  meek- 
 nefTe,in  dealing  with  others,and  in  bearing  wrongs. 
 
 Laftly,  The  examples  of  the  Saints  are  many  that  haue 
 gone  before  vs.  And  Chrift  himfelfe  fetteth  forth  himfelfc 
 as  a  patterne  of  this  vertue,  leauing  himfelfe  an  example  of 
 it  by  waihing  the  feet  of  his  Difciples,  and  by  bearing  the 
 reproches  of  the  vngodiy. 
 
 Thus  haue  we  feene  how  many  and  how  forcible  mo- 
 tiues,  we  haue  tocaufe  vs  to  exercife  this  grace  of  meekc- 
 nefle  and  mildnelTe  towards  fuch  as  we  haue  to  deale  I 
 
 withall,  1 
 
 J95 
 
 J.  Such  are  vn* 
 der  Gods  prote* 
 ttm'mafyuu 
 all  manner  • 
 Zeph.2.3. 
 Pfal.76*,*. 
 Pral.i47.5,6. 
 Pfal.149.4. 
 
 4.  It  is  an  excel- 
 lent peece  ofay- 
 mow  againft  in- 
 cenfed watb. 
 Pro.  1 3.1. 
 Indg  8.2. 
 i.Sam.2j. 
 
 5  It  is  fruit  of 
 the  (piriu 
 Gal.5-*J. 
 
 6.  The  example 
 oftheSalntSyand 
 o/Chriflhimfelfe 
 who  haue  gene 
 before  vs. 
 Mat.ii.20. 
 loh.ij.5.15. 
 i.Pet.2.23- 
 
396 
 
 ObitU.  r 
 Anfw. 
 
 An    Exposition  of    tub 
 
 i  Cor.4.j, 
 Verfc4. 
 Obiett.  2. 
 Vtlenm  ferendo 
 inmriam  inuitas 
 nouam. 
 Anfw. 
 
 ObieU.ll 
 
 Attfi*. 
 
 iComJiJ, 
 Iohn  3. 
 
 vfii 
 
 withall,  yeaeuen  towards  our  very  enemies ;  for  Co  doth 
 the  Lord  deale  with  his  as  we  haue  feene. 
 
 But  ifwe  be  thus  raeeke  and  milde,  when  we  are  iniu- 
 red  and  wronged,  wefhallbe  laughed  at,  aad  counted 
 milke  fops,  daftards,  cowards,  and  the  like. 
 
 Loue  not  thou  the  praife  of  men,  more  then  the  praife 
 of  God.  The  praife  of  God  is  true  praife  indeed,  fceke 
 after  it ;  as  for  the  eftirmtion  of  man ;  without  the  eftima- 
 tion  of  the  Lord,  it  is  but  aftadow  of  glory,  ifitbcfo 
 much.  In  this  and  fuch  like  cafes,  fay  with  the  Affile  : 
 f?ith  me  it  i*  averyfma//  thing,  that  1  (hould  be  fudged  of 
 jott%  or  of  marts  indgement :  bee  that  imdgeth  mee  u  the 
 Lord, 
 
 But  if  I  be  fo  milde  and  mee&c,  they  will  neuer  haue 
 done;  they  will  raile  and  reuile  the  more,  the  more  they 
 are  fuftered.  Put  vp  one  iniurie,and  I  Hull  haue  enow. 
 
 The  more  mild  thou  art,  the  fooner  will  they  defift  and 
 end :  If  a  dog  barkes  at  thee,  thy  bcft  courfe  is  to  pafle 
 away,  for  if  thou  turned:  againe  and  flingeft  (tones,  he  will 
 neuer  haue  done.  The  ftrongeft  refiftance  is  by  opposition 
 of  contraries ;  as  fire  is  foonelt  quenched  by  water  ;  and  a 
 fort  wooli-packe  is  lefTe  penetrable  at  a  Canon  fhot  then  a 
 hard  ftone  wall. 
 
 But  it  is  hard  for  flefli  and  blood  fo  quietly  to  fit  downe 
 by  iniuries,  and  fo  eafily  to  digeft  wrongs  that  arc  offe- 
 red, 
 
 True;  it  is  hard  indeed;  nay  more,  it  is  impoflible 
 for  ficfh  and  blood  to  doe  it;  but  let  me  tell  thee  if  thou 
 art  no  more  then  a  lumpe  of  flefli,  there  is  no  poffibility  of 
 obtaining  heaucn.  If  thou  beeft  Gods  thou  haft  fpirit  as 
 wetias  flefli,  what  is  wanting  in  the  flefli  let  grace  make  a 
 fiipplyoff.  And  thus  much  (hall  feme  for  afecond  Vfe  of 
 thepoynt. 
 
 Now  we  come  vnto  a  third  and  that  f  erues  for  Confu- 
 tation ;  will  the  LorcWeale  fo  mildly  cuen  with  the  wic- 
 ked and  vngodly  ?  with  fuch  as  are  children  of  wrath  and 
 firebrands  of  hell?  then  may  Gods  children  aflurethem- 
 
 felues 
 
Parable  of  the  lost  Sonne, 
 
 feluesthathe  will  vfe  meekeneffe  and  mildnefTc  towards 
 them  :  he  is  not  hafty  or  paffionate  in  his  proceedings 
 with  drunkards,  fwearers,  and  the  like  rabble  of  repro- 
 bates, but  he  doth  deale  with  them  in  quiet  and  peaceable 
 tearmes;  and  will  he  then  be  hafty,  and  violent  towards 
 his  owne  children  ?  This  cannot  be,  certainelyifvngodly 
 ones  fare  f©  well,  Gods  children  may  Iooke  to  fare  far  bet- 
 ter. To  them  he  will  abound  in  all  riches  of  grace  and  con- 
 folation. 
 
 And  thus  much  of  the  Fathers  kind  intreaty  of  this  his 
 elder  fonne  ;  now  for  the  apologie  which  he  makes  vnto 
 him  :  and  that  is  contained  in  thefe  words. 
 
 And  he  [aid  vnto  him,  Sonne,  thou  art  eutr  with  me,  and 
 ail  that  I  kaue  is  thine. 
 
 It  was  mzete  that  we  fhoxld ma\e  merry,  and  be  glad  :  for 
 thii  thy  brother  was  dead,  and  is  aline  againe :  and  was  loft, 
 andisfowd* 
 
 In  it  we  haue,Firfta  ?r  of  option,  which  hath  in  it  a  Con- 
 cejfion.o^  what  the  elder  brother  laid,  verfe  3 1, 
 
 Secondly,  a  Confirmation*  wherein  the  Father  doth  iufti- 
 fie  his  owne  proceedings,  ah  &e}tio.  It  was  meete  that  wee 
 Jhouldreioyce  andbe  glad*  He  did  nothing  but  what  was 
 equity  and  right,  and  therefore,  there  was  no  caufe  ofdif- 
 contentment.  And  Secondly,  he  doth  defend  his  younger 
 fonnes  caufe  ,fbr  though  he  were  dead  yet  be  is  now  aline^q.d. 
 true  it  is  my  fonne,  thy  brother  was  lewd  and  difobedient, 
 dead  in  fmnes  and  trefpafTes,  but  he  is  now  become  a  i\qw 
 man,  he  is  aliue  againe,  all  his  former  courfes  are  left  and 
 forfaken,  and  he  is  now  returned  home.  And  therefore  it. 
 is  fit  J  fliould  giue  him  entertainement  and  ioyfully  receiue 
 him. 
 
 Now  we  come  briefely  to  fome  Inftructions  ;  And 
 j  firft  in  that  the  Father  doth  not  exafperate  his  fonne, 
 \m&  further  incenfe  him    (he  being  already  moued)  by 
 
 denying 
 
 397 
 
 Verfe  31. 
 32. 
 
1      3*8 
 
 An    Expositi 
 
 ON      OF     THE 
 
 Dotlrine. 
 The  wicked  may 
 netbs  exa-pera 
 tedvtbttttbey 
 areincenfed. 
 
 Rom.io.2. 
 
 TbesdMb.$. 
 
 Vfi2. 
 
 Matth,i8*7. 
 
 denying  what  he  had  before  faid,  vi*»  that  he  was  duti- 
 fulland  obedient,  neuer  breaking  any  of  his  commands, 
 &c.  (which  indeed  was  otherwife)  but  yeeldeth  to  this 
 his  faying : 
 
 This  may  teach  vs  this  point  of  wifdome. 
 
 Not  to  exonerate  the  mcked,  when  they  are  incenfed,  bat 
 rather  tojeeld  vnto  them>  ft  much  at  pojfibie  t»c  may,  and 
 decline  their  {uric.  This  point  may  feeme  to  haue  fome 
 affinity  with  the  former,  and  therefore  I  /hall  not  need 
 to  ftand  long  vpon  it. 
 
 In  a  word  then;  let  the  Vfe  befirft  for  Reprehenfion 
 offuch  as  are  zealous,  but  not  according  vnto  know- 
 ledge, (as  the  Apoftlc  fpeaketh)  not  palling  by  nor 
 winking  at  the  lead  biemifh  in  any  of  their  brethren. 
 Zeale,  if  it  be  well  ordered,  is  moft  beautiful!  in  a  Chri- 
 ftian;  butifnot,itis  a  thing  of  exceeding  great  danger: 
 as  fire  in  moderation  is  moft  comfortable,  but  in  extre- 
 mity moft  fearcfull.  In  all  ages,  it  hath  beene  found  IefTc 
 dangerous  to  the  Church,  when  men  haue  come  fliort  of 
 the  due  proportion  of  Zeale,  then  when  they  haue  excee- 
 ded* Auda  RithopxnPerfia,inanexcefTeofzeale,  throw- 
 ing downe  a  Temple  of  the  Pagans,  was  acaufethat  the 
 Kingjthcreby  incenfed,  threw  downe  ail  the  Temples  of 
 theChriftians,  as  Stories  do  report.  Sometimes  then  to 
 reproue  what  we  feeamifle,ls^oput  fire  into  gunpow- 
 der: at  fuch  times  it  is  wifedome  to  forbearc,  and  watch 
 a  fitter  opportnnitie,  when  our  reprehenfion  may  do  moll: 
 good. 
 
 Andifthefe  arerto  be  reproued,  then  much  more  arc 
 fuch  to  be  condemned,  who  fport  themfelues,  and  make 
 themfelues  merry  in  prouoking  of  others,  and  ftirringof 
 them  vp  to  wrath :  As  in  caufing  the  •cholericke  perfbn 
 tochaffe  and  fret;  the  contentious  perfon  to  fight  and 
 quarrell ;  and  the  like.  Thefe  doe  but  lay  {tumbling 
 blocks  before  their  brethren,  and  Woe  bee  to  that  man  by 
 whom  ftich  offences  come.  It  is  the  Diuels  office,  to  ftir 
 and  prouoke  others  vnto-euill  :  now  what  doe  fuch  but 
 
 take 
 
Parable   of  the    lost    Sonne, 
 
 take  the  Diuels  office  from  him,  and  follow  his  tradeand 
 occupation  ? 
 
 Thirdly,  feeing  it  is  a  part  of  wifedeme  fcmetimes  to 
 yeeld  to  the  wicked,    and  forbeare  contradicting  of  | 
 them,  efpecially  when  they  are  incenfed ;  then  let  vs  all 
 learne  this  point  of  wifdorne,  and  notprouoke  them  :  It  is 
 no  good  difcretion,  to  rouze  vp  a  Lyon,  or  to  take  a  Beare 
 by  the  tooth,  or  for  to  pluck  a  mad  Dog  by  the  eares,or  to 
 thruft  our  hands  into  a  Hornets  neft ;  much  danger  is 
 likely  to  follow  vpon  fuch  like  cowries.    And  therefore, 
 decline  their  fury  if  they  be  incenfed,  as  David  did  Sauls 
 fpearc.  Oh  that  we  could  once  learne  this  leflbn  !  that  we 
 would  yeeld  a  little,  and  forbeare  a  while  incenfing  others 
 by  our  contradiction.   This  gaine-faying  humor  hath  bred 
 our  woe,  though  men  beleeue  it  not.     The  ^Pelican  fin- 
 ding a  fire  nigh  her  neft,  and  fearing  the  danger  of  her 
 young  ones,  feeks  to  blow  it  out  with  her  wings  ;    when 
 (foolifh  Bird)  bythatm^anes  foee  doth  enkindle  it,  and 
 at  length  burne  her  wings,  and  fo  make  her  felfe  a  prey 
 in  an  vnwife  pitty.    I  hope  you  can  tell  how  to  apply  it : 
 Meddle  not  indifcreetly,when  coaies  are  kindied,the  blaft 
 of  thy  wings  abate  not  the  burning ;  it  doth  rather  increafe 
 then  quench :  for  a  while  forbeare,  meddle  no  other  wife 
 then  by  prayers  to  God  :    See  thy  o  wne  peace  and  iafety 
 in  the  frcedomc  of  thy  thought,  and  fllence  of  thy  tongue : 
 Confider  what  Ifaj3  and  the  Lord  giese  thee  v  rider  [landing 
 in  all  things. 
 
 Secondly,  in  that  the  Father  maketh  an  apologie  for 
 himfelfe,wemay  collect, 
 
 It  is  tawfulifor  a  man  tofpeake  in  his  owne  defence,  and 
 make  Apologiefor  himfelfejvben  he  iifalflj  accufed  and  wron- 
 ged by  the  wicked.  Gods  children  hauciTiewed  thelatv- 
 fulnefle  of  thisoy  their  pracTifc.  Thus  lob  being  accufed 
 for  cruelty,  oppreflion,hypocrifie,  and  many  other  finnes, 
 
 399 
 
 Vf*Z< 
 
 V  urn  fur  or  m- 
 
 curfusficurten- 
 
 ticcdefrrori. 
 
 Dr-HattsfeMs. 
 lib. i,  Medici. 
 
 maketh  a  folemne  protection  of  his  integrity,  and 
 fpeaketh  in  his  owne  defence  at  large.  So  Tanl  when  he 
 was  in  danger  to  be  killed  at  Ierufalcm  by  the  people, 
 
 bein^ 
 
 z  Tim.  2, 7 ■ 
 
 Dotlrine* 
 Amanmaytavfr 
 
 bUownedeftnct 
 lob  22. 5 
 lob  3 1. 
 
40© 
 
 Chap.st.i. 
 Chap,is-i» 
 
 Cliap.24«io- 
 Chap,  ly  8. 
 
 Clrap.iSti.^ 
 
 An    Exposition     of    t  h  a 
 
 loh.S.4?,4?= 
 
 Reafon  l* 
 
 Reafon  z* 
 
 being  refilled  by  thechiefe  Captaine,  fpake  for  himfelfe 
 vntothc  peopLe^  faying:  CMeny  Brethren^  and  Fathers , 
 heare  yeemy*  defence  which  1  make  now  vnto  j oh.  And  thus 
 alfo  did  he  plead  his  owne  canfe  before  the  chiefe  Priefts 
 and  Couricell.  And  folikewifc  when  he  was  brought  be- 
 fore the  Gouernour,he  made  Apologie  for  himfelfc.  Thus 
 did  he  alfo  when  he  came  before  /vitojopenly  profefling, 
 that  neither  again  ft  the  law  of  the  Iewes>  neither  again  ft  the 
 Temple ■,  nor  yet  again  ft  fafar,  had  hee  offended  any  thing  at 
 all.  The  like  was  his  praeTife,  when  he  was  called  before 
 ^r^/>4sandatmany  or  her  times  befides.  Thus  the  Pri- 
 mitiue  Chriftians,when  they  had  becne  flandered  vnto  the 
 people  for  difturbing  the  State,  for  adultery,  murther, 
 ,and  other  horrible  £ns  and  grieuous  crimes ;  did  vfually 
 write  Apologies,  and  put  vp  fupplicaticns  vnto  Princes^  I 
 that  they  might  defend  themfelues  in  open  audience.  But 
 what  doe  I  fpeake  ofthefe,  when  we  haue  Chrift  his  ex- 
 ample, (againft  which  can  be  no  exception  taken)  to  proue 
 the  point  ?  When  the  Iewes  charged  him  to  be  a  Samari- 
 tan, and  that  he  had  a  Diuell,  he  makes  anfwer  for  him- 
 felfe  :  J  haue  not  a  Diuell ;  but  I  honour  my  Father \  andyee 
 doe  dijhonotfr  me :  fo  in  many  other  places,  as  lok.\  8. 2 3. and 
 Z>^ii.i8,Tp.  Thas  did  he  euer  apologize  for  himfilfe, 
 when  it  made  for  the  glory  of  God,  and  the  good  of  his 
 hearers. 
 
 The  Reafons  may  be  thefe  : 
 
 Firft,ifwe{houIdnct  defend  our  felues,  when  we  be 
 thus  falfely  accufed,  we  rhould  giuefalfeteftimony  againft 
 our  felues,  and  beare  falfe  witnefle  againft  our  owne  per- 
 form. 
 
 Secondly,  becaufethe  (landers  which  light  on  our  per- 
 fons,  redound  to  the  difcreditof  our  profeflion.  How 
 common  a  thing  is  it  in  thefe  daies, ,  to  blame  the  profef- 
 fion,  forany  one  infirmity  in  a  profefibr.thoiigh  of  weake- 
 ned it  be  committed  ?  See  (fay  they)this  is  the  profeflion; 
 is  it  not  a  goodly  one,  who  would  beleeue  what  any  of 
 them /ay?  Seeing  then  the  profeflion,  and  the  caufe  of 
 
 the, 
 
\ 
 
 Parable 
 
 OF     THE      LOST 
 
 So 
 
 N  N  E 
 
 4©I 
 
 the  Gofpell,  is  thereby  endamaged,  it  behoucth  vs  not  to 
 be  flicntiuanfwering  truly,  vvhcnas  our  aduerfaries  doe 
 obiect  againft  vs  faJfly.  Thefe  are  the  Rcafons.  The  Vfes 
 follow. 
 
 And  firft  this  ferueth  for  Admonition  to  vs  all,  that  we 
 beware  how  we  cenfure  or  ccndemne  fuch  for  proud  and 
 vaine-glorious  perfons,  that  fpeake  now  and  then  of  their 
 owne  gifts  ,and  plead  in  their  own  defence.  For  fbmctimes 
 it  is  requifite  it  ihouldbc  fo  :  A  mans  own  good  name,and 
 the  Churches  good  doth  many  times  require  it.  Thus  the 
 Apoftle /><*/// was  forced,  by  reafbn  of  the  Corinthians, 
 more  efteemiog  (at  lead: in  appcarance)of  other  falfc  Apo- 
 ftks  then  himfelre,to  fpeake  in  his  own  praife,and  to  com- 
 memorate his  own  good  parts  :  1  fopptfe  (faith  he)  Irea* 
 not  a  whit  fahinde  the  very  chief e  Apofiles,  72 tit  though  I  bee 
 rude  infpeechjet  not  in  knowledge.  Yea  he  doth  profeiTe,as 
 the  truth  of  Chrift  is  in  him,  no  man  iTiould  flop  him  of 
 this  boafting  in  the  Regions  of  Achasa. 
 
 But  how  doth  this  agree  with  Salomons  prouerbe }  Let 
 another  manpraifc  thee  and  not  thy  owne  mouthy  a  fir  anger  and 
 not  thy  owne  lips* 
 
 Salomon  there  doth  meane  fuch  a  praidng  of  our  felues, 
 wherein  we  chiefly  aime  at  our  own  glory  :  But  this  prai- 
 fing  of  our  felues,  which  is  for  necefTary  defence,  and 
 wherein  we  ayme  at  Gods  glory,  and  the  Churches  good, 
 and  not  made  for  vaine  often  tat  ion,  is  not  there  forbidden  : 
 When  necefTary  defence  doth  call  for  it  and  require  it,  a 
 man  may  fafely  fpeake  in  his  owne  praife,  and  yet  be  no 
 tranfgreflbr  of  SAlomons  precept.  Secondly,it  furficeth  for 
 the  truth  of  that  and  fundry  other  prouerbes,  if  they  be  or- 
 dinarily and  vfually  true,though  not  generally. 
 
 Seccndly,Is  this  fo,  that  a  "man  may  lawfully  ftand  outin 
 his  own  defence,  and  apologize  forhimfelfe,  when  he  is 
 wronged,  (laddered,  and  falfely  accufed  by  the  wicked  ? 
 Then  let  vsvfe  our  liberty  in  this  kind,  and  in  fuch  a  cafe 
 let  vs  boldly  fpeake  in  our  own  caufe,  and  cleere  cur  owne 
 ■innoccncy;  Gods  Word  alio  weth  it.  And  certain ely,many  | 
 
 D  d  are  I 
 
 Vfih 
 
 iCoim 
 Verfei 
 
 1-5,6. 
 Ob 
 
 ^*fft 
 
 Anfw. 
 
 Vftl. 
 
402 
 
 An    Exposition  of    thh 
 
 Anjw. 
 
 In  whet  caf:  vc 
 
 &bat}not. 
 Pro.19.11 
 
 lohn  S.49. 
 
 Mdxntt.  in  lec 
 &  Luther. 
 
 arc  herein  much  ?o  blame,  who  put  vp  many  an  vntme  re- 
 port that  is  railed  of  them,  and  neuer  goe  about  to  cleere 
 themf  sines,  nor -de  fend  their  owne  credit :  They  are  too 
 roocarelefleof  whatisfpokenofthem,  although  it  bene- 
 j  uer  fo  falfely  and  flanderoufl/  fpoken,  yet  they  fit  downe 
 J  by  it.  Hence  it  coinmcth  to  pafle,  that  the  profeflion  is  dis- 
 credited, and  the  Lord  diftioncured. 
 
 But  rnuft  a  man  for  cuery  flander,  goe  about  to  fold  and 
 prone,  when  then  (hall  he  be  a:  quiet  ifthis  be  fo  ? 
 
 Such  indignities  and  wrongs  as  are  of  the  leaft  fort,  and  ' 
 
 tou:h  only  our  priuite  perfons,  may  be  borne  withall  and 
 
 Arete  page  by  a  j  winked  a:.  And  to  faith  Salomon,  The  difiretion  of  *  man 
 
 ler,an.         \  ^eferreth  his  Anger ,  Ztnd  it  is  his  glory  to  pkjfeoner  a  trAnfgrej- 
 
 (ion.  But  ifche  wrong  be of  another  nature,  if  the  flanders 
 
 j  which  are  laid  vpon  our  perfons,  redound  to  thedifcredit 
 
 i  of  our  profeflion,  and  to  the  hurting  and  hindering  of  the 
 
 ;  caufe  ofthe  Gofpell,  in  this  cafe  we  may  not  be  filent,  left 
 
 I  through  our  fides  the  Church  of  God  receiue  a  blow.  An 
 
 '  example  hereof  we  haue  in  our  Sauiour  Chrift,who  (when 
 
 '  the^Icwes  obieo'ted  againft  him  two  crimes,  one  that  he 
 
 f  was  a  Samaritan,  another  that  he  had  a  Diuell)  neglected 
 
 that  crime  which  concerned  his  perfon,  and  palTed  it  ouer, 
 
 as  being  of  the  tail  fort  of  wrongs,  and  (lands  vponTaato- 
 
 ther  efpecially,which  touched  his  doctrine, /A.***  notaDi- 
 
 ttelL  Abetter  patterns  we  cannot  haue  for  our  imitation. 
 
 And  as  this  concern  cs  all  Christians  in  genera!! ;  fo  in 
 
 fpeciall  vs  Minifters :  for  our  good  life  is  more  refpecled 
 
 :  then  cktr  leainingXommon  people  more  regard  what  they 
 
 '  1  heare  of  vs,  theri  what  they  heare  from  vs  (luch  is  the  cor- 
 
 Kr^aram't  ™Pzi6n of ojr  tUTles')     Jt  ftands  vs  therefore' in  hand,  to 
 ?»Hf!h»l?*  *,,r    keepe  a  ^ood  name  and  eftimation  am  one  ft  Gods  people, 
 
 Cfih{cienuaf  con-  r       r>  s  r      r    > 
 
 fcicntia  pin  pier    2i;d  to  defend  our  own  mnocencie,  when  we  are  raiily  flaa- 
 
 ttjama  proper  dere'd  andaccufed.  We  are  to  periwade  others:  Now;w  hat 
 
 di*i,jn*iu{l.      can  hinder  this  more  then  a  bad  perfwafion  of  vs  iff  'the 
 
 j  hearts  of  thofe,with  whom  we  are  todeale?we  therefore, 
 
 I  aboue  all  others  ought  to  free  our  felues  from  all  falfe  im- 
 
 !  putations;  for  a  good  perfwafion  of  the  Teacher5bringeth' 
 
Parable  of  the  lost  Sonne. 
 
 403 
 
 'Do&rine. 
 
 G&imlimcnn- 
 tamt  ihs  rigbte 
 ovscaitfe  efbis 
 children  agein[l 
 the  wicfyd. 
 
 a  ready  enter tainement  of  the  thing  that  is  taught :  but  a 
 bad  conceit  doth  much  preiudice  the  truth.  And  thus  much 
 be  ipofceu  of  this  point,  now  we  come  to  the  next  and  laft, 
 viz*  .  '' 
 
 god  will  make  tb  ?  innocency  pfhuferuants  known?,  hee  *4Jl 
 vpboid  and  maintaive  their  righteous  eaxfe  Again  ft  alloppofers. 
 This  point,  though  it  be  not  manifeftly  exprclTed,  yet  it  is 
 inciuliuely  implyed  in  rhe  Text,  He  wxs  dead  (lakh  the  Fa- 
 ther) but  he  U  now  aline ;  he  xviu  lofljbutu  found.  We  heard 
 before, what  the  fonneobiecled  againft  his  father  :  Firft, 
 thathehadbcenedutifulland  obedient :  Seccndly,that  his 
 brother  had  beene  vndutiful!  and  diflblute  •  and  therefore 
 his  father  did  deale  vniuftly.  Now  trie  father  heere  cleeres 
 his  iuftice,  and  anfwefeth  both  his  obieclions.  The  firft, 
 in  the  31.  verfc,  and  the  other  in  this  laft  :  fb  then,  with- 
 out doubt,  this  did  the  father  intend,as  to  cleere  himfelfe, 
 fb  to  defend  his  fon.  The  point  then  is  truely  gathered  : 
 now  let  vs  heare  it  further  prooued.  'Damd  perfwading 
 Gods  people  to  patience  and  confidence  in  the  Lordyviech 
 this  as  an  argument,  He  [hall  bring  forth  thy  righteoufneffe  a* 
 the  light%and  thyistdgensents  at  the  nooneday :  as  if  he  fhould 
 haue  faid  :  Howfoeuer  thy  innocencie  beat  fometimes  co- 
 uercd,as  it  were,  with  a  thick e  and  darke  "mift  of  flandcr 
 and  oppreflion,  yet  the  Lord  will  in  his  good  time  Tatter 
 and  ditfolue  this  mift,  and  fo  make  thy  innocency  apparent 
 and  cleere  to  the  world  :  yea,  he  (hall  make  thy  rightecus 
 caufe  to  befoeuident,  as  the  Sunne  when  it  rifeth  ?  nay, 
 which  is  more,as  atnoone  day  when  it  isat  the  highefLa*  d 
 fhincth  brighteit.  I  could  farther  fhe'w  you  the  truth  of 
 this,  by  many  examples :  Iofeph  being  accufed  by  his  Mi- 
 ftrefle,  and  vpon  that  falfe  accuiation  being  imprifbned  by 
 his  Mafter,  where  his  feet  vs>trc  held  in  the  ftodies,  and'he  laid 
 in  Irons  found  this  to  be  true :  for  how  did  God  make  his 
 innocency  knownevntothc  world,  and  in  his  good  time 
 fcatter  thofe  mifts  of flandcrs  caft  vpon  him.caufing  his  Sun 
 to  fh  ine  with  a  glorious  luftre  ?  Thus  the  Lord  dealt  with 
 lob  1  howfoeuer  he  was  falfely  accufed,    and  had  rtfiral^  .  Icb  41.7. 
 
 D  d  2  iiande- 
 
 Pfal.j?.*. 
 
 Twple  in  loc< 
 
 Gea.39  10. 
 Pfal.105.18f 
 
4°4 
 
 E 
 
 X  P  O  S  I  T'l  O  ft     OF     THE 
 
 Ier.37.IJ. 
 
 Lam.j.ft.5 
 57-5?' 
 
 Reafon  I. 
 
 :  ;Gcn.x8>25. 
 
 L 
 
 '.  Rea[on  2. 
 ;Pfni.l4<5  7- 
 Rom  3.4. 
 
 ^1. 
 
 flanderous  imputations  laid  vnto  his  charge,  yet  the  Lord 
 at  length  made  his  inn ocency  known e,  and  did  maintains 
 and  vphold  his  righteous  caufe,  as  his  (lory  ftiewethat 
 large.  Thh  alio  was  Gods  dealing  with  Jeremiah^  he  was 
 accufed  to  be  a  confpirator,andto  weaken  the  hands  of  the 
 people,  for  which  he  was  caft  into  prifon,yea  into  a  loath* 
 1  fome  dungeon,  but  hearc  him  now  fpeake  of  himfeife  and 
 i  of  Gods  dealing  towards  him,  /  called  vpon  thy  name,  O 
 Lord/tut  of  the  low  dungeon,  thou  haft  heard  my  Voicf,  &c. 
 Thou  drewefi  neere  in  the  day  that  I  called  vpon  thee,  thou 
 \  fajdfl^Fearenot.  O  Lord>  thou  hatt  maintained  the  caufe  of 
 \  my  foule, and  redeemed  my  life :  God  did  maintain  e  his  caufe 
 \  againft  all  oppofers.  Aid  this  hath  beene  prooued  by  Scrip- 
 ture, fo  it  may  be  further  cleered  by  Realons. 
 
 .  Forfirft;  It  is  his  place  and  office  fb  to  doe  :  he  is  the 
 Iudge  of  all  the  world,  as  Abraham  hith,  and  fhall  not  he 
 doe  right?  It  belongeth  vnto  him  to  render  to  euery  one 
 according  to  his  workes^nd  therefore  at  lad  he  will  come 
 forth,and  bring  the  righteoufhefle  of  his  feruants  into  open 
 light. 
 
 Secondly,  he  hath  promifed,  to  relieue  his  feruants, 
 when  they  areoppreffed,  and  will  he  ^oc  backe  from  his 
 word,  or  fay  and  vnf ay,  as  man  doth?  It  cannot  bee,  let 
 (jod  be  true^  and  euery  man  a  lyar* 
 
 Seeing  then  that  this  is  fo;  Let  this  feme  to  encourage  vs 
 in  all  well-doing,  feeing  God  is  with  vs,  and  in  our  righ- 
 teous caufe  will  never  leaue  vs  ;  let  the  wicked  traduce  vs 
 and  (lander  vs,yet  God  will  at  length  plead  our  caufe,  and 
 make  our  innocency  knowne  to  our  gIory,and  our  enemies 
 fhame.JtisthelotofGods  children  to  be  euill  fpoken  of 
 i  by  the  men  of  this  world ;  to  be  perfecuted  and  reuiled  for 
 I  righteoufhefTeiake,  and  to  be  condemned  of  wicked  men 
 vniuftly.  Daniel  {hall  be  charged  with  difobedience;*^**/ 
 of  confpiracie;  Eliah  for  troubling  f/rael;  Paul  for  railing  vp 
 of  tumults;  And  all  Chrifts  Difciples,  for  moouers  of  (edi- 
 tion amongft  the  people  :  But  thele  clouds  fhall  foone  be" 
 di(geifed,and  ail  thefedarke  mifts  fhalifiiddenly  be  fcatte- 
 
Parable   of    thb    lost    Sonne. 
 
 red.Let  not  thefe  things  then,  too  much  trouble  vs,  nor  any 
 whit  difcourage  vs  in  the  prafrife  of  Chriftianity ;  our 
 righteoufneffeiriallnotalwaiesliehidin  thedarke,  but  it 
 /hall  one  day  lhine  as  the  Sunne,  and  be  brought  into  the 
 open  light:  Commie  then  thy  waies  and  workes  vnto  the 
 Lord,  and  wait  thou  vpon  him.  When  thou  art  flandered 
 and  falfely  accufed,  relignethy  felfc  to  him  that  ruleth  all 
 things,  arid  fo  with  patience  pofleiTe  thy  fuule. 
 
 Secondly,  doth  the  Lord  defend  our  caufe  ?  then  let  vs 
 defend  his*:  let  vs  plead  his  caufe,  that  pleadeth  ours.  Let 
 vs  not  fee  God  to  be  difhonoured,  his  name  blafphemed, 
 his  Sabboths  prophaned,his  feruants  reuiled,&a  and  hold 
 our  peace.  Oh  I  where  is  our  couragafor  the  truth  ?  Magi- 
 fcrates  where  is  yours  ?  Minifters  where  is  yours  ?  Matters 
 where  is  yours  ?  Parents  where  is  yours  ?  while  drunken- 
 ne/Te  reeles  to  and  fro  about  our  ftreetes;  while  oaths  flie 
 about  in  euery  towne,  in  eiiery  Areer,  in  euery  market,  in 
 euery  houfe,  in  euery  /hop,  like  a  flocke  of  difinall  Rauens, 
 croaking  and  crying  for  vengeance  to  fall  vpon  our  heads  ? 
 Woe  vnto  vs  for  feeing  and  hearing  God  to  be  /bdi/ho- 
 noured,  and  yet  will  neither  heare,  nor  fee  it,  nor  plead 
 his  caufe  agairift  oppofers.  But  though  /frae//Cmzyet  let  not 
 ludah  tranfgteffe  :  though  men  of  this  world  doe  thus,yct 
 you  that  feare  the  Lord,  doe  notyee  doe  fo  :  God  hath  ta- 
 ken vpon  him  to  plead  thy  caufe,  and  defend  thy  innoccn- 
 cic,and  wilt  not  thou  plead  his  ?  Wilt  thou  fufter  his  name 
 to  be  trodden  vnder  foote,  and  neuer  /eeke  to  vphold  it  ? 
 Shall  wicked  men  fpeakc  againft  Gods  truth,  and  thou 
 ipeake  nothing  for  it  ?   Oh  beware  of  this,  for  feare  thou 
 
 wanteft  one  to  plead  for  thee  at  that  Jam; 
 
 great 
 
 tAJfiv. 
 
 when  thou  /halt  Hand  in  gieateft  need. 
 
 Thirdly,  doth  God  cake  vpon  him  to  plead  the  canfc  of 
 his  children?  then  let  none  take  vpen  them  to  reuenge 
 their  owne  quarrells.  Vengeance  limine,  I  wifl  repay  it  faith 
 the  Lord,  This  is  an  office  which  is  proper  vnto  God ;  to 
 him  it  belongeth  peculiarly  to  take  vengeance.  Now  what 
 doe  fuch  but  fit  downe  in  Gods  fcate,and  turnc  him  out  of 
 
 D  d  3  his 
 
 4°* 
 
 rfi* 
 
 Hof4.i5. 
 
 Vfi  3. 
 
 Rom.!  1. 19. 
 
4©5 
 
 Matth.5. 
 
 Rom  i  s  '4. 
 
 A  N-   Ex  POSITION     OF     THE 
 
 his  throne,  and  rob  him  of  his  honour,  and  intrude  vpon 
 hisTrerogatipte  RoyalU    The  Phariftes  gloffe  vpon  the 
 law,  pleafeth  vs  well :  Eysfor  eye,  tooth  fort onby&ctTh\$ 
 fecmeth  reafonable.  To  render  euill  for  euill,  like  for  fee,' 
 oneeuillword  for  another,  one  e.iill  deed  for  another,  and 
 no  more,is  counted  good  Religion  :  But  let  vs  remember, 
 God  will  plead  the  caufe  of  his,   and  therefore  let  all  filch 
 as  are  his,  commit  their  caufe  vnto  him.  True  it  is,an  1  can- 
 not be  denied,  we  may  feeke  for  helpe  of  the  Magnate, 
 ekher  for  the  preuenting  of  wrong,  or  punidiing  of  the 
 doer  of  wrong ;  for  it  is  not  our  mouths  which  God  (huts 
 vp  from  iuft  complaint,  but  it  is  our  hands  he  tyethvp 
 from  vniuft  reuenge.  When  the  Magiftrate  doth  reu:nge, 
 then  doth  God  himfelfe  reuenge,  whofe  mimflcr  he  «.    All 
 priuate  reuenge  is  that  which  muft  be  forborne.   Let  no 
 prouocation  then  ofany  Aduerfary  make  vs  vfurpers  of  the 
 Lords  authority.Letvs  waitehis  leifure,  and  not  preoccn- 
 pate  his  executions.  Remember  the  blood  of  Chrift  and  of 
 the  Martyrs  is  not  yet  reuenged;  and  wouldft  thouhaue 
 thy  turne  f erued  firft  ?  Waite  then  a  while ;  he  that  fliail 
 cameyin  the  end  will  come,  and  he  will  not  tarry.    In  the 
 meanetime,  waite  with  patience  for  his  appearing.    Say 
 with  xhzSpirit£ome:  And  with  the  Bride  fay,  Come  ;  for3 
 He  which  te/lifieth  thefe  things y  fiythySurtlj  I  come  quickjj. 
 \  Amen*  Ettcnfo  come  Lord  I }ejus. 
 
 FL3SCIS. 
 
xl/  (jenerall  Table  of  the  Qhtefe  Con- 
 tents of  this  Expoftion  on  the  Parable  of  the 
 
 Loft  Sonne. 
 
 CtUm,  Hew  God 
 attethin  that  which 
 iseuiH.47.  Thewic, 
 ked  rcafon  agai nil 
 Godsatli^,  anJ'condemne  them 
 asvniuft,3  8o.  Allofthemareto 
 beiuftifud,38  8.  Mans  aBi&K$  of 
 three  forts, 216.  The  Godly  aft 
 willingly^  342.  dftions  of  the  wic* 
 ked  are  fteps  to  death, 64. 
 *4datii3  when  he  fell, S 7- 
 jiffcCiiQM,  not  abclifhed  by  Re« 
 generation,  1 30.  muir  be  prepared 
 to  holy  duties,  1  62.  They  are  net 
 lobecondcmnedjjfj.  if  they  be 
 lightly  ordered  they  may  bevfed, 
 561  holv  to  know  when  they  are 
 diferdered,$6a. how  toordef  them 
 
 252. 
 
 ^jjUcfidTiS}  they  makevs  looke 
 home,iic».Ecp.efitsof  them,  112. 
 i:g.  yet  in  their  own  nature  cuill, 
 1  ij. and  diiue further  from  God, 
 ibid  .The  wicked  are  the  worfe  for 
 them,  ibid.  It  is  a  fearefull  con- 
 dition to  be  without  affltftio'a3i  14. 
 or  not  bettered  by  tffl&iw,  115. 
 
 They  are  wholefome  potions,i  09 
 Jike  pills  they  mull:  bee  fugred 
 with  the  prcmifes  and  fo  fwal- 
 lowed,lii .  Comfortable  to  con- 
 fidence end  of  them,  121.  when 
 vpon  ourdeliuerance,  then  they 
 are  fliarpeft,  121 .  Sometime?  they 
 are  fcnt;as  try als,i  1 7.  Sometimes 
 aspreferuatiues^ibid.  often  asre- 
 floratiues,4U7.  God  lookes  wee 
 fliould  come  in  when  hee  fmites, 
 1 19.  wee  are  vfually  belt,  vnder 
 them,! »i.  Concludenot  againft 
 your  fciues  becaufe  of  thcm^i  20. 
 How  to  know  the  meaning  of 
 them,  ii?.dirTcrencesbeiwixt  the 
 godly  and  the  wicked  vnder  them , 
 
 114. 
 
 •JggrauatuXtGn  to  bcaggrauatcd 
 not  extenuated, t8i.  how  it  muft 
 be  done, 183.  Others  faults  not 
 to  be  aggrauated  but  our  own, 3  ?  o, 
 
 j&nt£\'%   God   is  vfually    i%g"y 
 
 when  he  ftrikes,  117.  wee  fhotild 
 
 findeout  thecaufe  of  hisdifolea- 
 
 fure.and  how  it  may  be  donc,ibid 
 
 Scc^fflicli.m- 
 
 ^rUbmetique^of  God^w  bat  70. 
 
 *4pcbgiet  a  man  maynni:cTbr 
 
 himfelfe,  399.  elfe   hee  fnrders 
 
 D  d  4  him- 
 
The  Title. 
 
 himfelfe  and  his  profcffion,  ibid . 
 
 s4&parrellt  our  liberty  iiuhc  vfc 
 thereof.  \  14. 
 
 Author ,GoJ  is  not  offing 
 
 B. 
 
 Beafl; ^wicked  men  are  no  better 
 89  . 
 
 Begimiag-jOffin  ftop,69.  the  be- 
 ginnings  of  Repentance  if  true,  ac- 
 ceptable,2^i. 
 
 Birth,  differences  betwixt  the 
 firfl  di  fecondj  5  5 .  the  day  of  our 
 ncw-birib  to  bee  celebrated  with 
 ioy,ibid. 
 
 Bieffitgty  many  the  wicked  par- 
 take of,  4. 1  .what  kind  of  fpirituall 
 bkfjin\s  arc  beftowed  on  them^i. 
 theyefieeme  ail  asduedebt,  $9. 
 they  arc  the  worfe  for  them,?  3,54 
 5 5. and  abufc  all  to  (ins  (eruke,7j 
 they  are  beft  knownc  by  their 
 want,  192.  In  begging  them 
 plead  mercy^i  .defire  a  fanctifisd 
 vfeofthem,54.  All  needfull  bU(» 
 fags  accompanieGods  fauour,?«i 
 
 Boafiingyof  fin  aggrauates  it, 267 
 
 there  is  a  holy  kind  of  btafring^ot 
 
 Allboafl'mg  taken  away  inthebu- 
 
 finefTe  ofConuerfion,  225.337. 
 
 Breadjiovr  taken  i  n  Scripture,!  10 
 
 Brother^  Elder -brothers  Sathan 
 moil  cnuies,369-  they  aie  not  to 
 be  brought  vp  in  idleneife^o. 
 
 Bmtbcrii  of  fin  why  no  more 
 complaining  of  1^337. 
 
 C. 
 
 Ce»/tf$Y,rafti  auGid,?7o.39o.who 
 are  greatcft  Cenfurers  of  others, 
 390.  Hypocrites  feeke  for  reputa» 
 tionby  it,ibid. 
 
 Children^  the  godly  Satan  doth 
 meft  ertuiet6.they  may  be  bad  6c 
 yet  their  parents  good,ibid,  God 
 remebers. the  children  of  the  god- 
 
 ly to  many  generations^  .It  is  no 
 credit  for  the  vinous  that  they  j 
 come  of  holy  parents,7. 
 
 Change,  what  kind  is  in  true  rjc- 
 pentance,  joi,    what  kindc  the 
 wicked  makes 07. 
 Cburcbyifiblc  a  mm  company,t$ 
 
 Civility, the  difference  betwixt  - 
 true  fancHty  and  it,!  8. 
 
 Campany,  of  the  wicked  auoid, 
 30,10^.358. 
 
 Confcffion^hc  kfndsjifg  neceifa* 
 ry  before  rerriifii en,  ib.no  true  re- 
 pentance without  it,2$2.The  be- 
 nefits of  true  CohfefiQ/iiZS}.  The 
 properties  of  it, 27  i.It  would  be  of 
 Particulai  5,271.  It  mutt  be  made 
 vnto  the  Lord,  27  f  .Auricular  Co*- 
 fc$Q7i  condemned,277.  As  fin  was 
 enlarged  in  the  committing,  (o 
 muft  tt  be  in  thz  coiifeJffog.i$2. 
 
 Concealing  j>f fin  rcproued^}.. 
 fuch  are  Sathans  Secretaries,  268. 
 How  farrc  the  truth  may  be  con- 
 cealed^ 7. 
 
 ConfcitncCy  working  is  a  mercy  ^ 
 10, 
 
 Conpderation,bnngs  foTtfi  deter- 
 Trii nation,  1 4-T-  want  of  this  cau- 
 fcth  our  purpofes  tn  vanifh,.  1 47 . 
 what  it  is,i48.motiues to  it,  ibid, 
 our  wayes  often  to  be  confidered., 
 1  o^.Choyce  matter  for  Confidera* 
 tion,  149. 
 
 Content,  feeke  not  for  it  below, 
 95.  no  earthly  thing  can  bring  it, 
 94  In  God  aboue  it  mud  be  had3 
 94. 97- A  good -round for  conteia. 
 tation,56. 
 
 Connerfon,  h  rV  from  Gods  free 
 grace5i23.358.356.  Allthepraife 
 of  it  to  begiuen  to  him,  3  5  7. 
 
 Conuiclion,  it  is  not  eafily 
 wr©ught38.vfeaM  good  meanes  to 
 attaine  it,io. 
 
 C«»fffjwhat  Couers  thewtcked 
 ha  ue 
 
The  T*t>U. 
 
 haucfor  theirfins,  587.  God  Co. 
 ucrs  the  fins  of  penitents,  294.  fo 
 muft  we,  ibid 
 
 Couet'uktSyOVLT  Conuerfarion  is 
 to  be  without  it,  30/.  meanest© 
 auoid  iubid. 
 
 Countrj  fnrre,  which  isit,$o. 
 
 Cour/es,  God  wiUneuervpbraid 
 the  penitent   wmf  their  former 
 
 QQUT{tS,292- 
 
 Creatures, out  liberty  in  their  vfe, 
 
 Jl4.Abufeofthemdagcrous,3i-5. 
 
 Crtffes  fliould  be  corrections/ 1 9 
 
 Cufime,  in  fin  takes  away  the 
 
 fence  of  fin,9. 
 
 bl 
 
 Death,  twofold,  j  3  1,  we  are  na- 
 turally dead  in  fin.,22  5.eucry  wic- 
 ked man  is  a  dead  man,3  3  2.he  re. 
 fembIesadcadcorpsin4,  things, 
 334. thole  fpiritually  dead  to  bee 
 mourned  for,; $9.  Three  forts  of 
 coarfes  raifed  by  Chrift  from  the 
 dead  refemble  3.  forts  of  flnners, 
 350.  Death  thediucls  penitenthfl 
 ho wrc,  2 1 5,  why  the  wicked  d ic 
 quietly,}  37. 
 
 Debt,thc  wicked  challenge  Gods 
 bleflingsasduei^r;,40. 
 
 Defence^  A  man  may.fpeake  in 
 his  ovrnc  defence, $99.  Defenders 
 of  fin  double  fin>267.  who  doe  Co* 
 ibid. 
 
 Degrees,  the  wicked  proceed 
 from  lin  to  fin,«5.and  fo  come  by 
 degrees  to  the  height  of  it.  7c. 
 Grace  growcth  by  degrees  ,i  5 ?. 
 
 D^y>itis  dangerous  in  repen- 
 tance. 
 
 See  Repentance* 
 
 Delight)  God  giues  to  the  godly 
 as  for  ncceiluy   fo  for  delight, 
 
 Defection*  of  two  fbrts,4  j .  what 
 
 kind  may  befall  the  godly,  ibid, 
 how  grieuous  to  them,  4).  49, 
 what  kind  befallcth  reprobates,* 
 46. how  Gods  hand  is  in  it,  47.  of 
 all  iudgements  in  this  life  it  is  the 
 foreft,49.Speciall  fins  which  caufe 
 it,  50.  man  being  left  to  himfclfe 
 cannot  ftand, 57. 
 
 Defies,  man  is  vnfatiablc  in  dc- 
 firing  fince  his  Fall,96. 
 
 DenUnt  of  fin  depriuc  them- 
 felues  of  mercy,i66. 
 
 Diftrefcthc  wicked  Cceke  not  to 
 God  in  ir>85.  what  courfe  they 
 take,  85.160  Gods  bofome  the 
 beft  fhekerintheday  of  difreffe3 
 159. 
 
 Doflr'me,of  Papifts  frothy,  £9. it 
 hathno  footing  in  the  Word  99. 
 Sec  Papifts,  \ 
 What  VoSlrme  comforts  the 
 Confidence,*  00. 1  o  1 . 
 
 Doubting,  brings  much  aduan- 
 tagetoSathan,i44. 
 
 Duties ,   holy  vndertake  with 
 preparation,!  6^ 
 E. 
 Earth,  no  earthly  thing  can  con- 
 tent the  foule,94.  the Rcafbns,  ib. 
 they  arc  pauca,,  parua,  praua,  79 
 they  are  like  a  wild  bird,95. 
 
 X4ii0£,mlesto  beeobferued  in 
 our eattngy$\j.     See  fooi. 
 
 Endeauour,  will  be  in  the  life  if 
 true  repentance  be  in  the  harr,i  93 
 Emmy,  a  true  penitent  appre- 
 hended fin  to  be  the  greatefr,28i 
 Bnuie ,to  be  auoided,373.  k  re- 
 pines at  euery  bleffing  that  ano- 
 ther hath,  371.  motiues  to  auoid 
 ir,373..means  374  no  flying  Emdc 
 if  a  man  doe  well  ,377. 
 
 EuiU,   not  fufficient  wee  doc 
 none,2oo. 
 
 E*«/*,notfin,2  83.what  excu* 
 fes  the  wicked  haue  for  fin,3  8  7 . 
 Examination, 
 
 — >  % 
 
TheTtbh. 
 
 Fxamiffatinn,  of  our  hearts  the 
 flrft  (tep  to  Repentance,  107. 
 without  it  we  remainc  in  error  or 
 doubting,  1 72,  no  <Jay  fiiould 
 pa  ffe  without  it,  108.  the  benefit 
 of  it, 109. 
 
 Exewi/*,  what  the  beft  for  pre- 
 feruationoflifefpirituall,3S2- 
 
 Expoftulate,  not  with  God,379« 
 
 Extenuate^  not  fin,264.i8a. 
 
 E^?,  the  remembrance  of  Gods 
 all-feeing  eye  fliould  encourage  vs 
 in  good, 179.  and  rcftrainefrom 
 euiTl,i77»  he  is  an^.witneflfeof 
 an,  175.  to  forget  it  in  finning 
 dothaggrauate  the  fault,  180.  A 
 true  Penitent  hath  too  epst  and 
 which  they  arc,  1 27, 
 
 Face,  the  painting  of  it  abomi- 
 nable,5i4. 
 
 Fall,  when  wee  fee  fome 
 fall  away  not  to  be  too  much  dif- 
 couraged,22,.if  God  (lay  vs  not  we 
 fliall/fl//,S9«  the  falling  fickneiTe 
 isdangerous„i55. 
 
 Famine,  the  land  of  fin  is  a  land 
 of  famine,  77.  Famine  is  a  great 
 iudgement,  78.  yet  that  of  the 
 foule  isthefoareft.ibid. 
 
 Fd/ZiK^.neccflary  at  feme  times, 
 3 1  is  fomething  may  bee  eaten  in 
 the  time  of  a  Fag  if  neede-require, 
 $16. 
 
 Father, a\l  are  not  dutifull  that 
 call  God  Father^ %.  Itisaftrong 
 motiue  to  repentance  to  bee  pcr- 
 fwaded  God  is  our  Father ,1 2  7  .till 
 wcare  thus  aiTured,  we  mail  doe 
 nothing  of  loue,  128.  Thepriuj.. 
 ledges  of  fuch  whohaueGod  for 
 the;r  Father ,33.  euer  come  to 
 God  as  to  a  Father  3M9-  he  beares 
 to  vs  the  Affections  of  a  Father, 
 
 and  makes  for  vs  the  prouifionsef 
 a  F^thir,\zg. Hew  we  may  kxiQw 
 he  is  our  Father,  130. 
 
 Farre,  hew  we  goe  far  re  from 
 GcG,<Si.the:eafon  why  the  wic- 
 ked call  and  are  not  heard,becaufe 
 they  are  fa rre  off, 64. 
 
 Fausur 5  Impenitent  (inner?  arc 
 cut  ciGodsfimour,  230.  Repen- 
 tance brings  vs  into  it,  2 29 -fuch  as 
 mournefor  fin  may  be  allured  of 
 it,2^i .  where  that  is  notwanting 
 no  bleihcgcan  be  wanting,  50s. 
 the  way  to  it,  2  85.  itisa  faluc  for 
 euery  foare,$i  3 -to  beprefen'd  be- 
 fore all.  305.  the  difference  be- 
 twixt it  and  mans,?,o5. 
 
 Fearc.how  we  muh\ ;  9  the  god- 
 ly doc  feare  God,  iji.  in  amn- 
 fhine  asv/cllasinaftorrre,  ibid. 
 
 Feaji3  God  fcafleib  his  and  how, 
 
 F/i^thc  wicked  do  frcmJGod,63 
 Foolts,zll  tinners  are,24.not  na-. 
 turallbut  artificially.  Six  pro- 
 perties of  faotis  natural!  to  them, 
 26.  Their  bell:  workes  but  FaoUs 
 facrifke,  19.  there  arc  d.cgg*  of 
 folly  in  the  moft  regenerate  per- 
 fon  which  we  fliould  take  heed  of, 
 
 3«- 
 
 Food3  rules  for  it,j  1  s .  our  food 
 
 fh ewes  wha t  life  wc  liu e,  ?  4  5  • 
 
 Forgkencs  ,God  willfbrgiue  fuch 
 asdo  repent, 237. we  fliould  as  rea- 
 dily far  glue  others  as  God  doth  vs, 
 239-  God  is  more  ready  to  forgiue 
 then  man  to  beg  pardon,  a  to. 
 
 Fo  yfe  V>  howGcdisfoYf^  h  :nj$  \ . 
 how  Danidmuft.  be  vnderiloodin 
 faying  he  ncuerfaw  the  righteous 
 
 G. 
 
 Gifis^buCc  of  Gods  gifts  csufeth 
 
 him 
 
The  Tdla 
 
 him  to  hide  his  face  for  a  time,  1 1 
 Godgiuethhis  gifts  by  the  hands 
 of  his  Minifters,  t^6.  Common 
 pftt  arcof  a  wafting  nature,  76. 
 Cod  rslargerin  h:sgi//j,then  man 
 fh  Msreejuefls,2y8. 
 
 GadyWc  may  not  a  (hi  be  to  him 
 any  vifTb*e  Oiape^Yj  yet  he  makes 
 himf:!?  krrcrwnc  to  man.as  a  man, 
 i  *. he isthefbuks  Centre,  94. he  is 
 !  omntprefent,  •  76. and  omnifcient, 
 ibid. and  gracious  to  the  moftre- 
 be:liouSj4»- 
 
 Grace,  difference  betwixt  true 
 holinefie  avid  grace  reitraining,i9 
 Common  graces  may  bee  loft,  76. 
 J  Sauing  grace  principally    to  bee 
 j  fought,  77.  true  grace  will  tttttiu 
 feft  it  felfe  both  by  deed  and  word 
 25 1'Thc  grace  of  Chrift  is  as  large 
 as  the  fin  of  .^ta,ibid.Our  falua, 
 tionisofgm?,  224.  thereafonof 
 1^215.  true  graf*  hath   degrees, 
 1 5 J. why, T 57.  our weake begin. 
 nings  In  grace  fliould  notdifcou- 
 rage  vs^ibid  .Grace  that  is  chambe- 
 red and  conies  not  into  the  aire  is 
 ficke,i?s.  how  we  fliould  mani- 
 fest it,i$5. 
 
 Growth,  there  is  of  fin,  $7.  and 
 of  vengeance,^  S  and  of  graces  $$ 
 how  to  grow  in  graee,  1  $7 . 
 
 Griife3  godly  mans  greateft 
 griefe3what,  1 67,  they  grieue  for 
 the  (ins  of  others,  1 7 r  .and  for  fin  s 
 ofallforts,i;o. 
 
 Sec  Sorrow. 
 
 H. 
 
 Hearers, mud  depend  vpon  their 
 ownePaftori.i  1.  and  bee  content 
 with  plainc  teaching, ibid. 
 
 Heart  3hovr  to  prepare  it  for  ho. 
 ly  duties,  i6$\  Godgiuethypfin- 
 nerstohardncfte  of  ltarf,65. 
 
 Help!,  wicked  feekc  out  for 
 vaine  bslps,*^.  and  not  to  Gad  till 
 other  beipt  faile,  i07.God  takes  a 
 way  faifull  helpes  from  thole  hee 
 meanestofaue,io2.  three  helps  ox 
 a  godly  life,  146. 
 
 Holme fe,  a  marke  of  a  true 
 member  of  the  Church,  17.  two 
 things  much  like  bstmefje  yet  not 
 itji8. 
 
 Holy  Gfo/?,who  haae  not  firmed 
 againft  1^*39- 
 
 Honour ,  God  we  miift  and  how, 
 
 Houfc,  in  Gods  bou'e  are  hire- 
 lings,^?. Godprouidss  a  1  nge 
 diet  for  his  houfhold,!*^.  plcntie 
 is  there  though  wan:  at  home, 14* 
 
 Humility,  the  way  to  get  Gods 
 fauour,*8  5  .motiucs  to  iabcur  for 
 it,*86.Signes  of  it,i  S4  All  virtues 
 and  vices  are  againft  it,i9o  what 
 degree  of  humiliation  is  fufficient 
 for  faluation,  191. 
 
 Hunger,  wee  mult  come  with 
 good  ftomackes  to  Gods  ordinan- 
 ces,^. 
 
 Hiders,of  fin  who  are,? 64. 
 Hypocritesfiic  in  words/rceze  in 
 deeds>2S4.  there  are  fuch  in  the 
 Church,?  2    yet  all  in  the  Church 
 are  not  fo, ibid. 
 
 I 
 
 Ignsrance,  hinders  pardon;262, 
 Inhemms,  of  man  cannot  nou» 
 ri/li  thefoule,-.or . 
 
 2jj,Regeneration  doth  not  abo« 
 liHi  ic, 5  5 S .  the  3cdly  haueonely 
 true  loy  and  none  but  they,  560. 
 yet  it  is  not  difcerned  by  the  wic. 
 ked,and  why, ^61 .  Pardon  of  fin 
 bringsit3  365  our  lo]  here  is  but 
 the  beginning  of  Isy,i5y.  many 
 iuconueniences  arifing  from  vn- 
 comfortable 
 
The  TabU. 
 
 comfortable  walking,? 64. 
 
 J«/?,Gcd  is  as  weffas  mercifully 
 ai6. 
 
 X.     - 
 
 K#/»g,a  pledge  of  ioue,i4*.  an 
 antient  ceremonie^ibid. 
 L. 
 
 La&ts  of  God  the  wicked  can. 
 not  endure^* . the  rcafons of  it,ib 
 
 £i/r  ,hcpe  of  long  lift  a  great  let 
 to  repentancejUi.lt  is  a  folly  to 
 putofonthatrefpe&ribid.  There 
 is  a  two<fold/i/*,*3i. he  only  Hues 
 thatliuesthc/i/eof  grace,340the 
 excellency  of  that  lifirf 51  .how  it 
 may  be  difccmed,34i  .how  attai- 
 ncd,j47.how  maintained  and  prc- 
 {eri|ed.35i. 
 
 k  L9ue>iudgc  not  of  Gods  louc  by 
 outward  things,44-  God  select  as 
 yet  vncalled  are  within  the  com- 
 paflc  of  Gods  ltu*9i4Z.  while  itis 
 fhutvpin  Gods  decree  it  cannot 
 fo  afFc&  the  gedly  as  when  they 
 fceleit>*4t.  therefore  God  will 
 make  it  manifeft  by  figncs  that 
 they  may  not  doubt  of  it,  ib.  hew 
 we  may  be  aflurcd  G  od  loucih  vs, 
 £44  and  that  we  tow  God,  1 50.247 
 God  muft  loue  ?s  before  wee  can 
 hue  him  yZ^.  the  cords  of  his  hue 
 drawvs,n».Signesoftrue»Wof 
 the  godly,  248.  none  preacheth 
 loueCo  muchasthebeloucd  Difci* 
 ple,ibid. 
 
 /-*/fr»thc  wicked  are  wedded  to 
 thcm.,71  -and  follow  them,9J» 
 
 Ly^thofc  giueittoGodas  fay 
 theiHins  are  more  then  can  bee 
 pardoned  ^13  7. 
 
 M. 
 
 Mad  men  the  wicked  are  ,  104. 
 and  mad  pranks  they  play  ,105. 
 
 Man,  his  nature  mutable,  57. 
 being  left  to  himfelfe,  hee  cannot 
 long  flandjibid.euery  good  thing 
 
 in  him  fhouldcaufevs  to  consider 
 the  excellency  of  the  Creator,  16. 
 
 Maries  of  godly  forrow,i4$,of 
 an  humbled  fourc^i  5 2. 
 
 Aif4*fweakcft  often  attended 
 with  thegreateftblefling,!  i4dan« 
 gerous  not  to  profit  by  them,  51, 
 1  s  1  .they  are  to  be  vfed,not  to  be 
 trufted  in,i 6 1  .How  God  workes 
 aboue  mcans,to&withcut  means 
 3 1  j  againit means,ibid. 
 
 M4djtatioji,iwo  arts  of  the  mind 
 init,l48. 
 
 Members  of  mans  body,hcw  at- 
 tiihuted  to  God,  1  j. 
 Meefyesjtmuft  be  (hewed  by  all, 
 &toal.39j.motiuestoit,39+the 
 w^««ofmanybruitim,  3f3-  by 
 it  we  ouercome>395.  God  dealeth 
 withfinnersin  muchwtf^tf^pl. 
 obic<aionsanfwered,jt6. 
 Mercy,God  is  ready  to  fhew  it»234 
 It  is  his  nature,*!  j. he  is  more  rea- 
 dy to  fliewitthenwetofcekeit, 
 »40.  hiswirctafhouldmoue  vs, 
 44. It  is  our  beftplea,40,  thefenfe 
 ofitcaufeth  repentance,  12a,  yet 
 not  without  fenfe  of  mifery,  1 26* 
 the  wicked  partake  of  many  mer- 
 cies, 4 1  .Foure  rankes  of  mercies  to 
 be  thought  vponti24.prcfumptio 
 of  mercy  a  great  let  to  repentance, 
 a^6.none  fhould  defpaireof  it,»3  5 
 23 7. God  I7i ewes  vsmercy  in  with- 
 holding  what  we  dcfirc,24i. 
 
 Merciful!  we  fhoui  d  be  a  s  God 
 ismercifuB,4i» 
 
 Af«r//3thedoclnne  of  it  taught 
 in  thefchoole  of  nature*  3$.  Pa. 
 piftsat  their  death  renounce  it, 
 3  9  •  cucry  true  humbled  fbulc  dif- 
 ciaimeththem,iS5. 
 
 Minifiers ,  they  muft grae  Gods 
 people  their  full  allowance,  140. 
 not  teach  their  ownedeuices,ioi 
 
 Motions,  if  true,  they  are  accep- 
 table. 
 
The  Ttble. 
 
 taole,  r^1-  tncY  are  not  t0  ^cc 
 choaked ,  1*1.  how  they  are 
 quenchedf"i<3  howcherifhed,i»7. 
 how  to  know  them  from  Diaba. 
 licall  dehiHons,?  54- 
 
 MoHYwgy    God   fliewes  not 
 mercy  for  teares  fake,*  1. 
 
 K 
 
 Na'ure.,  man  may  not  difho- 
 nourhis  nature  which  Gcd  hath 
 fo  honoured,  14  it  ismutable,  $7. 
 
 O 
 
 Obkflhm-,  the  wicked  Obieft  a  - 
 gainftGodsproceedings5379.  So 
 doenot  thegodIy3j8». 
 
 Obflinacie  J  the  wicked  are  very 
 obJliHate,i7. 
 
 Old-age  no  fit  time  for  repen- 
 tance,ii4. 
 
 OrnamwuGod  alloweth  as  well 
 as  for  neceflity,3 1 3 .  Rules  for  the 
 vfing  of  them,} *9»  they  muft  ex- 
 prefTegodlineflCjmodeftieand  fo< 
 briety  ,  310.  In  what  fenfe  the 
 Scriptures  forbid  them,  524.  Spc- 
 ciallfinnes  which  vfually  accom- 
 pany their  vfe^ix. 
 
 P, 
 
 Papijls,  they  are  boafting  Pha- 
 rifces539-  they  hauc  a  Saint  for  e- 
 uery  foare,  to  whichthsyfly,  .8?. 
 what  doftrine  they  teach,  99  it  is 
 frothy,  99.  they  haue  a  feuerall 
 difh  for  euery  fences g. they fcant 
 Gods  family  of  their  prouifion, 
 1 3  5. their  dealing  with  theScrip. 
 tures,  135-  and  with  the  Sacra. 
 ments,ijS-  why  rhey  keep  away 
 the  Cupinthe  Lo.dsSupper^jB. 
 their  Sermons  are  the  worft  of 
 
 theirdiuinity3ij7.  how  they  var- 
 mfli  oucr  their  Idolatry, jiJj.they 
 are  all  for  W itt>  nothing  for  lohr,} 
 22$. 
 
 Varabks-,  Instructions  may  be 
 gathered  from  the  letter  of  spa- 
 rable,'. 7.  yet  not  fromcuery  thing 
 thenn,ibid. 
 
 Pre  fence  of  God  the  wicked 
 care  not  for, 61 .  how  to  be  ena 
 bled  to  endure  it,62. 
 
 Pfyfik**  what  preferues  the 
 life  of  thefoule,3J4. 
 
 Prtf^.the  Potters  wheele  our  in- 
 ftru£ler,3  84. 
 
 "Prayer,  fet- forme  for  any  law- 
 full,  i64.forfomenis  necefiary, 
 165.  We  may  not  euer  tie  our 
 felues  to  one  forme,and  why,i  66. 
 we  mutt  grow  in  that  grace,irf7, 
 where  is  true  life  of  grace  there  it 
 is,345.  the  fighes  of  the  foule  is 
 the  beuYRhetoricke,  166.  how 
 God  heares  in  not  hearing**  41 . 
 
 Preaching  ,  why  fo  much,  and 
 yetfolittlc  profiting, 336.  not  e- 
 nough  without  Gods  bl  elfin  g,i  t. 
 Preparation  need  full  before  we 
 come  into  Gods  prefence,  161 . 
 wherein  it  confifts, 1 63 . 
 
 Pretences  the  wicked  haue  ma> 
 ny  to  excufe  finne,3  85. 
 
 Vride  a  dangerous  finne,^  1  .it  is 
 the  deuils  ruft-borne,i86.God  re* 
 iiilcth  fuch,2  8  7 .  means  to  fubdue 
 it,  48  Si 
 
 Prefejpirs  taxed  who  belieuc 
 wcll,but  doe  nothings  <. 
 
 Proftfft,m;  thekinds,2f<S.exter- 
 nallprofefjion  when  ncceiTary,  and 
 howfarreforth,a*6. 
 
 Promifes  of  G  od  to  vs  to  be  re 
 inembred,3C7.  and  the  fulfilling 
 ofthemtobeobferued,?o8.  how 
 to   tremble   at  the    hearing  of 
 
 them, 1  85.      ■ 
 
 Vteuidtnce 
 
iT 
 
 The  Table. 
 
 Prouidence  of  God  depend  vp- 
 onaU2,jii. 
 
 Prouifion  God  maketh  fufHcient 
 forhis,u6. 
 
 Prcuaty  not  the  wicked,}  9?* 
 
 Puwfljment  will  be  as  the  finnc 
 is,So.  In  it  we  often  fee  the  finne, 
 1 1  8.8i.  how  to  find  out  the  fin 
 by  the  puvfbnent  >  117.  God  is 
 more  ready  to  pardon  thento/^, 
 
 Purpofes  are  to  be  put  in  pra- 
 e"tife,i9  8  and  tobefecondedwith 
 our  prayers,  198.  they  are  note, 
 nough  to  bring  vs  to  heaucn , 
 1 95  meanes  to  bring  them  to  per. 
 fe&ion,  197.  they  arc  fooles  pur- 
 chafes,!  $6. 
 
 fe. 
 
 Rjafon,  men  will  pretend  fome 
 forcueryac"r.ion,38o:. 
 
 Recteat'wti  what  kind  prcferucs 
 thelifeofthefoule,p3. 
 
 Reioyce  truly  the  godly  do,3  5 1 . 
 the  wicked  cannot,}66. 
 
 Repentance  ^wo  parts  of  it,2oo. 
 it  is  no  eafic  thing  to  repent  tru. 
 lyAv»*  $  1  -it  is  the  firft  refurre&i. 
 on,  150.  ho  repenting  without 
 fearching,io8.  It  is  not  tobede^ 
 ferrccUog.thereafonswhy,  209. 
 how  it  is  perfect  in  this  fife,  how 
 not,2o$.  the  fame  finne  ma^c 
 fallen- into  afier  repentance »  206. 
 yet  not  eafily  ,  if  repentance  bee 
 found,ibid.  three  maineletsofre-* 
 pmancejiw.  late  is  feldometruc, 
 2at.SickncfTeisno  fit tirueto be- 
 gin it.2io.lt  brings  into  Gods  fa* 
 uour;2?othc  firftmotions  to  it  if 
 true,  are  pleafingto  God,  232. 
 where  it  is  their  finnc-  is  left,  aor, 
 203,Andallfin,ic4r 
 
 Repwtty  thofc  wc  make  muft  be 
 true,  3  70, 
 
 Refolutimf  it  is  neceiTary  for  a 
 godly  life,H3  the  benefits  of  it, 
 i4$.Rtfibttiono€  the  heart  is  the 
 heart  of  repent  ance,i44. 
 
 Refumftion  of  a  Chriftian  is 
 threefold,  1  so.  labour -for  to  par. 
 take  of  the  firft  refweclion,  151. 
 
 flo*<ir^,lawfull  to  haue  an  eye 
 vpenit,  and  how,  113.  Godre- 
 wardi  the  good  works  of  the  god 
 ly  both  for  manner  and  mealure, 
 83. 
 
 Saintt'm>  fecke  it  from  GoJ 
 228. 
 
 See  Rafter  God  comfortable 
 
 Sacrament  >  Papifts  rob  the  pco. 
 pic  of  the  Cup,  138.  wincfpilt,is 
 nopartofthe5tfcrd«if»/,i39.  In 
 it  wee  receiuc  Chrifts  body  and 
 bloud  as  it  was  nailed  on  the 
 crofle,not  as  it  lay  in  the  manger, 
 138. 
 
 ^Senfes  wicked  men  want,  1 04. 
 
 Scriptures  kept  from  the  people 
 bv  the  Papifts,  with  the  reafons, 
 
 Seruice%  none,  comparable  to 
 Gods,88.he  mult  be  ferucd  before 
 all,  209.  fuch  as  ferue  not  him 
 fh all  ferue  a  harder  mafter,87.Sa. 
 thans  feruiceismofl  bafe,92,  no 
 credit  to  ferueliim,9  3. 
 
 SeparatknSnch  as  feparate  from 
 our  Church  condemned t  i6.what 
 kind  offeparatien  is  lawfull,ibid. 
 
 S'mne,  to  follow  it  is  toforfakc 
 God,6a.Itisa  wicked  mans  (port, 
 18.it  makes  a  man  Godsdebter, 
 61.  God  puniflieth  finne  with 
 JinneM  .Grcatjaraw  may  be  forgi, 
 uen, 
 
TheTtble. 
 
 oen,23$.  Sis*c  growcs  by  degrees, 
 65.noj/4»*fofowle  but  a  wicked 
 man  may  practice  it,$7  .the  godly 
 defire  to  be  rid  from  that  as  from 
 the  greateft  croffb,  171.  Belcucd 
 fnne  how  to  find  out,  17  I.  Sinne 
 may  not  bee  extenuated^  164.  to 
 thofewho  thinke  ft  n:  is  fmall, 
 it  is  not  fmalljibid  hinder  the  be- 
 ginnings of  it,  69  It  is  like  an 
 impudent  beggar,59.  as  it  grows, 
 thecurfegrowes,68.  God  punifli. 
 ethitinitsownekind,  80.  Sinne 
 transformes  men  into  beafts,  90. 
 ttisagainftGod.  Infpeakingof 
 the  finnes  of  penitents  aggrauate 
 thcmnott33o. 
 
 Sinner  1  are  fpend-thrifts,  71. 
 and  younger  brorhers,24.  There 
 is  a  league  betwixt  finne  and  the 
 Jinner,  9.  hismiferablc  eftace  be- 
 fore repentance,!  10  Itisnoeafic 
 thing  to  bring  thejSawr  to  a  fight 
 offinne,8. 
 
 Sonncs  of  God  haueall  legacies, 
 119- 
 
 Sorrsvf  immoderate  adwanta- 
 geth  Sathan,T9 1 ',  what  meafureif 
 fufficient,ifeid.allattaine  not  the 
 Iikcdcpth,i9i.mcanesto  attainc 
 true/drrow,i  74. figncs  of  it,  170. 
 
 Slanders,  in  what  cafes  to  paiTe 
 bythem,402. 
 
 Sic  epe  preferucs  life,}  5  $  • 
 
 Sphit%  how  we  may  know  wee 
 haue  it,  145.  the  manner  of  its 
 working^/* 
 
 Strength  of  ourowne  truftnot 
 to,  58.  wee  are  apt  to  thinke  too 
 highly  of  it,Co, 
 
 Submit ,  we  muft  to  Gods  pro- 
 le eedings,j  84. 
 
 T. 
 
 Tempuims  ordinarily    mo  ft 
 
 ftrongatourfirft  conuerfion  ,  9. 
 Sathan  fits  them  to  our  humors, 
 58.  and  driues  the  wicked  by 
 them,*7. 
 
 Thankfulne (fc, a  humble  heart  is 
 a  thankfull  heart,iS<5. 
 
 Tbiefe  ,  the  example  of  the 
 tbteues  conuerfion  at  the  laft 
 houre,  a  great  let  to  repentance, 
 
 21  f.  the  difference  betwixt  the 
 tbicfc  and  prefumptuous  finners, 
 
 Tbreatnings  to  bee  trembled  at, 
 184. 
 
 Thoughts  worldly  lay  afide  in 
 hoIyduties,i6j. 
 
 Time  there  is  for  repentance, 
 which   may  not   bee  neglected, 
 
 22  r. 
 
 Turning-,  what  kind  the  wic- 
 ked make,  207.  there  muft  bee 
 as  well  a  turning  to  the  Lord  as  a 
 rifing  from  finne. 
 
 V. 
 
 fntban^uUefle  caufeth  God 
 to  hide  his  face,  50.  The  wic- 
 ked are  mod  vnthankefull 
 when  God  is  £noft  bountiful!, 
 55.  Bee  not  too  much  grieued 
 for  the  vnthankfulnefTc  of  others, 
 
 57. 
 
 Viilualkn  infamous  amoegft 
 thftjfwcs^pj. 
 
 W. 
 
 #^/?w,finners  are  great  tfafU 
 erstfi.  Common  gifts  are  of  a 
 waiting  nature,7&. 
 
 Want  Saints  fometimes  are  in, 
 andhow,30j.  yet  no  good  thing 
 is  wanting}jC4.  Agroundof pa- 
 tience vnder  it,  5  $. 
 
 fTeaknefft 
 
The  Table. 
 
 Weatynejje,  the  godly  not  to  be 
 difecuraged  becaufc  of  X9ta\{tne^ei 
 
 Wic\t&  one  who  is^S.they  arc 
 wifein  their  kind>  is3  yet  Fooles, 
 CccFooies.  They  are  felfe  conceit/* 
 cd,27-yet  very  Canon,  338,357. 
 they  are  all  for  thepreiem,  t%. 
 they  are  wanderers,^. and  /fralbe 
 dealt  with  likeftrayes3  35^.  no 
 wicked  man  can  bee  a  good  hus- 
 band^! they  fpend  Gods  gifts  in 
 finnesferuice,  73.  they  are  like 
 beafts,  89,  and  worfe  then  beafts, 
 30. 
 
 U^iUy  free-will  confuted  9  nfi 
 how  and  in  what  refpe£ts  man 
 hath  freedome  of  mU9  126.  how 
 God  willeth  the  deftru&ion  cf  a 
 {inner,236. 
 
 J^i/Ztow^how  to  attain  t»  it^o 
 
 fpittbes,  not  lawfulltofeeke 
 to  them,S6.  yet  God  doth  fome- 
 tfones  permit  cures  to  be  wrought 
 by  their  meanes,i6ia 
 
 Wordy  tremble  at  it,  184.  and 
 come  with  a  good  ftomackc  to  it, 
 141, 
 
 rtares  of  difcretion  the  wicked 
 attainenotvnto^j, 
 
 Z. 
 
 Zeale  lefTe  dangerous  to  the 
 Church  to  come  fliort  of  the  due 
 proportion^ hen  to  exceed  it,39«. 
 when  it  is  well  ordered,  it  is  mod 
 beautifull^ibid. 
 
 FIKJS, 
 
A 
 
 SERMON 
 
 PREACHED  AT 
 
 THE    SECOND    TRIEN- 
 
 niall  Vifitation  of  the   Right 
 HONOVRABLE  AND  RIGHT 
 
 REVEREND    FATHER    IN 
 GOD,   K>  ILL  I A  M  LordBifliop 
 -oiLtndon,  holden  at  Keluedon  ia 
 'Essex:  SefUmbet.%, 
 l6jl. 
 
 By  N  e  «  e  m  i  a  h  R  o  g  e  r  3 ,  Paftor  of 
 CWcffmg  in  Sffix. 
 
 O  VtinAm omnes  qui  alacres  currunt  adC<tthedr*?Kstamvi- 
 gilts  reperirentur  adcuram :  Bcrn.Ser.77.  in  Cant. 
 
 LOTipon , 
 
 Vrinttdby  geergeCWiller  for  SdtvardBmvfler,  and  are  to  be  fold 
 
 at  his  Shop  at  the  Stgne  of  the  Bible,  at  the  great  North 
 
 doore  of  Tauls.     16  32. 
 
I 
 
 Rccenfui  hunc  librum  cui  titulus  eft  (  *A 'Sermon  Vrea- 
 ched  at  the fecondTrienniaU  VifitMion  of  the  R.H.  R.R.  Far- 
 ther in  God,  William  LfB.  of  London,  holden  at  Kelwdon 
 &c.)  (  vna  cum  Epiftola  Dedicatoria  ad  Venerabilem  vi- 
 mm  Arthurum  Duck  Legum  D.&c)  qui  quidem  liber  con- 
 tinet  quatuordecim  folia,  in  quibus  nihil  reperio  bonis  mo*- 
 ribus,  aut  fan*  doftrinae  contrarium,  quo  minus  cum  vtili- 
 tate  imprimatur,  modo  intra  tres  menfes  proxime  fcquen- 
 tes  typis  mandetur. 
 
 Ex <tdibtis Londinenf*  Gvlielm.    Bray 
 
 2)ecemfa7A6zu  Efifcofo  Londinenfi  ^ 
 
 Cafellmns  Domefiiciu. 
 
TO  THE  RIGHT 
 
 WOR.SHIPFVLL  Arthvr 
 
 Dvcke,  Dr.ofthc  Ciuill  Lawes,  Chan- 
 
 celleur  to  the  Right  Honour  able  and  Reue- 
 
 r end  Father  in  God,  WILLIAM  Lord 
 
 Bifliop  of  London,  and  one  of  the 
 
 .Maftersof  his  Majefhes  high  Court 
 of  Chancery. 
 
 Right  Worfhipfull  and  moft  worthy  Sir  3  j 
 
 ifflake  no  other  \yiplogie  for  my 
 felfe  in  refpeil  of  ^Publication^ 
 and  Dedication  of  the  enfuing  Ser- 
 mon^   then  that  which    Daaid 
 made  to  his  brother  Eliab  (who 
 rajhly  ittdged  huforwatdneffe  in 
 comming  to  the  battle  to  proceed 
 from  the  pride  and  naught  inefie  of 
 his  heart)  Is  there  not  acaufe?  UWightithauedyedl  iSam. 
 the  common  death  of  other  Sermons^  it  hadbeene  dead  and  I 
 buried  out  of  fights  but  loath  I  was  that  it  jhouldfujfer  a 
 violent %and an  ignominious  death  through  thefalfe  ca- 
 lumniesx  and ignorant  cenfures  of  forne  ill  affelted/pirits^ 
 
 \yi  2  and 
 
 *7^9< 
 
and  therefore  I  haue  fought  life for  it^  that  it  way  Hue  to 
 the  worlds  and  fpeake  for  itfejfe. 
 
 Iprefentittoyour  Worjhip^  Prote&ion lie fire not^ 
 ifit  be  truth  delivered^  it  is  Gods^  and  able  to  defend  it . 
 fetfe?  tferror>  ** were  AH  i*fuffer*bk  wrong  to  abafefi 
 wort  hie  a  Patronage  for  the  Defence  of it  ±  Acceptati- 
 on I craue\  and 'this  your wonted and  natiue  courtefie,  to- 
 gether with  the  great  refpeft  you  beare  to  the  meaneftof 
 pur  Iribe^fures  me  of. 
 
 In  which  confident  exftfUtm  I  binde  rnyfelfe,  a 
 
 four  Worjhips  in  my  beji  ob/mance, 
 
 NSHEMIAH    Ro  0  E  R  Si 
 
 m 
 
 MSSSS 
 
A 
 
 SERMON 
 
 PREACHED 
 
 At  thefecend  Trienniall  Vifitation  of 
 
 THE    RIGHT   HONOVRABLE 
 
 And     RIGHT    REVEREND     FA- 
 
 THER    IN  GOD,   WILLIAM 
 
 Lord  Bifhop  of  London,  holdenat 
 
 J&lucdonin  Essex  s  September. y, 
 
 16  j  i. 
 
 TEXT.    Neh.  8.4. 
 
 An&HLixz  the  Scribe  flood  vpon  *  Pulpit  of  Wood)  which 
 they  bad  made  for  the  purpsfe. 
 
 Here  needeth  not  a  Seer  to  difcouer 
 
 the  rnyftery,and  meaning  of  a  Text 
 foplaine,  efpecially  to  fuch  an  Au- 
 ditorie,  where  are  fb  many,whofe 
 eyes,  like  thofeof£^/<?/, fee  things 
 a  farre  of.  The  Sum  and  Sttbftance> 
 with  the  ConnexionjnA  Coherence  > 
 are  fb  obuious,  that  who  fo  runs  may 
 
 •X 
 
 reade. 
 
 B 
 
 Worthy 
 
 Icb 
 
 J9-2*' 
 
A  SERMON. 
 
 ;  Matth.7. 
 
 «  i,e.(iwlvelcQn 
 
 Worthy  Nehemiah  hauing  repaired  the  walls,  and  bro- 
 ken buildings  of  Ierttfalerny  begins  the  Rehire  of Religion 
 (which  was  much  decayed)  and  ofUWanners  (which  was  I 
 much  corrupted)  amongft  that  people.  This  he  fets  vpon 
 in  this  Chapter ;  Firft,  (like  a  wife  builder)  laying  a  good 
 fpundation,  and  after,  building  thereupon.   He  begins  this  j 
 worke  with  reading,  and  expounding  of  the  Law,  the  \ 
 better  to  conuince  the  Iewes  of  their  aberrations,  and  fai-  • 
 lings, which  he  doth  effectually.   Take  we  notice  ofParti-  { 
 culars. 
 
 Firft,  the  Meetingof the  Congregation,  and  affembling ! 
 of  the  people,  both  men,. and  women,  and  all  that  comd  j 
 'titer^Laml    ^care  wita  vnderftanding,  enen as  one mantvsrfe  l.    They  I 
 in  loc-*  w  e  re  no  Schifmatu  kes. 
 
 Secondly,  the  Place  ,in  the  ftreet  before  the  water  gate, 
 verfe^.  openly,  and  publikely,  not  in  a  fecret  corner.  It 
 was  no  ConHertttcle. 
 
 Thirdly,  the  Priefl  who  he  was,  together  with  his  be- 
 hauiour  and  carriage,z>«/*  4  which  well  became  himfelfe, 
 and  place ; 
 
 1 .  He  Opened  hh  beoke  in  the  fight  of  all  the  people  (be- 
 ing fitly  feated  to  be  feene)  vpon  the  opening  whereof,the 
 people  lriew  much  reuerence,  verfe  5. 
 
 2.  He  makes  a  Prayer  before  the  Sermon,  and  begins 
 with  blefling  the  great  Cjod  ofheauen,  whereat  the  people 
 are  zealoufly  deuout,  with  lifted-vp  hands,  and  bowed 
 heads  and  bodies  anfwering  thereto,  ^Amen^  z,4men7 
 verfp  6* 
 
 3.  He  Reades  his  Text.gmes  the  fenfe  of  the  words,and 
 cauieth  the  people  to  vnderfiand  the  meaning,  verfe  7,8. 
 The  like  method  with  this  vnder  the  Law,  is  obfeiued 
 by  vs  the  Preachers  of  the.  Goipell  and  may  hence  haue 
 warrant.       . 
 
 One  of  thefe  branches  (as  you  fee)  Ihauechofeformy 
 Text,  which  fets  forth  vntovs  the  Preacher  with  fome 
 principall  Ctrcuwft ant tails. 
 
 The  Preacher  is  defcribed  by  his  Namei  and  by  his 
 '  Office.] 
 
r 
 
 A  SERMON 
 
 Office.  His  Name  [_Ez,ra.~]     His  Office  {the  Scribe."} 
 
 The  CircumUamialls   are  two :    Situs ;  Locus  :    His 
 S*>*,Or  the  Gr/?/*r<?  vfed  [beefloodT]  The   ^'  or  /7<*^ 
 
 Where  {yponaPulpif\  which  is  fet  forth  or  defcribed 
 further  by  the  CMatenale  :  the  ^Matter  whereof  it  was 
 made  [of  wood}  and  by the  Finale ;  the  JEW  why  it  was 
 made  [fortbepurpofe.7]  Thus  you  haue  the  Priefl  in  his 
 proper  'Predicaments.  As  you  haue  heard  the  Logicall  Refc- 
 tmiony  be  plcafed  with  like  patience  to  attend  to  the  Theo- 
 logical Expofition. 
 
 E<ra  the  Scribe}  Who  this  Ezra  was ;  of  what  Kin- 
 dred  he  came;  what  was  his  Learning;  what  his  Religi- 
 on,&c.  wee  reade  Ezray.  at  large;  here  onely  hee  is 
 defcribed  by  his  name  [Ezra}  and  by  his  Learning  [the 
 Scribe.} 
 
 Of  Scribes  there  were  two  forts :  fome  Laicks ;  Others 
 Clergie  men. 
 
 Of  the  firfl:  fort,  there  were  two  rankes :  Some  atten- 
 ded the  King  as  his  Secretaries ,  thefe  were  termed  y<>a^- 
 (jL&reif  $ct<ji\kas  the  Kings  Scribes ,  2  Kings  12.10.  2  Chro. 
 24-11.  Such  were  Sheia ;  2Sam.20.25.  and  Sbapban, 
 2  King.22.3* 
 
 Others  attended  Tublike  Courts,  and  Confiftories,  and 
 were  like  our  Publike  Notaries  fit  our  Cler^es  ofiAffizes  : 
 Thefe  were  termed  tfMppiriU  t«  a*«  ;  *£<?  Scribes  of  the 
 'People,  CMatth.2* 4. 
 
 The  fecond  fort  of  Scribes^  were  gods,  and  belonged 
 to  the  Clergiefiity  were  called  y^ct\x.\i&THi  7»  y^.S,  Scribes  \ 
 of  the  Law.  Thefe  were  IJeBors  and  Expofitors  of the  Law,  j 
 being  by  Ojlice  to  write,  reade,  and  expound  the  Law,  j 
 vnto  the  people,  Luke^.^c.  &$*ij.    Such  aonewasthis  |  Eznr.7.6. 
 £zjra  called,  elfe  where  Sophir  Mahir,  a  prompt  Scribe  ; 
 and  here  -rprj  *W  Scribe ;  by  way  of  exceilencie,the  He- 
 brew article  Q  like  the  Greeke  0  noting  alwaies  fome 
 eminencie,   or  fpecialtie,  in  the  partie  fpoken  of. 
 
 Stood}  A  Cjeslure  noting  Stibietlions  and  Seruice  ;  vfed 
 by  the  Triefts,  and  Leuits  in  all  their  miniftration,  £><f#f. 
 
 B  2  ic% 
 
r~r 
 
 Mat  tli,  5. 
 
 A  SERMON. 
 
 10.8.  &  17.12.  &  18. 5.7.  ludg.io.i%.  And  by  the  Pro- 
 phetj,  who  arc  in  this  refpeft  (aid  to  ftand  before  the  Lord, 
 t  K*»j.  17.1,^  f S.i  5.  a  AT#agx  3.  i/\.&j.\6.  And  by  the 
 tAngtls,  2  £/br<?».  18. 18.  Z»£f  !.  19.  So  then,  GodsCMini- 
 flers  mthgreat  reference,  are  to  doe  feruice  to  God,  and  to 
 b:i  Church,  \C^ron^^*  The  Hclinejfe  of  the  "Place  ; 
 TVeighinejfe  of  the  Jf^f ;  Prefence  of  the  Teoplei  Worthi- 
 nejfe  of  the  P^/"w,whoiu  we  rcprefent,  require  it. 
 
 F/>o»  <*  Pulpif\  The  word  CMi^dal,  in  the  Hebrew,  fig- 
 nifies  a  Turret ;  In  the  greeke,  £np*;  which  figniriesa 
 Tribunal!  High-feat e,  or  P/dc*.  Sxggeslum  in  the  Latine, 
 hath  the  like  fignifi  cation.  Such  aSeatcwas  ereSedand 
 fetvp  for  £*,r<c;  therein  h&  flood,  and  fb  wasabouethe 
 people,  verfe  5.  (As  Solomon  was,  who  made  him  fuch  a> 
 k'inde  of  brafen  fcaffold  and  fet  it  in  the  midft  of  the  Court 
 of  the  Temple,  when  he  bleftthe  Lord,  and  the  people, 
 iChron.6. 1 3 .)  This  kinde  of  Chaire  or  Pulpit s  did  after- 
 wards grow  more  Common  and  in  vfc,  whence  (I  con- 
 ceiue)  that  phrafearofe,  of fitting  at  the  feet  of  another,  as 
 Saint  Paul  is  faid  to  haue  (ate  at  Gamaliels ;  And  fitting  in 
 CMofes  chaire  ;  that  is,  preaching  CMofes  Law,  fitting  in 
 the  foaire  or  Pulpit. 
 
 The  Reafons  for  the  creeling  of  it  were  efpecially  two  • 
 Firft,  that  he  mightbe  heard,  and  vnderftood.  The  Mi- 
 nifter  of  God  isfoto  preach,  and  in  fuch  a  manner  todeliuer  his 
 Adeffage  wherewith  he  u  fent,  as  that  (fo  much  asinfiim 
 lies)  the  knowledge  offa/uajion,  may  from  him  be  deriued  to 
 all  that  heare  him,  Luke  1 .77.  I  Cor.  14. 
 
 Secondly,  that  he  might  the  better  fee,  and  be  fecne  of 
 z\\,zChron6.\^  God  hath  placed  the  Starres  high, 
 the  more  commodioufly  to  fhine  vnto  vs  :  So  his  Mini- 
 fiers  in  an  eminent  place,  that  their  light  might  bee  more 
 confpicuous.  W*  are  (as  it  were)  fet  vpon  a  ft  age, and  made 
 a  gating  flocks  (fetting  add e  contempt)  euen  inrefpeil  oj 
 offer  nation  to  Men  and  dngels* 
 
 But  whereof  was  this  Pulpit  made?  [_ofiVood~\  faith 
 the  Text.  Woo<T\  not  gold,  nor  Siluer,  nor  fuch  like  coftly 
 
 matter  2 
 
A  SERMON 
 
 matter;  but  of  Wood.  The  dignity  of  the  Clergie  ft ands  not 
 in  outward  pomp  and  glory,  nor  doth  the  worjhif  of  GodconfiH 
 fa  rich  ornaments  or  glorious  furniture.  Idolatry  zndfalfhood 
 (faith  a  Reuerend  Prelate  of  our  Church)  is  commonly 
 more  gaudie  and  plaufiblc  then  Truth,  which  hates  cither 
 bought,  or  borrowed  beautie,  and  will  abide  none  but  na- 
 tiue  colours  :  That  heart  therefore  which  can  for  the  out- 
 ward homelineflfe  defpife  the  ordinances  of  God^is  already 
 aliened  from  true  religion,  and  lies  open  to  the  grofleft 
 Superftition.  You  may  remember  what  was  faid  of  old  by 
 Boniface  the  Martyr  jvhen  the  Church  hadwoodden  Chalices 
 /he  had  Golden  Priefts,  but  after,when  fhee  came  to  haue 
 Golden  Chalices  (as  in  time  of  Popery)  fliec  had  Wodden 
 Priefts.  But  why  touch  I  this  ?  For  if  Superftition  made 
 our  Aduerfaries  too  Ctrefufl^nd  Bountifully  Prophanenejfe 
 and  Atheifme  hath  made  vs  too  Carelejfe.  The  mines  of 
 Gods  houfe ;  the  Duft,  and  Cobwebs,  wherewith  our 
 Churches :were  behung,  before  Authority  (like  the  good 
 hufwifc  in  the  Parable)  fentabroome,  fiuliciently  confir- 
 med this.  God  holds  himfelfe  contemned,  when  his 
 Churches  are  defaced,and  his  Vtcnfils  not  decently  prefer- 
 ucd;  feQPfal.74.vtrfeS.10. 
 
 Made  for  thepurpofe"]  And  yet  no  Command  for  it,  nor 
 for  any  other  of  thofe  Solemnities  vfed  after,  verfe6.  ia 
 tJMofes  Law.  So  then  ;  Meere  humane  inuemions  in  the  Cir- 
 cumftantialls  of  gods  worfhipy  are  not  therefore  unlaw  full 
 (though  appropriated  thereunto  and  (afterwards)  faperfti- 
 tioufly  abufed)  vnleffe  in  fom?  other  refpetl  feme ftnf nine Jfe  he 
 found  in  them.  But  this  you  will  fay  is  not  for  the  pur- 
 pofe. 
 
 Forthepurpofe^  Then,  or  for  Speech  it  was  (for  both 
 waies  the  words  may  be  read,  and  rendered)  i.e.  to  reade 
 and  expound  the  Word  ofGodjhe  Law  ofMofes  in ;  So  that 
 the  Pulpit  14  not  for  Jhew  but  vfe.  Nor  yet  for  any  vfe,  but 
 this  vfe  •  not  for  a  Stage  to  play  our  owne  parts  or  prizes: 
 Nor  for  a  T  encc-fchoole  or  Pafyuilljxi  fhew  to  bee  zealous 
 againft  finne,  and  intend  little  elfe  thereby,  but  reucnge  of 
 
 . 1  1 Pri~ 
 
 T>'.HaU2.t>f 
 Bxceter, 
 
 Luk.ij. 
 
A  SERMON, 
 
 MacthsdS. 
 
 1 
 
 priuate  wrong.  This  is  not  the  Purpofe  I  dare  fay  it  was 
 made  for. 
 
 Thus  you  fee,the  Text  is  as  Full  as  Plainer  Variety  of 
 Obferuation  it  would  afFoord,  if  a  skil&II  workeman  had 
 the  handling  of  it5but  I  muft  doe  as  I  may  :  Being  to  pafTe 
 through  the  Straits  of Time ,1  refolueto  pitch  my  thoughts 
 vpon  one  generall  Thefts  which  I  thus  lay  downe : 
 
 <tkn  Ezra  well  becomes  a  Pulpit,   and  a  Pulpit 
 him. 
 
 From  the  Thefts  I  fliall  dafcend  to  the  Hjpothefts,  and 
 thus  inferre : 
 
 Jt  is  pit  tie  that  An  Ezra  Jhould  want  it,  or  it  want  an 
 Ezra; 
 
 Toproue  the  former  ;  Our  S amour  by  that  comparifbn 
 of  lighting  a  Candle,  and  putting  it  in  the  Candlefticke 
 makes  it  good :  Whereto  femes  the  Candlefticke,  but  for 
 the  Candle  lighted  ?  And  where  fhould  a  lighted  Candle 
 be  placed, but  !h  the  Candlefticke  ?  'Elders  muft  be  ordai- 
 ned Kttl'wKhwietv  in  euery  Church,  AUs  14.13.  not  Lay-El- 
 ders, but  Preaching  Elders.  And  fuch  was  Titus  enioyned 
 by  Saint  Paul,  to  conftitute  narAvoySv  in  euery  fitie,  Tit. 
 
 1-5- 
 Againe,  the  Minifler  is  the  Watchman^  Ifay  21.  li.   His 
 
 Charge,  and  pulpit,  is  his  &atch*tower,  Hab.t.x.  He  is  a 
 ^Planter,  and  zWaterer,  1  Cor '.3.6.  His  Congregation  an 
 Orchard,  and Pleafant  garden,  Cant.q.n ,13.  He  is  a£*- 
 hourer,  1  Cor. 3.9.  and  a  Seedf-man,  Mar.q.\^,  HisPeo- 
 fie -are  the  Field s  \(fori*g.  Heeis  zMafon  or  Carpenter, 
 1  O.^.io.  They  are  the  Houfe  and  Temple,  2  Cor*6.\6. 
 guambene  conueniunt  ? 
 
 Thisalfoistheiudgementofour  Church,  which  takes 
 order  by  her  faxons,  not  onely  for  the  Examination  of 
 thofe  who  are  to  be  admitted  into  facred  orders,  that  they 
 be  Ezra's,  Apt  Scribes ;  but  likewife  that  euery  one  £0  ad- 
 mitted be  prouided  offome  Place  and  Pulpit  either  Benefice 
 or  Curatjlip,  wherin  he  may  employ  his  gifts,  and  attend 
 the  Cure  offouUyCan.  3  3. 54. 3  5.   So  then,  It  is  great pittie 
 
 (and 
 
A  SERMON, 
 
 (and  men  are  neuer  worfe  then  when  they  are  pittied)that 
 either  mould  be  wanting  to  the  other. 
 
 I  would  direct  the  Application  of  this  to  three  forts  of 
 men  of  higheit  quality,  and  fort ;  Patrons^  Prelates,  Priefls, 
 and  dcriue  Inftruction  hence  of  a  Three-fold  leffon.  To 
 the  one  Care  and  Conference  in  7>refenttngy  To  the  Second, 
 in  Ordaining,  Tothelaft,  in  Executing  and  Officiating  that 
 wherewith  they  are  betrufled. 
 
 If  you  aske  me  the  reafon,  why  in  many  Churches ,  where 
 are  fair ePtt/pits,  there  are  no  better  Pulpit-men?   I  mull: 
 tell  you,  Corrupt  Patrons  are  in  greateft  fault.    It  is  anea- 
 fie  matter  for  a  man  in  a  Corrupt  age  (though  his  gifts  and 
 endowments  are  fb  meane,   as  that  no  Calling  in  the 
 World  will  affbord  him  Bread)  to  be  well  beneficed,  am 
 errore  Homints,    am  are  Simonu ;  while  men  giue  Vpon 
 diflioneft  termes,  what  man  of  parts  dare  accept  thereof? 
 Thefe  refilling,  fuch  mull  be  fought  for  as  will,  Ultichas 
 Prieft  is  welcome^  he  will  accept  of '  Michds  ffagesilfhc 
 haue  Learning  enough  to  vnderftand,  J9«*W  dahu  ?    and 
 make  an  anfwer  to  it  ;  And  will  bee  contented  with  the 
 like  vfage  which  Dautds  Embaffadors  found  from  Hanuns 
 Princes ,to  haue  their  Garments  cut  off  by  the  Buttocks,  and 
 their  Beards  halfe  fhauen  away  by  vniuft  Compositions,  he  is 
 *  Prieft  for  the  purpofe.No  wonder  fuch  go  in  Short  Cloaks  s> 
 how  can  they  goein  long  ?    All  the  while  they  ftay  at  the 
 borders  oflertcho,  they  cannot  recouer  their  iliame  :  The 
 ln-ccm  was  fb  great  at  their  firft  enterance. 
 
 Ifany.fuch  be  prefent  as  haue  to  doe  with  Prefentations 
 to  Church-liuings,  let  me  befeech  them,  tuen  as  if  Chrifl 
 himfelfe  did  befeech  them,  not  to  betray  his  Church  into  the 
 hands  of  fuch  B/inde  guides ;  When  you  Prefent,  Prefent 
 not  to  god  and  Mother-Church  a  Promethem  facrifice,  skin 
 and bone^  rvithont  fiejh.  Let  your  Queftionbze,  as  theirs  in 
 the  Gofpell,  Who  is  worthy  $  Prefent  not  Woodden  Prieft sJlo 
 make  your  felues  Golden  Patron**  Refpccl:  not  gifts  of 
 Gold>  for  the  furni firing  of  your  Cup-boards,  but  Gifts  of 
 grace  for  the  furniflhing  of  the  Pulpit.   Beware  of  Crop- 
 
 -'  ______  PinS/ 
 
 application* 
 
 i .  To  VAitm. 
 
 Mattfa.io.n. 
 
8 
 
 A  SERMON. 
 
 2.  To  P> elites . 
 i  Tim.  y  22. 
 
 20.21. 
 
 Vcrfe22. 
 
 13 
 
 pro<* 
 
 the  poorc  Minifters  maintenance ;   Let  not  out  that 
 Blood  your  Fore-fathers  put  into  the  Churches  veines, 
 vnder  pretence  of  her  falling  into  a  Plurifte*    Thinke  not 
 with  William  Rufvs  any  longer,  that  Church-Bread  is  one- 
 ly  Sweet-bread.  Take  not  away  their  maintenance   with 
 lulian  the  Apoffataj  vnder  pretence  of  Conference,  that  fb 
 much  Iiuing  is  a  Burden  to  them,  and  a  Hinderance  of  their 
 Minifteric.  Deate  not  with  your  Clerks ,as  Dionjfius  with 
 his  Gods  to  take  away  their  Gold^nd  put  vpon  them  Line- 
 fy-welfey^s  being  Cooler  for  the  Summer, isxA  Hotter  for  the 
 Winter,  and  then  ('which  is  worft)  hauing  their  Livings, 
 flout  at  them  for  their  Poverty ;  like  the  /ewes  who  hauing 
 fpoyled  Chriji  of  his  Veftments,  then  mocked  him  with 
 Bafenefe.  Forget  not  thofe  Woes,  denounced  by  our  Savi- 
 om  againft  the  Pharifees,  for  devouring  vp  ofwiddowesbou- 
 fes,  (much  more  for  devouring  vp  hh  Fathers)  And  let  that 
 W hip  be  thought  vpon,  vfed  againft  Buyers  and  Sellers  in 
 the  Temple ,  much  more  of  the  Temple,  for  if  thofe  were 
 whipt  with  Rods,  then  thefc  wkh  Scorpions.  In  briefe ;  re- 
 member,   if  the  Nurfe  wants  Bread,   the  Childe  wants 
 J4#7% ;  both  07,00th  are  Heard,  woe  to  that  man  that 
 hath  the  Cry  offoules  againft  him. 
 
 But  if  no  fuch  Minifters  were  made,  how  could  they  be 
 prefented  ? 
 
 True;  therefore  the  Charge  is  great  which  is  laid  vpon 
 Prelates  in  Ordaining,  X«  fets  lu^ivf  pnfrv)  «T/ff^,&C.  but 
 to  Prouc  firft,  and  to  vfe  a  very  precife  Examination,  be- 
 fore they  feparate  any  man  to  the  Office  of  a  Minifter:  And 
 yet  in  the  Choyfeft  Eiecli©ns,they  may  be  decerned.  Som- 
 times  it  fareth  with  our  governors,  as  it  did  with  Ioah  in 
 the  Campe,  2  Sam.x 8.  Ahimaaz,  offers  himfelfeto  bee  the 
 caryer  of  tidings,  but  is  put  backe,  and  Cu[hi  takcn,as  fitter 
 for  the  feruice ;  Still  Ahimaaz,  importunes  Uab%  and 
 through  importunity  preuailes  to  run  afcer,and  (taking  the 
 way  of  the  Plaine)  outruns  CvflA,  and  comes  firft  to  T)a- 
 vid,zs  if  he  had  great  matters  to  impart  vnto  the  Kingfiut 
 being  examined  on  particulars,  he  could  giue  no  other  an- 
 
 fwer 
 
A  SERMON 
 
 fiver  but  this,  hesfaw  agreatttimtilt^    but  knew  not  what  it 
 meant.  So  itmay  be  fome  (fuch  is  the  rafhneffe  of  youth) 
 ftepping  in,  and  putting  themfelues  forward,  may  through 
 importunity,  obtaine-that  which  their  deferts  could  neuer, 
 and  fo  (taking  the  way  of  the  Plaine)  (rhc  beaten  path  of 
 Simony)  ouergoes  the  Worthyer,  but  when  he  comes  to  j 
 :  deliuer  his  meifage,  like  him  in  the  Gofpeli  he  ufpeechle(fei 
 and  his  entertainement  like  that  of  AhimMz,%  Turne  afide^ 
 fland  thou  by.    This  (I  fay)  maybe  an  ouerfight  :  But  for 
 the  moft  part,  the  fault  is  amongfl:  our  felues :  A  Bifhop 
 may  examine  a  man  as  concerning  Learning,   but  can  any 
 Bifhop  know  the  Life  and  Conuerfation  of  cuery  one  that 
 is  to  be  admitted  into  holy  orders,  other  wife  then  by  the 
 theteftunonic  ofthofc  that  know  them  ?  Nowifthefirft 
 Concoction  bee  bad,  can  the  Second,  or  Third  be  good  ? 
 ^Ministers,  gentlemen,  and  Others,  fhould  not  for  fauour, 
 nor  by-refpecTs,  be  too  liberall  of  their  hands,  in  giuing 
 teftimoniallofany,  whom  they  either  know  not,  orelie 
 not  to  be  well  deferaing.  The  fetting  to  a  rafh  hand  here,  j 
 is  as  the  rafh  laying  on  of  hands,  and  (though  wee  bee  no  j 
 Prelates)  a  tranfgreflion  of  the  Apoftles  precept.   If  then  ; 
 thou  kno  weft  thy  Friend  bee  fit,  or  thy  Childe  bee  fit,  and  j 
 canft  giue  a  teftimony  as  Saint  Iobn  did  of  rDemetrit4si  (end  j 
 him  vnto  Jairus  the  Ruler  of  tire  Synagogue ;  Otherwifelet  | 
 him  follow  that=Calling  he  is  fitteft  for.  And  anfwerhim  \ 
 (be  he  friend  or  kinfman  or  any  other)  that  defires  thy  te-  '■ 
 ftimony  for  his  prefermet,as  that  famous  Hi/hop  ofLincelnc, 
 Robert  Cjrofthead  did  cne,  who  earneftly  foikited  him,  in  I 
 the  behalfe  of  his  poore  kinfman,  that  hee  would  preferre  ; 
 him,and  therupon  enquiring  what  condition  of  life  he  fol-  j 
 lowed,  and  vnderftanding  that  he  had  beene  brought  vp  to  j 
 husbandrie,anfwered;  Then  ifhisffoxgh  be  broken  I  will  re-  ] 
 paire  it >or  rather  then  faile  beftow  a  newvpon  him,  bfit  foto  \ 
 dignifie  him  as  to  hinder  him  in  that  coarfe  and  calling  when  in  ' 
 he  was  brought  vp3  and  whereto  he  is  fitted,  I  meane  not  to  do.  \ 
 
 But  I  haften  to  the  Third  and  laft  Sort,  whom  this  do-  j  3 
 drincdoth  efpecially  concerne,You  my  Brethren;  of  mine  \ 
 
 C  ownc  I 
 
 *p, 
 
 3  0. 
 
 Epfft.|i 
 
 V  Pricfis. 
 
 s^. 
 
10 
 
 A  SERMON. 
 
 a?et.3i6. 
 
 owne  CoAte  and  Calling  ;  the  Seletl  Subiett  of  .this  daies 
 meeting,  and  difcourfe,  who  are  (as  I  conceiue)  all  T ni- 
 pt men.  And  therefore  I  fhali  not  need  to  call  vpon  you 
 to  get  ycu  Pulpits  (as  fhryfbftome  °^  °^  did  vpon  his 
 hearers*:  to  get  them  Bibles.)  It  is  not  wanting  vnto 
 you.  The  force  of  my  Exhortation  muft  bend  this  way, 
 that  you  be  not  wanting  vnto  it,  which  you  fhall  not  bee, 
 if  you  b  2  Bzjras  Prompt  and  Ready  Scribes* 
 
 And  feeing  lam  to  fpeake  to  thofe  who  are  sopa/,  wife, 
 men,  and  Vnderftanding,  it  will  doe  well  enough,  though 
 Omnia  in  figura  (as  Saint  Paul  fpeakes  in  another  cafe)  and 
 Ikeepemyfclfevntothe  Metaphor :  Commending  thofe  j 
 Rules  vnto  you,  which  Good  "Pen.  men  giue  in  the  Art  of; 
 writing,  applying  them  to  our  purpofe  as  wee  pafle ' 
 along. 
 
 Thefe  Rules  are  either  m  &<>&&&&?  wt>  Preparatories  or 
 K&7zL<7K6v*s-iK0h  fuch  as  Conceriie  the  Workeitfelfe. 
 
 The  former  fort,  refpeels  the  Pen;  Or  the  Site  and 
 Cariage  of  the  Body ;  Both  are  of  vfe  to  \fs. 
 
 Firft,  for  the  Pen;  the  Care  of  a  Good  Scribe  muft  bee 
 to  prouideone  Fitting,  both  for  his  Hand  and  Paper*  Next 
 to  the  Holding  of  his  Pen,  left  hee  difcouer  himfelfe  a 
 Botcher. 
 
 That  his  Pen  may  be  gootfond  Fitting  euery  way,  there 
 is  a  double  Care  required  ;  i.  Jn  Choofing  of  the  Quill, 
 that  it  be  not  too  Hard  nor  Full  of  teeth.  2.  In  the  Cut- 
 ting, Rifting,  or  Nibbing  of  the  Penn,  that  it  may  write 
 harder  foft,  as  Occafion  requires.  Thus  if  we  would  write 
 Well,  and  Fairey  let  vs  notafFecT  to  be  dealing  with  thofe 
 Scriptures  that  are  Obfcurc  and  "Darke,  Of  Ambiguous ^nd 
 Doubt  full  meaning*,  Of  which  kinde,  there  are  not  a  few 
 in  holy  Writ,  and  none  more  fubiecl:  to  bee  wrefted  and 
 pmierted.  (wits  making  fuch  places,  the  Pa-<tHra  to 
 proue  mafteries  in)  You  know  the  Antient  Fathers  did 
 fcarce  touch  the  'Booke  of  the  Reuelation  in  all  their  wri- 
 tings, thinking  it  farre  fafer  with  filence,  to  admire,  then 
 to  aduenture  to  expound  it.  Such,  then  as  faften  (to  choofe) 
 _  vpon 
 
f 
 
 A  SERMON. 
 
 vpon  fuchdarke  Texts  (except:  they  hane  the  better  parts 
 and  hcipi;  feeme  to  write  with  the  ganders  qutll,  and 
 while  m?nleeke  to  get  the  praife  of  a  nimble  head,  and 
 friarpe  wit  by  tying  knots  to  vntie  againe,  they  doe 
 with  the  dog  leaue  fofc  meate,  to  knawe  vpon  the 
 bones. 
 
 But  fay  in  our  ordinary  lot  andcourfe,  we  mcete  with 
 iuch  a  Scripture,  what  muft  then  be  done  ? 
 
 In  fach  a  Cafe,  (to  keepe  me  ftill  vnto  the  Metaphor) 
 doe  as  good  cPenmsn  doe  with  fuch  a  Quill)  fcrape  it,  and 
 pare  it,  till  you  get  away  the  Teeth  what  may  be ;  I  meane 
 that  you  would  T>  tft  in  inijh  aptly  that  which  is  Confufed ; 
 And  Uinjlrate  pUinelj  that  which  is  Qbfcure :  You  know 
 the  Helps,  the  Vfe  of  Tongues*  and  Authors,  &c.  And 
 Prayer  in  fuck  a  Cafe,  is  the  Belt  Booke  in  the  Studic  : 
 Enquire  of  him  who  is  both  the  Author  and  Interpreter  of 
 Scripture.  The  noife  of  Axe  and  Hammer  would  not  bee 
 heard  (ouer-loud)  within  the  Temple  $  the  worke  would 
 be  framed  in  Lebanon.  To  reckon  vp  all  that  wee  haue 
 read,  with  their  feuerall  opinions  vpon  fuch  a  Text,  is  (in 
 mypoore  conceit)  with  David  A  fipice  of  Pride  in  num- 
 bering ofthe  people  :  As  on  the  other  fide  at  no  time  to 
 Quote  an  Author,  may  be  thought  with  Khehoboam  to  ds- 
 fpfe  the  indgement  ofthe  wife. 
 
 To  bee  briefe,  if  after  all  our  paines  fuch  places  remains 
 to  vs  ambiguous,and  doubtful  l,it  is  enough  if  we  acknow- 
 ledge, confefle,  and  religioufly  admire  :   Not  peremptori- 
 ly determining  on  either  part,  fhutting  vp  our  difcourfe 
 as  the  Iewes  were  wont,    euery  doubtfull  place  they 
 met  withall  with   this,  Elias  cum  venerit  foluet  dubia 
 Or  if  in  Cafe,  we  doe  determine,  it  iliall  bee  our  wif> 
 dome,  to  walke  in  the  beaten  roade  ofthe  Church,  and  | 
 not  to  run  oudnto  any  fingle  Paradoxes  of  our  owne,  to 
 trouble  the  common  peace:    Better  is  it  to  bee  LYlin  the  \ 
 drone  of  good  Expofitors  (faith  ourReuerend  Arch-bifhop 
 in  his  Exposition  vpon  lonah)  then  to  bee  formofiinvsnting 
 our  orvtte  Conceits. 
 
 C  2  This 
 
 XI 
 
 Jt>uesJ, 
 
 Refpt 
 
12 
 
 A  SERMON. 
 
 «£«#. 
 
 SiLcgicaabfc, 
 rationdii  hcmot 
 p7*:er  vathnem 
 in  UngutfsiM 
 verfatur. 
 
 This  is  not  all,  for  after  wee  hauc  Chofe  our 
 
 With  the  good  Pen-man,  we  muftbe  Carefull  in  C fitting 
 
 of  our  Pen.  This  requires  SkjBj  that  it  may  be  neither  too 
 
 Soft  nor  oner  Hard  :  Therefore  the  Apojlle%  fpcakcth  thus 
 
 to  Timothy  y  Shew  thy  felfe  approved  vnto  God,  areorkeman 
 
 that  needeth  not  to  be afbamed,  rightly  dividing  the  Word  of 
 
 truth,  2Tim.i*\<>.  GodsMiniftei^muft  o$o7<>uhv  T>iuide 
 
 and  cut :  A  fpecch  borrowed  from  the  Cutting  vp  of  the 
 
 Sacrifice,  in  which  there  was  great  skill  required,  theZi- 
 
 t  uer  mud  be  left  hanging  on  the  Right  fide ;  the  Heart  and 
 
 |  Lungs,  vpon  the  foannell  bonejhe  CMtlt  vpon  the  left  fide\ 
 
 and  the  Kt dneysyvpon  the  Rump.  Each  Bungler  can  Chop 
 
 a  Text  into  Gobbets  •  but  fo  to  Cut  the  word,as  to  giue 
 
 euery  one  their  Portion,  and  therein  approue  ones  felfe  to 
 
 God,is  the  propertie  Of  a  Workeman  that  needeth  not  to  bee 
 
 afhAmed* 
 
 Of  this,  there  are  two  parts ;  Refolution  and  Applica- 
 tion. 
 
 The  Former  is  as  the  Slitting  or  Riding  of  the  Pen ;  the 
 Latter  2lS  the  Nibbing  of  it. 
 
 Our  Text  mufl  be  vnt  willed,  and  vnloofed,or  as  it  were 
 vnbowelled,  which  cannot  bee  done  without  the  helpe  of 
 Logicke  (thehandofPhilofophie)  This  would  not  bee 
 Otter  flight,  nor  Otter-curious;  for  ay£cjue  confufaeft  diuijto 
 &  nimia  &  ^tdla    (faith  Tulgentius)   To  make  a  long 
 Analyps,  to  a  Short  Text,  is  with  the  Citizens  of  CMin- 
 dus  to  build  Great  Gates  to  a  Little  Citie,  (who  were  well 
 flouted  for  their  paines)  Or  like  the  T$oa(ling  Traveller, 
 who  comming  to  his  Inne,  plucks  out  great  itore  of  coine, 
 and  fpends  but  two-pence.    And  on  the  other  fide  not  to 
 obferue  Tarts  and  Order  is  as  bad.     A  Burden  well 
 wrapped,  and  pack't  vp  together,  v/ee  cacry  with  grea- 
 ter cafe  :  both  <JMinisler  and  Hearer  is  much  help  d  by 
 Method. 
 
 As  for  the  Applying  part,  refped  mud  bee  had  vnto  the 
 ^Auditory,  as  the  good  Pen-man  hath  in  nibbing  of  his  Fen 
 vnto  the  kinde  of  Paper  he  writes  vpon,  that  it  agree  with 
 
 it 
 
 ■wmune.'  v.v  -nu*m» 
 
A  SERMON, 
 
 it.  Some  hath  a  hard  and  crofle  graine,  which  foone  takes 
 offthe  edge  of  a  Tender  Penn  ;  here  too  much  of  the  nib 
 would  not  be  left  :  The  Tenn  would  bee  Hard  and  T>ry. 
 Some  paper  againehath  a  more  fine,  and  tender  graine, 
 with  which  the  Smaller 'Term  doth  beft  agree:  Your 
 Ordinarie  Paper  is  Pet-paper  of  a  middle  nature,  and  re- 
 quires, that  the  nib  be  neither  too  foft,  nor  too  hard,  but 
 brought  vnto  a  meane. 
 
 gods  Prophets?  muft  fitthcmfelucs  to  the  Perfons  they 
 hana  to  deale  withall,  becomming  all  to  all  that  they  may 
 fauefome.  A  Nathans  tongue  fuits  well  with  a  Datiid's 
 heart •  A  Httldahs,  with  lofiah's ;  And  an  Elijah's  and  Mu 
 cbajah's  with  Ahafrs ;  A  lohn  Baptisl  with  HerocCs  doth 
 beftofan. 
 
 It  is  worth  our  taking  notice  of,  how  God  in  all  ages 
 hath  proportioned  men  to  the  occafions :  A  MildMofes 
 was  for  the  low  cftate  of  Afflifted  Jfrael:  mild  in  fpirit 
 (faith  one)  but  mighty  in  wonders ;  mild  becaufe  hee  had  to 
 do  with  a  perfected  and  yet  a  techie  people ;  mighty  becaufe 
 he  had  to  doe  with  a  Pharaoh.  A  Graue  and  a  holy  Samuel 
 was  for  the  qniet  confidence  ofl/rael  5  And  a  fitric-fpirited 
 Elijah,  for  the  defyeratefl  declinations  of  it.  If  in  later  times 
 ofthc  depraued  Condition  of  his  Church,  God  hath  rai- 
 fed  vp  fome  fpirits,  which  haue  beene  more  warme,  and 
 ilirring,  then  thofe  of  common  mould,  wee  cannot  cenfare 
 the  choife,  when  we  fee  the  feruice.  (As  a  Reuerend  Pie- 
 late  of  our  Church  fpeakes  worthily.) 
 
 One  thing  more  (before  I  palTe  this)  be  pleafed  to  take 
 notice  of;  that  how-euer  you  may  feeme  in  the  Nibbing 
 of  your  Penn  (through  the  floape  holding  of  your  knife 
 in  cutting  it  halfe  way,  to  make  it  thinne,"  and  then  ftrait 
 ouer-thwart)  to  make  Two-cuttings,  yetifit  be  not  done 
 at  once,,  it  will  not  write  Faire  and  Currant ly  y  So  in  all 
 our  Vfes  and  Applications  deriued,  and  deducted,  from  our 
 DoRnnes  (how  euer  they  may  feeme  yet)  let  them  not  be 
 Twoy  but  One  Sytlogifme  and  ordinarily  a  Connexe ;  Looke 
 how  many  Vfes  we  deduce  from  the  Doctrine  deliuered,if 
 Cj they 
 
 U 
 
*4 
 
 A  SERMON. 
 
 they  will  make  aSyllogifme  (the  Do&rine  being  the  Ar- 
 gument) we  mirTe  not  our  Rule*  And  then  will  our  Appli- 
 cation be  more  efFecluall. 
 
 Nothing  elfe  remains  to  be  laid  concerning  the  Makjng 
 of  our  Pen.Only  this  (before  I  come  to  the  Rules  which 
 concerne  our  Holding  of  it)  we  may  doe  well,to  Try  our 
 fen  hauing  made  it ;  See  how  our  notes  afFed:  our  felues  : 
 If  our  owne  fpii  its  are  not  moued  with  what  we  haue  ftu- 
 died,there  is  but  little  hope  that  thofe  who  hearc  vs  fhouid 
 be  affeded  with  them. 
 
 Our  Pen  thus  fitted,  our  next  Care  is,  that  wee  looke  to 
 the  Holding  of  it :  Which  may  not  bee  with  the  Fiji  too 
 Slouenlytnory<zt  betwixt  One  Finger  and  the  Thttmbe  too 
 "Daintily  tox  Nicely  3  but 
 
 '  i .  With  a  Light  and  eafie  touchynot  griped  too  hard  ;  For 
 thence  arifeth  thefe  two  benefits;  The  Command  of  the 
 hand-,    And  guicke difiatch  of  matter.    Both  Extreames 
 would  be  auoided  in  the  handling  of  holy  things.   It  is  not 
 neceflary  wee  fliould  haue  AH  wcefpeake  in  Print  \  and 
 Weigh  cuery  word  as  in  a  Ba/lancefor  weight,  and  tuneable 
 raeafure ;    Smooth  Elocution,   Fine  Pronunciation,  and 
 the  like,  will  foone  bring  vs  into  that  veine  of  preachings 
 which  Bijh&p  Latimer  once  blamzd,vnder  the  wittie  terme 
 of 'Straw-berry  preachwg;mA  which  S.  ferome  doth  fo  much 
 deride  in  his  Epiftle  to  Nefotianw,  telling  him,  that  the 
 Spirit  of  God  came  downe  in  the  likenefTeof  an  Innocent 
 'Douepot  Painted  butterftie.  Aflure  we  our  feiues  brethren, 
 that  as  the  rare  and  -abfblute  quality  of  the  Pt  n3  confifteth 
 not  in  Painting,    pricking  forth ,   and  tedious  writing  of 
 (ixelines  in  a  ftudie,  no  more  doth  the  Sxcellencie  of  Prea- 
 ching in  the  like  exa&nes.  Seei  Cor.  14.15, Had  the  Fathers 
 tooke  this  courfe,  their  workes  had  neuer  beene  in  fo  ma- 
 ny large  volumes  as  now  we  haue  them. 
 
 I  grant  yee  ;  Accurate  Sermons  are  fit  for  Learned  Audi- 
 tories :  At  fuch  a  time  as  this,it  will  doe  well,if  they  fmell 
 fome  what  more  of  the  lampe  then  ordinary  5  and  in  fuch 
 a  cafe  I  could  defire  with  Demojfhenes  toipeake,  nonmodo 
 
 fcrifta 
 
A  SERMON. 
 
 fcripta  fedetiamfculpta ;  But  in  oar  Common  and  Ordinarie 
 Auditories^   there  is  (to  vfe  Saint  Attfiins  phrafe)    gj*,*- 
 dam  diligent  negligent  ia  and  fuch  might  bee  feene  in  him  by 
 his  frequent  vfing  the  barbarous  word  OJfum  for  a  Bone, 
 rather  then  the  word  Osy  for  (faith  he)  Mallem  vtrepre- 
 bendant  grammatici,  quam  vt  non  intelligant  populi :   Hee 
 ftood   not  fo  much  on  his   Orvne  Credit  as  his.  Peoples 
 profit.  When  we  haue  fpent our  time,aad  paines  in  knots, 
 and  flouriQieSjftudying  rather  after  Fine  phrafe  3thzn  CWat- 
 ter3  it  may  befaid  of  vs,  as  the  fame  Father  faith  of  Homer  t 
 that  he  was  dulcijfime  vanmy  Yea  we  fhall  fay  in  the  end  as 
 one  doth  of  his  owne  labours,  quod  ad  vfumlaji,  quod  ad 
 molefiiam  labor 'am  :  In  refpecl  of  the  profit  comes  by  them 
 they  are  but  Sport;  in  refpect  of  the  paines  in  making  and 
 gatheringjthey  are  fore  Labour  and  Sweat. 
 
 As  this  Extreme ;  fo  that  otherwife,in  dealing  with  the 
 Word  of  God  too  Loofely  and  Superficially, mult  carefully 
 be  auoided.  Though  we  may  not  Slauifilj  tie  our  felues 
 !  to  words,  yet  we  may  not  neglect  to  fpeake  wifely  and  as 
 j  becommeth  the  Oracles  of  God.  Our  phrafe  it  miift  bee  apt  a 
 (faith  Saint  "Bernard)  though  not  alta.  Many  mens  la- 
 bours are  defyifed  through  neglect  of  this ;  whofe  paines 
 for  the  Matter  might  be  well  approued  of,  but  the  Slouen- 
 like  handling  ofit,  turnestheftomacke.  Do  we  not  loath 
 the  m?ate  (though  otherwife  good  and  wholefome)  that 
 is  ferued  in  .in  a  fluttiiri  diOi  ? 
 
 Benottoobafe;  vfenofoolifh  termes,  nor  ridiculous. 
 Thofe  Knots  which  are  performed  with  the  Celerity  ofthe 
 Handle  Commendable  in  Clearkely  writing :  Many  Speakf 
 well  by  Nature ;  Many  by  InduHrie  and  **4rt  attaine  vnto 
 it:  zsDemofibenes  who  came  to  that  excellent  faculty  of 
 fpeakingas  that  he  could  leade  his  Auditory ,  to  what  part 
 hep!eafed,by  fpendingmore  Ojle  then  Wine  (as  himfeife 
 telieth  one  who  asked  him  how  he  attained  thereto.) 
 Scripture  it  felfe  approues  of  a  godly  Eloquence,  let  not  vs 
 defpife  ir,but  bleffe  God  for  fuch  an  excellent  gift,  where 
 itisbeftowed. 
 
 Beloued, 
 
 '5 
 
 Cbn(l  M.4. 
 cap.  10. 
 
 Confefi 
 
 Aufomm  m 
 motto/}  U 
 
16 
 
 ;  i.e.  Nuper  plan. 
 
 tetiu  &  eccUfi* 
 4  inpcui.quates, 
 
 eraniCaicchtt 
 
 mtnu 
 
 A  SERMON, 
 
 i  Sam. 6  9' 
 
 Beloued,  I  am  farre  from  being  a  P<*fra*  for  Idlenefe, 
 giue  me  leaue  to  fpeake  the  truth  ;  There  are  fome  of  good 
 hopes,  who  vpon  their  firft  entry  into  the  Miniftery,  to 
 auoid  the  imputation  of  Dumb,  dogs, (o  farre  breake  fiience, 
 as  that  if  they  preach  not  twice  euery  Sabboth,  prefently 
 conceit  they  are  as  no  body,and  friaU  loofe  refpeel: ;  which 
 Is  a  canfe  of  venting  many  raw,  and  vndigefted  meditati- 
 ons. He  who  is  able  to  receiue  it,  let  him  recekie  it,  and 
 honour  that  day  with  Two  young  Pigeons,  or  Two  young 
 Turtle  dones ;  Let  him  follow  that  Councell  the  Wifeman 
 giues,7#  the morning  fowe  thy  feede,  and  in  the  euening  with- 
 hold not  thine  handy  for  thou  knoweft  not  whether  Jhatlprofper, 
 either  thii  or  that  ^r  whether  they  both  Jhallbe  alike good.Eccl.- 
 1 1.6.  But  as  for  him  who  is  vtfawrU  a  young  fcholler  and 
 new  entered  into  the  work,iet  them  not  take  too  much  vp- 
 on them,  but  remember  the  Councell  the  people  of  Rome 
 gaue,  who  hearing  that  ibme  of  their  Colonies  waxed  bar- 
 ren, willed  that  the  husbandmen  fliouid  melius  arare  & 
 &  minus  fer  ere  ;  So  take  me  rightly ,and  I  am  fure  you  can- 
 not count  the  Councell  to  be  vngodiy  :  Let  fiich  as  cannot 
 I  preach  Often,  and WeH too,  Ipendmore  time  in  their  Stu- 
 \  dies,  and  letfe  time  in  their  Pulpits:  And  for  a  while  be  con- 
 tent to  gather  herbes  to  make  pottage  for  Gods  hou- 
 fhould,  wherein  alfo  they  had  need -bee  very  circumfpccl 
 that  they  gather  not  wild-gourds  in  ftead  of  wkolefome 
 herbs. 
 
 Secondly;  we  muft  hold  our  Pen  vpon  the  Full  for:  that 
 is,  moll  proper.  Fallen  not  vpon  Scripture  any  other  fenfe, 
 then  the  nature  of  the  place  will  beare.  You  know  the 
 Councell  that  the  Priefts  &  Diviners  gaue  vnto  the  Princes 
 of  the  Philifiins,  concerning  the  zArke :  If  it  goe  by  the  way 
 ofitsowne  coafl  to  Beth(beme(b  then  it  is  from  God,  but  if  it 
 goe  another  way  (if  it  bee  vrged  and  goaded  on)  it  is  but  a 
 matter  of  Chance^  Of  mans  wit  and  inuention.  Beware  we, 
 I  befeech  you,how  we  dare  to  wreft  the  Scriptures,and(as 
 Chymickes  with  N at ur all  bodies)  by  torturing  them,endea- 
 uour  to  extract  that  out,  which  neither  God  nor  Nature 
 
 hath 
 
-r 
 
 A  SERMON. 
 
 hath  put  into  them.  This  I  rather  befeech  you,to  be  warie 
 of,  by  how  much  we  are  the  more  apt  to  fall  into  ^especi- 
 ally forthe  Countenancing  ofour  own  Rotten  fancies, Wz that 
 is  wedded  to  an  Opinion,  and  hath  Wit  to  maintaine  it3 
 fliall  neuer  want  ibme  Scripture,  which  (with  a  little 
 woing)  may  feeme  to  Countenance  it.  It  was(youknow) 
 the  boaft  of  one  Chrjjipfmy  of  whom  Laertiiu  makes  men- 
 tion, that  he  often  wanted  opinions  to  aduance,  but  once 
 hauing  an  opinion,he  neuer  wanted  Arguments  to  defend 
 it.  It  is  a  miferable  praife  to  bee  a  wittie  difturber  of  the 
 Churches  peace  ;  And  yet,  this  is  the  onely  praife  that  ma- 
 ny doe  affecl:,  who  hauing  once  fattened  vpon  fome  AfTer- 
 tion  (though  neuer  fo  abfurd)think  it  their  glory  to  defend 
 it,  Conceiting  all  that  they  fee,  or  heare,  or  reade,  makes 
 for  it :  Like  him  in  ^riftotle^ho  where  euer  he  went.he 
 thought  he  faw  the  pielure  of  himfelfe.  Thus  wee  reade 
 of  Adrian  the  Tope^'ho  when  the  Contentions  were  be* 
 twixt  the  feruices  of  Saint  Amhrefe  and  Saint  Gregory  , 
 which  iraouldtake  place,  by  common  confent  both  the 
 maMe-bookes  were  laid  vpon  Saint  Peters  Aita-',  expecting 
 the  deciflon  of  that  doubt  by  Reuelation  :  The  Church 
 dores  being  opened  in  the  morning,  Saint  Gregoriesm&Kz- 
 booke  was  rent,and  tome  in  many  pieces,  and  lay  fcattered 
 about  the  Church,  but  Saint  Ambrofts  lay  whole  and  open 
 vpon  the  Altar :  which  cuent,  one  would  haue  thought, 
 fhould  haue  fignifled  thus  much  ;  that  the  MafTe  of *  Gregory 
 fliouid  be  Cancelled  and  aboliilied,  and  that  of  Ambrofe 
 authcnticall,and  allowed  :  But  now  Pope  Adrian  (who 
 was  for  Gregory)  expounds  it  thus :  that  the  renting  and 
 feathering  oftfregories  mirTal,  intended  the  dilperfing  of  it 
 ouer  all  the  Chriftian  world,  and  that  it  fhould  bee  onely 
 receiued  as  Canonical!.  Such  another  was  that  £ryar,  who 
 finding  out  Maria  in  the  Scripture  vfed  plurally  for  Seas, 
 cryed  out,  that  hee  had  found  in  the  Old  Teftament  the 
 name  of  Alar  in  for  the  Virgin  CMary.  What  is  this, 
 but  with  the  wicked  fonnes  of  Eli ,  to  ftrike  our  fterh- 
 hooke  with  yron   teeth  into  the  pot  of  Gods  Sacri- 
 
 D  flee; 
 
 *7 
 
 Jdtiphsrui 
 Qrieiis. 
 
 Ucob.  at  Vor^ 
 in  viia  Greg, 
 
i8 
 
 A  SERMON, 
 
 hce ;  and  to  account  all  o'rrs,  that  it  brings  vp?  And  if  in 
 cafe  the  Scripture  hath  not  for  vs,  fo  foone  as  wcede- 
 firc,to  take  by  fbice^as  they  did  from  the  Sacri fleers  ?  Yea 
 what  is  this  any  other,  then  with  the  Harlot  in  the  Kings ^ 
 to  by  the  dead  chide  of  our  owne  heads,and  braines,in  the 
 bofomc  of  the  true  mother  thz  Holy  Scriptures,  and  fay 
 it  is  hers  ?  A  finne  in  the  Judgement  ofiome  of  the  Antient 
 fo  fowte,  as  that  (in  their  efiecme)  it  deferued  to  be  ran- 
 ged in  the  fame  ranke  with  the  (in  agamft  the  Holy  Qhoft. 
 Other  (ianes  feeme  to  be  of  weakcne(fe,but  this  of  wit  and 
 ftrength.  Beildes  he  thatfeekes  tofaften  a  new  fenfe  on 
 Scripture,  indites  another  Scripture,  (as  it  were)  and ib 
 afcer  a  fort  makes  himieife  a  God*  A  rule  of  ipeciali  vfe  \ 
 forget  it  not. 
 
 And  yet,  while  I  fpeake  of  holding  our  Pen  direclly  vp~ 
 on  the  Fully  miftake  me  not,  For  it  is  requifite  femetimes 
 (as-in  the  fetching  ofa  CompatTe)  that  it  fliould  beare  a 
 little  on  the  left  fide,  that  it  may  the  better  giue  full  whete 
 it  fliould,  andfmall  alfo  where  it  is  required.  Thus  did 
 N*tkan\n  propounding  of  the  Parable  of  the  pooreman 
 with-his  little  £»*:  Our  Sauiour  often  by  things  feyned 
 didfet  forth,  and  expreffe  vnfeined  truths :  Thus  Saint 
 Paul  like  wife  fetch  a  compafie,  the  better  to  take  his  kee- 
 per, holding  his  pen  a  little  on- the  left  fide  (as  it  were) 
 Bcleeuefl  thou  Agrippa  ?  I  know  that  thou  heleeucfl.  If  euer 
 any  knew  i&JJfau  7w>  wIjj  to  change  his  voice  and  to 
 attemper  his  fcile  that  he  might  profit,  hee  was  the  man  : 
 Yet  many  efteeme  this  praclife,no  better  then  flattens  and 
 lying  ;  but  I  hailen. 
 
 We  haue  done  with  thofe  Rules  which  Concerne  the 
 Ordering  of  our  Pen  ;  Now  for  thofe  which  refpefr,  the 
 Cariage  of  the  Body,  which  if  it  be  fecmely,  is  a  great  grace 
 to  writing  The  Particulars  are  thefe  :  I.  The  Head  mufl: 
 be  held  vpnght,  and  looke  ftrait  forward.  2.  The  Arme 
 laid  right  forth  vpon  the  Paper.  3  The  Paper  lie  as  neerc  to 
 the  midft  of  the  Body,  as  the  ftrait  holding  forth  of  the 
 Arme  will  permirand  fuffer.  For  the  Firft. 
 
 Be 
 
A  SERMON 
 
 7$stbottanv:tfampie  (fairh  Saint  Tanl  to  Timothie)  iz 
 life,  in  dotlnne,  in  holy  ConH'rfation*  It  is  the  Example 
 wherein  the  force  of  the  iR^fcdoth  lie  :  This  our  people 
 especially  looke  vpon,  and  accordingly  conceiue,  as  Lahans 
 Cattell  did  among  the  Rods  that  Jacob  laid  in  the  Gutters 
 before  their  eyes,^>».3o.In  which  reipecT  it  was  that  God 
 thus  complained  :  From  the  Prophets  of  lerufalem,  wicked- 
 nejfe  is  gone  forth  into  ail  the  land,  loY%  2  $ .  1 5 .  The  finnes  of 
 Teachers  are  the  Teachers  of  finnes,  and  therefore  nomar- 
 uell  if  they  be  more  odious  vnto  God,  then  the  fins  of  any 
 -of  the  people,  which  appeares  by  this,  in  that  the  Lord  re- 
 quired in  the  old  Law,  as  much  facriEce  for  the  Prieils  fin 
 alone,as  he  did  for  the  (ins  of  all  the  Congregation  beiicfes. 
 The  befl:  Schoolemm  feernes  togiuethereafbn  ;  for  when 
 we  fame  we  doepeccare  in  quid  tjfentialiter,  but  others,  in 
 quale  accidentaliter,  therefore  ours  greater. 
 
 Beyee  holy  therefore,  yon  that  dee  beare  the  veffelsofthe 
 Z>W,haue  Feete  to  walke  withall,  as  well  as  CMomhes  to 
 fpeake  withall,  leaft.  you  bee  found  in  the  end,  Idols  as 
 well  as  dumbe  ones.You  are  here  prefent  with  the  enfignes 
 of grauity  vpon  your  backes ;  Seeing  thefe  bullies  hung 
 forth, fee  there  be  good  wine  within.  In  a  word,let  vs  fo 
 liue,  as  that  we  be  Walking  Sermons tEpifl Hes ,and  (jofpels  to 
 thofe  among  ft  whora  weliue. 
 
 Secondly,  the  Armetnuft.  be  laid  right-forth  vpon  the 
 Taper  on  which  we  write.  We  may  not  haue  rcCpod  of 
 perfons  in  the  delivering  of  our  meiTage.  The  Preacher 
 fought  tofinde  out  acceptable  words  and  that  which  was  written 
 was  vprightyeuen  words  of  truth, Ecclefi  2,10.  Tor  Manner ; 
 it  would  doe  well,  to  take  vp  fach  words  as  may  giue  law- 
 full  content,and  be  bed  accepted ;  But  for  Matter  let  them 
 be  words  of  truth,  &  that  which  is  written  let  it  be  vpright, 
 without  fauouring  of  any  mans  Corruptions  or  Vices.  The 
 Ptf(?^maynotbeneglecTed,feeing  Chrift's  blood  was  fried 
 as  well  for  the  B*$y  as  for  the  Chancell ;  Nor  may  the 
 Great  be  fparcd,  much  leiTe  poyfbned  by  FUtterie.  It  was 
 {aid  of  old,  Few  great  mens  Confefiors  will  get  to  he  men  :  For 
 
 D  2  how 
 
 19 
 
 1  Tim. 4.1 2. 
 
 Exemplar  is  vita 
 eft  conch  optima 
 
 Leuit.4  1,34. 
 
 I. 
 
 Zfay  52 
 Hal.  115.7, 
 
2  0 
 
 A  SERMON. 
 
 Matth.16.13. 
 
 Gal.*; 
 
 llCor.3.2. 
 
 how  great  fbeuer  the  fins  of  great  men  are,ftill  they  goe  a- 
 way  with  AhfolHtion,  and  it  would  doe  well  now,  if  we 
 would  be  faithfulr,  and  if  at  any  time  A  Lord  ftiouldaske 
 his  Chaplaine,  as  Chrift  did  his,  whom  doe  men  fay  that  1 
 am  r  let  the  anfwer  be  according  to  the  truth;Some  fay  you 
 are  thus  my  Lorded  fome  fay  thus,&c.  that  if  in  Cafe  they 
 heareilljthey  may  labour  to  cut  ofFall  iuft  occafionsof  fuch 
 report ;  If  well,  endeauour  to  preferue,  and  deferue  the 
 fame  to  Gods  and  his  Gofpels  honour. 
 
 But  this  I  muft  tell  you  withall,  that  good  manners  mud: 
 be  obferued  in  fpeaking  to  our  "Betters,  1  Tim.% .  1,2.  A  3s 
 26.  (notwithftanding  that  ciuiil,  and  well  nurtured  lan- 
 guage be  cfteemed  by  fome  that  are  ouer-fowre,  and  rigid, 
 to  bee  a  daubing  with  vntempercd  morter,  and  nothing 
 thought  to  bee  zealoufly  fpoken,but  what  is  vnciuill  and 
 rude.)  *ZXf//*W  (as  ^r»^obferues)  could  brooke  it  well 
 enough  ,that  Nathan  fhould  tell  him  of  his  fin,but  he  could 
 not  endure  Shemeis  rebukes,though  it  was  for  the  fame  of- 
 fence (And  he  faw  God  m  it  too)  The  Reafon  he  renders 
 to  be  this ;  Nathan  did  doc  it  with  reuerence,  and  refpeft 
 vnto  theperfon  of  the  King ;  ButShemei  behaued  himfelfe 
 vnreuerently,and  fell  to  downe  right  railing, 
 
 Thirdly,the  Paper  we  write  vpon,  muft  be  laid  as  nigh 
 the  breaftjLS  may  be.  Thofe  weAdmonifi,  Reprove,  Inflrutt, 
 &c.  muft  be  neare  our  hearts ;  All  we  doe  muft  bee  done 
 in  Lone.  Thus  Saint  Paul  with  the  fame  breath  calieth  the 
 Cjalatiansfoolifb  and  yet  Brethren,  and  little  children-ginm™ 
 fignes  of  the  greateft  loue  vnto  them  that  could  bee:  the 
 like  was  his  manner  of  dealing  with  the  Corinthians.  A 
 good  conceit  of  the  Phyfitian^wtt  fay,  is  halfethecure  : 
 When  our  people  are  perfwaded  of  our  Affection  towards 
 them,  then  it  is  likely  our  paines  will  be  auaileable.  I  per- 
 ceiue  I  muft  haften ;  I  come  now  to  thofe  Rules  which 
 concerne  the  worhe  itfelfe* 
 
 And  here  three  things  are  obferuecH)y  good  Pen-men  \ 
 Ratio ,  Mo dtu \ Species ;  the  former  doth  concerne  the  Spectt- 
 latine  party  And  the  two  later  the  Pra&ique  parts  of  Writing. 
 
 The 
 
A  SERMON 
 
 21 
 
 The  Reafon  mull  bee  found  out,  and  rendered  why  the 
 letter  is  made  thus,not  thus ;  and  being  made  this  way,  is 
 more  graceful!,  then  being- made  that  way,  or  that;  And 
 fb  for  the  Coniunclion,  knitting  and  ioyning  together  of 
 them,  without  the  vnderftanding  whereof,  hardly  /hall  a 
 man  euer  write  well. 
 
 Thus,  mufl:  gods  Scribes  bee  able  to  {hew  Grounds  for 
 what  they  doe  and  teach.   I  do  not  meane  that  a  Minifter 
 fliould  be  ftricTly  tyed,  to  render  the  Reafon  of  eucry  "Do- 
 Urine  he  doth  deliuer  :  A  Courfe  though  Profitable,  and 
 Vfefttll,  yet  not  euer  Necefary.TniQ  it  is,there  is  Reafon  for 
 all  Gods  Commandements,  if  we  could  fee  it,  but  we  can- 
 not alwaies  conceiue  that  Reafon ;  And  if  wee  iliould  be- 
 leeue  no  more  then  we  can  giue  Reafon  for,  wee  fhall  not 
 beleeuc  halfe  that  which  a  Chriftian  is  bound  to  belceue  to 
 I  his  foules  faluation.The  Councell  that  Saint  Attflin  giues  to  j 
 his  Scholler  Lkentim  concerning  thofe  things  he  heard  of 
 him, would  be  rcmembred,  Nolo  te  caufas  rationefy  rimari9 
 cftA&  etiamfi  reddi  pejfint  fidej  tamen  qua  mihi  credit  no  a  eat 
 dtbeo :  If  thus,concerning  thofe  things  he  taught  him^hen 
 much  more  concerning  thofe  things,  which  God  teacheth 
 vs.The  Reafonsand  Grounds  of  them  though  they  might 
 be  giuen  (which  yet  as  I  fay  concerning  diuers  Articles  of 
 our  Faith  cannot)  yet  it  fuits  not  well  with  that  credit  and 
 truft  which  we  owe  vnto  God,  too  curioufly  to  fearch  in- 
 to, or  call  into  queftion  :  But  my  meaning  is3  we  fhould 
 be  grounded  and  ladicions  Textmen,  And  be  able  to  fay  as 
 John  3.11,  rvefpeah  that  we  faow,  And  with  Saint  Taxi, 
 I  Thef  1.5.  Our  gofpsll  comes  vnto  joh  not  in  worckonely.bpit 
 in  power -,  and  in  much  afar -ance.     We  arefirft,  exactly  to 
 know  the  truth,  and  then  deliuer  it  vnto  Gods  people.  The 
 Sermons  of  the  Prophet Nahttm  are  called ,t be  book*  cfVifi- 
 ons :  the  Reafon  Hierome  giues  (and  me  thinkes  it  is  a  paf- 
 fing  good  one)  becaufe  faith  he,  he  well  vnderftood,  and 
 faw,  whatfoeuer  he  faid.   Hence  it  is  that  Saint  Paul  cries 
 Shame  on  them  who  defire  to  bee  Teachers  of  the  Law,  vn- 
 derftanding neither  »bat  they  fay,  nor  whereof  they  affirme, 
 1  Tim.*.. j.      D   3  A 
 
 t*Ri;'n>. 
 
 Nah.i-i. 
 Froum.in  Nak#. 
 
« 
 
 14  his  Chryfo. 
 
 1 .  Modttt. 
 
 A  SERMON. 
 
 A  great  fault  therefore  it  is  in  young  Diuines^  to  fcorne 
 the  Catechifme  affecting  a  pro  founder  kinde  of  leaming,(as 
 they  conceme)  plodding  in  Poflills  and  C  or.tr  oh  er fie  s^   and 
 raw  in  Trixctples ;   Taking  the  gieateft  myfteries  of  Reli- 
 gion fitted  Arguments  for  the  exercifing  of  their  wits,  As 
 Eckiw  who  diiculling  the  queftion  ot%  Predrftimtionjn  the 
 veryenteranceof  his  diicourfe,  giues  his  Reafonwhyhe 
 vndertooke  that  Argument,  for  that  he  thought  it  to  be 
 the  fitted:  queftion,  in  which  he  might  1  untitle  seal  ores 
 exercere  ;  When  we  know  a  wife  man  will  choofe  to  deale 
 with  PVooddenwafters,  before  he  plaies  at  Skarpe.  An  error 
 in  the  Foundation,  puts  the  whole-building  in  apparent  ha-  j 
 zard.  Therefore  it  ixiall  be  your  wifedome,  whoarefonsj 
 ofthe  Prophets,  firft  toaske  Counceil  of  Caluins  (or  fbme ! 
 others)  learned  Inslitutions :   to  perule  well  the  bookc  of  j 
 the  tArt  icles  of  our  Religion^  and  the  B  sokes  of  Homilies,  as  j 
 our  Church  enioyneth ;  that  what  you  deliuer  for  Do-  j 
 tlrine  may  be  comprehended  in  E fence,  Sub  fiance,  Effeft^  j 
 or  Natural!  inference  with  fome  one  of  them.     But  of  i 
 all  the  Sheaues  let  the  Bible  haue  preheminence,  and  let  j 
 the  reft  ofthe  Shecke  doe  obeifance  vnto  it.    Nor  let 
 young  Cockerilh  which  newly  begin  to  £r  owe,  befetting 
 vpon  the  great  Cock*  rf  Qame^  billing  at  that  Sophifticall 
 Bellarmine,  or  at  that  Judicious  Interpreter  Calnin,  audaci- 
 oufly  controuling  him,  fooliiWy  defpifing  their  great  skill, 
 and  learning  :  Nor  run  raftily  vpon  the  point  o^Difcipline^ 
 before  they  know  (it  may  bee)  what  the  name  meaneth. 
 Better  by  many  degrees  iris,  to  let  thefe  things  alone,  till 
 they  be  growne  in  Judgement,  and  able  to  fpeake  of  them 
 to  purpofe,  without  wronging  either  themfelues^  or  the 
 Caufe. 
 
 The  CManner  of  making  euery  letter,  would  be  knowne, 
 as  well  as  the  Ground 'or  Re <afon,Lctz  Scribe  begin  to  frame 
 his  letters,  after  a  Corrupt,  and  Contrary  way,  (as  to  begin 
 at  the  heele  when  hee  fliould  begin  at  the  head)  will  hee 
 
 euer  proue  good  Ten-man  ? 
 
 Would  we  be  the  Ornaments  of  o\X£?nlfets%  and  haue 
 
 the 
 
A  SERMON 
 
 the  praife  of  being  good  Ezras  apt  and  readie  Scribes  ?  be- 
 gin we  then  methodically.    The  wife  Preacher  taught  the 
 people knowledge yyea  he  gaue  good heed,  and  fought  out y  and 
 fet  in  order  many  Protterbs> Ecclef.  1 2.9.    God  hath  dcuidcd 
 his  Word  into  fit  parts,and  ordered  it  to  our  Capacitie,and 
 Vnderftanding;  It  beiongeth  (therefore)  vrnto  Gods  Mi- 
 nivers to  gather  out  of  this  treafiire  things  both  New  and 
 Old,  and  like  good  Stewards  fet  them  forth  before  Gods 
 family  in  the  bell  order  that  they  can,  beginning  firft  with 
 milki  and  fpoone-meate,  after  the  Apoftles  praclife,  1  Cor. 
 3.2.  HsL^.i  3. It  is  a  prepofterous  courfe  for  any  (be  they 
 themfeluesnener  fo  learned)  comming  to  an  ignorant  pco- 
 pl^and  fuperftitious,  (for  they  are  feldome  feuered)  to  be- 
 gin with  Controuerfic  :    ^eC  vs  foft  teacn  tne  Principles 
 plainely5and  diligently,  and  after  a  fain iliar  manner  by  gh*jc- 
 slion  and  Axfwtr,  and  fpend  one  part  of  the  Lords-day 
 (Commonly  called  Sunday)  in  this  Courfe,  for  as  much  as 
 there  is  ftili  need;  New-commerson.  Youknowit  was  die 
 praclife  of  the  Primitive  times,  the  Apofties  had  their  Ca- 
 techifmeyHet>6.  Where  you  haue  the  Name  how  it  was 
 called  ?h  ivt  &$yJ)S  s*  yjt?°J  h'°yov>   pT^^  Chrisliamfmi 
 principia  (as  Be^a  renders  it)  The  Principles  of  the  'DoBrine 
 ofChrifl^  our  Tranfiation  (truly)  hath  it.   And  the  Heads 
 or Principles themiclues therein  contained,  and  handled: 
 In  number  fixe  after  the  ordinary  account, 
 
 1.  Repentance  frcm  dead  works s~\  i.e.  the  doflrine  of 
 mans  rnif  ery,  the  knowledge  whereof  comes  by  the  Laxv>3 
 Rem.  j. 
 
 2 .  Faith  towards  GodT\  The  doclrine  of  mans  deliuety ; 
 the  fiimme  whereof  is  contained  in  the  Apofties  Creed. 
 
 3.  The  Dollrine  cfBaptifmes~\  That  is  of  the  Sacraments: 
 'Brptifmes  (by  a  trope)  being  but  for  both ;  And  (be/ides 
 the  trope)  both  the  Inward  baptifme  of  Cbr  s  ft  tand  the  Out- 
 •warded ' lchn,i  e,  GhrinYsMinifters,  being  thereby  noted. 
 
 4.  Laying  on  of  hands']  An  ancient  Ceremonie  vfed  both 
 in  the  time  of  Law  and  Gofpellfm  fundry  Cafes :  1 .  In  hea- 
 ling ofthc  ficke,  Lut^q.qo.  Marks  1 6. 1 8.   2.  In  ordaining 
 
 of 
 
 *3 
 
H 
 
 A  SERMON. 
 
 Matter  Yates 
 hisModellqf 
 Diuinity,in 
 his  Epift.ded. 
 to  the  Church 
 of  England. 
 
 of  Minifters,  Aclsii^.  i  Tim.^.\^.  #•  ^2.    3.  In  Con- 
 ferring the  gifts  of  the  Holy  qboft,  A8s  8.17.  #  f  p.j.   4.1a 
 Bleflmg  of  Children,  ^.48.14.  C^fatth.igd^.  Lukeid. 
 15.  The  Manner  was :  The  Children  of  the  Faithfull  be- 
 ing Catechized,  were  to  make  open  and  publike  ConfeHi- 
 on  of  the  former  "Principles,  viz,,  of  their  Repentance ;  Of 
 their  Faith;  Of  the  Sacraments,  and  after  this  they  had 
 hands  lay  Yl  vpon  them,  and  were  Confirmed  to  be  of  the 
 CouenantofGod,andofthe  vifible  Church.   A  Ceremo-  I 
 nie  which  (through  thelong  neglect  thereof)  is  much  ex-  I 
 cepted  againftand  carped  at,  but  may  bee  wii}iec4  that  it  ( 
 were  vfed  oftener  then  iris  and  more  refpe<fted,which(the  { 
 due  cautions  being  obferued,  and  it  freed  ('as  with  vs  it  is)  j 
 from  fiiperftitiousabufe)  it  well  deferues.  Now  vhdcr  this  | 
 Head  the  UWinitferie  and  Difcipline  ofthe  Church  may  bee 
 Comprehended. 
 
 5.  RefurreSiion  from  the  dea<T\  Albeit  they  fhould  die, 
 and  their  bodies  be  lay'd  in  the  earth,  yet  that  at  thelaft 
 day  their  bodies  fliould  be  raifed  vp  to  life  againe. 
 
 ^.  Eternall Judgement^  And  that  euery  one  fhouldreceiue 
 in  their  bo  die  s>  that  which  they  bane  done 3  be  it  good  or  euilly 
 Ecclefi  2.14.  Thefetwo  laft  Heads,  being  made  diftincT,  „ 
 andhoweuer  (happily)  handled  vnder  thefecond  Principle 
 the  Ttotlrine  of  Faith,  yet  here  beaten  particularly  vpon  by 
 the  Apoftlesfor  thefe  t  wo  reafons  :  1  "For  that  they  were 
 derided  by  the  Gentiles*.  2.  For  that  they  were  the  hope  of 
 Christians. 
 
 As  the  Apo$~lles%  fo  had  the  Ancient  Fathers,  after  them, 
 their  Introductions  to  Religion.  Clemens  zs4lexadrintts  his 
 Tedagogus ;  Latlantipu  his  Inflitutions ;  CyriR  his  fite- 
 chifmes;  Augufiine  his  8 nchyridion  \  andbooke  decatechi- 
 zAndisrtidibtte.  And  fo  hath  cuery  Church  in  Chriften- 
 dome  :  And  ours  amongft  the  reft,  which  (to  vfe  the 
 words  ofaReuerend  and  Judicious  Diuine)  is  like  Samp- 
 foits  hair ef aire  andfirong  •  Strong  in  precepts  ;  beaut if  nil  in 
 method  \  And  therein  carry  s  away,  the  honour  from  other 
 formes.  For  whereas  fome  teach  the  C%mmandcments  before 
 
 the 
 
A  SERMON. 
 
 the  Creed  (as  if  they  would  teach  a  man  to  goe  before  he  line) 
 
 Others  put  the  Scales  tn  the  midfl  of  their  writings  {as  if  that 
 
 which  feales  all,  Jhould  not  hang  at  the  boitome  of  the  (sifter 
 
 box#^)  Our  method ii  to  begin  with  Ftith,  by  which  we  Hue, then 
 
 to  come  to  the  Law  of  life, by  which  we  wMkei  After  th  it  it 
 
 leads  vs  to  PrajerJeaH  we  Jhould  faint  in  faith  or  waxe  we  arte 
 
 of  worses  \   iAnd  lafHy  finding  faith  but  weak?,  obedience  im~ 
 
 per  fetl, and  prayers  not  as  they  Jhould  be,  it  brings  vs  to  Gods 
 
 feales  as  the  fafetie  andfecurity  af  all  our  eflate.    Thus  farre 
 
 hee. 
 
 Now  then,  Good  Fathers  and  "Brethren,  pittie  the  mifcar- 
 ryingofmany  afoule,  vnder  your  Charges,  for  want  of 
 CMethod.  And  giue  eare  to  that  Counfeli  which  that  {Le- 
 ttered Father,    TSifbop  Babingion,    m  Leuit.j,  doth  giue 
 vnto  you ;    zArt  thou  a  Minifter  called  ofCjod  f  &c.  fubmit 
 yourfelfe  to  the  frofit  of  your  people,  hunt  not  after  your  owne 
 glory  that  you  arefo  I  earned, eloquent,  and  profound :  If  your 
 people  profit  not,  becaufeyouftie  tco  high  a  pitch  for  them^nd 
 fcorne  to  lay  a  foundation  of  the  Catechifme  among ft  themjou 
 wiUhe  found  at  the  reckoning  day,  rn  vnprofitable  feruant, 
 and  one  that  hath  gained  nothing  to  his  Lordx  but  hath  hid  his 
 talent  in  thefowlc  napkin  offruitlejfe  matter,  and  idle  figures 
 of*ffet~iedfpeech.    Thinke  of  that  Charge  giuen  by  the 
 Arch-Bijhop  of  our  foules,Feedmy  Lambes;  Feed  mySheepe: 
 His  Lambes  firft,  and  why  fb  ?  Surely  for  that  the  encrcafe 
 and  welfare  of  the  Flock?  depends  on  them ;  Ifthey  be  fur- 
 feted,  orftarucd,the  Flocke  jflball  newer  thriuc  nor  profper. 
 The  Papifts,  in   their  preface  to  the  Catechifme  of 
 the  CouuceJl  */  Trenty    confeffe,    that  all  the  ground 
 which  we  haue  got  of  them,  hath  beene  by  Cetechizing, 
 and  fhall  wee  againe  loofe  that  ground  through  our  neg- 
 led  £  Iuliah  himfelfe  could  not  deuife  a  readier  way  to 
 ouerthrow  Chriftian  Religion  then  by   pulling  downc 
 Schooles,  and  ouerthrowing  thofe .  Places  w  h  er e  C  h  ild  r en 
 were  relisioufly  educated,  and  catechized.  £et  vs  effectu- 
 ally confider  of  thefe  things,  and  be  no  longer  like  to  fome 
 vndifcrect,  and foolifh  mailer,  who  to  pleafe  a  fond  and 
 
 E  ouer- 
 
 25 
 
26 
 
 A  SERMON, 
 
 ouer  weening  parent,  marres  the  progrefleof  a  childc,  in 
 railing  him  vp  to  a  higher  Forme  and  Author  before  hee 
 hath  learned  hisfirft  Rules  ef  Cjrammerx  What  followes 
 vpon  this  ? 
 
 But,firft  a  loffe  of  our  owne  paints  and  labours.  Looke 
 on  him  that  preachcth  twice  or  thrice  a  weeke,  and  fo 
 hath  continued  for  many  yeares  together,  omitting  Cate- 
 chizing of  his  People,  and  tell  sne,  if  hee  hath  reaped  fo 
 much  fruit  of  his  long  labours,  as  fome  one  hath  done  of 
 one  yeares  paines,  who  hath  ioyned  both  together. 
 
 Secondly,  An  emptie  oftentation  in  the  Hearer  •  A  raflh 
 ceniuring  of  Chut 'ch-Gouernement  and  <I>ifcipUnei  through 
 heate  oFAjfe&ion  and  want  of  Judgement.  Cenfbrious  pro- 1 
 fefTors,are  ignorant  profeffors ;  try  it  when  you  pleafe,this ' 
 you  fliall  finde,   that  thofe  who  fpend  their  zealethis 
 way,  hauenot  wherewith  to  anfwer  you  if  youqueftion 
 with  them  about  Fundamental  Points .    For  as  the  Philofo- 
 phtr  teacheth  of  mad,  and  phantafticall  men,  they  are  very 
 apprehenfiue  of  all  outward  accidents,  becaufe  their  foules 
 are-inwardly  emptie,   and  vnfurrtiftied  of  any  thing  of 
 worth,  which  might  hold  the  inward  attention  of  their 
 minds,  and  might  ballance  it,  and  keepe  it  vpright  againft 
 all  outward  occurrents  whatfoeuer.  Ihaftento  aConcIu- 
 fion,  and  come  to  the  Third  and  Iaft  thing  obferuable  in 
 Writing  wherein  indeed  the  Subflance  of  it  dothConfift, 
 and  that  is  the  Species* 
 
 Should  a  man  bee  able  to  giue  the  Reafon;  Shew  the 
 ^Manner  of  making  euery  letter ;  yet  vnkfTe  he  giue  it  its 
 full  Proportion  and  Shape,  he  doth  loofe  hispraife:  For 
 that  giueth  life,  and  fpirit  to  his  writing.  Here  the  Par* 
 ticuUrs  confiderable  are  many,I  will  content  my  feHe  with 
 fome  few. 
 
 i .  The  Siting  of  the  letter  would  be  looked  vtito,  that 
 the  Depth  and  Fulnejfe  bee  Proportionable.  To  bee  euer 
 preaching  Law,  and  harping  vpon  the  fad  firing  of  Judge- 
 ment, is  not  well.  Wee  beare  thename  of  Spirituall  men, 
 if  then  we  be  wanting  in  the  Comforting  fart  of  our  office, 
 
 where 
 
A  SERMON. 
 
 *7 
 
 where  is  the  Spirit,  that  we  haue  our  denomination  from  ? 
 The  Spirit  is  the  Comforter,  if  then  a  Minifter  can,  or  doe 
 fay  little  to  the  Comfort  of  diftrefled  confcicnces,  may  it 
 not  be  qucftioned  where  this  fpirit  is  ?  Looke  vpon  the 
 Prophets,  Apeftles,  and  Chris?  himfeife,  and  you  ftiall  fee 
 what  great  care  they  hadalwaies,  that  the  fulneffc  of  ioy 
 might  be  anfwerable  to  the  depth  of  forrow,  in  thofe  they 
 had  to  deale  withall,  Expd.l^ip  2  Kings  19.6.  Ifay  50. 
 4,  CMatth.^Az.  Z/^4.18.  lohnia.*x.  Rom.5.1.  &  8. 
 3Z.  P&/.4.4. 
 
 2.  whites  muft  be  obferuedjthisdoth  grace  our  writing 
 much.  Difternc  we  betwixt  Sheepe  and  koines :  In  our 
 Sheepe,  betwixt  the  whole fame ',  and  vn found  :  In  the  f«- 
 foundy  betwixt  the  Weake  and  Tainted  :  In  the.  Tainted 
 betwixt  the  Natures,  Qualities,  and  "Degrees  of  the  in- 
 fection. God  much  complainesof  the  want  of  this  in  the 
 Shepheards  of  Ifrael,  E^ekii4.  they  did  not  difcerne  be* 
 twixt  the  weaie  and  fir ong,  the  cleans  zndvncleane  to  pro- 
 ceed accordingly  :  Let  vs  haue  a  fpeciali  regard  herein,that 
 we  breakenot  bruited  reeds,  nor  make  the  hearts  of  the 
 Righteous  fad  within  them.  Some  are  ignorantly  mifled,as 
 thofe  who  went  with  Abfofom  from  hrufdem,  and  were 
 vnwittingly  made  Simple  Rebels*  their  hearts  being  free 
 from  any  plotagainft  their  Soueraigne :  The  fimplicity  of 
 fuch  is  as  worthy  of  pittk,  as  their  misguidance  of  indig- 
 nation. ;  Reduce  we  them.  Some  are  entangled  wich 
 doubtfnll  dictations,  and  haue  their  conferences  enfnared 
 with  conceits  and  fubtilties,  who  are  docible  and  traclabk 
 of themfelues,  not  obftinate  and  wil&ll ;  Receiue  t»e  them, 
 Rom.14.  1 .  While  there  appeares  a  true  defire,  and  godly 
 ^endeauour  to  bee  better  informed,  let  them  not  bee  too 
 hatdly  dealt  withall,  nor  punishment  and  compulsion  fla- 
 ttened. But  as  for  thofe  that  finne  c£  malicious  wickfdnejfe 
 fa  not  mercifull  vnto  thofe  men* 
 
 But  how  will  you  diftinguifli  ? 
 
 How  know  you  a  Hunger-Jtuten  'Beggar  from  a  Canting 
 Rogue  ?  onQfpeakfs  with Suppliers # ons ,and  is  thankefull  for 
 
 E  2  the 
 
 aSam.is- 
 
 Rom.x4.x1 
 
 Refp. 
 
28 
 
 IrtRom.14* 
 
 A  SERMOH 
 
 the  kail:  fauours;  the  other  yon  may  know  by  his  Rhe~ 
 toricall  ftyle.  In  the  one  hand  hce  hath  his  Petition, 
 in  the  other  l&nd'a  Stone.  Thefe  things  may  the  Chnrib 
 likewife,  as  well  as  Church-wen,  be  plea'ed  to  take  notice 
 ofin  iier  C  en  fares ',  for  this  is  a  third  Rule  giuen,  which  yon 
 fee  I  am  fallen  vpon. 
 
 3.  Prejfe  net  too  much  on  that  pan  of  the  letter,  which 
 requires   a  favourable  touch  ,    nor  bee  /paring  in  that 
 part,  which  requires  the  contrarie.    There  is  one  courfe 
 in  our  Minifterie  to  bee  held  with  nouicesy    and  ano- 
 ther to  bee  held  with  thofe  who  arc  of  riper  yc^res, 
 towards  the  one  (bit  mother- like  indulgence 3    towards 
 the  other,  father-like  grauitie.    Thus  much  is  taught 
 vs  in  that  Allegoric  vfed  by  our ^Sauiour,  ottvine  and 
 Ve  [fells,  by  way  of  ApoUgie  for  his  more  ^Mildens//e 
 I  in  his   IniunUions,   then   lohn   vfed  to    his   Difciples, 
 S  LMattb.9,\j.  Impofe  wee  not  too  heauie  taskes  vpon 
 new  commers  on,  nor  difcourage   wee  them  with  ouer 
 great  aufterity  :    It  is  a  good  fpecch  of  Calvin,   Sem- 
 per—bene  /per emus  de    eo   tn  quo  cernimns  aliqmd   Dej. 
 So  "Bucer  refolued  to  refufe  none  in  whom  hefaw  aliquid 
 gkriftu    Who  fo  is  wife,  let  him  confidcr  thefe  things. 
 4.  Keeepe your  difiances,  betwixt  letter  and  letter,  word 
 and  word.  There  is  a  time  for  all  things  vnefer  the  Sunne 
 (faith  Solomon,  Ecclef.^A.)    So  a. time  for  Hearings  A 
 time  for  Reading  ;   Another  for  Praying,  &c,    All  are 
 Gods  Ordinances,  one  xnay  not  inftlc  out-the  other,  but 
 each  is  to  haue  its  time  and  turne,  N eh, $.■-$.  andferued 
 in  its  Courfe,  by  Gods  Stewards ,  for  the  feafting  of  his 
 Family,  who  cuer  haue  good  ftomackes,  and  like  hungry 
 men  feed  vpon  euery  difh  that  is  before  them.    Serue  in 
 Gods  Commandments  ;  let  before  them  which  you  will, 
 they  are  forit.If  the  Firft  Commandem«nt,they  will  feed, 
 Lord  haue  mercy  on  me  incline  my  heart  to  this  Law.     If  the 
 Second,or  the  Third,  their  flomacke  ftands  alike  good  to 
 all.  Or  if  you  commend  vntothem  ^Prayer  with  the  feue- 
 rall  Requefts  to  be  made  j    If  for  themfelues,  For  L&ue, 
 
 Faith  , 
 
A  SERMON* 
 
 29 
 
 FMth^Feare,  Repernance,&e  you  fhall  haue  them  at  it,w* 
 befeech  thee  to  henre  vs  good  Lord,  Or  if  fuch  like  graces  are 
 to  be  beg'd  for  others,thcy  continue  alike  zealous,  and  de- 
 uout,  calling  to  God  for  Audience:  Pitty  it  is  then  to 
 withhold  any  of  Godsallowanee  from  his  houfliold.  We 
 condemn?  the  Papist4  s  (and  that  iuftly)  of  a  kindeof  Sa- 
 criledge,  in  withholding  the  Cup  from  Gods  people,  and 
 can  we  be  innocent  if  we  detaine  any  part  of  that  which  is 
 allowed  5  The  laying  of  our  people  lb  much  to  one  Breafl, 
 without  an  orderly  gluing  of  the  other,  I  amperfwaded,is 
 a  caufe  that  God  in  many  Congregations  dryetii  vp  that 
 Bread  that  was  £o  (in, a  manner)  altogether  drawne  at, 
 that  the  other  may  not  grow  dry ;  He  clofeth  vp  the 
 wombe  of  her  who  was  fruitfully  that  /bee  who  was 
 barren  may  rcioyoe  and  no  more  be  called  Barren.  One- 
 ly  one  thing  more  is  wanting  to  make  vs  abfolute  Pen-men^ 
 And  that  is 
 
 loyne  and  vnite  your  letters  together  in  an  orderly  and 
 comely  manner,  Firft,  Chrift  and  OMan, Colof.t.i  9. Second- 
 ly, god  and  Man,  lohmj.ii.  1  lohni.^.  Thirdly,  UWan 
 and  Angels ,Co/of.  1.20.  Fourthly,  CMan  and  Man>  I  fay  1 1. 
 (5,7,8.  As  the  Hearts  of  Husbands^  and  Wines ;  ^Parents  and 
 Children^!  eigbbeur  and  Neighbour  -y  MaiefirAtes  and  Sub-- 
 ittls ;  Prince  and  People, &c. 
 
 Thefe  Rules  obferued,  we  {hall  be  Compleate  Scribes  in— 
 i  deed  3  And  when  as  other  £h all  ftandin  need  of  Letters] 
 \  Tefiimonial!  to  others,  and  from  others,  as  did  thofe  falfe 
 Apofiles,  2  Cor^.i.  }vc  i]iu]j  izecd  tp  go?  no.  ftuther  then 
 toomFt'oc^anc\peopleJkfmgo£  them,  as  Saint  Paul  did 
 of  the  £hnrch  of  Corinth^  >j  &broA«  jj^y  vp£*<i?&  Tot*  Are 
 our  Epiftti  5   yea  better  then  any  letters  Commendatory  f 
 wrote  with  lnke  and  Paper  can  be  ;  for  they  run  here,  and 
 there,  and  may  foone  be  loft  -y  but  our  Praife  is  written,  h 
 ruls  Ka$Pi*it  Yipw  w herein  wee  doe  inwardly  reioyce  ; 
 or  rather  Zpuv  in  cor  dibits  vefiris ,   neuer  to  bee   blot- 
 ted out,     And  whereas   other  Epiftles  in   Hebrew  , 
 Greeke,or  Latine,  are  read  of  none  bit  uch  asvnderftand' 
 
 E  3  the- 
 
 I;COIi3.2> 
 
 *+A* 
 
JO 
 
 A  SERMON. 
 
 the  Languages.  This  Epiftle  is  vnderftood  and  read, 
 ^f^  4#s*w*r>  Of*llmgny  Of  what  Nttim  foeuer. 
 I  baue  done,  and  now  defceod  the  M$mt9  to  take  my  ftan- 
 dingat  the  bottomeof  the  i#//amongft  my  Brethren. But 
 firft  let  vs  Commend  all  to  Gods  good  bleffing,as  our  mo- 
 ther Church  hath  taught  vs.  Grant  we  befecchthee  Al- 
 mighty Gpd,  that;  the  words  which  wee  haue  heard  this 
 
 Fi^rs: 
 
THE 
 
 WATCHFVLL 
 
 SHEPHEARD 
 
 HIS  CA%S  OVS\HIS  IV HOLE 
 
 FLOCK,  THAT  NONE  BE  LOST 
 
 NOR    WANTING; 
 
 EXPOSITION    ON  THE 
 
 PARABLE  OF    THE  LOST 
 
 SHEEP:    Lvk.  15.  1 8. 
 
 By    Nehemiah'  Rogers,    Paftor  of 
 CMeffmg  in  Spx. 
 
 Btbotd,  /,  euen  I  mU  bothfexrcb  my  Sbetpe  andfet\e  them  out. 
 
 M  a  Sbepbeard  fecfcth  out  bti  flock* '» tbt  "lay  that  he  u  amongfl  bis  Sbeepe  that  an 
 fcattered:  So  wiUlfee^e  out  m  Sbeepe,  anAwUdelluertbem  cut  of  all  placet  where  tbty 
 bout  bunt fcattered  in  the  cloudy  and  darkf  dafs  Ezck  3  4..  1 1 . 1 2, 
 
 LOTipoW  , 
 
 ^nntt&by  georgeCMiller  for  Sdrvard  B render,  and  are  to  be  fold 
 
 at  his  Shop  at  theSigne  of  the  Bible,  at  the  great  North 
 
 doore  of  Tan  Is.     1632. 
 
TO   THE 
 
 TKVLY  GENEROVS 
 
 and  Religions  Gentleman^  Mu  Hanameell 
 
 Chiborne  of  *^Mtfting  in  Bjfcx% 
 Efquire;  failing  health. 
 
 Worthy  Sir } 
 
 Y  Obligation  to  you,  is  great,  m  re- 
 gard ofthe  kindnefTe  receiusd  from 
 your  deceafed  Father,(the  means  of 
 my  free  and  comfortable  entrance 
 into  my  Charge)  A  duty  (indeed)it 
 was  freely  to  prcfenr,  and  todeaie 
 faithfully  ,  and  vprightly  in  fb 
 weighty  a  truft ;  but  to  fclecT:  mee 
 from  others,  a  kindnefTe  that  defcrues  acknowledgement : 
 but  thofe  gratious  endowments  which  youfeemetohaue, 
 as  hereditary  from  him,  (befides  other  perfonali  refpecls) 
 binds  me  to  you  in  a  farre  greater  dutie. 
 
 God  hath  Committed  much  vnto  your  truft ;  Your 
 Tallents  arc  not  ordinary,  which  were  it  not,  that  the 
 world  would  thinke  Partiality  did  prompt  me,  I  would 
 particularly  make  mention  of;  not  that  you  might  reade 
 (otherwise  then  to  be  put  in  minde  ofthe  great  account 
 you  haue  to  make  at  our  Mafters  Audit,)  but  to  recom- 
 mend your  example  to  the  memory  and  imitation  of  Pofte- 
 rity  :  But  then  mould  I  exceed  the  bounds  of  an  Epiftle, 
 and  write  a  Volume  ;  yea  your  wifedome,  and  modeftie, 
 would  rather  diflike  then  admit  fuch  praife. 
 
 A  2  Pardon 
 
The  Bfifile  Dedicatory* 
 
 Ruth  4. 
 Verfe  1 U 
 
 Ifaiab  5.9* 
 
 Pardon  me  Sir  ;  as  Vertue  cannot  be  ouer-priz'd,  no 
 more  can  (he  be  ouer-prays'd:  As  God  hath  giuenyou  abi- 
 lity to  do  good,  foalfo  he  hath  giuen  you  a  heart  (which 
 moft  of  your  rneane^and  ranke  want)and  that  in  Sphratah, 
 Beth-Uhem  to  do  worthily ;  the  Place  of  your  own  birth, 
 and  where  you  haue  your  lines  and  lot  laid  forth.  Beleeue 
 it  Sir ;  Non-refidence  is  not  the  peculiar  fin  of  vs  Clergic 
 men,butoftheGentrietoo:  Who  are  content  to  receiuc 
 rents  andreuenewes  from  Evhrata  and  B eth-lekem ,b\xt  doe 
 no  good  there,  in  gou^rning,  directing,  and  good  houfe- 
 keeping ;  fo  that  one  would  think,  the  plague  which  God 
 threatned  of  old,.  that  mavybottfes great  and fair efhouldbcc 
 defolite  and  without  Inhabitant,  were  now  effected  and 
 made  good. 
 
 '  We  are  happie,and  (with  all  thankefulnefle  to  God  and 
 you)  we  acknowledge  this  our  happinefle  in  your  Refi- 
 denci'!,  whereby  the  light  and  lultreofthofe  beam es  of 
 grace  ftiiniug  in  your  heartland  appearing  in  yourpractife, 
 doth  notably  helpe  forward  Chrifts  kingdome,to  the  glo- 
 ry of  God,  and  ioy  of  your  friends,  and  the  fojace  of  your 
 owne  Confcience  (I  doubt  not)  in  the  end. 
 
 Goe  on  Worthy  Sir ;  be  ftill  your  felfe,  let  the  happie 
 Imprimis  of  your  life  be  feconded  with  many  good  Items  ; 
 fo  when  you  come  to  caft  vp  the  Summa  totalis,  you  fhall 
 finde  it  to  be  cuerlafting  happineffe  and  faluationin  God's 
 bleffed  kingdom  e. 
 
 To  which,  if  this,  or  any  other  of  my  labours,  may  be  a 
 meanes  to  further  you  one  ftcp,  I  could  wifh  euery  word 
 were  ten,  euery  line  a  leafe,and  euery  leafe  a  Volume:  Be- 
 feeching  you  to  accept  the  Dedi^ati^n  as  an  euidence  of  my 
 true  affection  and  vnfeined  defireto  further  you  in  your 
 iourney  towards  that  Countrey  you fecke,  for  which  end 
 neuer  (hall  be  wanting  the  prayers  and  ewdeauours  of 
 
 Tour  fo  filer  vnwotthy  Tajior 
 and  Watchman : 
 
 Nehemiah  Rogers, 
 
A  briefe  Recapitulation  ofthe  fe- 
 
 uerall  Do&rines,  with  their  Rcafons  and 
 
 Vfes,  Collc&cd  and  deduced  from  each 
 
 Verfe,  and  more  largely  handled  in  this 
 
 Expofition  on  the  Parable 
 
 .     of  the  loftr  Sheepe, 
 
 o 
 
 Verfe  I. 
 
 k  ? port  unities  offered  of  hewing  the  Jf  or  dare  to  bee    ^oUrine  I 
 apprehended*  Page<\A 
 
 God  hath  appointed  times.  $.    Reafoni. 
 
 The  Spirit  bloweth  when  it  lift etb.  (5.  2. 
 
 Great  danger  comes  through  the  negleU.  7.  3* 
 
 Reproofe  of  thofe  who  omit  them.  8.  |      Vfi    i. 
 
 Exhortation  both  to  Minifter  and  People  wifelj  to  apprehend 
 them.  If. 
 
 True  and  [olid  comfort  for  the  afflicted  Confcience  is  to  bee 
 fought  and  found  in  Chrift  alone.  29. 
 
 All  comfort  Cjod  hath  treafured  vp  in  him,  32. 
 
 There  is  an  emptineffe  in  aH  other  things  he  (ides  him*  3  5 . 
 
 Informationjvhy  fo  many  remaine  diftreffed.  Ibid, 
 
 Exhortation,  in  all  our  troubles  feeke  to  him  for  Comfort.  34. 
 No  better  way  to  haue  comfort  from  Chrift \  then  to  draw  neere    Ttotlrinc  3 . 
 
 vnto  Chrift,  36.  j 
 
 Admonition, not  to  keepe  aloof e  of  if  we  would  haue  comfort.  5  6         Vfe  1  a 
 When  we  come  to  hearing  ofthe  TVord^we  fhould  come  with  for-  \  cBo??rine  4, 
 
 wardnejfe,  40. 
 
 //  is  a  good  thing  fo  to  doe.  4 1 .    Reafott  I . 
 
 It  argues  reuerence  and  delight.  Ibid,   ■  2. 
 
 A  5   .  Others 
 
 Doclrinez, 
 
 Reafini. 
 
 2. 
 
 Vfei. 
 
 2. 
 
3- 
 
 4- 
 
 Vfir. 
 
 2. 
 
 T)oUrine^ 
 Reafion  I. 
 
 2. 
 
 I- 
 
 3- 
 
 4- 
 
 T>ottrbte6. 
 
 vr*t  I. 
 
 Dotlrine  7. 
 Reafion  I. 
 
 2, 
 
 3- 
 
 Dotlrine  8. 
 
 Re  a f on  I. 
 j^    I. 
 
 'DoUrint  9* 
 
 Reafion  l. 
 
 DoHrine  10, 
 Reafon  1. 
 
 Others  are  hereby  encouraged. 
 We  ourfielues  in  fio  doing  q^et  mare  profit* 
 Reproofeofthe  bacfrewardxeffe  ofimoft. 
 To  ft  ir  re  vsvp  to  a  care  thii  -way. 
 One  firmer  covets  the  fie  How  flip  of  another* 
 Alan  5"  aficcUble  creature. 
 Like  rr  ill  to  like. 
 
 Sinne  (as  they  coneeiue)  will  be  the  lighter. 
 Reproofie  ef  thofe  who  vnneceffarily  affociate  themfehes  with 
 (inters.  50. 
 
 A  Difiwafiue  from  their  comp&ie.  51. 
 
 Comfort  to  thofe  whom  the  wicked  dot  notfancie.  5  ?• 
 
 Imitation  for  the  Saints ,  f  £4/  r  fo?jr  *jpr#  Communion.     Ibid. 
 Rigour  ani  Severity  doth  rather  hurt  then  helpe.  56. 
 
 Admonition  wifely  to  proceed  in  cenfiure.  5  7* 
 
 TV  £f  ^  Publican  and  not  a  finner  u  very  rare.  t  o. 
 
 They  in  finch  places  hauefirong  temptations.  Ibid- 
 
 Admonition  tofiuch  that  they  be  watchful  I.  Ibid. 
 
 InHrutlion  to  thofe  in  meane  places  to  reft  contented*  6 1 . 
 
 Confolation  and  Encottragement  to  the fait hfiull.  Ibid. 
 
 Sinnejm&kes  places  and  perfons  infamous,  62* 
 
 It  hath  a  polluting  and  defiling  nature,  6  3 . 
 
 DireUion  how  to  bring  our  places  and  perfons  into  credit. 
 
 Ibid. 
 Thofs  wha  giue  them fe lues  to  thepraUifieofi finne,  are  finner  s. 
 
 66. 
 Ett£ry  deno  ^  in  at  ion  is  from  the  greater  part.  67. 
 
 Reproofe  of  thofe  who  defie  the  nameyyet  their  prattife  claimes 
 it.  Ibid. 
 
 Inslrhtlion  to  put  a.  difference  betwixt  hauing  of fitnne  and  be- 
 ing a  Sinner*  6y. 
 The  vitiow,  and  mofi  contemptible  are  neerer  heauenthen  the 
 
 <58. 
 
 tf* 
 
 70. 
 Ibid. 
 
 70. 
 In 
 
 Pharifaicall. 
 Godfooner  lookes  on  finch  in  mercy. 
 More  prayers  are  made  for  finch. 
 Such  are  fo  oner  conuinced  then  the  other. 
 Therefore  defipaire  not  of  any  howvrophanefioeurr. 
 
■-     ■  -~      I  "  '  III 
 
 In  ail  holy  performances,  the  right  end  mufi  bee  aimed  at 
 
 I7" 
 
 Thegoodneffe  of  each  aft  i*  in  refpcB  of  the  end.  Ibid . 
 
 Reproofe  ofthofe  who  refl  in  the  work?  don e.  73. 
 
 Inslmclion,  in  ail  oar  anions  hauc  the  right  end  in  our  eye. 
 
 74. 
 Chri&  was  a  Preacher, 
 Let  none  cafl  contempt  vpon  that  calling. 
 Admire  gods  mercy  in  gifting  vsfstch  a  one. 
 Let  the  Church  reioyce  in  fuch  a  Minifter. 
 Chrifl  mufl  be  heard. 
 He  hath  the  words  ofeternalllife, 
 ft  is  the  marke  ofthofe  who  are  hii  Sheepejo  heare » 
 We  are  blinde  and  ignorant  and  haue  need  to  heare. 
 Vengeance abides  fuch  as  refufeto  heare. 
 Reproofeoffuch  as  heare  other  before  him, 
 Toftirrc  vs  vptogiue  attendance  on  him. 
 
 Verfe  1 1. 
 
 75- 
 76. 
 
 Ibid. 
 Ibid. 
 
 7  8. 
 Ibid. 
 
 79- 
 
 19- 
 Ibid. 
 
 80. 
 
 83. 
 
 The  iearnedjl  Claries  are  not  euer  the  wife  ft  men.  %6. 
 
 Humane  learning  is  not  the  proper  infirument  efjpirituall  dtp. 
 
 cerning.  Ibid. 
 
 In  iudgement  fuch  are  blinded  for  their  pride ,  efrc.  I  bid . 
 
 Ther ef ore  that  Argument  is  we akey   the  learned  are  oa  our 
 
 fide.  87. 
 
 Not  to  befwayed  with  this,  in  matters  of  Religion,  89 . 
 
 Let  none  be  puffed  vp  with  conceit  of  great  learning.  92. 
 
 The wicked  (though  differing  among  ft  themfe lues)  will  be  at 
 
 one  to  perfecute  the  good.  9  j.. 
 
 The  diuell  doth  attone  them  to  doe  mifchiefe.  Ibid. 
 
 Vnity  is  no  infeparable  note  of  a  true  Church.  94 , 
 
 Learne  to  be  at  oneforgoody  as  they  areforfinne.  9^ 
 
 ^Murmuring  at  others  efpecially  for good^is  afouleoffencc.g6. 
 Therefore  wee/hould  works  our  hearts  to  a  deteflationof  it, 
 
 96. 
 N  one fo  good  that  can  efcape  the  murmurs  of  the  bad.        9  7. 
 
 A  4  The 
 
 Dottrincn. 
 
 Reafon  I. 
 
 Vfei. 
 2* 
 
 Dotlrineiii 
 Vfei. 
 2, 
 
 Dotlrine  13,; 
 Reafon  \. 
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 4- 
 
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 J  Dotlrins  1  . 
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 Vfei. 
 
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 "DoUrin^i. 
 Ffei. 
 
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Reafon  I. 
 
 2. 
 
 Vfi  i. 
 
 2. 
 'Dotlrine  5, 
 
 fl^/00  1 . 
 
 5- 
 
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 Doctrine  6. 
 
 Reafon  l. 
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 2.  . 
 
 ^Doctrine  7. 
 Reafon  1. 
 fc>/*  I.' 
 2. 
 
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 VfeU 
 
 |- 
 
 J>otlrine  9. 
 2* 
 
 2. 
 
 Dotlrine  10 
 ^1. 
 
 T£?  wicked  refpetl  not  per/ens.  98. 
 
 Z/?*  good  flan  d  mo  ft  in  their  way.  Ibid  • 
 
 Conclude  we  not  alt-faulty  whom  the  people  accufe.  98. 
 
 /*  flyonld  teach  fuch  T>atience,as  thus  fujfer,  Ibid- 
 
 7~&£  wicked  doe  not  euer  make  the  great  eft  [hew  when  they  in- 
 
 tend  the  greatest  mifchiefe.  98. 
 
 That  they  may  the  better  fhunne  Jbame ,  if  they  bee  difcouered. 
 
 Ibid. 
 Their  worlds  are  the  workes  of  darkeneffe  and  therefore  lone 
 
 it. 
 Secrete  beslfpeeds  their  plots*  Ibid. 
 
 Therefore  the  godly  are  to  walke  circumfpetlly.  $$, 
 
 a^nd get  into  that  fecret  into  which  their  foules  cannot  come. 
 
 The  tongue  of  the  wicked  is  the  blab  of  their  heart.  loo. 
 
 From  Gods  prouidence  for  the  good  of  his.  Ibid. 
 
 Conclude  wejhat  the  tongues  of  the  wicked  are  not  their  onne. 
 Reproofe  of  thofe  who  fay  their  hearts  are  good ,   and  yet  their 
 tongues  are  naught.  100. 
 
 The  wicked  are  net  onely  clofe^  but  likewife  cunning*       100. 
 Thefhaue it  by  hinde.  Ibid. 
 
 Let  vsfeeke  after  that  wifedome  from  aboue.  101. 
 
 And  amid  their  companies  as  much  as  may  be*  Ibid . 
 
 No  atlfo  worthy  but  isfubietl  to^falfe  conftruftion  and  mif 
 interpretation.  1 02 
 
 <Pajfe  we  little  for  mans  iudgement.  102. 
 
 Admonition  not  to  iudge  rajhly  of  any.  I  o  3 . 
 
 Nor  paffefentence  of  actions  >  after  fo  me  mens  interpretations. 
 
 204. 
 The  wicked  take  offence  at  the  pouertie  of  the  G  of  pels  Clients* 
 
 104, 
 They  are  too  highly  conceited  of  their  owne  worth. 
 They  perceiue  many  infirmities  in  Pr  of  effort. 
 Admonition,  not  toftumble  at  this  ft  one. 
 Exhortation  to  Prof  effort  not  togiue  offence. 
 Christ  reietlsnone  that  come  to  him  for  mercy. 
 Therefore  defpairenot  though  our  finnes  be  great  t 
 
 Ibid. 
 Ibid. 
 105. 
 107* 
 J  07. 
 108. 
 It 
 
It  ii  not  vnlawfullfor  fome  perfonsy  and  in fome  cafes  to  con- 
 uerfe  with  Jinn ers.  1 1 9* 
 
 Let  not  aU  Conner Jlng  with  them  be  condemned.  1 1  o. 
 
 A  C meat  that  our  liberty  be  not  abufed.  J  bid. 
 
 The  wicked    irorn  good  premifes   draw   bad   Conclufions. 
 
 Iff. 
 They  are  men  of  corrupt  mindes.  Ibid. 
 
 They  are  taught  th&t  Sophifhrie  by  Sathan,  Ibid. 
 
 Take  notice  of  our  naturall  corruption  to  bewaile  it.  III. 
 
 "Be  not  ouerforwardtoreceiue  all  deliueredfrom  true  princi- 
 ples. 112. 
 
 DoElrineii 
 
 Vfei. 
 
 2. 
 
 doblrine 
 
 12,' 
 
 Reafon  i , 
 
 2. 
 
 Vfei. 
 
 2. 
 
 Verfe  III. 
 
 Minifters  are  to  maintaine  their  credits  against  the  falfe  ca-   Doftrine  I. 
 
 lumnies  of  wicked  ones*  II?. 
 
 zA good  name  is  to  be  preferred.  Ibid .    Reafon  I , 
 
 Elfe  their  doblrine  will  be  defpifed*  1 1 3 .  2. 
 
 Otherwife  they  [bould  beare  falfe  witnefte  against  themfelues.  3. 
 
 Ibid. 
 Wherefore  let    LMiniflers   bee  carefull  of  their  cariage.         Vfe  I. 
 
 I14. 
 Qonuiblion  is  the  ready  way  to  Conuerjion.  115.    'Doblrine  2 • 
 
 Vntillthe  IudgeriKnt  be  informed^  the  Will  will  not  be  en-    Reafon  1. 
 
 dined.  Ibid. 
 
 It  informes  vs  of  the  reafon  why  fo  few  turne.  I  bid.        Vfe  I  ♦ 
 
 'Direction  to  CjMiniHers^  how  to  fee  more  profit  of  their  la-  2. 
 
 hours,  Il6, 
 
 It  iuftifies  theprablife  offuch  ^Minifiers  whoendeuour  it,  118.  3. 
 
 The  wicked  arefo  to  be  reproued,  as  that  the  godly  be  not  too   'Doblrine  3 . 
 
 much  di/heartened.  1 1 8 . 
 
 They  are  of  a  tender  difpoption  andfoone  affrighted.        1 1 9.    Reafon  1. 
 Cftfinifiers  fbould giue  euery  one  their  portion  anfwerable  to        Vfe  I. 
 
 their  condition.  Up , 
 
 Christ  taught  his  Hearers  by  V arables  and  Similitudes.  121.    'Doblrine  4. 
 That  the  Scriptures  might  be  fulfilled.  Ibid.    Reafon  I. 
 
 Fori 
 
2. 
 
 3- 
 Vfeu 
 
 2* 
 
 Dottrine  5, 
 Vfii. 
 
 Doftrine  6. 
 
 Reafom, 
 Vfeu 
 
 2* 
 
 3- 
 
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 Vfe\. 
 
 2. 
 'Dofirine  t. 
 
 Vfeu 
 
 'Doctrine  ^. 
 
 Reafon  u 
 
 Vfeu 
 
 2. 
 
 ^oBrine  4. 
 Reafon  I  • 
 
 Vfeu 
 a. 
 
 For  the  good  of  the  cleft.  Ibid. 
 
 /»  iudgement  to  the  wicked.  X  2  a  • 
 
 Exhortation  to  Minifters  to  apply  themfelues  to  their  hearers. 
 
 Ibid. 
 7*0  Hearers,  that  theyfuffer  themfelues  in  this  familiar  man- 
 ner to  he  taught.  125. 
 ChriU  was  no  dumbe  Priefi.  I  24. 
 A  [hameforfuch  Minislers  who  are.  125. 
 The  mysleries  of  Gods  kingdoms  are  not  repealed  to  the  wicked. 
 
 126. 
 This  in  iudgement  for  their  abufe  oftlse  meanes.  126. 
 
 Let  Miniflersftudie  after ,  a  nd  affeft  pUineneffe.  I  bid . 
 
 Terror  to  thofe  who  vnderfland  not  plaineft  things.  \  27. 
 
 Let  thofe  to  whom  thefe  things  are  reuealed  be  than  kef ull.nS 
 
 Verfe  II 1 1. 
 
 From  mans  praBife  may  bee  iuflified  Cods  proceedings. 
 
 134. 
 
 ft  fets  forth  Qodsgoodnefe  fofarre  to  humble  himfelfe  as  to 
 
 bring  his  proceedings  into  comparifon  with  ours.  1 2  5 . 
 
 i  It  Admonifheth  vs  to  beware  of  charging  godfaljly.        Ibid. 
 
 The  Creatures  aberration  fer ues  for  our  Infirutlion.        136. 
 
 Make  we  our  aduantage  by  the  worsl  things.  1 3  7. 
 
 Prouidence  [houldbe  infauingas  well  as  in* getting*        1 37« 
 
 Our  Goods  are  <jodsy  not  our  owne.  Ibid. 
 
 Reproof e  of  the  waflfuU  and  fpend*thrift^  Ibid. 
 
 Exhortation  to  thrift.  1 3 8. 
 
 Chrifi  is  the  Shepheard  of  his  Church.  140. 
 
 His  members  are  Sheepe.  Ibid. 
 
 He  hath  all  the  properties  of  a  good  Shepheard.  Ibid. 
 
 Admonition  to  the  wicked  not  to  hurt  the  godly.  143 . 
 
 InfiruBion  to  the  Godly  ttt  acknowledge  him  for  their  Shep- 
 heard. Ibid. 
 
 Confolation  to  the   Church  who  hone  fuch  a  Shepheard. 
 
 14?- 
 
 (Jtfans 
 
Mans  naturall  condition  is  no  other  then  iiks  that  of  a  losl 
 Sheepe.  1 47. 
 
 Humiliation  vnderfo  wretched  a  condition*  Ibid. 
 
 To  awaken  fuch  as  jet  are  vncattod.  M  8 . 
 
 A  man  may  be  a  Sheepe  and  yet  toft.  1 5  g. 
 
 Reprdofe   of  thofe  who  re  si  contented  in  Ciuill    Cariage. 
 
 Chrifts  pro  ui  dene  c  reacheth  not  Qvely  to  hid  owne flock?  **£*- 
 
 nerall^but  to  euery  one  of  his  fold  particularly.  I  $6« 
 
 Comfort  to  euery  Sheepe  of  Christ,  they  are  hnowne  by  name. 
 
 Ibid. 
 It  teacheth  all  infer ionr  Shepheards  their  duties.  157. 
 
 //  Sxhorteth  all  to  be  content  to  be  watched.  159. 
 
 ^Multitude  h  no  prevailing  argument  with  Cod.  1 7  p. 
 
 The  Couenant  is  with  each  particular  for  himfelfe.  1 60. 
 
 M  nit  it  tide  fljould  not  preuaile  wit  h  vs.  Ibid. 
 
 •Comfort  to  the  godly,  who  though  but  few »,  yet  refpetled. 
 
 164. 
 This  world  is  a  wilder neffe. 
 It  is  dry  anci  barren. 
 Forfaken  by  the  inhabitants. 
 Inhabited  by  "Beafts. 
 A  dangerous  loofing  place. 
 It  inform es  the  wicked  of  their  condition. 
 It  Admor.ijheth  the  godly  that  they  walke  circtmfpeUly.  166 
 Chrifl  came  tofeeke  vp  the  losl. 
 To  /hew  the  rare  humility  of  the  Sonne  of  God. 
 To  difcouer  the  vnthankefullncffe  offnners. 
 To  Adwonifh  Aiinifiers  of  their  duties . 
 Chrifl  findes,  before  he  give  oner  feeding. 
 (fomfort  to  fuch  as  jet  haue  no  Ajfurance  of  finding. 
 Not  to  de lp  aire  of  any  who  haue  themeanes  continued. 
 Admonition  to  Ministers  not  to  furceafe  their  patnes. 
 
 Verfe  V. 
 
 Chrisl  continues  guiding  whom  he  hath  found. 
 
 Iloclrrnef. 
 
 Ffei. 
 2. 
 "BoUrine  6. 
 
 Vfei. 
 
 DoUrine  7. 
 
 Vfe  I. 
 
 Doflrine  8. 
 Reafon  u 
 Vfei. 
 2. 
 
 Ibid. 
 
 Dotlrinep. 
 
 Reafonx.     . 
 
 16$. 
 
 2. 
 
 3* 
 
 4* 
 
 Ibid. 
 
 Vfe  r. 
 
 .  166. 
 
 2. 
 
 167. 
 
 Dotlrine  10, 
 
 168. 
 
 Vfiu 
 
 \6g. 
 
 2. 
 
 Ibid. 
 
 3- 
 
 170, 
 
 Doflrine  j  1 . 
 
 172. 
 
 Vfe  I. 
 
 Ibid. 
 
 2. 
 
 173. 
 
 3- 
 
 174. 
 
 "Dotlrinel. 
 
 due  \ 
 
2. 
 
 *DoBrine  2. 
 Reafon  r. 
 Vfil. 
 
 DoBrine  3. 
 
 Vfei. 
 
 2. 
 
 3- 
 
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 *7*i.  - 
 
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 Reafon  1. 
 2. 
 
 3- 
 77*  1. 
 
 2. 
 
 G/0?  £/>&  /4^  £^>7  of  ottr  preferuation*  175 
 
 Encouragement  to  repent  feeing  wee  fall  into  tender  bands* 
 
 Ibid. 
 In  Chrifl  id  fluff ciencie  of  (Irength  for  our  upholding.  175. 
 He  bath  received  it  from  C/od.  j  76 . 
 
 2to£  for  Comfort  and  encouragement  to  the  weake*         Ibid . 
 Returne  praife  to  Chriftfor  ottr  abilities.  1 77. 
 
 'Dejpaire  not  of  any, feeing  in  Chrift  is  power.  178. 
 
 Our  harden,  Chrift  did  beare  on  the  Crojfe.  J  78. 
 
 Reiojce  we  therefore  in  the  Crojfe  of  (fbrisl.  Z  79. 
 
 £0#£  the  Lord  lefus  with  all  our  foule.  1 80. 
 
 It  dire 51  s  vs  whither  to  lookefor  de Utterance.  I  bid . 
 
 R  eproouesfuch  at  make  light  offlnne.  -  I  bid . 
 
 Chnsl  ioyfully  vnder-went  the  worke  of  our  redemption. 
 
 182. 
 He  had  power  to  lay  downe  hid  life.  18?. 
 
 That  hid  death  might  befatidfaBory.  Ibid, 
 
 Admire  the  great  neffe  of  Chrifts  lone  to  vs.  184. 
 
 What  we  doe^doe  it  willingly  and  with  reiojcing.  Ibid, 
 
 V crfi  V  I. 
 
 O ur  home  U  not  here.'  3  £5 . 
 
 Our  Father  and  Friends  Hue  elfe-wheri*  Ibid . 
 
 Reproofe  of  fuch  who  Hue  here  as  if  they  were   at  home. 
 
 l8d. 
 Exhortationfo  to  Hue  here  as  not  being  at  home.  1 8  7. 
 
 Chrifl  leaues  not  guiding  thofe  he  findesi  till  hehaue  brought 
 them  to  heauen.  1 8p. 
 
 Whom  heloueth,  he  loueth  to  the  end.l 
 Hid  gifts  are  withoufr  spent  ance.        >  Ibid. 
 
 In  him  is  both  Power,  and  Will.         j 
 Reproofe  of  that  ^Popifh  error,  Falling  from  grace.         ipo. 
 Comfort  to  thofe  who  are  found.  192. 
 
 To  inftruB  vs  to  feeke  after  fo  permanent   a  condition. 
 
 Chrifl 
 
Cbrifi  at  bis  Afcention  brought  man  to  heauen.  t9$» 
 
 Endeauour  we  to  bane  our  farts  tn  Chrifi*s  zsffcention,  And 
 that  we  be  allied  with  it.  196. 
 
 The  Saints  and  Angels  are  Cjods friends*  1 97' 
 
 The j  hue  Cjed  vnfawedly.  9 
 
 They  hearken  to  bts  directions.       >  ' 
 
 Cfod  impart  ctb  to  them  hisfecrets.y 
 
 Tenor  to  the  mcked,  who  are  Gods  enemies* 
 
 To  fiirre  vpa  longing  in  the  godly  to  be  in  heAUenl 
 
 That  w fiame  our  Hues  after  their  copfie. 
 
 The  Angels  are  euer  in  Gods  prefence. 
 
 It  may  inert afe  our  longing  to  be  with  them* 
 
 There  is  a  lawfulneffe  ofmutuallreioycing  betwixt fiends  and 
 neighbours  vpongood  occafions.  *  °7* 
 
 We  are  members  one  of  another.  Ibid. 
 
 Such  are  deceiued  who  thinke  Religion  condemnes  it.    Ibid. 
 
 Be  wee  rightly  informed  of  our  liberty  in  the  vfe  of  thefe  out- 
 ward comforts.  208. 
 
 To  communicate  our  feints  and  toy  ts  vnto  our  friends  >  is  the 
 
 I98. 
 
 Ibid. 
 199. 
 Ibid. 
 
 201. 
 205 
 
 21$. 
 
 Ibid. 
 Ibid. 
 214. 
 216. 
 
 2X6. 
 219. 
 
 Ibid. 
 Ibid. 
 Ibid. 
 
 T)o&rinei. 
 
 Vfti.< 
 
 TfoUrint  4. 
 Reafon  \. 
 2. 
 
 3- 
 
 Vfe  u 
 
 2. 
 3- 
 
 Totlrint  j. 
 
 Vfeu 
 DoUrint  6% 
 
 Rtafoni, 
 
 Vfe  l. 
 2* 
 
 DoBrint  7« 
 Reafon  1. 
 
 fiuit  of  true  fiend/hip 
 Loueis  ofafpreading  nature. 
 Things  of  like  naturt  defirt  vnion. 
 *By  the  fruit  indge  we  of  the  tree. 
 Chrislimpartts  his  ioyts  vnto  his  friends. 
 Comfort  to  allfuch  as  are  his  friends  indeed. 
 The  welfare  of  our  neighbour \wt  fhould  reioycefor. 
 The  law  of  charity  requires  it. 
 Infi  doing  we  feioyce  at  our  owne  good. 
 Reproofe  ofthofe  who  bant  an  euill  eye. 
 Inftrutfionyto  take  notice  oftfodsfauours  towArdsothers.no, 
 The  Conuerfion  of  other  fhould  much  Affect  vs*  2  2o< 
 
 God  hath  glory  by  it.  7 
 
 Our  felues  have  good  by  it.  >»  241. 
 
 Wee  manifest  our  lone  to  our  brethren  therein.*} 
 It  reprooues  the  enuious  and  malitious.  Ibid. 
 
 It  admonifbeth  vs  to  hue  others  for  thtir  graces.  Ibid. 
 
 Cbrifi  hat  ban  interest in  the Elett,  And  harts  A  hut  vnto  \jy0Urine\\. 
 
 them  I 
 
 2. 
 Vfeu 
 Doctrine  S. 
 
 Ffeu 
 T>oUrint  9. 
 Reafoni. 
 2. 
 Vfe  x. 
 2. 
 Doctrine  10. 
 Reafon  I. 
 2. 
 
 3- 
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 2. 
 
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Re*foni. 
 
 2. 
 
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 4- 
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 2. 
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 Vfe  I. 
 
 ^Doilrine  4. 
 floi/fa  I. 
 2* 
 
 3- 
 
 Vfe  l. 
 
 222. 
 
 224. 
 
 225. 
 225* 
 
 2l6. 
 
 f 6*  /»  £ ^/ar*  ftfcflfr  cal liner.  212. 
 
 For  they  are  hi*  by  Creation, 
 And  by  ElcElion, 
 And  by  Par  chafe. ' 
 And  by  Donation. 
 
 Thit  fvonld  endear  e  the  hue  of  God  vnto  vs. 
 It  [hould  ajjure  vs  of  the  conslancie  of  gods  lone. 
 All  gods  eleft  were  fray esy  before  falling. 
 They  haue  the  fame  corruption  of  nature  with  others. 
 And  the  fame  occafions  and  temptations  that  haue  ethers. Ibid. 
 Information,  that  our  Sletlion  and  1  unification  ufree.    226, 
 
 CGW, 
 Inftrublion  t9  diners  duties  towards}.  Others.  Ibid. 
 
 Verfe  V II.  I  Ourfelues. 
 
 Chrisl  ;j  to  be  beleeuedandhis  do&rine  to  be  received  vpon  hit 
 '  owne  bare  word.  228. 
 
 He  is  our  D  otlor  and  Teacher*        *? 
 He  u  the  Faithfutl  witneffe.  >  22p. 
 
 AndheUthe  Author  of  Scripture.^ 
 
 Reproof e  of  thofe  who  will  not  take  his  word  but  vpon  better 
 warrant.  230. 
 
 Inslrntlion  to  honour  himyin  receiuing  his  tefiimonie.      233. 
 
 The  dotlrine  of  gods  mercy  towards  penitents  is  afurt  doclrine 
 and  infallible,  234. 
 
 From  Gods  Name.? 
 
 From  Gods  Truth.>  234. 
 
 From  gods  Itifiice^ 
 
 Let  none  abufe  this  dotlrine  to  licentioufneffe,  235. 
 
 'But  be  encouraged  thereby  to  Repentance,  2  3  6. 
 
 U^enejfe  and  proportion  is  to  be  obferued  betweene  things  com- 
 
 pared. 
 
 Wifely  let  CMinifters  obfertse  it. 
 Heauen  is  a  place  of  toy, 
 It  is  Gods  ownefe  ate  ofrefidence, 
 AScaufes  of  for  row  remoued  thence, 
 AH  matter  of  true  toy  to  be  found  there. 
 To  draw  our  mindes  with  fir  ong  defires  after  it. 
 
 237. 
 Ibid. 
 238. 
 Ibid. 
 Ibid. 
 240. 
 241. 
 Re- 
 
Ibid. 
 
 Reproof?  ofthofe  who  forfeit  thefe  ioyesforfin.  243 
 
 The  Conuerjion  of  a  firmer  on  earth  is  Argument  of  ioy  in  he  a 
 
 uen.  245 
 
 It  fhouldput  vs  vpon  the  worfa  248 
 
 Admonifh  vs  not  to  repine  at  any  ones  being  in  the  fate  of 
 
 grace.  249, 
 
 Exhort  vs  to  he/pe  forward  the  conuerjion  of  finners.  Ibid. 
 Not  ouer  euery  one  that  repent  eth  but  ouerfuch  as  repent  truly 
 
 JhaH  toy  be  in  heauen.  2  j 0. 
 
 Vn found  repentance  dijhonours  God*  251. 
 
 And  brings  his  ordinances  into  contempt*  I  bid . 
 
 Examine  the  truth  of  our  R  epentance.  2  5  r . 
 
 Our  doftrine  is  no  dottrine  of  liberty.  254. 
 
 THreflionhow  to  carry  our ft lues  towards  the  impenitent. 255. 
 Greatest  ioy  Jhall be  in  heauen  vpon  the  (fonuerfion  of  greatest 
 
 Jinners.  25  6. 
 
 God  hath  great  eft glory  from  fuch.  ~1 
 
 His  ordinances  credited  mosl  by  fuch.       C 
 Gods  Minifters  mo(h  encouraged  in  fuch.  ( 
 Sathanmosl  confounded through fuch*    j 
 Encouragement  to  fuch  as  pleade  the  great neffe  offm  156* 
 There  are  fuch  as  thinke  themfeluesfo  righteous  as  that  they 
 need  not  repent.  259. 
 
 Euery  man  by  nature  is  well  conceited  of  himfelfe.  "1 
 This  deceit  is  furthered  by  falfe  rules  and  meanes.C       ji  .  1 
 God  in  iudgement  giues  vp  many  to  befo  deluded.  C 
 The  God  of  this  world  hath  blinded  their  mindes.    j 
 Examine  whether  we  art  not  of  the  deluded  number.  260. 
 As  we  loue  ourfoulestflucke  vp  this roote ofbitternejfe.    i6\. 
 One  Conuert  is  of  more  account  with  God  then  many  vncon- 
 
 uerted*  263. 
 
 Heisalewell.  "% 
 
 He  is  aChilde.  C  ~  ,1., 
 
 He  is  a  member  of  C^rifl\ 
 He  is  the  apple  of  Gods  eye.  J 
 
 It  fhewes  that  the  iudgement  of  the  world  is  contrary  to  the 
 
 iudgement  of  Cjod.  Ibid. 
 
 //  may  Comfort  the  poor e  penitent  though  in  this  world  de/pi- 
 
 fed.  264. 
 
 DoUrince. 
 
 Ffei. 
 2. 
 
 Votirinee. 
 
 Reafon  I. 
 
 2. 
 
 Vfeu 
 
 2. 
 
 J- 
 
 DoUrine  7. 
 Reafon  \% 
 
 2. 
 
 4- 
 
 Vfe\. 
 DoclrineS. 
 
 Reafon  1 . 
 
 2. 
 
 3. 
 
 4- 
 
 Vfei. 
 
 2. 
 
 Doclrine  9. 
 Reafon  I. 
 
 2* 
 
 4- 
 
 VfeU 
 
A  J 'able  Analytical ',  fysmng  the  method  obfirued  and  j 'o/iowed \in  the  enfring 
 Exposition  onthe  F  arable  of  the  Loft  Sheepe,  L*J>.i$.I — —  8. 
 
 gemote,  V. 
 x.  and  there4 
 
 'Clhe  occaii- 
 on,Ver.i,i.  J 
 
 which   was  ^ 
 twofold* 
 
 'The  Pert  ns 
 defcribed 
 
 r'Their   PacV 
 where  the 
 
 Prcxi  marie, 
 ,  Vq.X  where* 
 
 Tn  this 
 
 Parable, 
 
 wehaue^ 
 
 cofider- 
 
 ablo. 
 
 By  their  Condi  J 
 tion  or  qu&lity^Sumtrb 
 
 By  thf fr  number?  ^^ 
 or  generality,  I 
 
 1  Approch ,  and  K  i  The  ASion,Cr«p  utdri, 
 i    in  it  lz  The  ObiecVa  fo»*. 
 
 Circumflan^e*,  Jr  ^he  Time  when,7*fo«. 
 ,  which  aretwo.  £%  The  End  why,7#  hitrebim. 
 
 The  Perfons,wh:>  are  de^cn    f  Pharifces, 
 bed  by  their  4iftin§  cities,  4  Scribes. 
 
 Ci  Thar  finnewhat  it  was, 
 Propounded,they  mur-  JiThey  murmured, 
 muied,8c<:. where  note  y 
 
 C%  Againftwhom.T&Mitfi*. 
 £  Manner how  they  J  Clofery. 
 Aggranated\    blamed  him,     i  Cunningly. 
 from  the  *\  \He  receiutth tjinnert. 
 
 CCaufcwhy,  \He  eamh  with  them. 
 
 £-Thc  kind  of  doctrine, 
 Wliat  he  fpake.and  \    Tbu  P*r*bb. 
 there  obicruc      "Crhe  manner  r  fdcliuery 
 C    HeJ}a{etfoi»g. 
 To  wfeom,r<?  xhem. 
 
 Byhis  miffing  thai amongfi  an  hundred. 
 Number  , 
 
 Their  Fault, 
 which  is 
 
 '  fZntrodu$ioD,V«fc  i«Where  note, 
 
 The  Para- 
 ble it  fclfe. 
 Ve.s,— ».i 
 
 where  wee  \ 
 
 khaue>thc 
 
 f  Prouidence  or 
 
 I  Carc,Ver.*& 
 1  chat  appeates 
 
 rRefem.  \ 
 blance  ; 
 
 6.       r 
 
 'By  hispurTuit 
 and  fceking* 
 ofitvp 
 
 Compart 
 fon,Ycrfe 
 
 ^theje  the 
 
 |Succeflfc,< 
 ^Verj.tf. 
 
 ninetie  & 
 'Leauingdie  )*ine. 
 Lrea>for       SPlace,  /* 
 the     veil- 
 dtrnejfe. 
 Following  %  Diligently, 
 thisone     2Conftantly. 
 H^*Ait,andlayes^His  power,  HeUyeth 
 h  on  his  (boulders,  <    it  on  huJhmUUn. 
 Verfes.where         c  HisAtTeA'on^wraw^ 
 Inuitation  J  Friends, 
 of 
 
 -S.< 
 
 \  He  brings 
 it  home, 
 Ve.tf.and* 
 
 » there  an 
 
 Matter 
 
 '  rcfem- 
 
 blcd, 
 
 where 
 
 ^thc 
 
 he  thing' 
 propoun- 
 ded , 
 where 
 
 Neighbours, 
 tIic  thing  defired, 
 Reioyce  with  me. 
 The    reafon  rcn- 
 dred,  For  I  baue 
 found >&c. 
 Tbcmatte^7<?y,&c. 
 
 CPlace,wherc, 
 
 II  natation 
 where 
 
 PropoGdon, 
 Ioy  (halbe 
 ;in,&c.  and 
 'inic 
 
 from  the 
 
 Confirmation,!"/^  v» 
 ^^cwjnotingboth 
 
 j     Heauen, 
 ^Pcrfon,  for 
 
 'The  Circum .  /    whom,  one 
 
 ftanceof   '    c    jinnir&c. 
 
 And iliuftratcd,  IQuaflritje, More  lcys 
 
 iQualicie,  Li\ewift. 
 
 The  authority  of  the  fpeaker. 
 
 The  truch  of  the  thing  fpo- 
 
 ken. 
 
 •! 
 
EXPOSITION 
 
 OF  THE  PARABLE  OF 
 
 THE  LOST  SHEEPE. 
 
 L  V  K  E     IJ.     1.2. 
 
 Thfridrtvcnetre  vnio  him  all  the  Pub  Ik  ins  and  Sinners 
 
 forte  hear  e  him* 
 K^nd  the  Pharijees  And  Scribes  murmured  faying^  this 
 
 man  receiueth  fwners  andeateth  with  them. 
 
 H  E  S  unite ,  when  it  firft  ariftth 
 (comming  forth  as  a  ISridegroome 
 out  of  hid  Chamber)  drawes  euery 
 eye  vpon  it :  So  the  Sums  ofRigh- 
 uoufnejfe  appearing  to  the  world 
 %Sf  (with  healing  vndsrh'u  wings)  alln- 
 ft'Bl  red  all  with  his  perfect,  and  fhi- 
 ning  beauty,(£*  being  the  brtgLtneffe 
 of  his  Fathers  g/orf  and  the  e.vprejfe  image  of  his  perfon.)  The 
 powerfull3and  ibulc-fauing  doftrine  which  he  did  deliuer; 
 together  with  '.-.hole  admirable  miracles,  wherewith  he 
 did  confirms  that  doclrine,  ib  fpread  abroad  his  fame,  As 
 
 ?fal.?9?. 
 
 Ma!  ^ 
 
 Hcb.r. 
 
 B 
 
 that 
 
An    Exposition 
 
 of     THE 
 
 JDimJian, 
 
 that  of  all  forts,  and  from  all  coafts,  and  quarters,  they 
 flocked  after  him  by  troopes. 
 
 Amongft  others,  Publicans  and  Sinners  were  his  daily 
 and  conftant  Auditors.The  on z  fort  hateful!  for  their  trade 
 The  other  for  their  virions  life.  Thefe  followed  as  the 
 ficke  doth  the  Phyfitian ;  Thefe  he  receiued  and  conusrfed 
 withall,  as  the  Phyfttian  doth  with  the  ficke  :  No  way 
 InfeBing  himfelfe,  but  euery  way  tAffetting  to  Effetl  their 
 blifle. 
 
 This  is  not  without  the  Pharifecs  grudging  •  who  as 
 they  looked  a  {quint  at  other  of  Chrifts  actions,  ib  at  this, 
 And  where  they  fliould  haue  admired  his  Mercy  y  they  ca- 
 Uill  at  his  Holineffe.  Thi*  man  receistethjtnners  and  eateth 
 with  them.  As  if  in  plaine  termes  they  fhould  haue  /aid  tike 
 rcifl  to  tike.  His  conuerfing  with  thefe  is  Argument  flron? 
 enough  to  proue,  he  is  as  they  are,  for  all  his  pretended 
 Holineffe  and  Sanflitie. 
 
 The  quicke  eye  of  Chrift  did  fbone  efpie  whereto  the 
 murmure  of  thefe  enuious  Pharifees  did  tend.  And  there* 
 foreJn  the  three  enfaing  Tarables  makes  his  Defenfe. 
 Wherein  he  doth  Firft,  Excufe  himfelfe,  And  l&Ftifies  his 
 Traftife  :  Secondly,  Accttfe  thofe Murmurers,  the  Scribes 
 and  Tharifees,  thofe  finfull  IuHitiaries  :  Thirdly,he  Com- 
 forteth  and  Encourageth  his  Followers,  as  we  fhall  after 
 fee  in  the  Profecmion. 
 
 In  the  whole  we  haue  considerable ;  Firft,  the  Occajion 
 of  the  Parables  propounding ;  Secondly,  the  P Arables 
 themfelues  that  are  propounded. 
 
 The  Occa/jonjrithe  two  firft  vcrfes :  And  that  wc  finde 
 to  be  double,  Firft  more  Remote ;  The  comm ing  and  Re- 
 fbrting  of  fomc  fort  of  Perfons  to  Chriit,and  his  receiuing 
 them,  verfe  \ . 
 
 Secondly,  Proximarie  and  more  neare^The  murmurin°- 
 and  repining  of  other  fort  of  Perfons  againft  Chrift,for 
 t{iat  his  doing,  verfe  2. 
 
 In  the  former,  two  things ;  1 .  The  Perfons  who  they 
 were:  2.  Their  Fall  what  it  was. 
 
 The 
 
Parable    of    the    lost  Sh 
 
 hep 
 
 The  Perfons  commingaredefcribed,x  By  their  Condition 
 or  StZfhtJ  [_Publicansy  Sinners]  2.  By  their  Number  or 
 generality  \jts4tt»~] 
 
 Their  FaU ;  wherein  we  haue  confiderable  two  particu- 
 lars ,  I .  Their approach;  2.  The  Circumslances  there- 
 of. 
 
 The  firft  in  thofe  words  {They  drewneerevnto  him] 
 where  we  haue  The  aAclion  {Drew  neere]  And  the  Obietl 
 £_him."] 
 
 The  Circumstances  are  two ;  1  .Of  Time  when  [Then] 
 2  And  End  why  [To  heare  him.]  Thus  of  the  0<rr*/*<7» 
 more  Remote-^ow  for  that  more  neere,  vcrfe  2. 
 
 Wherein  we  haue  confiderable  ;  1.  The  Perfons  ; 
 z.lhzix  Fault* 
 
 The  Perfons  are  dcfcribed  and  fet  forth  by  their  diftintl 
 titles  [Pharifees  and  Scribes. .] 
 
 Their  Fault  y\$  Firft  Propounded  {They  murmured  fayingt 
 This  man y&cf]  where  we  fee  both  what  they  did  [They 
 murmured]  And  againft  whom  their  murmnre  was  [Thu 
 man,] 
 
 Secondly,  It  is  tAggrauated;  and  that  both  from  the 
 ^tanner  how  they  blamed  him  :  And  from  the  Caufe  or 
 Reafon  why. 
 
 For  the  Manner ;  It  was  both  Clofe  and  fanning  : 
 1  Clofe  in  that  they  did  but  [(Jtfurmure]  2  Cunnings  in 
 that  it  was  by  Injinuation  [This  man,]  . 
 
 The  Caufe  why  they  blamed  him  was  onely  this  [Re 
 receiueth  Sinners >  and  he  eateth  with  them,] 
 
 And  thefe  are  the  Particulars  obferuable  in  the  Oc- 
 caf.dn* 
 
 The  Parables  themfelues  we  fhall  haue  limb'd  forth 
 when  we  come  to  their  Particular  handling.  Let  vs  now 
 fet  our  feiues  to  a  making  vp  of  what  wee  haue  cut 
 out. 
 
 Then"]  The  fircumFlance  of  Time  (though  not  firft  in 
 our  Diuifion,  yet  lying  firft  in  the  Text)  ftiall  firft  be 
 handled   (for  I  intend  to  take  vp  the  words  in  order 
 
 B  2  as 
 
 Text. 
 
"DoBrine. 
 
 cffaed  are  lobe 
 apprehends^ 
 
 An.  Exposition  of    the 
 
 lohn  ?.a8. 
 lohn  ii-4}» 
 Iohn  !2.44' 
 
 Matth.a7.4fi' 
 
 Ifay  i.S.i  o& 
 34.1. 
 
 Hcf4-I.&5.». 
 Afts  13.16. 
 
 lam.2.5. 
 
 as  the  Holy  Ghoft  hath  layed  themdowne)  and  from  it 
 we  note:  .  . 
 
 Opportunities  offered  for  hiring  of  the  Word  are  to  be  ap- 
 prehended, 
 
 Chrift  was  now  preaching  ;  and  multitudes  preiling 
 and  following  ;  All  (eemeglad  of  fo  faire  an  occafion  offe- 
 red, which  they  readily  and  gladly  lay  hold  vpon,and  cm- 
 brace,  taking  Time  as  it  were  by  the  Tore-locke  for[Then~\ 
 they  drew  nearet\.<z.  at  the  fame  infant  of  Time  that  Chrift 
 came  to.  preach,  and  teach  Gods  truth. 
 
 A  duty  enioyned  vs  by  Ghrift  himfelfe,in  the  lad  words 
 of  the  former  Chapter,  Lu\e  14. 3  5.  next  and  immediately 
 forgoing  this- our  Text,  Let  him  that  bath  eares  tohtare, 
 h?a?e.  Not  let  him  if  he  p!eafe,as  if  it  were  Permijfixe',  but 
 let  him  not  dare  to  neglect  hearing :    let  him  take  heed 
 how  he  dares  doe  other  wife.    If  he  haue  eares  he  nwft 
 heare  ;  for  God  hath  not  gitten  him  his  eares  for  nothing. 
 Afentence  often  vttered  by  our  Saui our,  and  commonly 
 with  a  Cry  1  For  fo  in  other  p2aces  we  reade,  as  Lvkf  8.8, 
 leftti  cryed.  Let  him  that  hath  Eares  to  heare,  heare.    And 
 therefore  (lure)  it  is  a  duty  of  great  Importance,  eife  he 
 would  not  haue  vttered  it  with  a  Cry*  For  when  euer  he 
 deliuered  any  doctrine  after  fuch  a  manner  (which  was 
 not  abouc  foure  times  (befideFthis  occafion) in  all  his  life) 
 (th&t  we  reade  of  )  he  deliuered  matter  of  great  confe- 
 qttettce.  And  therefore  we  may  conclude  vpon  it,  it  is  a  du- 
 ty that  concernes  vs  neareiy . 
 
 The  like  hath  beene  vrged  vpon  vs  in  all  ages  by  Gods 
 feruants,  both  Prophets  and  zApoflles,  ftili  calling  vpon  all 
 to  heare  what  the  Lord  doth  fpeake.  Let  me  put  you  in 
 minde  of  one  place  more  for  all  the  reft,  He&*i.j.To  day, 
 faith  the  tsfpojile,  Heare  hii  voice.  And  verfe  1 3 .  wbitft  it 
 is  called  to  day.  Here  malt  be  no  ptst^offpux.  a  prefent  laying 
 hold  vpon  the  time  and  opportunity. 
 
 True  it  is,  in  a  general!  confideiation  the  time  of  the 
 continuance  of  the  meanes,may  be  {aid  to  be  the  Day  :  For 
 as  the  Sun-rifmg  begins  the  day,  and  ends  it,  with  itt's 
 
 fetting- 
 
Parable  -of    the    lost    Sheep, 
 
 fetting  or  going  downe  :  So  the  day  offaluatim  beginneth 
 and  endeth,  with  the  dotlrine  of faluation.  And  thus  the 
 day  is  longer  or  fhorter  to  a  Kingdom  c,  CGiintrey,  or -par- 
 ticular Congregation,  according  to  the  time  of  the  conti- 
 nuance of  the  Gofpell.  God  threatneth  the  Icwes  that  the 
 Sun  flail fit  at  noons  day  becaufe  of  their  difobedidnce  and 
 contempt,  AmcsS.g.  and  what  he  meanes  by  thtty  Micah 
 Chap^.%.  iliewes  when  he  faith  :  Night  (hall  be vpott  you 
 that  you  (ball  not  have  a  vijion,  audit  fiali  be  darke  vntoyou, 
 thai  you  fhaR  not  diuine^  And  the  Sun  (baft  get  downe  oner  the 
 Prophet* t  and  the  day  (hall  be  dar\e oner  them* 
 
 Thus,  f 6 long  as  God  fends  the  Gofpell 'to  a  people,in  the 
 power  full  preaching  of  it,  it  is  Day  with  them  in  a  large 
 fenfe  :  And  ib  likewifc  it  is  Night  with  them  when  it  is 
 remoucd.  But  yet  for  particular  perfons,  the  time  is  more 
 fecret,  and  it  is  hard  to  fay  how  long  the  day  may  Iaft,that 
 God  referues  to  himfelfe.  Sure  it  is,  that  the  prefent  time 
 is  the  Acceptable  timey  wherein  God  offers  grace  :  While 
 God  (lands  at  the  dore  and  knockes;  while  he  waites, 
 andftretcheth  forth  his  hands  ready  to  receiue  vs,  euen 
 that  prefent  opportunity  is  the  Acceptable  time  ;  as  Saint 
 Frf#/ fTieweth,  Behold  now  the  accepted  time ,  behaldnow 
 the  day  effduation,  beating  vponthe  very  to  t~v>  the  time 
 prefent  yea  the  very  inftant  of  the  time  prefent,euen  as  it 
 were  Now  while  I  am  (peaking  this:  Now  how  long  God 
 may  {land  offering  or  waiting  who  is  able  to  determine  ? 
 therefore  the  prefent  opportunity  mufl  be  taken. 
 
 The  Reafonsto  confirme  the  point  may  be  thefe  :  Firfl, 
 becaufe  Ail  times  and  feafons  are  appointed  and  determined  by 
 god  ;  it  is  his  royail  Prerogatjie  to  allot  out  a  time  for  euery 
 aUion,  which  times  are  vnfearcheable,  and  not  for  vsto 
 know  further  then  he  doth  reueale  them  to  vs.  So  he 
 hath  appointed  a  feafon  for  temporall  bleflings,  when  to 
 beitovv  them,  as  Raine  and  Fruits  of  the  earthy&c*  So  hath 
 he  alio  allotted  a  time  for  fpirituall  bleffings,as  for  our  la- 
 (Itficatton,  and  for  the  teftirication  thereof  as  Saint  Pavlvo 
 |  Timothy  flieweth  ;  and  fo  for  other  the  like  fauours. 
 •  B  5  And 
 
 ThcdayoffaUts* 
 turn  btgiuneih 
 and  endeth  with 
 the  doclrint  of  j 
 ■fitlMtiOft 
 
 i  Cor.tf.i. 
 
 Reaf. 
 
 God  bath  Up^ 
 
 pointed  times, 
 Afts  t7.»i>. 
 Ecclcf.3.1. 
 Ads  1.7. 
 
 Ads  14.17. 
 
 Rom.?  .2,6. 
 I  Tim. 2. 6. 
 
RtAfi  fc. 
 
 The  Spirit's  li- 
 berty to  X9^\e. 
 
 An    Exposition    of    the 
 
 And  amongft  other  he  hath  allotted  out  a  time  for  thema- 
 nifefting  of  his  will  by  preaching  as  Tit.i,^.  which  times 
 are  {aid  to  be  Duetimes  or  the  ^Proper  times ,  becaufe  then 
 being  jdone  they  are  moft  beautifull  and  comly,  Ecclefz. 
 1 1 ,  as  Solomon  alfo  fpeakcth  of 'words  fpoken  in  feafon%  they 
 are  like  apples  of  gold  with  piUnres  of  flitter.  Now  then  to 
 omit  01*  put  of  any  opportunity  offered,  God  maft  needes 
 take  very  ill  at  our  hands ;  for  it  argues  either  a  Con- 
 tempt of thofe  bleffingSjGod  offers  by  thofe  meanes,and  at 
 that  time  to  beftow  vpon  vs ;  or  eife  a  Controlement  of  his 
 wifedome ;  as  if  he  faw  not  farre  enough  into  the  fitnefTe 
 of  euery  feafbn,  but  we  our  f  elues  fee  further,  either  of 
 which  lay's  guiltineffe  enough  vpon  the  fbule. 
 
 A  fecond  Reafon  may  be  taken  from  the  free  liberty  of 
 the  Spirit,  to  breath  where  it  iifteth,  and  when  it  hfteth, 
 as  our  Sauiour  ftieweth  Nichodemus  by  a  fimilitude,  lobn 
 3.8.  The  -winde  (fcitb  he)  bloweth  where  it  lifteth^  and  thou 
 heaves!  the  found  thereof,  but  canTl  not  tell  whence  it  com- 
 meth  nor  whither  it  goeth  ;  So  is  euerj  one  that  is  borne  of  the 
 fpirit^  Here  the  workeofthe  Spirit  is  compared  to  the 
 worke  of  the  winde  blowing  in  the  ay  re :  Now  looke  as 
 no  Creature  hath  any  power  to  prefcribe  the  winde  his 
 time  when  it  fhall  begin  to  blow,  or  how  long  it  fhall 
 continue  blowing  ;  but  it  without  checke  or  ccnrroll  of 
 any  bloweth  and  flinteth  of  it  owne  accord.  So  is  it  with 
 the  Spirit  ofgraceinthe  worke  of  regeneration^  workes 
 as  freely  :  And  therefore  as  the  ^Mariner  lyeth  waiting  in 
 thehauen,  orcoaft  towne  to  take  the  aduantage  of  the 
 winde  ;  So  fhouldft  thou  in  all  humility  attend  and 
 waite  for  a  gale  from  the  fpirit  in  the  exercifes  of  the 
 word,  remembring  it  is  not  at  thy  becke  any  more  then 
 the  winde  is  :  When  it  blowes  it  blowes  fuddenly,  as  it 
 did  on  them  that  were  gathered  together  waiting  for  the 
 blaft  of  it,  1,411$  i .  4.14.  where  fee  how  they  lay  a  good 
 while  becalmed,  (as  it  were)  yet  they  ftill  waited  till  the 
 day  oi'Pentecoft,  and  when  that  was  fully  come,  then  vpon 
 a  fudden  this  mighty  winde  ruflied,and  filled  all  the  houfe 
 
 where 
 
Parable  of  the  lost  Sheep. 
 
 where  they  were  fitting.  Oh  beware  then  of  abfenting 
 thy  felfe  (though  but  once)  needlefly,  or  negligently, 
 Ieafl  that  (once)  may  be  the  time  of  the  windes  blowing, 
 the  fpirits  breathing  :  And  fo  whilftthe  whole  houfe  may 
 be  filled ;  Others  there  prefent  haue  a  fliare  thereof,  thou 
 loofefl:  thine  for  euer.  And  £6  we  fall  into  a  third  Reafon 
 df  the  poinr. 
 
 We  fhould  omit  no  opportunity  of  hearing  offered,  in 
 regard  of  the  great  danger  we  may  caftour  felnes  into 
 through  the  neglect.  Our  Saniour  warnes  ternfalem  of 
 this,  Oh  if  then  hadfl  knowne  etten  thou  at  the  leafl  in  this  thy 
 day  theft  things  that  belong  vnto  thy  peace,  but  now  they  are 
 hid  from  thine  eyes  :  For  the  dayes  fiat/come  vpon  tbee3&c. 
 As  if  he/hould  haue  faid,  this  is  the  time,  6  Iernfdem%  the 
 accepted  time  of  thy  good ;  if  thou  wilt  take  it  now  God 
 offers  it  to  thee  ;  Oh  1  that  thou  didft  know  it,  that  God 
 would  open  thine  eyes  to  fee,  then  mighteft  thou  efcape 
 that  mifery,  which  the  not  feeing  of, will  ccrtainely  bring 
 both  vpon thee  and  thy  children  :  for  both  muft  perifli. 
 So  Reuei 2.21 ,22.  ihee  would  not  know  the  day  of  her 
 vifitation,  fhe  neglected  the  opportunity ;  therefore  God 
 cafb  her  into  a  bed  of 'afflitlion  3the  like  might  be  fliewed  of 
 Efau  and  the  fiue  foolifi  Virgins,  but  I  forbeare.  Bythefe 
 that  I  haue  fpoken  of,  we  fee  the  danger  of  neglect.  If 
 thefe  times  and  fcafbns  be  hid  from  the  eyes  of  men,  mife- 
 ry will  follow  :  God  will  not  at  another  time  of  our 
 owne  chufing  goe  along  with  vs  in  the  worke,  but  caufe 
 the  euill  time  to  fall  iuddenly  vpon  vs  in  iudgement :  Enen 
 at  the  fifties  are  taken  in  a  net  and  as  birds  caught  in  afnarc^ 
 becaufe  (faith  Solomon)  man  knotves  not  hii  time. 
 
 You  know,  how  that  thofe  ficke  perfons  that  waited  at 
 the  pooIe  Bethefda,  if  they  ftepped  not  into  the  water 
 when  the  Angel  moued  it  were  not  healed.  Were.it  with 
 the  tydes  of  Gods  grace,  as  it  is  with  other  tydes,  which 
 come  at  a  fet  time,  it  were  no  great  matter  to  mifle,  for  if 
 the  morning  tyde  be  paft  we  may  take  the  eucning,  which 
 we  certainly  expect:  to  come  by  courfe  ;  but  if  the  tyde  of 
 
 B  4  grace 
 
 Reafl  %] 
 Great  danger  to 
 loofe  an  opportu- 
 nity . 
 
 Lukcs9.4i.4j 
 
 Ecc!ef9,i2. 
 
 IohnS-aj, 
 
8 
 
 Reud3.*o. 
 
 Ah    Exposition. of    the 
 
 i£am.to«*7a 
 
 grace  corns  now,  and  thou  apprehend  it  not,  thoucanft 
 not  fay  whether  cuer  in  all  thy  life  thou  maift  fee  another, 
 or  the  like  offer  ofgrace  (hal  be  made  to  thee  againe./y?W 
 at  the  dore  and  knock*  (  faith  Chnfi)   if  any  m.in  vp'iH  open 
 then  I  will  come  in  ;  bat  he  doth  not  lay  how  long  he  will 
 {land  there,  or  how  rmny  krixk*  he  will  giue  before  he 
 leaue  off  kaocking.Surely  that  man  that  (hall  trifle  outtffe 
 acceptable  time,  and  neglect  Gods  offer  of  grace,  refiifing 
 to  enter  while  the  dore  is  let  open  to  him,  hath  great 
 caafe  to  feare  that  God  will  ihut  the  doreagainft  him  for 
 euer,  eaen  while  it  is  open  to  others  (as  it  was  againft 
 fome  Ie  wes,  Efay  6.10,    LfM*t.  13.14,15.)-    by  calling 
 fach  a  one  into  a  reprobate  minde,  and  into  incurable  hard- 
 neffe  of  heart :  Yea  God  may  iweare  and  that  atthe  end 
 of' that  Sermon  which  thoa  contemnedft  and  dmictedft, 
 (fpying  thy  feate  empty  as  Saul  did 'David's)  or  whereat 
 (if  being  prefent)  thoa  wouldft  not  be  wrought  vpon,  or  ' 
 at  fome  other  time  when  thoa  little  thinkeft  thereof  as 
 he  did  againft  the  lews  (and  that  in  wrath)  that  thou 
 fhakneuer  enter  into  his  reft.    Now  the  acceptable  time 
 I  is  pad:  with  thee,  and  being  once  paft  it  is  vnrecouerable  ; 
 I  though  thoa  ftiouldeft  iiae  and  that  vnder  the  raoft 
 \  power  fall  miniftery  a  thoufand  yeares  (as -the  people  of 
 ;  ifrael  lined  long  in  the  wilderneffe  after  God  had  fworne)  I 
 \  yet  that  meanes  fhalineuerpreuaile  with  thee,  theaccefv 
 I  table  time  being  paft,  God  offers  grace  no  more.    Great 
 rcafon  (therefore)  to  take  heed,of  patting  off  opportuni- 
 
 1 Bjproefeeffucb 
 J  who  mglscl  bca~ 
 \  ling. 
 
 ]  1.  Through  car e* 
 '  left  negtigeuce. 
 
 ties  of  grace. 
 
 Hence  then,are  fach  to  be  Reprouedzs  omit  many  a  fa  ire 
 opportunity  offered,  and  that  through  Negligence^  World- 
 lineffe,  or  Contempt. 
 
 Some  through  Negligence,  and  Carelefnejfe,  omit: hea- 
 ring ;  They  fit  ftill  at  home,  and  cry  a  Lyon  is  in  the  reaj  \ 
 the  weather  is  foule,  or  iouraey  long  to  Church  :  Nay, 
 though  JMannA  falls  by  their  very  dores  they  are  loath  to 
 be  at  the  paines  to  ftep  out  for  it :  Such  a  generation  there 
 are  euery  where  to  be  found  ;  But  let  luch  confider  : 
 
 Firft 
 
P  A  R  A  B   L   E       OF      T 
 
 HE      LOST 
 
 Sh 
 
 E   E  P 
 
 Firft,  there  is  a  Curfe  hangs  oner  the  head  of  all  fuch  as 
 doe  the  worke  of  the  Lord  negligently  :  If  thoubceft 
 careleffe  of  Gods  feruice  and  worfnip,  needleily  omitting 
 the  exercifes  of  religion,  whenfoeuer  they  are  celebrated 
 in  publike  AiTemblies ,  thou  iyeft  vnder  Gods  wrath, 
 Numb  g.i$.  and  wilt  be  found  in  the  end,  tobeeadef- 
 pifer  of  them,  Heb.  i.  3. 
 
 Secondly,  Condder  how  great  a  Gc$  thou  depriucft 
 thy  felfe  of  through  thy  careleffe  neglect :  We  reade 
 Iobn  20*24.  tnat  wnen  Thomas  was  away,  Ch rift  came 
 and  fhewed  himfelfe  to  all  the  reft;  what  euerwasthe 
 caufcofhis  ablence  we  know  not,  it  might  perhaps  be 
 wdahty  ;  but  abfent  he  was  when  Chrift  appeared,  and 
 fo  depriued  of  the  comfortable  prefence  of  his  Lord,  and 
 ofthat  grace,  which  the  other  Difiijles  (then  met  toge- 
 ther) had  and  were  confirmed  in.Oh  what  grace  and  com- 
 fort then  doll:  thou  bereaue  thy  felfe  of,  who  art  an  ordi- 
 nary neglecTer  of  holy  meetings  ? 
 
 Thirdly,  thou  doft  not  oncly  depriue  thy  felfe  of  much 
 
 good,  but  takeft  the  ready  way  to  ftocke  thy  foule  with 
 
 much  euill :  Reade  that  parable  Pro. 24  30.3  1.  /  went  by 
 
 tkefifldofthefloathfull  (faith  Solomon)-   And  loeitw.ua/l 
 
 growne  ouer  with  t  homes  ^  nettles  hadcouered  the  face  ther- 
 
 \  of  1  that  field  was  not  more  ouergrowfie  with  weeds  and 
 
 :  thiftles,  then  the  thoughts  and  praclifes  of  inch  as  are  fpi- 
 
 !  ritually  idle  with  weeds  of  earthlineffe  and  beaftly  fen- 
 
 j  fuality,  and  all  becaufe  their  finfull  negligence  differ  eth 
 
 them  not  to  come  vnder  Gods  pruning  hooke  in  the  Mi- 
 
 niilery  of  the  Word  :  And  (therefore)  as  Solomon  fpea- 
 
 keth  of  the  aforefaid  fluggard  and  his  crop  :  I  faw  and  con- 
 
 fidiredit  welly  Hooked  vpon  it  and  receiucd  injlruHion,  fo  do 
 
 thou  here. 
 
 Others,  through  Worldlineffe  neglect  the  opportunity 
 which  God  doth  offer,  as  we  fee  in  thofe  who  were  in- 
 uited  to  the  Supper,  Luke  14.18.  the  cares  of  the  world 
 did  eate  out  of  their  hearts,  all  care  of  better  things :  Did 
 not  worldly  buhneffe  draw  them  another  way  they  would 
 
 not 
 
 Such  lie  vnder 
 the  f'jrfe. 
 Jer^  9. 
 
 7  hey  depnui 
 
 thcmfelucscja, 
 
 greaigwd* 
 
 They  la\t  the 
 way  tc  (fore 
 tbemfdm  with 
 eui(L 
 
 Verfe  3 1. 
 
 1  Through 
 wsrldlin'/fe* 
 
 liikc8.7. 
 
10 
 
 An    Exposition    of    the 
 
 Such  farfike  lbe\ 
 belter  fart. 
 Lukt'io.4-2. 
 
 Their  gaine  will 
 noi.c&unttYuaUs 
 their  loft.    - 
 
 They  brand 
 themfelues  for 
 pwphaneperfow 
 Heb.iz. 
 
 not  be  abfent,  but  now  that  their  abfence  femes  for  their 
 gaine,  they  cannot  be  prefent.  Thus  it  is  with  many, 
 to  whom  I  would  commend  thefe  confiderations  en- 
 filing : 
 
 firfl:,   Remember  it  was  the  better  part  that  CMarj 
 chofe  while  fhe  fate  at  the  feete  of  .Chrift  to  heare  his 
 gratious  woids,  for  which  ilie  had  tt\e  praife,  and  was  by 
 our  Sauiour  preferred  before  Martha.  True  it  is,  that  her 
 Loue  and  Affecfhon  vnto  Chrift,  moued  her  to  prouidefor 
 his  entertainment,  and  that  was  commendable ;  neither 
 did  Chrift  finde  fault  with  her  for  it ;  but  in  that  flie  in- 
 cumbred  her  felk  about  many  things,  and  furTered  her  care  j 
 to  goeib  farre  in  the  exceiTe,  as  that  fhe  could  not  attend 
 vpon  fpirituali  duties,  there  was  her  fault,  through  fiich 
 diftradions  to  miffe  the  time. 
 
 Secondly,  Confider,  whether  thy  gaine  will  counter- 
 uaile  thy  loffe  :  It  may  be,  thou  haft  in  that  time  gotten 
 a  groat,  a  fliiliing,  fay  a  pound ;  and  it  may  be  toft  thy 
 foule,  thy  heauen,  thy  God,  that  might  haue  beene  the  ac- 
 ceptable time  to  thee  5  the  bargaine  betwixt  God  and  thy 
 fbulcf  for  the  pearle,  might  haue  beene  there  ftruck  vp  ; 
 when  now,  through  thy  curfed  omitting  of  the  opportu- 
 nity for  a  little  worldly  pelfe,  God  hath  turned  his^backe 
 vpon  thee,  as  vpon  a  Twine,  and  willmake  offer  of  it  to 
 others  who  better  prize  it.. 
 
 Thirdly,  forget  not,  that  for  this  preferring  of  things 
 carnal],  and  earthly,  before  fpirituali,  and  heanenly ;  Sfiiu 
 was  branded  by  the*  Holy  Ghoft  for  a  prophane  perfon  : 
 While  then  intbv  Iudgement  thou  thinkeft  the  world 
 moft  worthy  of  thy  paines,  and  by  thy  conwerfation  and 
 pracTife  doft  manifeft  thy  iudgement :  Worldly  gaine  and 
 profit  calls  vpon  thee  to  tend  thy  fliop,  lookevneo  thy 
 bufineffe  ;  while  an  opportunity  is  offered  thee  to  heare  a 
 Sermon.  And  this  muft  be  difpenfed  with  to  attend  vpon 
 that  other  though  but  light  and  triuiall,  is  it  not  a 
 figne  (and  that  more  then  probable)  thou  art  pro- 
 phane ? 
 
 But 
 
Parable    Cr  f   the    lost  Sh 
 
 e  e  p 
 
 21 
 
 But  you  will  demand  then,  if  our  callings  mud  be  neg- 
 lected "and  euery  Sermon  that  may  be  heard  vpon  the 
 weeke  dayes  reforted  to ;  Whether  we  arc  bound  to  leaue 
 our  worldly  bufincfle,  and  lay  hold  vpon  thofe  opportuni- 
 ties or  elfe  prophane  ? . 
 
 For  Anfwer  hereunto  ;  Firft  knownc,that  for  any  man 
 to  neglect  his  particular  calling  vpon  pretence  of  following 
 Sermons  is  a  dishonour  to  God,  and  a  fcandallto  his  pro- 
 fetfion  :  For  true  Religion  calls  vpon  vs  to  be  good  hus- 
 bands •  to  follow  our  bufineffe,  and  prouide  for  our  felues 
 and  families,  that  we  giue  no  offence  to  them  that  are 
 without ;  and  therefore  Xiich  courfes  ftand  not  with  the 
 rule  of  godlineffe. 
 
 Secondly,  albeit  Religion  bindes  vs  to  diligence  m  our 
 Callings,  yetit  blunts,or  takes  off  the  edge  of  our  Aftecti- 
 ons  from  earthly  things  fb  as  that  we  doe  not  fo  greedily 
 defire  them,  nor  fo  eagerly  purfue  them  as  in  former  times: 
 It  make  vs  to  cfteeme  them  as  the  traueller  doth  a  penny 
 in  his  purfe,  or  the  ftaffe  in  his  handjVfefull  for  his  prefent 
 iourney,  but  his  heart  is  vpon  his  home  :  Infbmuch  as 
 that  it  maketh  a  man  feemingly  careleffe  and  forgetfiill  of 
 other  things  for  fpirituall,  in  a  carnall  man?  eye  (efpecially 
 in  the  time  of  a  mans  firft  loue  and  at  his  firft  turning  and 
 conuerfion)  as  we  fee  in  thofe  Difciples  that  left  ftiip,nets, 
 father,friends3&c.  to  follow  Chrift  :  And  in  thofe  hearers 
 that  went  not  home  in  three  daies,  neither  did  eate  meate 
 Le.  (as  I  take  it)  no  fe tied  meal  e,  but  a  bit,  orfhatch,as 
 leyfure  ferued.  And  in  Mary  who  left  all  to  heare  Chrift 
 preach  :  And  in  the  woman  of  Samaria  who  flung  dbwne 
 her  pitcher  or  payle  which  fhe  brought  for  watery  her 
 heart  was  fo  taken  with  a  Chrift,  and  with  zeale  to  make 
 him  knowne  vnto  her  neighbours,  fearing  if  ilie  had  car- 
 lyed  home  water  which  (he  came  for3  Chrift  might  haue 
 beene  gon  before  her  neighbours  came;  therefore  ihe 
 wifely  prefers  the  greater  good  before  the  leffe. 
 
 Thirdly ,albeit  we  are  not  bound  to  heare  euery  Sermon 
 that  may  be  heard  vpon  the  weeke  daies.,  yet  we  ought  to 
 
 heare 
 
 2%uefi. 
 
 Refp. 
 
 TV  are  H9tt9 
 negteftoKrcal* 
 lings  fey hearing. 
 iThciCfft-f.12 
 
 iTbxf.3.6.12 
 1  Tim.  ?.8. 
 
 1  TheOi.  12, 
 Gal6 
 
 Tei  our  itjfifiU 
 om  are  not  :o  be 
 toofbarpefelvp, 
 on  our  Callings, 
 
 Afar4.20.22. 
 Mar.  8. 2, 
 Luke  10,39. 
 Xohn  4.2.3. 
 I  uk.  10.39. 
 I  John  ^ 
 
 jyea-eto  beark 
 fo  often  ou  our    j 
 
 necifiiktxeiU    j 
 p'.rmit^ 
 
I» 
 
 An    Ex  posit  i 
 
 ON     op     T  II  £ 
 
 hearefo  often  as  our  neceflities  doe  require,  and  as  conve- 
 niently we  may  :  For  looke  as  vpon  the  Sabboth  fo  much 
 time  of  that  day  may  betaken  for  the  prouifioirof  the 
 body,  as  is  Neccffarj ;  and  (as  luch  as  grudge  at  the  other 
 will  yet  grant  here)   for  Delight  (which  is  likewiie  true, 
 prouided  it  be  notcarnall,but  (as  Latimer  bpzkz m  another  j 
 caufe)  well  hedged  and  ditched  in  with  In  the  Lord.)  So 
 alio  vpon  the  weekedaics  fo  much  time  Daily  is  to  be 
 borrowed  for  the  fbules  prouifion,  as  is:neceilkry  for  the 
 preferuing  the  health  and  fbimdneffe  of  it :  And  (in  honc- 
 itie)  fome  thing  might  be  allowed  for  'Delight  likewife : 
 Yet  let  it  be  as  well  bounded,and  banked  in  as  the  former, 
 let  it  be  In  the  Lord  and  no  way  any  breach  of  the  rule  of 
 Gods  Word.  Hence  we  reade  of  the  praclife  of  Gods  (er- 
 uahts  who  let  fome  time  euery  day  apart  for  Prayer  ;  And 
 thus  daily  frequenting  of  Gods  Temple,  both  to  Preach 
 Lufc  i9«47»48.|  and  Heare ;  not  being  ignorant  of  the  ablblute  necelTIty  of 
 a  daily  {luring  vp,and  quickening  of  Gods  graces  in  them- 
 felues,  leaft  through  the  deceit f nine ffe  of  finne  m&  fubtilty 
 ofSatl^an  and  other  worldly  occarions,  their  hearts  be 
 ftollen  away  from  God  euen  before  they  be  aware.  And 
 
 Heb.5  if 
 
 Exod  5935« 
 
 hence  it  was  that  God  in  the  old  Law  required  morning; 
 
 Dj:ut.J7.!95zo  and  euening  facrifice,  daily  to^be  oiler cd ;  And  enioyned 
 the  King  himfelfe  (notwithftanding  bis  great  employ- 
 ments) a  daily  reading  in  his  law. 
 
 Fourthly,  though  all  are  bound  to  follow  their  callings, 
 and  worldly  bufineffe,  and  not  to  neglecl:  them  to  runne 
 after  entry  Sermon  that  may  be  heard  ;  yet  fuch  as  by  their 
 conditions  and  callings  hauc  more  leyfure  and  freedome 
 frcmr  worldly  employments  then  others,  (as  Clergiemen, 
 Rich  men,  Vnmarryed  men,&c.)  are  bound  to  a  more  fre- 
 quent  hearing  of  Gods  Word  then  others  who  haue  more 
 ncceffary  buiineffe,  and  whofe  caliing,  condition,  and 
 cftate  of  life  will  not  permit :  And  thofc  likewiie  who 
 haue  not  that  liberty,  by  reafo.n  of  their  charge,  and  cal- 
 lings, yet  they  ought  tonourifli  a  willing  minde  within 
 themfeiues  tutn  (as  Saint  Tax/  fpeakes  in  another  cafe) 
 
 above 
 
 Such  vtfjofe  caU 
 lings  and  (cndU 
 tionswHl  allow 
 it,are  to  bearc 
 more  then  oilers. 
 
 1Tim.4j5.15 
 \  Tim.$.s. 
 Luke  2. 37, 
 1  Cor.7*3*-34 
 
 fcCcr/8.,3 
 
Parable     of    the    lost    Sk 
 
 e  e  p 
 
 aboue  their  power,  cfteeming  them  happy,  that  cnioy  that 
 liberty  to  watch  daily  at  wifedomes gates ,  ar.d  t.ttendcon- 
 ftantly  at  the  polls  of  her  dores.  Tlrefe  things  thus  explained, 
 and  the  Queftion  thus  antwered,  I  may  (zfcly  conclude, 
 thzlfuch  as  tloinke  the  world  mofl  worthy  of  their  paines^  and 
 manife si  their  lodgement  By  their  frattife  in  omitting  fare 
 opportunities  0}  hearing  (/ids  Word ,  for  things  triuiail 
 and  light ,  they  haue  a  brand  of  cProphaneffe  vpon  their 
 fettles* 
 
 Come  we  now  to  a  third  fort  to  be  reproued,  and  they 
 are  fuch  as  neglect  chrbugh  mlfulneffe  and  contempt :  Prea- 
 chers are  but  Babiersy  and  preaching  is  but  talke  and 
 babling,  y&,f*9tifi*e£e  it  feKe,  why  mould  they  at- 
 tend it. 
 
 Now  let  fuch  conftder  :  Firft,  in  defpiffng  it,  you  de- 
 fpife  euen  Chrifl  himleife  who  is  the  iiibiecft  of  it :  For 
 as  it  is  in  the  Sacrament  sfto  heare ;  all  indignity  offered 
 to  thtftgne  is  offered  indeed  to  the  thing  therby  repre  rented 
 and  [tgnified :  Thus  God  complaines  of  the  lewes  of  old  ; 
 my  people  (faith  he)  would  not  heare  my  voice,  and  Jfrael 
 would  none  of  me  ;  As  if  he  mould  haue  faid,  this  people 
 do  pretend  they  ioue  me,  and  take  me  for  their  God,  but 
 indeed  it  is  but  a  pretence,  for  why  then  doe  they  reieft 
 my  word. 
 
 Secondly,  let  that  of  Solomon  be  remembred  •  whofo 
 ttirneth  hU  eare  from  hearing  the  law,  euen  hir  prayer  [hall  be 
 abominable.  I  pray  confider  it  well  :  you  know,  there  is 
 no  duty  to  which  God  hath  promifed  a  greater  bielTlng, 
 then  to  Prayer  ;  nor  is  there  any  thin^  wherein  a  Chri- 
 ftian  doth  more  feerne  to  place  his  whole  contentment^and 
 confidence  in  the  day  of  trouble,  then  in  that  duty  ;  now 
 our  contempt  of  hearing  turnes  our  very  prayers  into 
 finne;  flops  vp  Gods  eares  againft  all  our  Suites,  barres 
 vp  heauen  gates  againft  vs,.fo  that  cry  we  neuerfo  ear- 
 neftly,  there  will  bee  no  entrance :  No  comfort  can  our 
 prayers  fetch  from  heauen  in  the  time  of  trouble.  This 
 God  himfelfe  protefteth,  Pro.  1.22.24  2^. you  hattedefpi- 
 
 fid 
 
 J3 
 
 Pro  §.33.34, 
 PfaU4.4. 
 
 ?.S&rt  negleft 
 
 hearing  through 
 vo'tifu'mjje. 
 A&S17.18. 
 1  Cor.  1. 2 1, 
 
 Tbifi  dejpife 
 Chrifi. 
 Luke;  10.56. 
 
 Pfah8i.li.' 
 
 ICD2!.I4, 
 
 Their  ptayefi 
 are  abominable* 
 
 Pro.i^  ^ 
 
i4 
 
 Ex.od.3  4* 
 
 Exposition     of    th.b 
 
 FearefuU  tua'gt 
 ments  fucb  lie 
 v'ddct. 
 
 Matth.10.x4. 
 
 Vcife  IS- 
 
 fed  (faith  he)  all  my  councell,  and  "would  none  of  my  adnice ; 
 why  what  will  follow  vpon  that  may  fome  iky  *  'God  tel- 
 leth  vs,  when  you  cry  (faith  he)  J  will  not  heare  but  J  mil 
 \  laugh  at  your  d*ttrufiion3  and  mocke  when  your  feare  ccm- 
 metb.  You  know  how  God  delights  in  Scripture  to  be 
 filled  d  Cjodgratious  and  merciful  I,  flow  to  anger,  that  de- 
 lighteth  not  in  the  death  of  afinner^&c.  r\ow  that  which 
 tar nes  (as  it  were)  lb  fweet  and  gratious  a  nature, into  that 
 extremity,  as  that  he  fhould  euen  reioyce  at  mans  deftru- 
 dion,and  take  pleafure  in  his  torment,  mud  needs  be  a  fia,  ] 
 moil  blacke  and  feare  full. 
 
 Andiurely,  it  is  a  (in  more  vile  then  the  breach  of  any 
 of  the  precepts  of  the  moralllaw,  by  how  much  Chrift  is  I 
 more  excellent  then  Cfrlefes,  Heb.  12.25.  &  Chap.2.2.3. 
 TVue  it  is,  both  Law  and  Gofpelzxz  from  God,  but  the  qof- 
 pel  is  more  immediate,  that  is  the  nearefl  word  of  falua- 
 tion.   And  therefore  I  fay  thz  contempt  of  that  hath  more 
 blacknefTe  in  it.    I  pray  let  it  be  coniidered,  for  we  haue 
 many  when  they  fee  the  law  broken,  efpecially  in  thofe 
 precepts  wherein  humane  fbciety  is  diflurbed,  as  by  theft, 
 murder,  adultery,  periurie,  &c.  cry  out  thereof  for  the 
 fouleneiTe  that  is  therein,  yet  the  fame  men  liue  in  finnes  fo 
 inuch  more  fovtlc  then  thefe,by  how  mach  Chrift  is  more 
 excellent  then  Mefes,  while  tney  defpifetheGofpelland 
 preaching  thereof  and  yet  fee  it  not,  neither  will  they 
 fee  it. 
 
 Laftly,  let  fuch  coniider  further,  the  fearefull  iudge- 
 ments  that  this  finne  brings  with  it  :  There  is  no  threate- 
 ning, fo  grieuous  againft  any  fume  (that  agamfl  the  Holy 
 Ghoft  excepted)  as  is  againft  this.  Shake  of  (iaith  Chrill) 
 theduft  ofycurfeete  again <ft  fuch  at  will  not  receiue  you :  the 
 very  dull:  and  durt  that  the  bangers  fliooes  haue  licked  vp 
 by  the  way,  #fhall  rife  vp  in  Judgement  agamft.  all  fiich  as 
 contemne  the  mefiage  :  Yea,  it  doth  adiucige  ys,to  a  hea- 
 vier load  of  plagues  then  euer  was  laid  on  the  Sodomites, 
 *  and  Gomorian s9  thofe  filthy  linn ers  ;  As  our  Sauiourdoth 
 auouch  with  an  earneil  alTeueration .    Verily  it  frail  be  more 
 
 eafter 
 
Parable    of   the   lost  Sh 
 
 E  E  P, 
 
 *5 
 
 e  after  for  them  of  the  land  of  Sodomey  and  Gomorrah  in  the 
 day  ofiudgemcnt  then  for  that  city.    Who  is  ignorant,  who 
 hath  not  heard  as  well  of  their  fearerull  plagues  as  hainous 
 fumes  ?  Fire  and  brimftone  fell  vpon  them  and  confumed 
 them  euery  one,  fauc  righteous  Lot  with  his  family ;  the 
 reft  as  Saint  Terer  faith  are  condemned  already  :   Oh  ! 
 what  then  (hall  be  the  coniiti on  of  thofe  who  are  fubiecl: 
 Co  a  greater  deftruftion  then  they  ?  See  then  the  greatnes  | 
 of  thy  finne  in  the  grieuonfhefTe  of  thy  punifhment,  and  if , 
 thou  wouldft  n  >t  be  adiudged  to  the  wofulleft  damnation  | 
 that  cuer  befell  the  moft  notorious  (inner  in  the  world  ;  if  i 
 thou  wouldft  not  be  deeper  in  hell  then  filthy  Sodomites 
 aiad  Cjemor  rears;  if  thou  wouldft  not  fee  the  day  wherein  | 
 thcu  (halt  wilh  would  God  I  had  bene  a  Turke,  a  Pagan, 
 yea  a  Sodomite  or  Gomorrean  (enuying  their  happineflcin  ! 
 comparison  of  thy  own  torment)  beware  of  deipifing  the  ; 
 preaching  of  the  Goipell  any  longer.   And  thus  much  for  j 
 the  firft  vfe. 
 
 A  fecond  followes ;  to  Exhort  vs,and  euery  of  vs, wife- 
 ly in  our  places  to  apprehend  all  good  occafions  that  God 
 (hall  ofFer.Minifters  muft  preach  infeafon  and  out  offeafon-. 
 not  onely  vpon  fuch  times  as  are  mfeafon  with  our  people 
 (as  vponthe  Sabboth)  but  when  God  (hall  offer  an  oppor- 
 tunity; though  in  their  conceit  it  be  vnfeafonable  (as  vpon 
 a  weeke  day  ;  )  taking  the  time  while  the  doreis  open, 
 Firft  with  one  hand,  then  with  the  other,  laftly  (if  both 
 our  hands  be  ftruckc  off)  with  our  teeth,  let  vs  defend 
 this  little  barke  of  the  Church ;  euery  way  doing  good 
 with  tongue,  and  pen,  while  the  day  lafts;  night  will 
 come. 
 
 And  let  people  heare,«a  euery  opportunity 5rieglec1:ing  not 
 a  market,  wherein  (within  the  compafle  of  our  callings) 
 fome  (pirituall  prouifion  may  be  had  tokeepe  houfe  with 
 for  afterwards. 
 
 Thisr  indeed  we  would  doe,  but  we  cannnt  doe  as  we  ] 
 would  *  (itmay  be)  you  will  fay ;  For, 
 Firft,  we  cannot  meet  with  theie  opportunities  ycu  j  Oh. 
 
 fpcak  e 
 
 Vfe 
 
 Epbef.6.18. 
 
i6 
 
 Re*fi 
 
 Tims  U  to  be  n* 
 deemed  for  holy 
 duties. 
 
 from  Bed, 
 
 An    Exposition    of    the 
 
 fpeake  of;   Could  we  meet  with  them  we  would  gladly 
 enteitaine  them ;  but  time  is  wanting. 
 
 I  rather  thinke  a"  heart  is  wanting,  then  Time  or  Oppor* 
 t  unity.    It  is  with  many  of  vs  in  holy  duties,  as  it  is  with 
 fome  idle  vagrant,  that  comes  begging  to  our  dores  for 
 fome  reliefe ;  who  to  looke  vpon  are  likely  enough  to 
 workc ;  bigge  bon  d,  ftrong,  and  able  eiiery  way,  and  yet 
 they  want  their  bread  :  Reaion  with  them,  why  they 
 worke  not,  aske  the  caufe  of  that  lazie  life  they  follow ; 
 they  will  tell  you,  they  would  gladly  worke,  but  they 
 I  haue, none:    Offer  them  worke,  and  then  they  haiicno 
 tooles :  Supply  that  want,  and  then  they  wantihift ;  they 
 are  not  cleane  :  if  you  helpe  them  here,  then  indeed  they 
 haue  had  a  maime  and  are  not  able  to  follow  it,  fuch  a 
 flitch  doth  take  them  in  their  fide  if  they  ftirre  a  little,  as 
 that  they  are  fa  in  e  to  lie  by  it  two  or  three  daies  after, 
 when  indeed  the  difeafe  is  Idienefle ;  that  is  it  that  lyes  in 
 their  bones  :  the  greateft  maime  is  in  the  hcart,they  haue 
 noftomacke  to  their  worke,  there  is  no  let  elfe.   Finde 
 thou  but  a  heart,  I  dare  vndertake  thou  mighteft  finde  op- 
 portunities enough  5  For  God  will  no  way  be  wanting  to 
 vs  if  we  be  not  wanting  to  our  felues. 
 
 Saint "*pa#/-implie3  a?  much  in  that  exhortation  of  his, 
 Ephcf.*>  1^.16.  CoUf.q.fs  Redeeme  the  time*  As  if  he 
 fhould  fay,  if  you  are  wife  and  prouident  to  obferue  time, 
 you  may  buy  a  great  de.alc  for  holy  duties,  As  for  exam- 
 ple : 
 
 From  ourJ2kf/w<*  might  buy  feme  time,,  which  indeed 
 dqiioikes  vp  more  thenGoa  allowes  vnto  it,  or  we  mould 
 giu e.  it,  and  that  of  the  bed  and  fatteft  :  For  i^  feuen 
 s  flcepe  be  long  enough  for  any  found  and  healthfull 
 b)dy,  (as  Experience  doth  teach)  then  iudge,  how  many 
 houres  in  a  weeke,  in  amonefh,  inayeare,might  here  be 
 gained:  and  the  body  neuer  the  leffe  refrefliedmor  itrength 
 impaired. 
 
 From  thy  Bow  J.  thou  mighteft  buy  fome.  How  many  a 
 pretious  houre  is  denoured  at  it,  with  other  of  Gods  good 
 
 crea- 
 
L 
 
 Parable  of  the  lost  Sheep 
 
 creatures  ?  two  or  three  hourcs,  efpecially  at  fome  more 
 publike  and  folemne  meeting,  glides  away  vnthought  o£ 
 while  haife  that  time  fat  out  at  a  Sermon,  puts  an  ache 
 into  enery  ioynt.  LefTe  time  might  be  fpent  this  way, 
 and  much  faued  with  advantage  both  to  Health  and 
 Ptirfe. 
 
 From  thy  Sports  and  Paflimes  (if,  thou  wert  wife  and 
 had'ft  a  heart)  many  a  faire  houre  might  be  recouered, 
 Pitty  it  is  to  lee  how  many  fbules,euen  in  lawfull  delights, 
 loofe  themfelues  through  ExcefTe.  Should  that  rule  be  ob- 
 ferued5that  is  giuefl  (by  fome  Reuerend  and  godly)as  a  ge- 
 neral! and  firme  direction  for  the  meafure  and  continuance 
 of  our  Recreations,  viz.*  That  a  larger  time  may  not  in 
 a  cuftomable  or  ordinary  conrfe  in  any  pastime  vfon  any 
 day  bee  be  slowed ,  then  is  in  priuate  religions  txercifes: 
 many  an  houre  might  bee  faued  for  frequenting  our 
 pubiike  AfTemblies  and  Performance  of  Religious  du- 
 ties. 
 
 From  the  Seruice  of  the  worldy  fome  times  might  be  re- 
 deemed :  If  we  would  but  follow  the  Apofties  rule  to  vfe 
 it  as  if  roe  vfe d  it  not,  Whofe  foule  would  it  not  vexe  to 
 fee  how  matters  which  concerne  the  foule  are  followed  ? 
 fo  fleightly  and  remiflie,as  if  it  were  the  onely  fuperfluous 
 hufineffe,  while  matters  of  this  world  are  plyed  with  that 
 eagernefTe  and  induftry,as  if  it  were  that  one  thing  onely 
 neceflary  ? 
 
 While  we  fee  children  hunting  after  butterflies,  we 
 pitty,  yea  deride  their  follye ;  Sometimes  they  flie  belldes 
 them,  then  aboue  them,  anon  on  this  fide,  then  on  that 
 fide  of  them,  it  may  be  betwixt  their  fingers,  and  flill 
 they  miiTe  them  ;  And  in  the  end,  after  all  their  paines 
 and  fweat  at  that  childifTi  (port,  when  they  haue  got  what 
 fo  greedily  they  catch ed  after  ;  what  haue  they  but  a  pain- 
 ted flie,  a  crude  and  fquailid  worme  ?  Such  are  the  things 
 of  this  world,  and  fuch  thy  folly  in  the  eager  purfuit 
 thereof  :  Spare  fome  time  here ,  thy  cares  will  be 
 the  fewer,  thy  heart  mail  be  the  lighter,  and  thy  foule 
 
 C  in 
 
 *7 
 
 Fromjfwu. 
 
 From  tbeferuice 
 sftbe  world, 
 1C0r7.su 
 
u. 
 
 18 
 
 An    Exposition    of    the 
 
 Frm  the  fcruise 
 \  ofoftrlufa. 
 
 Ob.2. 
 
 Whether  h  be 
 fufficitattokeare 
 upon  the  Sab. 
 both%and  negteft 
 weefy  dayes  op- 
 ]  portumhs, 
 \Refp. 
 I   i .  There  «  net 
 I  the  ifycneceffity 
 I  for  bearing  en 
 |  tbewerf^sdayai 
 Sabboth. 
 Exod.ao.io* 
 2  Tim. 4.a. 
 2.  Yet  God  is  to 
 be  ferued  ok  the 
 weekday  as 
 wtUasonthe 
 S&bkoib. 
 
 Luk.x9.47.4R 
 
 Luk.21.37. 
 
 Marke8.i, 
 
 in  making   a  good  vfe  of  the  time  fo   redeemed,  the 
 happier. 
 
 Laftly,  from  the  Scrttice  of  thy  Lnfts,  that  of  the  Flefi, 
 that  of  the  fyejy  and  that  other  the  Pride  of  life  fhou  might 
 .haue  fpare  time.  What  a  great  part  of  the  day  is  taken  vp 
 by  many  in  pranking  vp  the  body,  lapping  vp  flinch  in 
 fiike,  in  adorning  dung,  guiiding  rottennefle,  poudring 
 excrements,  perfuming  putrefaction  ?  What  a  great  I' 
 part  oftheyeare  by  others  in  needlefle  brables,  vnkinde 
 fu:tes  ?  whole  tearmes  are  thus  fpent  by  many  conten- 
 tious fpirits.  A  great  part  of  the  liues  of  others,  (ifnot 
 the  whole)  in  working  wickedneffe.  Now,  iumme  vp 
 the  houres  that  might  be  fpared  in  each  of  the  aforefaid 
 pai  dollars,  and  then  tell  me,  whether  I  haue  not  truly 
 faid  there  wants  rather  a  heart  then  leyfure  ?  For  a  good 
 heart  well  knowes  how  to  make  (for  any  good  exercife) 
 more  opportunities  then  he'findes. 
 
 But  we  fanctifie  the  Sabbath  and  duly  refortto  Church 
 on  that  day  as  we  are  commanded ;  but  where  are  we 
 required  to  follow  Sermons  on  other  dayes.  And 
 therefore  it  may  feeme  we  are  not  tyed  to  thofe  oppor- 
 tunities. 
 
 That  there  is  not  the  like  neceflity  of  hearing  the 
 Wordvpon  an  other  day,  as  is  vpon  the  Sabboth  is  to 
 be  granted,  there  being  an  exprefle  command  for  that, 
 which  bindes  the  pooreft  as  well  as  richeft,  one  as  well 
 as  other,  and  Prince  as  well  as  beggar. 
 
 Secondly,  that  euery  Chriflian  is  bound  not  onely  to 
 feme  God  vpon  the  Sabboth  day,  but  euery  other  day,  is 
 iikewife  true,  and  cannot  be  denyed  (as  in  the  former  vfe 
 was  fliewed.)  Thus  Leclures  and  publikc  exercifes  may 
 be  kept  vpon  other  daies  as  well  as  vpon  the  Sabboth :and 
 being  kept,it  is  la  wfull  for  God's  people  to  frequent  them. 
 So  Chrift  taught  daily  Hi  the  Temple,  and  multitudes  of 
 people  flocked  after  him  to  heare  him ;  which  had  it  not 
 beene  lawful!,  he  would  neither  haue  done  himfelfc,  nor 
 haue  fuffered  them  to  doe. 
 Thirdly, 
 
Parable    of    the    l  p  s  t  S  h 
 
 ebp 
 
 Thirdly,  God  expects  fomewhat  more  from  euery  one 
 then  he  hath  exprefly  and  particularly  enioyned.  There 
 are  free-will  offerings  which  God  lookes  for  at  our  hands 
 (as  were  vnder  the  law,  where  we  haue  directions  laid 
 downe  for  the  performance  of  them.)  So  then ;  Albeit 
 God  hath  exprefly  commanded  no  more  but  one  day  of  fe- 
 uen,yet  he  expects  a  free-will  offering  to  manifeft  ourloue 
 and  affection  to  him  and  his  feruice,  which  who  fo  omits, 
 their  neceffary  occafions  permitting  (as  I  hauefaid  before) 
 may  be  truly  iudged  to  be  voyd  of  all-  found  Loue  to 
 God-ward,  and  without  all  found  and  fmcere  affection  to 
 this  Word, 
 
 But  we  performe  duties  in  priuate ;  though  we  fre- 
 quent not  the  publike,  will  not  they  excufe  vs  ? 
 
 As  Chrift  faid  of  ty  thing  Mint  and  Cummin,  (6 1  here, 
 thefe  things  you  ought  to  doe,  but  in  no  cafe  leaue  the  ether 
 vndone.  Remember  'Dauid,  who  though  he  knew  how, 
 (and  that  full  well)  to  feme  God  in  priuate,  and  was  as 
 frequent  in  the  duty  as  any  of  vs  are  (I  dare  boldly  fay) 
 yet  he  did  greatly  bewaile  the  want  of  Gods  publike 
 worfliip,  longing  much  for  an  opportunity  that  he  might 
 goe  with  other  of  Gods  people  to  Gods  Sion ;  protefting 
 that  he  did  euen  faint,  with  longing  for  the  Courts  of  the 
 liuing  Loi  d.  Thus  ought  we  to  preferre  the  worfliip  that 
 is  done  in  the  publike  Affemblies  before  that  which  is 
 performed  in  places  priuate  and  that  in  regard  o£  gods  glo- 
 ry and  ou?  otvne  good  and  benefit* 
 
 .  For  firft,the  more  publike  that  the  place  is  wherein  we 
 worfliip  God,  the  more  publike  is  the  profeffion  of  that 
 Homage  and  duty  which  we  owe  vnto  his  Name.  There 
 is  no  better  way  to  manifeft  our  obedience  and  thankfel- 
 nefTe  for  all  his  mercies,  then  by  a  frequent  repairing 
 to  his  houfe  :  this  David  knew  full  well,  and  therefore 
 when  he  refolues  to  exprefle  his  thanfc&tneffe  to  the  vt- 
 moft  he  telleth  vs,  that  he  will  giue  thankes  to  God  in  a 
 great  Congregation 3  and  praifi  him  amongst  much  people^  and 
 elfe  where,  that  he  would  go  to  CJods  houfe  in  the  multitude 
 
 C   2  of 
 
 S.Gcdexpcels 
 frm  eucry  one 
 Jemetvhat  vtore  ; 
 then  is  exprefly 
 enioyned. 
 
 Oh. 1, 
 Whether  prituue 
 duties  will  not 
 excufe.. 
 Refp. 
 
 Pfai.84.1.12. 
 
 Public  duties 
 arete  be  prefer* 
 red  before  pri- 
 uate. 
 
 Fori.  Godh  :l 
 more  honour 
 thereby. 
 
 Ffal.3T.x8. 
 
20 
 
 Pfal.l*.!**. 
 
 An    Exposition    of    the 
 
 x.  A  greater  buf- 
 fing accompanies 
 publike  duties 
 tbenprixate, 
 
 Ftrtbcybaus 
 mere  fatMJfe 
 in  them* 
 
 AndarcbfgtA 
 ttr  ftrcs. 
 
 L 
 
 cclef.4.9i 
 
 ojhii  mercies  t  anA  in  his  feare  he  would  worfbip  towards  his 
 holj  Temple.  And  when  beexhortcth  great  ones  to  pro- 
 feffe  their  homage  and  (ubieclion  to  the  Lord,  he  tells 
 them,  this  is  the  beft  way  to  do  it :  glue  vnto  the  Lord  the 
 ffUry  due  vnto  his  name,  worfiip  the  Lord  in  the  beauty  ofho- 
 linejfe ;  as  if  he  fhould  fay,  if  you  would  doe  it  as  you 
 fhould,  then  doe  it  at  the  imft  fblemne  affemblics  of  his 
 people,  and  let  it  be  as  publikely  as  may  be. 
 
 Secondly j.  Albeit  priuate  duties  feafonably  vfed,  and 
 without  neglect  of  publike^  are  accompanied  with  a  grati- 
 ous  blefling  from  God,yet  a  greater  bleiTing  we  may  hope 
 for  vpon  Gods  Ordinances  in  publike  then  in  priuate;  And 
 that  for  thefe  reafbns : 
 
 Firft,  the  duties  there  performed  hauea  more  excellent 
 relifh  in  them,  then  when  they  are  done  priuately  accor- 
 ding as  the  Prophet  fpeaketh,  Efaj  25.6.  In  this  mountainc 
 (hall  the  Lord  ofhoafts  make  to  all  people  afeafl  of  fat  things  ta 
 feaft  of  fined  wines  tof fat  things  full  of  marrow  y  of  wines  en  the 
 Ues  well  refined.   The  Prophet  fpeakes  of  the  preaching  of 
 the  Gofpeli  which  fliall  be  to  all  the  world:  God  creeling  . 
 vp  atable  as  it  were  in  his  mountains,  that  is,  his  Church 
 (for  that  is  the  place  where  we  maft  keepe  this  feaft)  for 
 all  commerSj   prouiding  all  manner  of  delicate^  and  de- 
 licious wines  to  entertaine  his  people  withail  in  the  Mini- 
 ftery  of  the  Word  ;  giuing  afpeciaii  force  and  power,  as 
 it  were,  a.taft  and  relifh  to  his  ordinaces,ib  that  the  foules 
 of  his  feruants  might  therewith  be  replenished  and  fatisfi- 
 ed.  True  it  is,  all  holy  duties  haue  a  mamellous  delicious 
 tail  to  thepallatc  of  all  Gods  feruants  at  other  times  and 
 places,  but  neuer  fo  much  as  when  they  arc  performed  in 
 the  publike  Aflemblies  of  Gods  Saints; .then  doth  God 
 enliuehis  promifesandfweeten  his  'Word  vnro  the  rafts 
 of  his,  abundantly. 
 
 Secondly,  there  is  a  greater  force  in  the  prefence  and 
 fellowship  of  the  godly  to  nourifh  and  encieafe  grace  in 
 vs;  Hence  Solomon  tells  vs,  Two  are  better  then  one,  i.e. 
 ibciety  is  better  then  folitarineffe  and  priwacy  •  he  giues 
 
 the 
 
Parable    of    the    lost    Sheep. 
 
 the  Reafon,  fh  ft  more  generally  \  they  haue  a  good  regard 
 for  their  labour  J.e.zhey  labour  with  more  chearfulneffe  and 
 comfort,  and  lb  rcape  the  more  profit  and  benefit  thereby. 
 Thus  in  our  publike  Affemblies,  the  more  of  Gods  people 
 meete,  the  more  acceptable  will  their  feruice  be  to  God, 
 and  the  more  anaileablc  to  their  comfort  :  this  moued 
 Hi  ^ekiah  to  fend  letters  vnto  all  Ifrael  and  ludah,  that  he 
 might  gather  as  folemne  an  AfTembly  as  he  could  to  keepe 
 the  Paffeouer. 
 
 Secondly,  Particular  reafons  are  rendredby  Solomonfo? 
 his  Axiome^  in  regard  of  fome  chiefe  commodities  that 
 arife  vnto  vs  by  the  company  and  fbciety  of  others,  fpeci- 
 fied  in  three  Inftances  ;  Firft,of  two  employed  in  one  labour 9 
 ioumey,  or  other  bufinefTe ;  if  any  mifbap  befall  one 
 therein,  as  fkkneff^  lamenefle,  &.cMs fellow  and  companion 
 ■xillreliette  him.  This  benefit  we  haue  by  publike  fociety 
 with  Gods  Saints,  they  helpe  to  beare  oar  but -dens \  and 
 fiiftaine  vs  in  our  fpirituali  falls;  they  pktyvs  and  pray 
 for  vs  in  our  (lips  and  weakneffes,  and  helpe  by  their  ex- 
 ample, and  the  grace  that  is  in  them  to  fet  vs  againe  vpon 
 our  kct}  after  we  haue  beene  vpon  our  knees. 
 
 A  fecond  Inftance  is  of  two  lying  together  in  cold  weather, 
 they  get  and  giue  heate  each  to  other,  whenas  if  both  lay 
 alone  they  might  lie  a  cold:This  is  another  benefit  we  haue 
 by  Chriftian  fociety.  in  Church  Affemblies,  £>*Wpro- 
 feffed  he  receiued  much  good  by  beholding  the  forward- 
 neiTe  of  his  people  in  going  to  Gods  houfe,  zeale  in  them 
 enkindled  zeale  in  him.  A  little  fparke  will  keepe  heate 
 while  it  is  vpon  the  hearth  amongft  other  burning  coales, 
 but  feparate  it  from  the  reft  and  it  dies  ftraight:  io  is  it  in 
 this  cafe  ;  And  therefore  the  Apoftle  Hek  10.25.  warnes 
 the  Hebrewes  to  beware  how  they  forfake  the  affembling 
 together  that  they  had  amongft  themfelties,  left  it  tend 
 to  their  perdition  in  the  vpfhot. 
 
 A  third  Inftance  gitien,  is  of  two  contending  :  If  a  man 
 alone  be  aflaulted  by  another,  he  may  be  vanquished,  but 
 if  he  haue  a  fecond  he  may  make  his  part  good  enough 
 
 C  3  with 
 
 21 
 
 aChron.|o4 
 1. — 5, 
 
 G2I.6  1%2. 
 
 Veife  1 1. 
 
 Pfal.i«.j. 
 
 Verfe  12, 
 
22 
 
 An    Exposition 
 
 OF      TH   E 
 
 z  Chron.20.3. 
 
 Vei-fe  1 3  ■ 
 
 Tbi)  kaue  a  lar- 
 ger promife.  ' 
 
 with  him,  or  if*  not  fo  yet  with  the  helps  of  a  third,  he 
 will  fixrely  ouercome  him  according  to  the  pronerbe,  a 
 threefold  cordis  not  eajily  Oroken.This  benefit  alio  we  euioy 
 in  our  Church  lode ty,  we  haue  the  aid  aixi  protection  of 
 all  Gods  people  for  our  defence,  when  aj  in  priuate  we  lie 
 ©pen  to  great  difaduantages,  hairing  none  to  ilep  in  between 
 vs  and  ouraduerfary  to  ward  of  a  blow.  Hence  it  is  that 
 when  Gods  people  haue  deiired  to  preuaile  with  God  for 
 rernoaing  iudgemefttsj  they  haue  called  publike  aflemblies 
 together,  as  hel 2.1  > .  io  lehofaphat,  2  Chron  20.3 .  pro- 
 claimed a  fail  throughout  all  Iudah,  and  the  Text  faith, 
 that  all  Ixdah  flood  before  the  Lord  with  their  yonntr  oncs^ 
 their  wines  and  children.  This  preuailes  much  with  God  3 
 for  if  one  prifoner  moue  begging  fome  fiiccour  from  vs# 
 what  will  the  whole  layle  do  with  their  teares  an^  cries  ? 
 And  thus  much  for  the  fecond  reafon. 
 
 Thirdly,  we  may  expect  a  greater  bleifingvpon  our  j 
 publike  deuotions,  then  priuate,  in  regard  of  the  promiic  j 
 that  God  hath  made  to  publike  Aflemblies  of  hisfpeciall  I 
 grace  and  fauour,  Matth,  1  8,20.  where  two  or  three  are  Ga- 
 thered together  in  my  name,  there  am  I  in  the  mid  ft  of  them  y 
 j  i.e.  to  protect  and  bieflc  according  to  that  of  Dauidt  Pfal. 
 ]  84. 1 1 .    The  Lord  God  is  a  Same  and  Shield,  he  will  owe 
 I  qrace  and  glory  ^  and  no  good  thing  will  he  withhold  from  them 
 that  walkevprightly.    The  Prophet  had  before  friewed  his 
 j  longing  defire  after  Gods  houfe,  and  manifcfled  hisinti- 
 j  mate  artecTion,  by  williing  that  he  were  (o  happy  as  to  be 
 j  a  dore  keeper  in  hi?  Courts ;  here  he  giwes  the  reafon  of 
 his  wiiri,  becaufe  fiic'h  as  wait  vpon  him  there,enioy  from 
 him  -profperity,  parts  .fpiritnall  grace  and  et  email  glory 
 which  is  the  greateft  happinefle.   1.  He  is  zSunne  there, 
 to  fill  his  with  ail  ioy  and  comfort,  which  fee  doth  in  the 
 publike  Miniftery  more  then  in  priuacy  (as  I  before  no- 
 ted) for  let  the  fame  prayers  be  vied  at  home  that  are 
 vfed  there,  the  fame   Chapters  read,  the  fame  Pfalmes 
 fung,  the  fame  Word  preached,  or  Sacraments  admini- 
 ftred;  yet  there  goes  more  life  and  power  with  them  in 
 
 the 
 
Parable    of    the    lost   Sh 
 
 EBP. 
 
 the  Church  then  priuate  houfc :    For  there  (faith  Dattid) 
 that  is  in  Sion3  the  Lord  commanded  the  blejfingyeuen  life 
 fereuermore*     2.   He  is  a  Shield  tokecpt  of  all  cuils  from 
 his  Church  ;  According  to  that  of  Ef*j,  Looks  vpon  Sion 
 the  city  of  cnr  fohmne  jeafts,  thine  eyes  /hall  fee  Ierufalem  a 
 qutet  habitation,  a  Tabernacle  that  JhaU  not  be  taken  downe> 
 not  one  of  the  flakes  thereof  [hall  etter  be  remoued,  neither  [hall 
 any  of  the  cords  thereof  be  broken  *  *But  there  the  glorious 
 Lord  mil  be  vnto  vs  a  place  of  broad  riuers  and  ftreames^ 
 wherein  [hallgoe  no  galley  nith  oares,  neither  Jhall gallant  [hip 
 pajfe  thereby.  The  Prophet  here  feemes  to  hauc  refpeel  to 
 the  (Itiiation  of  Ierufalem  which  had  but  a  little  riuer 
 about  it,  nothing  fo  large  and  boyftcrous  riuers,  as  *Babi- 
 len  and  other  cities  had  ;  now  the  Prophet  had  in  the  for- 
 mer part  of  this  his  Prophefie,  forbidden  the  people  to 
 couet  after  other  great  floods,  and  to  reft  contented  onely 
 with  Gods  power,  and  here  againe  he  encourageth  Gods 
 people  thereunto,  becaufe  Cjodmllbevntothemasaplace 
 of  floods  i&c.  qd.  He  willbe  a  ftrong  rampart  and  deepe 
 trenches ;  He  will  be  vnto  his  Church  as  walls  and  duets 
 which  compaffe  about  a  city  ;  and  yet  withall  He  will  be 
 fuchariuer,  as  that  the  enterance  of  no  enemieneedto 
 be  feared  to  doe  them   hurt.     And  thus  we  hatie  the 
 reafons  why   wee  fhouid  preferre  publike  AfFembiies 
 before  priuate.    And  fo  this  obie&ion  is.  fully .  anfwe- 
 red. 
 
 But  yet  againe  it  is  obiecTed  ,  •  that  all  cannct  take 
 
 the  opportunity  ,♦  neither  on  Sabboth  day,   nor  wceke 
 
 '  daies;  iomemiul:  ft  ay  behind  and  look  e  to  the  houfc, 
 
 &c.   and  in  this  cafe,  they  hope  they  ftiail be  held  ex- 
 
 cufed. 
 
 To  anfwer  this  in  briefe  ;  Eirit,  I  would  ddfhandhow 
 or  with  whom  thou  leaue ft  thy  houfe  when-  thou  gocft  to 
 a  Fake  or  Market,  or  in  harueft  time  ?  If  thou  dareft  truft 
 God  with  the  keeping  of  it  at  fuch  a  time,  and  vpon  fach 
 anoccafion,  and  dareft  not  do  10  on  the  Sabboth,  when 
 thou  fhouideft  come  to  feruchim, .  conclude<vpon  it, thou 
 
 C   4  '  art 
 
 Pfal.  135.3, 
 Efav  33.20,21. 
 
 Chap.S. 
 VerfeS. 
 
 Some  muji  (lay 
 at  home : 
 IVbitfurbare 
 to  doe  that  can- 
 not  gee  to  the 
 IVcid  taught, 
 liefp. 
 
 Such  an  excttfe 
 mxQnotonciy 
 be  pretended. 
 
24 
 
 There  is  a  pw- 
 
 mifetofyepsthe 
 houfe  in  our  ah* 
 fence* 
 Exod  3+vMk 
 
 iffamAoeftaj 
 
 at  b$me,  it  :s 
 Cbriftita  wife- 
 
 |  doztitetak* 
 
 1  Wim. 
 
 An    Exposition    of    the 
 
 art  vnfound,  and  thy  heart  is  not  vpright  to  God. 
 
 Secondly,  I  aiifwer,  thou  art  not  without  a  prornife 
 that  God  wilifafely  keepe  thy  houfe  vrpon  this  ocean*  on  : 
 None  {bail  dejtre  thy  Uni  (faith  God)  when  thou  fait  go?  vp 
 to  appeare  before  me.    God  had  made  a  law  that  all  the 
 males  fliould  three  times  in  a  yeare  repaire  before  him,and 
 each  time  oft  heir  appearing,  fliould  continue  feuen  daies 
 together  in  his  worihip  ;   now  God  preuenceth  all  ob- 
 ie&ions,  for  they  might  fay,  the  iourn^y  is  long,  many 
 daies  we  iliall  be  in  trauelling,  the  feruice  h  of  as  long 
 continuance ;  and  this  may  giue  aduautage  to  our  enemies 
 to  watch  their  time,  and  come  vpon  our  countrey  while 
 none  but* women  and  children  are  at  home  to  keepe  the 
 land :  God  therefore  tells  them,  that  as  for  thatythey  ftiail 
 not  need  to  fe are,  for  himfelfe  would  be  the  ftrength  of 
 the  land  at  that  time,  and  fo  carefully  watch  if,  aj  that  the 
 enemy  fhouidnot  haue  any  thoughts  of  it  to  defire  it.  The 
 like  is  to  be  obferuedin  their  gathering  of  -Jifaxna,  euery 
 morning  (which  was  a  fpeciali  refemblance  andfhadow 
 of  feeking  Chrift  in  the  parts  of  his  worfhip)  wherein 
 feemed  to  lie  no  fmall  danger  towards  them,  for  while  the 
 whole  hoafl  was  abroad  gathering  of  it,   their  enemies 
 might  take  their  camps,  or  elfe  they  might  lie  iivambu fa- 
 in fome  place,  ncere  the  place  where  they  gathered  it,  and 
 fo  fall  vrpon  them  vnawares :  And  yet  we  neuer  reade  that 
 this  was  any  difaduantage  to  them.    Wherefore  I  thitike 
 thou  maift  haue  great  encouragement  this  way,  and  in  this 
 cafe,that  God  will  keepe  thy  houfe.     • 
 
 Thirdly,  If  indeed  there  be  a  cafe  oFiieceruty  to  leaue 
 fbme  at  home,  and  not  pretended  onely  ;  then  it  fhall  be 
 our  wifedome  in  taking  turnes  of  flaying,  that  if  one  miffe 
 onetime  he  may  take  the  other:  And  fo  in  this  cafe  where 
 the  ftay  is  forced  and  lamented  ;  and  the  time  in  priuate 
 well  employed,-.  I  doubt  not  but  as  it  was  with  thofe  fol- 
 lowers of  2X**/W,  who  garded  the  ftuffe  being  dcteined 
 from  following  the  Amalekites ,  not  by  will  but  by 
 neceffity:  So  fhall  it-.be  with  thefe,  they  fhall  partake 
 
 equally 
 
Parable     of    the    lost   Sheep, 
 
 equally  of  the  prey  with  their  feliowes ;  thofe  prayers 
 and  deuotions  made  and  put  vp  to  heauen  ,  they  mall 
 mare  in,  and  in  the  blefTing  that  doth  attend  them,  them- 
 felues  being  faithful!. 
 
 But  we  fee  that  few  or  none  of  thcfe  great  hearers 
 thriuein  the  world ;  Some  that  haue  had  good  eftates,  in 
 neglecting  their  callings  to  follow  Sermons  haue  come  to 
 nothing  :  And  therefore  it  may  feeme  a  man  may  be  too 
 forward. 
 
 It  is  tru- indeed  a  man  may  be  two  forward  in  neg- 
 lecting his  particular  calling  to  follow  Sermons  (as  before 
 I  ha.ie  flie wed)  for  Religion  doth  not  require  an eglecl  of 
 the  one  for  the  other. 
 
 Secondly,  though  many  fuch  feeme  to  decay  in  their 
 outward  efhte,  yet  we  may  not  thereupon  conclude  that 
 frequent  hearing  is  dilpleafing  vnto  God  :  For  in  this  life 
 there  are  the  like  euents  to  good  men  as  to  wicked,  the  fame 
 condition  befalls  the  iissl  as  vniuft,  him  that  facrijiceth  as  him 
 that  facrificeth  not :  and  therefore  none  can  know  either  lone 
 or  hatred  (that  is,  what  God  likes  or  loaths)  by  any 
 thing  that  is  before  him:  that  is,  by  outward  things  and 
 euents ,  fuch  as  lie  open  to  our  view  and  common  oh- 
 feruation. 
 
 Thirdly,  Such  as  with  an  honefl  heart  redeem  e  time  to 
 employ  this  way,  mail  not  need  to  feare  beggery  :  For  to 
 GodiinefTe  is  the  promife  made, i  T/^.4.8.  Mat. 6.3  3. Pf. 
 34.10.  True  it  is,  God  may  fometimes  try  them,  and 
 proue  them,with  want  and  pouerty,but  then  it  is  for  their 
 good  ;  the  venoms  and  fling  of  want  fhah  not  hurt  them. 
 Whatgood  matter  will  furrer  his  honeft  feruant  to  decay, 
 and  come  to  beggery  by  hisferuice  ?  Let  none  then  feare, 
 that  by  hearing  the  Word  either'  on  Sabboth  day,  or 
 weeke  day,  with  an  vpright  heart,he  mall  grow  the  poo- 
 rer 3  Indeed  ifa  man  be  idle,  or  vnthriftie  otherwaies  j  or 
 follow  Sermons  for  fome  by  rcfpedls,  and  not  in  finccrity, 
 then  he  hath  caufe  to  feare  the  decaying  of  his  effete:  but 
 not  elfe. 
 
 In 
 
 25 
 
 (  Sotbejfiallde- 
 uideoftbepny 
 andf&rtahfofa 
 
 blcjjing. 
 
 Ob.  5. 
 
 Ftxv  bearers 
 tbriut  in  the 
 
 wirld. 
 
 Refp. 
 
 1  Some  may  bed 
 too  forward  in 
 neglecting  ibeir 
 particular  cat- 
 ting. 
 
 2.  frequent 
 bearing  no  cxitfe 
 oftb:ir  decay ^ 
 nor  difoleafng 
 to  God ;$/ 'hfe I ft 
 Ecclef.  9. 
 2 — 5. 
 
 3.  Gsdbaih 
 
 fYom'Ue&hk 
 
 bUfhwgvpoh 
 
 fubasbe'are 
 
 ccnjcicnabiy, 
 
26 
 
 Ob.S, 
 
 There  may  be 
 
 uo  much  he  a' 
 
 yfag. 
 
 Efay  5  5.10,!! 
 
 Refp. 
 
 The  faith  full 
 fonle  cannot  be 
 hurt  with  zften 
 hear  in?. 
 
 Pull  2  5» 
 
 Treacher  p!z?r 
 
 Pfal.1i9.10.ii 
 19  33-34* 
 
 2  Sam  2.13. 
 
 &  2G.I2- 
 
 Motiues. 
 Opportunities 
 mil  not  afoaics 
 be :  The  near- 
 ly; ndituerh(l 
 
 A  n    Exposition     of    the 
 
 In  the  laft  place  (it  may  be)  you  'will  obiecl,  thofe 
 companions  whereto  Gods  Word  is  compared  in  "Scrip- 
 ture, as  to  Food  and  £<«»',  feeme  to  imply  that  a  man  may 
 haue  too  much  of  it :  For  one  meale  mull  be  digefted  be- 
 fore we  eate  another,  and  who  knowes  not  the  great  in- 
 convenience of  too  much  wet  ? 
 
 Borrowed  fpeeches  make  no  grounded  Argum en ts,n ei- 
 ther is  it  iafe  to  prefle  companions  beyond  the  fcope.  But 
 for  the  Anlweryet  more  fully  :    Firft,  albeit  fomelow 
 fenny  grounds  are  made  worfe  by  continual!  raine,  yet 
 other  mountainous  places  cannot  be  glutted  with  it,  nor 
 the  worfe  for  it :  fb  to  fuch  as  are  carnail,  the  Word  be- 
 comes a  lauour  of  death,    rut  to  the  faithfully  who  are 
 compared  to  <JM.ount  Sion>  the  Word  is  rieuer  preached  in 
 vaine  :   the  oftnerthe  raine  falleth  on  them,  the  more  ! 
 fruitful!  doe  they  grow,  they  are  bettered  ftill ;  which  ! 
 were  it  other  wife,  I  doubt  not  but  as  the  Church  hath  a  i 
 prayer  prefcribed  againft -ouer-much  Raine,  foit  would 
 haiie  the  lame  courfe  ilt  downe  againft  ouer-much  prea- 
 ching. 
 
 Secondly,  the  faithful!  foule  of  a  Chriftian,is  not  herein 
 like  srr.to  the  body  :For  as  the  ipirituaii  food  therof  feedcth 
 &  nourifheth,  fo  it  ftill  ftirreth  vp  appetite, infomuch  that 
 the  more  a  man  heares,  the  more  ftill  he  defireth  to  heare 
 (as  we  fee  in  Dtmid^  who  the  more  he  did  cate,  the  more 
 he  might,  his  affeclion  to  the  Word  and  longing  after  it3 
 was  to  his  dying  day;euery  whit  as  vchemeiit,asif  he  had 
 fcarce  learned  the  firft  principles  thereof:  )  And  all  that 
 they  receiue  dov/ne  they  wclldigeft,  it  being  by  the  work 
 of  Gods  fpirit  turned  into  good  nourishment, 
 
 And  thus  much  for  the  Obieclions  made  againft  this  j 
 truthjwhich  like  the  body  cf^'fxhe/or  ^txxfa^wo.  haue  J 
 remoued  out  of  the  way  that  none  might  make  a  ftandin  | 
 the  performance  ofthe  duty  :   Now  for  Tome  Motiues  (in 
 briefe)  to  put  vs  on  vpon  the  duty. 
 
 Firft,this  Opportunity  is  not  obuious ;  it  is  not  ordinary, 
 not  euery  where  to  be  had.  Euery  day  in  the  weeke  is  not 
 
 Market 
 
ARABLE     OB     THE     LOST 
 
 Sh 
 
 E  E  P. 
 
 Market  day,  nor  doth  the  Fake  lad  all  the  yeare.  The  time 
 of  thy  Vifitation  is  but  lliort,  it  is  but  a  day,  and  a  day  is 
 fbonegon  (being  one  of  the  leaft  meafures  of  time,booths 
 may  be  vp,  (hops  iliui:,  commodities  no  where  to  be  had 
 feting  our  neceflities  :   We  haue  feem  as  bright  and  g;o~ 
 rious  Suns  of  the  Church  fet,  and  fallen  in  the  iirma!ii.:nt, 
 f  as  that  of  ours  in  the  light-  whereof  we  now  walke  :  Or 
 ifmarket  Iails  ftill>fo.  thai:  our  candiefticke  is  not  removed, 
 the  meanes  are  yet  continued,  yet  the  chiefe  of  die  fatre 
 may  be  oner,  that  choice  that  we  might  haue  had,  we 
 now  cannot.    Some  truths  there  maybe,  which  if  we  let  ;' 
 pafle  the  opportunity  of  informing  cjur  felues  in,  we  may  t 
 (perhaps)  neuer  haue  it  offered  Co  againe  :  for  as  there  is  ; 
 a  prime  of  a  mans  life,  fo  a  prime  of  euery  mans  Miniitety,-  j 
 Such  as  lob  fpeakespf  C^.3 3.23  .and  as  Efay  5  o.4.arenot  I 
 cuery  where.   Or  if  in  cafe  the  market  be  well  furntflied,  \ 
 yet  the  prices  may  be  raifed ;  For  the  price  of  truth  varies  j 
 as  other  commodities  in  the  market;  now  deare,  then  I 
 cheape,  then  they  rife,againe  fo  here  :  Now  we  may  pro-  I 
 kdc  the  truth  and  haue  grace  for  fome  paines  taking,  and  •  j 
 ftilikeep  our  peace,enioy  our  liberries,our  wiues,our  chiZ-  .' 
 dren,  our  goods,  our  lines  :    But  the  prices  may  be  vp,   Co  ■ 
 I  that  thou  canft  not  enjoy  it  without  thou  wilt  part  with  ! 
 I  all :  thy  houfe,  thy  land,  thy  wife, thy  chiide,  thy  friend ;,  ! 
 j  thy  honour,  thy  liberty,  thy  life,  is  the  price  of  it,  if  thou  \ 
 wilt  haue  it  :    As  in  the  dales  of  the  perfectitfng  Emp.e- 
 rours,  when  they  cryed  Cbrijlianos  ad  Leones7  and  fo  in 
 
 27 
 
 2Cor.6,z, 
 
 1  Pct.2.12, 
 
 E^ek.7.S5.  26. 
 Am  8C»  3, 
 
 Of  the  cbkfc  of 
 the  market  wW 
 be  oner. 
 
 lohn  7. 3 j. 
 
 Ortkepicerart 
 
 fed, 
 
 He&ii  j« 
 
 latter  times  in  this  our  land. 
 Or  fay  the  prices  are  the  fam; 
 
 yet  the  iliadowes  of  ; 
 
 :  the  Euening  may  be  ftretched  out  vpon  thee  for  thy  own: 
 j  particular  :  God  may  let  loofe  thy  confeience,  and  fet  thy 
 j  finnes  in  order  before  thee,  to  the  breaking  of  thy  heart, 
 j  and  vexe  thee  with  fearefull  virions  which  may  for  die 
 j  time  fruftrate  the  life  ofthe  meanes ;  or  elfe  reftraine  thee  1 
 I  from  feeking  out  through  fickneiTe,  weakenerTe,  &c.   fo  j 
 j  that  now  thou  may  ft  weepe  to  remember  Sion  :  It  may  j 
 j  pearce  thy  foule  to  remember  how  thou  haftgonne  with 
 J  Gods 
 
 0/  the  fkadewes] 
 eft  be  eue^ng 
 (Irctci 
 
 culm,  1 
 
28 
 
 Pfal:*7' 
 Pfal.84. 
 
 n'ejbouid  be  as 
 cfibn world 
 
 _4nd(Uthe  V*- 
 
 reafMabtiirea- 
 
 furls. 
 
 ier.S. 
 
 AclsiX.tS 
 
 An    Exposition    of    the 
 
 Gods  people  to  the  Beauties  ofbofineffe,  and  now  depriued 
 of  that  liberty,  fo  that  if  thou  haft  no  ftocke  before  hand 
 thou  art  miserable;  lob -19. 31.  ^143 %5«  Or  death  it 
 felfe  may  come  vpon  thee  before  thou  t>;e  aware ,  and 
 then  if  thou  haft  nj  oyle  iathy  lampe,  it  will  be  too  late 
 to  goetofeeke. 
 
 Oh  i  then  let  euery  one  that  doth  profefTe  himfelfe  to 
 
 be  achilde  offVifedome,  prouidently  forties  their  future 
 
 neeeilities  ;  efpecially  considering,  ouer-fight  herein  will 
 
 coil  them  fo  many  teares,  fo  muchfbrrow,  as  that  their 
 
 ipirits  fliall  fcarce  be  able  to  fuftaine  them.   Shall  we  not 
 
 be  as  wife  as  men  of  this.generation  to  lay  hold  on  the  pp- 
 
 ■  poitunity  ?  The  Uder chant  obferues  his  Mart ;  The  Mar- 
 
 I  riner  his  tide  and  gale;  The  Husbandman  his  Seafbns ;  And 
 
 I  who  hauing  a  leafe  for  fome  terme  of  time,  doth  not 
 
 I  breake  vp  his  grounds  and  take  what  liberty  his  leafe 
 
 I  affords  ? 
 
 Nay  fliall  we  not  be  as  wife  as  the  Vnrcafbnable  crea- 
 tures, the  Storke,  the  Crane,  the  Turtle^  the  Sk»*IIqt»9  the 
 little  Wajh-dijh  ?  Thefe  all  know  their  feafbns,  and  ap- 
 pointed times,  when  to  fue  from  the  pinching  cold  of  the 
 Norths  for  the  warme  beames  of  the  Sunne  in  the  South-, 
 And  {hail  not  we-? 
 
 Oh  I  now  ifcuer  we  lay  hold  on  Opportunity  while  ftie 
 prefents  her  locks  in  Front •  ftiee  will  atlaft  turne  a  bald 
 noddle,  or  at  leaft  turae  away  the  handle  of  the  bottle,and 
 prefent  the  bellie  which  (if  pofllble  yet)  is  hard  to  clafpe. 
 Now  Manna  may  be  gathered  while  the  fixe  daies  laft ; 
 I  but  the  time  will  come  when  it  fliall  fall  no  more  :    In 
 !  thefe. feuen  ycares  of  plenty,  lay  vp  for  the  feuen  yeares  of 
 famine,  wherein  the  feuen  leane  kine  fliall  eate  vp  the  fe- 
 uen fat,  and  be  neuer  the  fatter  :    And  with  the  brethren, 
 hearing  of  a  famine  letvs  prouide  againft  it.  Get  thee  a 
 ftocke  before  hand  to  ip end  vpon,  leaft  thou  be  waile  thy 
 carelefheffe  too  late,  and  fay ;    O  the  time  was  when  I  li- 
 ued  vnder  the  meanes,(the  Word  and  Sacraments)  wh  ere - 
 1  by  I  might  haue  enriched  my  fbale,  and  been  able  to  helpe 
 
 .    others 
 
Pa  r  a  ble    of    thb  .lost-  Sheep, 
 
 others  when  now  I  am  like  to  perifti  for  want  of  fufte- 
 nance:  I  had  warning  of  thefe  times  that  now  I  fee  are 
 comevponmc  :  alas !  thateuer  I  mould  fo  let  flip  the 
 time  :  Oh  that  once  I  might  but  come  to  Gods  houfe 
 •gaine;  that  I  might  but  heare  one  Sermon  more;  hau: 
 Liberty  to  come  to  Gods  Table  once  more  j  fee  but  one 
 ftiowre of  CManna  more ;  how  would  I  gather?  how 
 would  I  heare  ?  how  careful!  would  I  be  to  lay  hold  on  fo 
 great  faluation  offered  •?  oh  then  now  ftriue  to  become 
 wife  hearted;  in  ^entertaining  the  time  and  feafbn  while  it 
 is  offered. 
 
 [fDrew  neere  vnio  him']  The  vnquiet  breafts  of  thefe 
 finfull  followers  of  our  Sauiour,  boyled  within  them  (it 
 is  like)  with  the  conscience  of  their  foule  finnes :  They 
 defire  comfort,and  this  is  the  courfe  they  take ;  they  feeke 
 to  Chrift  for  it,  [f^nto  him~\  they  come,  whence  note  : 
 
 True  and  folid  comfort  for  afacled  Conferences >  i:  to  be 
 fought  and  found  in  Chrifi  alont. 
 
 I  doe  not  fay,  there  is  no  comfort  to  be  found  in  other 
 things,  for  m?ate,  drinke,  fleepe,  friends,  recreation,  &c. 
 are  comforts  :  lipeake  of 'found  and  folid  comfort  for  di- 
 ftrejfed  conferences,  and  that  is  no  where  elfe  to  be  had,  as 
 may  be  prouedby  Scripture  plentifully,out  of  which  ftore, 
 we  will  bring  a  place  or  two  :  fee  Efay  5-5.1,2,3.  which 
 place  we  know  is  an  euident  Prophefie  concerning  Chrift 
 and  the  graces  and  comforts  to  be  found  in  him.There  firft 
 is  fhewed  what  they  mud:  be  ;  what  kmdc  of  perfbns,that 
 muft  come;  fuch  as  are  tbirfly  [_Ho  enery  one  that  tbirfletbl 
 that  is,  fuch  as  are  pained  with  a  fence  of  their  finnes,  and 
 wants ;  whofe  foules  apprehending,  the  wrath  and  anger 
 of  God  due  for  finne,  and  becomming  thirftie  through  the 
 •heate  thereof,  haue  a  vehement  and  feruent  defire  after 
 Chrift :  thefe,  onely  thefe,  and  all  thefe  haue  a  calling. 
 Next  is  fhewed  what  thefe  muft  doe  [Com;  ye  to  the  wa- 
 ters^ that  is,  to  Chrift  as  he  is  offered  in-his  (]  of  pell  accor- 
 ding to  that  John  7.  \J.  if  any  man  thi-fl  (faith  Chrift)  let 
 
 29 
 
 Text. 
 
 T^oUrtne, 
 True  CGmforl 
 cnclj  in  Cbrifi 
 be  found. ,  • 
 
 him  come  vnto  me  and  drinke ;  for  he  is 
 
 the  water  of  life 
 offered 
 
3° 
 
 An    Exposition     of    the 
 
 offered  vnto all  that  thirft3#*#*/.2i.6.  (which  places  may 
 
 be  brought  for  further  proofe  of  the  point  if  need  were.) 
 
 Now  that  none  might  deceiue  himfelfe  with  a  bare  com- 
 
 ming,  there  is  further  flic  wed  ;   What  is  required  on  their 
 
 parts  that  would  partake  of  Chrift  and  his  fauing  grace 
 
 \jCom?  buy  andeate~]  there  muft  be  paines  taken  ;  the  place 
 
 muft  be  frequented  whence  thefe  waters  flow,  there  muft 
 
 be  a  comming,   and   (with  thofe  Creeples)   a  waiting 
 
 about:  the  poole  if  we  would  haue  comfort.    2.  There 
 
 muft  yet  be  more,  for  we  muft  [_rBuy~]  as  thole  who  are 
 
 hungry  and  thirfty,  if  they  cannot  otherwife  get  fupply, 
 
 they  will  be  content  to  part  with  money  or  monies-worth 
 
 for  Applying  of  their  wants;  fo  here  (for  tneipeechis 
 
 ■not  to  be  taken  properly  but  figuratiuely,  and  by  way  of 
 
 refemblance)  men  muft  be  content  to  part  with  fomewhat 
 
 for  Chrift  by  way  of  exchange,and  that  is  their  finnes,cor- 
 
 ruptions  \  the  world  and  worldly  lufts,  which  God  will 
 
 be  pleafed  to  accept  of  as  good  pay.     Laftly,  they  muft 
 
 \Eate~\  that  is,  by  faith  apply  ;  for  that  is  our  eating  as 
 
 our_Sauiour  fliewes  at  large,  lob  6.5  o. — 
 
 It  may  be  fome  might  queftion,  whether  if  they  fhould 
 be  at  the  paines  and  coft,  it  would  be  worth  the  while: 
 whether  there  would  be  for  them  if  they  fhould  come  to 
 Buy  ?  That  is  anfwered  in  the  Repetition  [fame  buy 
 wine  and  milkf,  &c\\  as  if  tnQ  Prophet  fhould  fay,  here  is 
 in  Chrift  fuifkient,  there  is  enough  for  euery  ones  turn e3 
 and  fitting  their  necelTIties ;  wine  for  the  forrowfull and.  de- 
 ietted,  milks  for  Babes  and  weaklings \&c.  vnder  thefe,  all 
 other  good  things  are  comprehended. 
 
 And  leaft  this  thought  fhould  crcepe  into  the  heart  of 
 any  poore  one,  that  thefe  commodities  (being  fo  excellent 
 andpretious)  are  high  prized,  and  deare  rated,  therefore 
 there  will  be  nocommingfor  them,  though  for  others  ; 
 the  Prophet  tells  vs,  that  here  money  be  ares  no  mattery^  1 
 thefe  things  are  to  be  had  \wiihoHt  filuery  without  money^ 
 though  a  man  be  neuer  fo  poore,  and  beggarly  in  regard  of 
 any  worth  or  excellcncie  in  himfelfe,  yet  he  need  not  be 
 
 dif- 
 
Pa 
 
 RABLE  OF  THE  LOST  ShEEP 
 
 difcouraged,for  he  foallfpeed  neuer  the,  worfe  for  it.This 
 he  Uluftrates  by  (hewing  the  folly  of  fiich  as  forfake  the 
 courfe  prescribed,  feeking  faluation  either  by  money  or 
 March  andifey  by  defer  t  or  merit  of  their  ovvne  (wherefore 
 doe  j  oh  lay  outfitter  and  not  for  6ready  and  your  labour  for 
 that  which  fatufieth  not)  as  if  he  foouldfay,  it  is  a  praflife 
 that  be  wraies  much  folly  ;  and  may  well  be  wondered  at, 
 .  that  any  footild  beat  coft  andpaines  and  fpend  (lluer  (for 
 fothe  Prophet  termes  their  labours  and  end eu ours,   not 
 becaufe  God  efteemed  pretious  thereof]  but  becaufe  in 
 their  own?  eyes  it  feemed  fo  to  be)  for  things  which  are 
 vaine,  which  cannot  giue  the  foule  any  true  fatisfaftion  or 
 Riling  :  And  fo  he  goeth  on  with  his  Exhortation  which 
 he  Reiterateth,  Explaneth  and  Confirmeth  in  the  words 
 following,  verfe  2.3.  euery  word  there  hath  his  weight ; 
 but  I  paffe  them  ouer  for  haft,  hauing  laid  and  foe  wed 
 enough    out  of  this    Text    for   confirming    of    the 
 poynt. 
 
 Another  Text  for  proofc,  we  haue  in  the  New  Te- 
 [  ftament,  Matth.i  1.2%.  anditlookes  the  fame  way  that 
 the  former  did  j  ourSauiour  had  in  the  verfe  before  de- 
 clared in  plaine  termes,  that  all  fulneffe  was  in  him ;  there 
 was  no  good  thing  neither  corporall,  nor  fpirit.iall,  per- 
 taining to  this  life  or  that  which  is  to  come  5  but  to  him 
 they  were  communicated  fromthe  Father,  yet  not  for  thin 
 end  (we  muft.  conceiue)  that  he  foould  keepeitto  him- 
 felfe,  or  hoard  it  vp,  but  that  of  Ins  fulnefle  we  might  all 
 receiue  euen  grace  for  grace  comming  vnto  him  bdng 
 called. 
 
 Now  becaufe  that  fomtimes  from  the  dignity  of  ChriiVs 
 perfon,.  and  fbmetimes  from  the  excellencie  of  that  grace 
 that  is  in  him  ;  andfometimes  from  our  own  beggery  and 
 need,  we  are  apt  to  gather  arguments  of  difcouragement  j 
 vnto  ourfelues,  whereby  we  are  much  hindered  from  ap- 
 proaching to  that  fulncfte  ;  therefore  our  Sauiour  labou- 
 reth  to  remoue  all  fuch  impediments ;  louingly  inuiting 
 ail  diftrefTed  confeiences  to  himfclfe ;  freely  offering  to 
 
 make 
 
 51 
 
3* 
 
 Reaf.-I. 
 All  comfort 
 treafn7cdvpin 
 kim. 
 
 Gal.3;i6. 
 
 An    Exposition    of    t  «  b 
 
 moke  them  partakers  of  his  graces  and  to  eafe.themof 
 
 their  burdens,  Come  vnto  me  all  you  that  labour  and  are 
 
 beaute  laden  and  I 'mil gize  yourefl  ;    as  if  he  fhoilld  haue 
 
 faid:  Let  not  this  difcourage  you  from  commingto  recciue 
 
 of  my  fclnefTe,  becaute  you  arc  burdened,  and  tyred  with 
 
 your  ioades  ;  but  rather  be  hence  encouraged,  for  I  will 
 
 prouide  a  Shoulder  for  your  burdens :  it  is  for  you  that  I 
 
 aui  lent ;  to  you  that  I  am  come  ;  It  is  you  that  If  all  vp- 
 
 on  ;  you  that  I  will  eafe,  and  therefore  Come  on.    This 
 
 was  alfo  fignified  vnder  all  the  facrifices  of  the  old  Law, 
 
 whether  Ordinary  or  Extraordinary ;  'Daily  or  Tearely  ; 
 
 allandeuery  of  them  in  mcafure  more  or  lefTc:  Asalfb 
 
 by  thole  cures  which  wereadeofinthe  Goipellthat  were 
 
 wrought  by  Chrift,  as  Saint  (JMatt hew  notes y  Matth.  8. 
 
 1 6.  who  after  he  had  laid  and  fhewed  that  ourSauiour  ] 
 
 healed  all  that  were  fickc,  adds  verfe  1 7.  that  it  might  be  j 
 
 fulfilled  which  was  fpoken  by  Efaiastht  Prophet,  be  tcot>e  J 
 
 our  infirmities  arid  bare  our  fickneffes  :  As  if  he  fhould  haue  ] 
 
 faid,  this  was  done  to  fignifie  vnto  men,  and  to  affiire 
 
 them,  that  this  was  he  by  whom  what  was  fpoken  by  the  \ 
 
 Prophet,  fhould  be  fulfilled  concerning  the  health  and 
 
 comfort  ofirnnsfbules. 
 
 TheReafonswe  giueare  thefe  :  Firft,  becaufe  God 
 treafured  vpall  comfort  in  hirrTas  in  a  ftore-houfe,  as  that 
 fpeech  of  Paul  may  feeme  to  imply,  2  Cor.i.j.  our  confb- 
 lation  aboundeth  through  Chrift.  No  comfort  can  we 
 haue  but  from  him  ;  from  his  fulneffe  we  muft  receiue  it. 
 All  the  promifes  of  God  made  vnto  vs,  are  in  him,yea  and 
 oilmen.  Thus  to  our  firft  Parents  after  the  fall,  the  pro- 
 mi  fe -was,  the  feed  of  the  woman  fhould  breakethe  Serpents 
 head:  So  to  Abraham  ;  In  thy  feed  frail  all  the  nations  of 
 the  earth  be  bleffed  :  which  Saint  7\?#/  doth  excellently 
 expound  in  his  "Hpiftle  to  the  Galathians  .faying,  In  thy  feed, 
 as  of  one,  which  one  U  Chrift.  Thus  as  God  gathered  the 
 light  of  the  two  firft  daies,and  placed  it  in  the  body  of  the 
 Sun,  as  the  original!  veiTell  of  light :  fo  fince  the  fall  hath 
 God  collected  and  feated  the  fpirituall  light  of  comfort  in 
 
 his. 
 
Parable    of    the    lost  Sheep. 
 
 his  Sonne,  that  hee  as  the  Sunne  of  Righteoufneffe  might 
 bee  the  fountains  of  ioy  and  comfort  to  the  fpirituall 
 world. 
 
 And  Secondly,  as  there  is  a  fulneiTe  in  Chrift,  fb  is  there 
 an  emptinefle.  in  all  other  things  vnder  the  Sunne,the  Crea- 
 ture is  fubieft  vnto  vanity  (as  Paul  fhewes)  through  mans 
 finne ;  yea  it  is  vanity  itftife,  as  fteaketh  Solomon ;  yea 
 more,  fork  is  Vaniiie  otVamties,  there  is  an  exceffe  of  va- 
 nity m  it,  and  vexation  offpirit  alio  :  It  is  fo  farre  from 
 bringing  found  comfort  to  a  man  in  the  day  of  his  trouble, 
 that  it  addeth  to  his  fbrrow,  it  doth  vexe  and  galle  him. 
 And  this  a  man  fhall  finde  in  cuery  creature,  as  well  as  any 
 in  euery  condition  and  eftate,  in  all  aflionsand  affaires,  as 
 the  wife  man  found  :  and  therefore  theft  things  will  rather 
 caft  downe  then  comfort. 
 
 See  then  the  reafon,  whyfb  many  diftreffed  fpiritslye 
 (as  it  were)  broyling  in  the  flame,  and  fire,  of  a  troubled 
 and  diiquiet  heart ;  alas  !  they  feeke  not  for  comfort  in 
 him,  from  whom  it  mull  bee  had.   Some  feeke  for  it  in 
 pleafant  walkcs,  or  wanton  Play-houfes,or  drunken  cellars; 
 Others  in  fongs  of  ribaldry,  witty  iefls,whirfes  offmoake; 
 but  alas  I  How  vainely  ?  all  theft  mull  fay  in  the  end,  as 
 the  depth  and  Sea  of  wifedome  :  It  u  not  in  mee.     Theft 
 (with  that  Cynickj  who  hearing  his  friend  in  his  paines 
 cry  out  for  cafe)    offer  vs  a  knife  to  difpatch  our  felues 
 withal  1,  in. Head  of  comforting  they  more  lance  and  vexe. 
 I  deny  not  but  Ttauids  Harpe  may  eaft  and  refrefli  San  I  for 
 theprefent :  worldly  comforts  may  feemeto quiet  confei- 
 f  ence,  troubled  with  the  fence  of  finne,  but  yet  they  make 
 way  but  for. a  further  violence.  As  fire  that  lies  finothered 
 with  greene  wood,  fo  as  that  it  cannot  be  difcerned ;  yet 
 hauing  once  mattered  the  moyfture  of  the  fiiell,  it  then 
 fends  vp  fo  much  the  greater  flame,  by  how  much  it  had 
 before  refinance.    And  as  you  fee  vpori  the  ftoppage  of 
 fome  ftreaaae,it  fwclls  vp,  and  at  lafl  with  roaring  brcakes 
 ouer,  and  carries  away  the  heape  of  rubbtfh  wherewith 
 
 it  was  refifted  :  fb  is  it  in  this  cafe  : 
 
 D 
 
 There  is  too  making  vp 
 %  the 
 
 33 
 
 Reaf  2. 
 
 All  other  things 
 
 ari  empty. 
 Rom  8. 
 
 Ecckf.i,2, 
 
 Vfiu 
 
 Iobjg.  12.14, 
 
 iSzm0i6a& 
 
34 
 
 Calmn  Into* 
 
 Matth.»7«4' 
 Vfi  2, 
 
 An    Exposition    of     the 
 
 the  breach  that  Gpd  hath  made  in  the  confeience  with 
 foch  turfes,  or   vntempered  morter ;    It  may  a  while 
 bee  flayed  from  throbbing,    and  a  little  flopped  with 
 vainc  and   worldly   helpes  ,    but    in   the  end  k   will 
 breake  forth  and  that  in  a  more  vehement  and  intol- 
 lerable  manner  then  euer  it  did  before.     To  fuch  then 
 I  may  fay  with  Efay,   Efay$o.  i  r.    'Behold  all  yee  that 
 kindle  a  fire  %     that   compajfe   your  feints   about    with 
 fparkes,    w*lke  jse  in  the  light  of  your  fire,    and  in  the 
 fparkes  that  J  oh  haue  kindled  ;   this  fall  you  ham  of  my 
 hand,  yee  [hall  lie  downe  in  forrow.     The  Prophet   had 
 in  the  verfe  before,    promifed  ligh'c    (that  is,   ioy  and 
 comfort)  to  fuch  as  gaue  eare  to  the  voice  of  the  Lord, 
 nowhee  fheweth  how  the  Iewes  reiecled  that  light  to 
 walke  in  one  of  their  own  making  :  he  taxeth  their  folly, 
 and  by  a  taunting  permiffi on  derides  their  vanity,  View- 
 ing they  fhail  both  loofe  their  time  and  labour  :    thofe 
 fparkes  of  their  owne  ftriking  (comforts  of  their  own  de- 
 uifing)  fhall  neither  light  them,  nor  warme  them  ;  they 
 (hall  foone  out,  and  when  they  haue  moil  need  of  light  (as 
 in  the~day  of  their  calamity,  and  on  the  bed  of  affliction) 
 then  fliall  they  lie  downe  with  horrour  and  rcmorfe ;  as 
 you  know  ludas  did,  who  could  haue  no  other  comfort 
 from  thofe  fparkes  of  his  owneldndling,  but  what  U  that 
 to  vsy  I  soke  thou  to  it. 
 
 Next ,  let  vs  bee  Exhorted  in  all  our  troubles  to 
 feeke  to  Chrifl:  for  comfort  :  Hce  is  that  fount aineope- 
 j  ned  to  the  houfe  of  Uauid,  and  to  the  Inhabitants  of  le- 
 rufalem  for  flnne  and  for  vncleanneffe.  There  may  bee 
 other  ponds  and  pits,  but  no  other  Fount  aine*  Thofe 
 Pits,  thofe  creatures  can  haue  no  further  comfort  in  them, 
 then  as  this  Fountaine  feeds  them  :  there  is  nofpring  in 
 them,as  of  themfelues,  therefore  no  trufting  to  haue  com- 
 fort thence. 
 
 Or  lay  there  were  fujUriencie  in  worldly  comforts,  yet 
 it  is  no  good  trufting  to  them,  becaufe  a  man  cannot  bee 
 fureofthem  when  he  ftands  in  moft  need.  You  know  how 
 
 God 
 
Pa  rable     of    the    lost   S 
 
 K  E   EP, 
 
 God  dealt  with  laccb,  he  wreftled  with  him  in  the  night, 
 and  when  hee  was  alone ;  fo  ordinarily  doth  Confcience 
 with  a  (inner :  It  will  fall  fowle  vpon  him  at  fuch  a  time, 
 when  neither  his  companions  nor  other  meanes  of  worldly 
 comforts  are  at  hand . 
 
 Orfuppofe  a  man  fhould  haue  abundance  of  worldly 
 comforts  in  the  day  of  his  diftrefTe,  yet  then  hee  fhall 
 not  bee  able  to  relifh  them,  nor  feele  any  fweetnefle 
 in  them.  A.  David,  a  man  after  Gods  owne  heart, 
 can  findc  no  taflc  in  the  day  of  trouble ,  when  his 
 (bare  runnes  in  the  night,  and  ceafeth  not;  therefore 
 much  leffe  a  SanL  In  the  day  of  angiiili  andforrow, 
 when  God  fliall  caft  a  man  vpon  the  bed  of  ficknefTe,  and 
 the  fnares  of  death  (hall  compaffe  him;  what  will  his  a- 
 bundance  profit  him  ?  what  comfort  will  wealth,  or  mer- 
 rie  company,  or  muficke,  or  the  like,  bring  to  his  tormen- 
 ted confcience  ?  fet  a  harlot  before  his  vnchafte  eye  ;  pro- 
 uide  fome  ribaldric  fong  for  his  vnchafte  eare,&c.willhe 
 not  fay  as  lud<u  by  his  thirty  pieces,  It  is  the  price  ofbloud, 
 away  hence  ?  Surely  as  the  Prophet  fpeakes  of  gold 
 and  filuer ,  that  men  fliall  take  no  comfort  in  them 
 in  the  day  of  trouble,  but  call:  them  vp  and  downe 
 the  ftreets  as  vnprofitable  rubbifh ;  fo  fhall  the  wic- 
 ked one  day  doe  by  all  other  outward  comforts  what- 
 foeuer. 
 
 To  conclude  the  point  then  in  a  word.  Is  there  any  here 
 whofe  heart  is  daily  gnawen  vpon,  with  that  hellifli 
 worme  of  an  accufing  confcience,  and  the  Vulture  of  fecret 
 guilt  ineffe  ?  I  fliall  not  need  to  aske  fuch  if  they  would 
 haue  comfort,  but  rather  to  direcl  them  of  whom  to 
 feeke  it,and  where  to  haue  it.  Know  thou  therefore,  thou 
 maifttde  all  things  vnder  thefunne  with  SoUmov yand  haue 
 no  other  but  Vexation  for  thy  hire  :'  thou  maift  (lie  about 
 through  all  the  wide  regions  of  the  heauens  with  Noahs 
 done ;  yet  in  the  end  thou  wiltreturne  wearie  and  emptie, 
 no  where  finding  reft  for  the  foles  of  thy  feete,  but  on  this 
 Arke>the  Lordleftts. 
 
 D  a  You 
 
 35 
 
 Gen  3  a, 
 
 PfaI-77. 
 
 Ezek.7,19, 
 
3* 
 
 N 
 
 XPOSITION      OF     THE 
 
 Matth-4. 
 
 Matt.  1 1,2  8> 
 
 Text. 
 
 T>otlrine. 
 If  wee  wikld 
 bane  comfort 
 from  Cbrifl  we 
 mufi  draw  men 
 to  Chrift. 
 Matth.9iio, 
 
 21. 
 
 You  will  beieeue  there  were  many  chefts  in  Urnfalem^  \ 
 and  yet  there  was  but  one  Arke,  that  had  the  holy  things  ( 
 and'facred  monuments  in  it :  Co  but  one  Chrift  in  whom 
 |  the  promifes  are  made ,  and  from  whom  found  folid  I 
 comfort  for  the  conference  mult  bee  had  amidft  the  I 
 variety  of  other  outward  comforts.  Oh  then,  bee  j 
 no  longer  mockers,  nor  mocked,  leaft  ^our  bondstn- 
 creafe. 
 
 The  tfor/d  will  not  ftkke  to  promife  eafe,  cosiFort, 
 and  contentment,  in  following  her  directions. ;  but  for  all 
 her  faire  pretences,  her  word  is  T>eficiam,  I  will  leaue 
 you. 
 
 The  Fiefh makes  vs  faire  promifes  as  the  world ;  doe 
 but  follow  the  lufts  thereof,  hearken  to  her  councell,  you 
 fhall  not  miffe  of  hearts  eafe ;  but  her  word  is,  Inficiam,  I 
 will  infect  yoa. . 
 
 The  Detail  comes  not  fliort  of  either  in  his  proffers; 
 As  large,  and  faire  promifes,  hee  will  make  as  any,  as  wee 
 fee  he  did  vnto  our  Sauiour ;  but  his  word  \s,lnterfciam>  I 
 will  deftroy  yon. 
 
 Chrift  who  is  verax,  vertv,  Veritas,  oppofeth  him- 
 felfe  againft  all  the  former  ;  hee  calls  vpon  vs  to 
 come  to  him ;  his  word  is,_Reficiam,  I  will  refrelh 
 you.  Say  then  to  him,  as  'Peter  aniwered  :  Lftta- 
 fter,  to  whom  [hall  wee  goe^  thou  hasl  the  words  of  eter- 
 nall  life. 
 
 Drew  neere']  As  they  come  to  Chrift  for  comfort,  fo 
 they  draw  neere  vnto  him,  that  they  might  not -miffe  of 
 comfort ;  from  whole  praclife  this  may  be  another  leflon 
 for  our  learning: 
 
 There  is  no  better  way  tobatie  comfort  from  Chrifl,  then  to 
 draw  neere  vnto  Chrift  :  We  muft  get  as  neere  as  poffible 
 wee  can  vnto  him,  if  wee  would  haue  comfort  from 
 him. 
 
 You  know  how  it  was  with  the  woman  that  had  the 
 iffue  of  blood ;  all  her  care  was  to  get  neere  him,  that  ihe 
 might  touch  him  j    For  {bee  fetid  within  her  felfe>  if  I  may 
 
 bat 
 
Parable    of    the    lost  Sheep 
 
 bnt  touch  his  garment  //ball  bee  whole  ;  fhee  had  heard  of 
 v  Iefus  before,  as  Saint  LMarke  faith,  and  by  that  hearing 
 fhee  (as  it  is  likely)  was  brought  to  that  faith,  which  af- 
 terwards {hee  declared ;  but  yet  fhee  thinketh  herfelfe 
 not  neere  enough  ;  might  Hie  but  get  foneere  as  to  touch 
 his  vefture,  then  fhc  fhould  be  well.  It  may  be  it  was  her 
 fey  ling,  rather  to  feeke  health  by  touching  of  Chrifts  gar- 
 ment, then  by  comming  vnto  him  by  prayer  and  entreatie  • 
 that  might  be  a  little  erring  out  of  the  way,  through  her 
 feare  and  frailtie,  which  Chrift  was  gratioufly  pleafed  to 
 paffe  ouer  :  but  her  drawing  neere  to  Chrift,  and  preffing 
 after  Chrift,  was  a  worke  of  Gods  Spirit,  commendable 
 m  her,  and  by  faith  imitable  in  vs.  For  thus  we  are  com- 
 manded, to  Qome  vnto  him ,  and  Draw  neere,  Efay$$.l. 
 Matth.  11,2  8.  lohn  7.3  7.  lames  4, 8. 
 
 But  it  may  here  bee  queftioned  ;  feeing  finners  are 
 faid  to  bee  farre  off,  Pro.  1  $  .25?.  and  Pfii  1 15).  1 5  5  how 
 then,  or  in  what  refpecl  did  thefe  Publicans  and  Sinners 
 draw  nigh  ? 
 
 A  word  or  two  for  Anfwer,  (wherein  we  {hall  fame- 
 what  Explicate  the  point :  )  Drawing  neere,  is  either^ Lo- 
 cal!, or  Spiritual! ;  Locall  in  refpecl:  of  Place ,  and  fo  the 
 moft  vile  and  impenitent,  may  draw  neere,  as  did  the 
 Scribes  and  Pharifees,  as  well  as  Publicans  and  broken 
 hearted  Sinners :  and  thus  the  wicked  are  faid  to  be  neere 
 to  god2  and  Cjod  neere  to  them  ;  becaufe  he  filleth  all  pla- 
 ces, and  is  euery  where  by  his  General!  pre  fence,  as  Tan  I 
 fpeaking  to  the  Heathen  Athenians  telleth  them,  that 
 Cjod  Wets  not  farre  from  any  of  them,  and  therefore  not 
 they  from  him. 
 
 There  is  another  kinde  of  drawing  neere,  and  that  is 
 Spiritual!  in  refpecl:  of  Grace  :  And  thus  the  Penitent 
 onely  drawe  neere  to  God.   This  is  fpoken  of  lames  4.8. 
 
 And  10  God  is  faid  to  draw  ntere  to  them  (that  is,  with 
 
 his  fpeciall  grace  and  fauour)  and  to  be  nigh  to  a/lfuch  as 
 
 fearekimand  are  broken  hearted.    In  both  thefe  refpecTs 
 
 may  thefe  Hearers  be  faid  to  draw  neere  to  Chrift.   And 
 
 D  3 onely 
 
 35 
 
 Mar,5.27, 
 
 guefa 
 
 Refp. 
 Hew  we  may 
 draw  neere  to 
 Chrift. 
 a .  Locally* 
 
 Pfal.139.7. 
 Ads  J  7.17,18, 
 
 a»  Spiritually* 
 
 Pfal. 145.1  S. 
 Efay  ctf. 
 
3* 
 
 Vfii. 
 
 !ohn4. 
 
 Matth. 
 Iohn7-34« 
 
 An    Exposition     of    the 
 
 Draw  nests: 
 i.ByBelceuing. 
 
 Heb»lo»2a,  " 
 
 2.  Repenting* 
 lam  4.8. 
 
 ondy  in  thislaft  refpecl:  the  wicked  may  befaid  to  be  farre 
 off  from  God. 
 
 The  point  may  Admonifh,  fuch  as  defire  comfort  from 
 Chrifb  in  the  day  of  trouble,  to  beware  how  they  keepe 
 aloofe  as  ftrangers,  as  if  they  had  no  acquaintance  with 
 him.  We  know  it  in  other  things  how  it  is,  As  with  fire, 
 there  is  no  heate  to  be  had,  if  we  (land  too  ferrc  of ;  If  we 
 come  not  to  the  fountains  to  Ucobs  well  with  that  woman 
 of  Samaria,  we  cannot  fill  our  pitcher,  and  fo  in  things  of 
 like  nature.  And  the  like  here. 
 
 But  you  will  tell  me,  Chrift  is  afcended  ;  he  is  not  here, 
 and  where  he  is  we  cannot  come. 
 
 I  anfwered  this  before  in  Generall ;  but  that  nothing  be 
 wanting,  I  will  yet  more  fully  and  particularly  declare 
 how  fuch  as  would  haue  comfort  from  him,  muft  draw 
 neere,as  thefe  Publicans  and<57*«<?rj  did,and  had. 
 
 And  fo  Firft,  by  Beleeuing  in  him  we  muft  draw  neere 
 vnto  him  for  comfort,  according  to  that  of  the  Apoftle, 
 Heb.  1 0.22.  Let  vs  draw  neere  with  a  true  heart  in  full  affk- 
 ranee  of  faith.  His  meaning  isy  that  feeing  the  gate  of  hea- 
 uen  is-open  for  vs,  (as  before  he  had  friewed,  verfe  ip.) 
 And  feeing  the  way  to  heauen  is  prepared  for  vs,  (as  was 
 taught,  ?^r/?  20.)  And  that  we  haue  an  High-Prieft  which 
 is  ouer  the  houfe  of  God  to  receiue  vs,  which  is  Chrift  our 
 Lord,verfe  2 1 .  Let  vs  draw  neerc  to  this  our  High-Prieft, 
 not  with  the  feete  of  the  body,  but  with  faith  in  the  foule, 
 in  cleerenefie  of  confeience ,  in  conftant  profeflion  of  our 
 hope  according  to  his  promife.  And  hence  it  is  that  Chrift 
 calls  beleemng  in  himy  a  comming  to  him  as  appeares, 
 John  6.35. 
 
 Secondly,  by  Repentance  wee  muft  draw  neere ;  fowe 
 are  enioyned, /4W.4.8.  Draw  neere  to  Gody  and  heewill 
 draw  neere  to  you.  But  how  can  this  bee  done  ?  The 
 Apoftle  fhewes  in  the  words  following.  Cleanfe  your 
 hands  you finners^  and  purifie  your hearts  yce  double  minded. 
 Bee  alibied  avd  mourne  and  weepe,  &c.  Hereto  tends  that 
 of  the  Prophet,  Efaj  21.12.  Returne  and  come,  God  is  of 
 pure 
 
Parable    of    the    lost  Sheep, 
 
 pure  eyes,  and  therefore  keepeth  off  all  impure  and  filthy 
 perfbns ;  he  goeth  away,  and  hid:th  himfelfe  from  fuch 
 as  we  reade,  Hof  5.15.  Now  a  (inner  f  eekes  hira  early,  and 
 drawes  into  his  prefence,  when  he  humbleth  his  foule  for 
 finne,  asthofedid,  Hof 6.1.  who  called  one  vpon  ano- 
 ther to  repent,and turne  againe  vnto the  Lord^that  he  might 
 hcale  them. 
 
 Thirdly,  we  draw  neere  by  New-Obedience ;  when  wee 
 endeauourtoleade  a  holy  life  in  all  things.  Thus  Enoch 
 is  faid  to  haue  walked  with  God,  as  one  familiar  friend 
 walketh  and  conuerfeth  with  another  :  the  likealfo  was 
 faid  ofA7cah;  who  though  he  were  not  without  his  fay- 
 lings,  yet  endeauoring  to  keepe  Gods  Commandements, 
 and  walke  before  him  in  truth,  is  faid  to  walke  with  him, 
 Co  that  this  brings  vs  neere.  It  makes  vs  alfo  like  him,  as 
 well  as  rvalue  with  him*  Holy  as  he  is  holy,  and  in  that  re- 
 fpecl  alfo  may  we  be  (aid  by  a  holy  life  to  come  neere  vnto 
 him  :  For  it  is  a  thing  ordinary  with  vs  to  fay  of  things 
 vnlike,  they  come  not  neere  one  the  other.  As  of  cioathes 
 that  lie  vpon  an  heape  of  different  colours :  But  of  things 
 like,  we  lay  they  are  neere  though  in  regard  of  place,  they 
 may  be  many  miles  afunder. 
 
 Laftly,  we  draw  neere  vnto  him  in  \\\swor(kip  and  Ser- 
 vice, being  in  a  fpeciali  fort  prefent  in  the  Congregation  of 
 his  people  :  In  which  refpecl,  the  publike  worship  of 
 God  is  called  the  Face  and  prefence  of god ',  as  Pfal.  105.4. 
 Seeke  the  Lord  and  his  ftrength%feeke  hu  face  euermore.  By 
 Face  and  Strength  the  Prophet  feemes  to  vnderftand  one 
 thing,  the  *A*ke  of  the  Couemnt ;  from  thence  the  Lord 
 gaue  euident  teflimony  of  his  power  and  might,and  there- 
 fore called  the  zArk?  ofC/odsftrexgth,  as  2  Chron6  41. 
 and  Pfal.  7  8. 6 1.  And  from  thence  God  gaue  plain e  tefti- 
 monies  of  his  fauour,  and  goodneffe  towards  his  people  : 
 and  therefore  called  his  Face  :  and  that  is  tiie  reafon  of 
 Damds  longing  defire,  Pfal 42.2.  that  he  might  appearebc- 
 fore  god,  and  behold  the  beamie  of  the  Lord,  Pfal  27.4.  And 
 of  Cains  complaint,  5*0,4,14.  that  he  was  driaen  from 
 
 D  4  the 
 
 37 
 
 &  6,1. 
 
 3.  Obeying, 
 
 Gen4G.0. 
 
 8  Pct.I. 
 
 Propinquareilti, 
 eftfirniUmilTi 
 fiet'h&c. 
 4ugu(ltwpf,34. 
 Cmio:  iXom.s 
 
 4.1/t  bis  Seruice 
 Matth.  18.20. 
 
 &2S.IO. 
 
5« 
 
 An    Exposition    of    the 
 
 draw  mere* 
 
 PfaUs.2. 
 
 Pfal  ido,4. 
 
 Aadin  Hearing 
 
 Afts  10.33. 
 
 Pfal.84. 
 
 And'mrecemlng 
 tbt  Sacrament* 
 
 Aiiiby  Medi> 
 
 ttting. 
 
 Exod.3,3. 
 
 Cant.  4.2. 
 
 Melanftbonfofl. 
 in  he. 
 
 Qteljitmfiyet 
 dons  in  Truth. 
 Efay.53.2. 
 
 the  face  of  God,  that  is,  from  the  prefence  of  God  in.  his 
 
 Church  as  after  followeth,  verft  16.  he  being  baniilied 
 from  hi*  fathers  houfe,  the  oneiy  place  where  Gods  pub- 
 like  worihip  was  then  to  be  had.  So  that  when  we  come 
 to  worfhip  him,  we  draw  neere  vato  him,  and  prefent 
 our  feiues  before  his  Face.  God  being  as  well  prefent  in 
 our  Affemblies  now,  as  he  was  of  old  in  the  Temple  or  Ta- 
 berxacle,  Mat. 1S.20.  Read. 2.1. 
 
 And  as  this  is  true  in  the  Generally  fo  mofltrueinthe 
 performance  of  euery  particular  part  of  his  feruice.  As  in 
 Trayer,  *wthen  worship  and  fall  dorvne  and  kneele  before  the 
 Lord  our  maker.  We  come  vnto  him  when  we  call  vpon 
 him,  according  to  that  of  Dauid,  O  thou  that  hear  eft  pray- 
 ers, vnto  thee  (hall  all  flefh  come.  This  is  to  come  fo 
 neere  as  to  his  gates ,  yea  into  his  prime  chamber. 
 
 So  in  Hearing  of  the  Word>  we  prefent  our  fclues  be- 
 fore the  Lord;  according  to  that  of  Cornelius  to  Teter, 
 A&s  10.33.  Wee  are  heere  prefent  before  Cjod  toheareall 
 things  that  are  commanded  thee  of  God.  This  is  to  come 
 wkhin  his  Courts^  yea  to  run  into  his  Armes,  and  to  get 
 vnderhis  wings. 
 
 In  comming^to  the  Sacrament ,we  come  neere  vnto  him, 
 euen  vnto  his  Table,  and  to  feed  at  his  trencher,  Pro.p.1.2. 
 Luke  14.1j.Matth.22. 
 
 In  Meditating  vpon  Gods  Word  or  Workes,  we  come 
 neere  vnto  him,  as  Mofesdid;  who  feeing  the  bufh  fla- 
 ming, drew  neere  to  behold  -what  that  wonderful!  apparition 
 meant.  And  this  is  to  meete  Chrift  in  his  garden  amongsl 
 the  beds  of  f pices.  Thus  we  fee  how  wc  may  come  to 
 Chriil,  euen  while  we  are  on  earth  :  And  vpon  thefe  feete 
 came  thefe  hearers  in  our  Text ;  oneiy  let  our  care  be,  that 
 we  approach  to  him  aright :  And  the  rather,  becaufe  we 
 reade  of  fbme  who  take  a  delight  in  approaching  vnto  God, 
 and  yet  reproued.  Great  need  then  haue  we  to  fee,  that 
 what  we  doe,  be  done  in  truth  of  'heart,  facer elyy  ifeuer  we 
 would  fade  comfort  in  our  comming.  And  not  as  thofe 
 Ifraflites.Pfal.j^i^.i^,  who  enquired  early  after  God, but 
 
 did 
 
A  R  A  B   L 
 
 OF     THE     LOST 
 
 Sh 
 
 E  E  P, 
 
 did  flatter  with  their  mouthes^  and  lie  vnto  him  with  their 
 tongues  &c. 
 
 Now  our  fincerity  muft  be  fhewed ;  Firft,  by  renoun- 
 cing all  other  hopes  in  our  drawing  neere  to  Chnft  .as  thofe 
 ler.  3.22.  Behold  wee  come  vnto  thee,  for  thou  art  the  Lord 
 our  god ;  truly  in  vaine  Ufaluation  hoped  for  from  the  hills 
 and  pom  the  multitude  of  mount  ainesy  truely  in  the  Lord  oar 
 god  Is  thefaluation  oflfrael.  As  ifthey  fTiould  hauc  laid, 
 we  hatie  depended  along  time  vpon  bills  and  mountains 
 (vaine  gods)  for  helpe  and  deliuerance,  but  all  in  vaine  • 
 they  haue  proued  like  an  Egyptian  reede,  but  now  we 
 are  growen  to  this  refolution,  neuer  to  truft  to  any 
 of  them  more :  wee  will  wholy  rely  vpon  thee,  our 
 whole  hope  fliall  be  in  thee.  Saluation  is  onely  from  thee, 
 we  haue  chofen  thee  for  ours,  and  we  will  depend  on  thee 
 alone. 
 
 Secondly ^in  a  refolution  to  cleaue  to  Chrifl  in  a  perpetur- 
 all  couenant,  hauing  once  drawen  nsere  to  him  and  laid 
 hold  on  him,  neuer  to  ieaue  him  till  wee  haue  brought  him 
 into  our  mothers  hou feint 0  the  ch Amber  of  her  that  conceiued 
 vs.  And  thus  it  is  iaid  of  thofe  that  enquire  after  Zion 
 with  their  faces  thitherwards  (that  is,  in  fincerity  of  heart 
 and  with  a  refolution  neuer  to  return e)  Com:  and  let  vs 
 ioyne  ourfelues  to  the  Lordin  aperpetnall  Couenant  that  jh  all 
 not  bee  forgotten.    A  fincere  heart  will  fay  to  Chrift,  as 
 Eli/ha  to  his  mafter  (who  would  faine  haue  ftiaken  him  off 
 at  the  time  of  his  Rapture  vpon  a  pretence  of  apriuate 
 mefiage  from  the  Lord)  As  the  Lordliueth  and  as  thjfouh 
 liueth  I  will  not  leaue  thee  :  well,he  knew  that  the  blefling 
 was  at  the  parting,  and  though  he  had  diligently  attended 
 allhis  life,and  if  now  flacked  in  the  laft  ad  he  had  loft  the 
 reward  of  his  feruice. 
 
 Thirdly,  In  comminsr  to  him,  notwith (landing  dangers 
 and  diraculties  in  the  way,  though  it  were  with  Peter  to 
 leape  in  the  fea  after  him,  Matth.14  29.  It  is  the  firft 
 IciTbn  that  is  taught  vs  in  the  Schoole  of  Chrift,!/  wee  will 
 draw  neere  vnto  him  and  be  his  rDifciples>  we  muft  denie  car 
 
 feints 
 
 39 
 
 AViimanifc(tid 
 1.  Inremuncini 
 
 other  Hopes. 
 
 i.Witba%e(b. 
 
 Union  to  cleans 
 tockrlfiina 
 perpeiuall  Coue- 
 nar.t. 
 
 Ier.5o.s. 
 
 2King,2. 
 
 3.  Notmtbjian' 
 ding  dangers, 
 
 Luke  9.24. 
 
40 
 
 Ruth  it x 6* 
 
 Matth.i9< 
 
 Text* 
 
 Atttiuiinto' 
 
 (Dottrine. 
 
 When  we  come 
 to  bearc,  come 
 with  for rear dries 
 
 An   Exposition    of   the 
 
 feluet  and  take  vp  our  croffe  daily.  The  difference  betwixt 
 afincere  heart  and  vnfound  herein,  is  like  that  betwixt 
 Ruth  and  Orphahy  when  Chrift  puts  vs  to  it  as  Naomi  did 
 them,  will  you  follow  me  ?  why  I  haue  nothing  for  you, 
 Gods  hand  is  gone  out  againll:  me,  I  haue  no  more  fonnes ; 
 or  if  I  had,  the  time  will  belong  before  they  come  of  age, 
 &c.   Now  in  this  cafe  an  vnfound  and  infinccre  heart  will 
 turne  backeagaine  with  Orpbab  to  her  people  :  As  we 
 fee  in  that  young  man  mentioned  in  the  Gofpell,  who  ra- 
 ther then  he  would  part  with  his  worldly  poiTeifions,  bids 
 Chrift  farewell.  But  he  that  is  indeed  fincere,  will  anfwer 
 as  Ruth  did  :  Intreate  me  not  to  leaue  thee,  for  where  thou 
 goefi  I  will  goe,  thy  people  [ball  be  my  people,  and  thy  God  my 
 God  .where  thou  dieft  I  will die  ,and  there  will  1  be  buried.Sht 
 willnotbedriuen  backe  with  a  mothers  perfwafions,  but! 
 like  a  tight  veffell  holds  out  againft  winde  and  tide.  Belo-  I 
 ued,  be  confident  of  this,  the  holloweft  heart  can  be  con- 
 tent to  follow  one  that  proipereth  ;  while  Religion  may 
 be  followed,  and  our  peace,  liberty  .,goods,  life,  kept;  it  is 
 an  eafie  thing  to  profeffe  it.  Perfccution  will  be  the  oncly 
 furnace  :  If  our  loue  to  Chrift  will  not  abide  both  fire  and 
 anuiie,  it  is  but  counterfet.  And  thus  much  of  this  point, 
 we  goe  on  to  the  next. 
 
 Alt\  A  word  that  in  Scripture  is  taken  fometimes  Vni- 
 uerfally  for  all  and  euery  one,  as  Rom.  5.1 2  2  Cor.$  .10. 
 or  elfe  Indefinitely  forfbme  of  ail,  or  many;  as  Efay  66. 
 23.  Af*tth.i.$.&4  23  24,  And  10  here  in  this  place: 
 And  is  to  be  referred  both  to  Publicans  and  Sinners  x  of 
 both  forts  there  were  very  many  which  reforted  to  him 
 from  all  quarters,  And  this  notes  the  earneftneiTe  and 
 rcadineffe  of  thefe  Auditors :  And  may  teach  vs  thus 
 much. 
 
 When  wee  come  to  the  hearing  ofCjods  Word,  to  come  with 
 forwardneft.  A  readinefle  and  forwardnefle  there  ought  to 
 be  in  people  to  Gods  feruice.  This  was  in  thefe,  and  if  in 
 them  commendable^  then  in  vs  imitable,  according  to  that 
 of /W,  P6/7.4  8. 
 
 For 
 
Parable   of    the    lost    Sheep 
 
 4* 
 
 For  further  proofe  :  Saint  lames  calles  vpon  vs  fo*r  it, 
 lames  i.ip.  'Befmftto  heare;  that  is,  let  him  that  would 
 carrie  himfelfe  as  he  ought  in  time  of  temptation  (where- 
 of hee  had  fpoken  before)  with  all  rcadinefle  and  for- 
 wardneffe  attend  to  the  Word  of  God,  whereby  hee  is 
 begotten. 
 
 This  likewife  is  noted  for  a  property  of  Gods  people, 
 to  come  willingly  to  the  beauties  of  holme jfe  at  the  time  of  the 
 Affemblie  (asfbme  readeit)  PfaLilo^,  And  tope  as  a 
 cloude,  and  as  the  denes  to  their  mndorvesy  Efay  60.S.  i.e. 
 with  great  fwiftnefle  and  alacritie,  to  runne  and  haften  to 
 Gods  Church,  as  a  cloud  carried  with  the  winde,  and 
 doues  making  fpeed  to  their  houfes. 
 
 Which  forward  difpofition  we  fliall  ftill  finde  to  be  in 
 Gods  children  as  thefe  places  fhew,  2  Qhron  29.35.  Efay 
 2.3.Pfali22.2.  Matth.%*l.  &  13.2.  LMarke  A^  I.  Luke  5 
 I,  &12  1.  lohn  6  2,  Alls  10.33. Zach. 8,21. 
 
 TheReafbns  that  may  be  giuen  for  the  point,  are  thefc ; 
 Firft,  It  ^ good  to  bee  earn? ft  in  a  goodcanfey  to  bee  ^ealoufly 
 affetled  alwaies  in  a' good  thing ;  and  is  not  this  a  good 
 one  ? 
 
 Secondly,  our  forwardneffe  in  comming,argueth  the  re- 
 uerence  webearetothe  word,  and  the  delight  we  take 
 therein;  And  fo  our  back wardneffe  argues  the  contrary. 
 Thus  Hez,ekiah  made  knowne  his  affection  to  Gods  wor- 
 ship, and  the  Holy  Ghoft  takes  notice  of  it,  and  fpeakes 
 of  it  to  his  praife,  that  when  he  was  to  come  to  the  houfe 
 of  the  Lord,  hee  rofe  early  in  the  morning,  2  Qhron.29.20. 
 It  may  bee,  he  might  haue  excufed  himfelfe  (as  fome  of 
 our  great  ones  in  thefe  daies  doe)  that  hee  could  not  be 
 ready  time  enough,  he  had  much  to  doe,  many  things  to 
 put  on,  more  then  an  ordinary  pcrfon  :  but  he  laies  by  all 
 thefe  exaifes,  and  therefore  rileth  a  little  earlier  that  day 
 then  others.  That  we  may  therefore  manifeft  our  reuerent 
 affection  to  the  Word,we  muft  be  forward. 
 
 Thirdly,  In  regard  of  others  we  faould  be  forward  in 
 comming,  who  are  much  encouraged  hereby  5  as  Dauid 
 — ^_^  profeffeth  ! 
 
 Reaf.u 
 
 lttia  good  thing 
 fotodce, 
 
 Reaf  2. 
 
 It  argues  our 
 Reuerence  and 
 delight 
 
 iChrcn.29.2© 
 
 Reafa* 
 Other t  are  bm> 
 by  encouraged 
 
42 
 
 An    Exposition    of    the 
 
 Pro.27'17. 
 
 We  get  &WC 
 good, 
 
 Euery  piece  of 
 Gods  Struice 
 concerxes  aHand 
 entry  one. 
 
 2Chro.50.27 
 
 profefTeth  himfclfe  to  be/P/^/.i  22.i,2.our  rcadinefTe  may 
 be  of  great  force,  to  correcl  fluggifhnefTe  and  drowfinefle 
 in  another  :  Iron  may  fharpenjron%  fo  faith  Paul 'to  the  Co- 
 rinthians lYottr  zeale  prottoked  many,  2  Cor.  9. 2.  When  (on 
 the  other  fide)  our  backwardnefle  is  an  offence  and  ftutn- 
 blingblocke  (which  none  ought  to  lay)  while  fome  fee 
 fiich  and  fiich  who  are  their  betters,  and  haue  more  know- 
 ledge then  themtelues,  to  come  late  (if  they  come  at  all) 
 they  are  encouraged  to  offend  this  way  :  Or  if  not  fo,  yet 
 late  comming,  especially  of  the  greater  fort,  giues  occafion 
 of  diffraction  and  drawing  away  the  minde  from  the 
 Workeinhand.  Vpon  thefc  grounds  it  may  bethought 
 that  the  charge  was  giuento  the  Prince,  to goe in  when  the 
 reft  goe  in,  and  goe  forth  when  the  reft  goe  forth >  Ez,ek. 
 46.10. 
 
 Fourthly,  In  regard  of  our  owne profit  and  benefit,  we 
 fliQuld  be  forward,  for  by  our  late  and  backward  com- 
 ming, we  depriue  our  felues  of  fome  good  that  we  might 
 haue  had. 
 
 There  is  no  one  piece  of  Gods  Scruice  but  it  conccrnes 
 euery-one,  as  well  as  any  one,  and  all  may  receiue  edifica- 
 tion thereby  :  As  by  yub likp  prayers  and  Confejfionef(mnes 
 (which  is  Gods  Ordinance,  fhould  be  made  whenfoeuer 
 Gods  people  are  AfTembled, t  Tint. 2. iy2.)  So  by  Reading 
 ofQods  Word  (which  God  hath  aifo  enioynedour  publike 
 AfTemblies,  Deut. 31. 11,12.)  And  finging  PJalmes  (which 
 we  finde  commanded,  P/i/.p  5 .1.2.)  And  by  the  word  prea- 
 ched;  eucn  by  the  meaneft  Minifter  of  Chrift,  may  we  re- 
 ceiue profit,  if  the  Fault  bee  notour  owne,  1  Cor.n.j. 
 and  143 1 .  Yea  from  the  bleffing  pronounced  at  the  end 
 of  all,ibme  good  may  be  receiued  :  For  elfe  why  did  God 
 require  his  Minifters  to  difmiffe  them  with  if,.  Num.  6.2 7. 
 Dent.  1 0.8. 2 1 .5  .by  this  cry  of  bleffing  the  people  {hall  be 
 heard,  and  this  prayer  come  vpto  heauen  to  Gods  holy 
 habitation,  2  Chron.30.2j. 
 
 Now  as  he -that  is  away  from  any  part  of  the  Sermon 
 fhall  profit  the  leffe  by  that  which  he  doth  heare :  So  he 
 
 that 
 
Payable    of   the    lost  Sh 
 
 e  e  p 
 
 45 
 
 that  comes  not  with  the  firft  to  begin  Gods  worflnp,  fhall 
 profit  the  leffe  by  all  that  afterwards  fhall  bee  perfor- 
 med. Thus  wee  haue  the  Reafons.  For  the  Vie 
 briefely. 
 
 It  Reprotteth  vs  for  our  backwardnefTe  :  at  the  la  ft  fome 
 come,  but  where  are  many  ?  where  moft  ?  where  All  ?  It 
 is  (aid  of  Cornelias  (who  yet  was  a  great  man  and  a  Cap- 
 taine)  that  when  he  had  lent  for  Teter^  he  called  together 
 hi*  friends  and  kinsfolk.es  And  waited  for  him ,  Acis  10.24. 
 And  the  conuerfion  of  the  gentiles  is  noted  by  this  figne, 
 that  they  fhall  fo  loue  Gods  Word,  as  to  waste  for  his  Lavr, 
 E[ay<\%.^  but  if  we  fhould  examine  mens  conuerfion  by 
 this  note,  the  number  of  true  Conuerts  would  be  lew  : 
 What  Mmiftcr  in  thefe  times,  but  is  faine  to  waite  for  his 
 peoplc,not  they  for  him  ?  Can  you  truly  fay  vpon  the  com- 
 ming  of  your  Minifter,  as  Cornelim  to  Peter*  we  are  all  here 
 prefent  to  heare  all  things  that  are  commanded  thee  of  God  ? 
 Alas  !  fhould  we  ftay  till  all,  or  moft  were  come,  when 
 fhould  we  beginne  ? 
 
 For  a  goad  in  the  fides  of  fuch  flow-commersjet  thefe 
 things  be  well  confidered  of  by  them. 
 
 Firft,  So  much  contempt  as  we  fhew  to  any  piece  of 
 Gods  Seruice,  fb  much  contempt  we  fhew  to  God  him- 
 felfe:  as  weefteemeofthat,we  efteemeofhim,  it  being 
 his  owne  ordinance  (as  I  euen  now  (hewed.)  This  is  that 
 which  7\*«/fpeaketh,  I  Tkejl+A.  He  that  d?fpifetbydefpi- 
 feth  not  man,  but  God.  Now  looke  what  part  of  Gods  fer- 
 uice  we  refufe  to  yeeld  our  prefence  vnto,  and  carelefly 
 negledjto  that  we  doe  a  contempt,andmakeknowne  to 
 ail  men  that  we  haue  ity  but  in  a  bafe  and  meane  efteeme. 
 Confider  it  well. 
 
 Secondly,  It  argues  a  prophane  heart,  a  difeafed  and  di- 
 ftempered  foule.  That  beaft  that  is  flow  to  feed,  and  be- 
 ginneth  not  till  the  fe  Howes  haue  halfe  done,  we  like  not, 
 we  conclude  it  is  ficke  and  in  danger  :  So  may  we  heere  (if 
 it  be  vfuall)  I  condemne  not  all  that  fometimes  come  late, 
 or  that  fometimes  depart  before  all  be  done  5  but  thofe  that 
 
 doe 
 
 Vfei 
 
 Ads  10.33, 
 
 Bac\\»ard  and 
 lattcommi?>g 
 to  Gods  ordinan- 
 ces* argues  fir  fi 
 contempt. 
 
 *£npbme([k. 
 
A6 
 
 An    Expositi 
 
 ON      OF     THE 
 
 Gen.4'3- 
 
 out-bidfor  Ggds 
 cvje, 
 
 Vfi 
 
 doe  this  ordinarily,  and  make  no  conference  thercof,thcfe 
 I  condemns  and  fay  againe,  that  there  needs^  no  Argument 
 to  prone  their  fe file's  difeafed)  themfelues  prophage  then  this 
 their  vfuallprattife. 
 
 You  may  remember  it  is  faid  of  Cain,  that  in  procefe  of 
 time  he  brought  of  the  fruit  of  the  ground  *n  offering  to  the 
 Lord :  that  is,  at  length  he  came  with  his  facrifice  ;  it  may 
 be  a  reafon  is  therein  infinuated  why  God  accepted  no?  his 
 facrifice  as  well  as  Abels,  becaufe  it  was  not  with  fo  chear- 
 fiill  a  heart,  and  therefore  he  made  no  more  fpecd  in  it, 
 but  came  at  length  to  doe  it.  Sure  I  am,  that  man  that  can 
 rife  early  to  goe  about  his  worldly  affaires,  that  can  goe 
 with  life  and  fpirit  to  a  Faire  or  Market ;  to  an  Enter lude 
 or  Plaj\  and  yet  when  the  Sabboth  comes,  that  he  fliould 
 attend  vpon  Gods  Semice,  lies  long  a  bed,  and  cannot  get 
 out  of  the  dores,  fo  as  to  ioyne  with  Gods  Saints  in  Con-  J 
 -fefpon  offnnes,  and  other  holy  duties ;  making  no  confci- 
 ence  of  fuch  Omifllons,  may  haue  as  much  comfort,  that 
 God  will  accept  that  Sacrifice  hee  offers,  as  Caine 
 hacL 
 
 Thirdly,  Let  not  the  Cnrfebt  forgotten,  which  is  de- 
 nounced againft  all  fuch  as  doe  Gods  worke  negligently. 
 Me  thinkes  when  I  fee  our  Hearers  come  dropping  in  one 
 after  another,  I  heare  all  bid  for  that  cu:(e,but  the  laft  out- 
 bids the  firft,is  not  he  like  to  haue  it  ?  Thinke  of  this  thou 
 that  commeft,  when  publike  prayers  are. ended,  the  glafle 
 halfe  runne,  Gods  Seruice  almoft  finiiliedjiot  being  with- 
 held by  any  extraordinary  or  neceffary  lett :  thinke  (I  fay) 
 how  faire  thou  biddeft  for  a  Vengeance  :  Art  not  thou 
 worthy  of  it?   Let  this  feme  for  a  firft  Vfe. 
 
 It  may  next  feme  to  ftirre  vp  a  care  in  all  this  way,  that 
 they  be  forward  in  holy  duties.  Good  Hearers  fliould  not 
 be  flow-paced  to  Gods  Houfe  :  Our  Prayers  find  Prayfes, 
 and  0  bedience  fli  otild  waite  vpon  God  in  Ziont  Y ou  know 
 how  it  was  with  the  two  Difciples  that  had  a  defire  to  fee 
 Chrift,  they  did  out-run  one  another  towards  the  graue, 
 and  ftriue  who  fliould  be  firft  there;  the  fame  AffeUio* 
 
 fliould 
 
PAR  A  DIE     OF      THE      LOST     ShEEP 
 
 1       47 
 
 iriould  be  in  vs  in  comminq;  to  his  houfe.    As  CMotines 
 hereunto,  Confidcr 
 
 Firft,  Such  hearers  onely  can  comfortably  expecT  a  blef- 
 fing,becaufe  the  promifeis  made  only  vnto  6ich,Pro.$.$*t. 
 Ulejfed  is  the  man  that  heareth  mee,  watching  dailj  at  mj 
 gates,  waiting  at  the  posls  of  my  dores.  Alluding  (it  may  be) 
 to  painefull  Schollars  who  watch  the  fchoole  dores,  ib  as 
 that  they  bee  firft  in  vpon  the  opening  of  them,  and 
 lad  out  vpon  the  fhutting  ;  Such  may  comfortably 
 waitefor  thcblefling  in  the  end,  by  vertue  of  this  pro- 
 mife,  as  the  people  did  vpon  Zacharie,  who  would  not 
 away  till  they  were  diurnffed  with  it :  as  for  others  that 
 doenotwaite  for  the  opening  as  it  were  of  wifedomes 
 gates,  that  they  may  enter  in  with  the  firft,  they  may  hap- 
 pen to  light  vpon  ablefling,  but  they  hane  neither  fcrip 
 nor  fcrowle  to  fliew  for  it ;  no  promife  by  vertue  where- 
 of they  can  challenge  it. 
 
 Secondly,  Zealous  and  forward  Hearers,  make  zealous 
 and  forward  Preachers .  The  Apo  files  had  excellent  gifts, 
 and  yet  the  forwardneffe  of  their  hearers  did  helpe  to 
 mend  their  gifts ;  It  did  fet  an  edge  vpon  them,  and  caufed 
 them  to  doe  their  worke  with  more  freedome  of  fpirit. 
 Yea,  it  wrought  in  Chrifl  himfelft  great  alacritie  and  rea- 
 dme fTe,fo  as  that  he  would  not  fpare  time  from  preaching, 
 not  fb  much  as  might  feme  for  his  neceffary  repaft,  to  eate 
 bread ;  whereupon  his  friends  fought  to  lay  hold  on  him, 
 laying,  he  was  besides  himfelfe,  Marke  5.20,21.  Now  i£ 
 Chrifl  and  his  Apoftles  receiued  helpe  this  way,  through 
 peoples  zeale  and  forwardneiie  toheare,  much  more  fhall 
 others  ?  Doth  not  a  fl frier  take  delight  in  angling  when 
 the  fifh  bites  greedily  and  quickly  ?  if  we  had  better  (port, 
 afllire  your  felues  we  fhould  be  oftner  at  it :  If  with  young 
 pigeons  you  would  cry,  and  follow  afcer  gaping  for  meate, 
 we  would  empty  our  cropps  to  giue  you  latisfaclion.How 
 can  Archippus  but  be  watchfall  in  hisminiftery,  when  his 
 people  fhall  be  fo  watchful!  as  to  fay,  Take  heed  to  thy  mi* 
 niflerj  that  thou  fulfil  it  f 
 
 Laftly, 
 
 Motiugs  to  for* 
 Mit&commng 
 1  Sticbaie'y 
 can  expeel  a  kief 
 
 Luk.1.21. 
 
 z.Fomard  bta* 
 rsrs  maizes  for- 
 ward Preacbtrs 
 
 A£s  13.42. 
 4448.  &  16, 
 
 9jIO. 
 
 Rom  1 S.  10. 
 
 Cclof4% 
 
4* 
 
 %  Others ^(de 
 fimld  pounce 
 
 vs. 
 
 t  Cor.?.i. 
 
 N 
 
 Exposition    of    the 
 
 Heb.i2.l. 
 
 Text. 
 
 Who  Publicans 
 rvsre,ind  what 
 their  office* 
 
 Lukcip'** 
 
 Tenul. 
 
 laftly,The  zeale  of  other  of  Gods  feruants  fhould  pro- 
 uokevs  to  forwardneflfe.   O  Remember  the  daies  of  old, 
 iooke  backe  to  the  firft  Christians,   and  there  we  (hall  fee 
 women  (the feebler  fex)  running  with  their  little  ones  in 
 their  armes  for  the  preferment  of  Martyrdome,  ambition - 
 fly  ftriuing  for  ftie  next  blow.    And  what  lefle  courage 
 was  there  in  our  memorable  and  glorious  Fore-fathers  of 
 the  Iaft  of  this  age  ?  I  know  not  whether  we  fhail  ftand 
 more  amazed  or  afhamed  to  reade  their  ftories;  they 
 were  forward  to  meete  Chrift  in  the  garden,  there  to  fuf- 
 fer  with  him:  Wee  are  backeward  to  meete  him  in  his 
 parlour,  there  to  fup  with  him.    They  made  hafte  to  the 
 ftake  in  the  bloudy  daies  of  perfection,  we  make  none  to 
 the  Church  or  Temple  in  thefe  daies  of  peace.    They 
 .thought  themfeius  in  prifon  while  they  were  in  prifon,we 
 cfteeme  Gods  owne  Houfe  a  prifon  to  vs.  They  thought 
 the  feete  of  bloudy  butchers  bcautifuil,  when  they  came  to 
 takeaway  their liue3;  we  count  no  mens  feete  nor  face 
 lefle  bcautifuil  then  theirs,  whodefire  vnfainedly  the  fal- 
 uation  of  our  fbulcs.     Oh  let  zeale  and  forwardneffe  in 
 them,  ftirre  vp  the  like  in  vs  :  Euery  iade  will  follow, 
 though  not  lead ;  we  are  but  iades  in  Chrift ianity,  if  ba- 1 
 uingfo  great  a  clond  of  mtneffes  to  goe  before  vs,  we  mend 
 not  our  pace  in  holy  duties.  - 
 
 The  Publicans  and  Sinners']  Publicans  were  fuch  as  ga- 
 thered taxe  and  tribute,  exacled  of  the  Iewes  by  the  Se- 
 nate,after  they  became  tributarie  to  Rome.  Euery  Prouince 
 had  his  feuerall  fGciety  o?Pftblicansy  orCaftoniers,  and  eue- 
 ry Society  his  diftincT  gouernour :  Such  a  one  was  Zacheus, 
 who  Saiat  Luke  calles  the  chief e  amongji  the  Pub  It  cans, Luke 
 i p.  And  euery  fuch  prouinciall  Gouernour,  hadonechiefe 
 Mailer  rcfidingat  Rome  to  whom  they  gaue  vp  their  ac- 
 counts. 
 
 Some  hane  beene  of  opinion,  that  all  publicans  were 
 Heathens  ^  but  that  opinion  vpon  good/grounds  is  reiectcd  : 
 For  firft,  Matthew  who  was  a  Publican^  was  afterwards 
 an  Apojtle,  therefore  vnlikcly  to  haue  beene  an  Heathen  : 
 
 Secondly, 
 
Parable    of    the    lost  Sheep, 
 
 Secondly,  Zachcus  a  chrefe  amongft  them,  whofe-n2me 
 is  a  pure  Hebrew  name  :  And  therefore  it  is  generally  rc- 
 ceiued,thatlewesas  well  as  Heathens,  became  Publicans, 
 or  Collectors  of  cuftcme-money  and  publike  payments. 
 
 Which  office  in  it  felfe  v/as  not  culpable,   fbrasitis 
 ■lawful!  for  Ctftr  to  haue tribute;  Co  quefticnleflc  it  is 
 lawful!  for  fuch  as  are  in  Office  toreceiue  it,elfc  would  not 
 John  hauegmen  allowance  to  it  :    For  when  thofe  Publi- 
 cans that  came  to  be  baptized,  asked  him  what  they  (ho*  I  & 
 dee  <  that  is,  what  fruits  they  fliould  bring  forth  worthy 
 of  Repentance ;  He  laid  vnto  thtm,   tx&cl  no  mere then 
 which  u  appointed  you.   He  wills  rhem  not  to  leaue  tf\e  of- 
 fice, but  forbeare  exacting  in   it,  which  was  the  thing 
 which  made  them  odious.  It  is  true  indeed,  thetaxeit 
 felfe  impofed  on  the  Iewes,who  were  Gods  free  people, 
 was  grieucus  to  be  borne,  but  that  which  made  the  Far- 
 mers lb  commonly  hated  by  the  people  of  the  Prouinces, 
 was  their  couetous  exactions.  Hence  it  is,  that  they  are 
 euer  ioyned  in  the  Gofpeli  with  fuch  as  are  flagitious ; 
 Sometimes  with  Heathens,  as  Matth.  18.17.  Sometimes 
 with  Harlots,  as  Matth.  2 1.31.  commonly  with  Sinners  as 
 here  and  elfe- where. 
 
 Sinners^  As  the  former  were  hateful!  for  .their  trade, 
 fb-thefe  for  their  vitioiis  life.  Some  thmke  thole  were 
 counted  Sinners  who  were  excommunicated  of  the  Iewes, 
 as  notorious  offenders  for  fome  manifeft  crime.  Others ; 
 fuch  as  being  of  a  morediiTolute  life  had  familiaritie  with 
 euery  Gentiie,aJid  Publican  3  which  amongft  the  Pharifces 
 was  counted  a  thing  heynous ;  And  it  is  likely  that  the 
 (/entiles  dwelling  amongft  the  lewes3  had  many  of  the 
 Iewes  to  aiTociate  and  keepc  thern  company,  not  regarding 
 the  rites  and  ceremonies  of  the  law,  nor  the  traditions  of 
 the  Fathers;  which  thing  caufed  them  to  haue  the  pub- 
 like and  common  reproach  of  other  Sinters.  Howeuer,  it 
 is  certaine  they  were  fuch  as  were  of  a  wicked  life  and  in- 
 famous. 
 
 Tims  we  fee  the  Perfons  who  they  were  that  came  to 
 
 E  Chrift, 
 
 4? 
 
 £ufcj4sai$. 
 
 Text. 
 
 Sinners  who 
 ntrcfo  accsun* 
 
5° 
 
 DoUrinc* 
 
 i  One  Sinner  de* 
 fires  the  fellow- 
 fbip  of  another. 
 
 Reafu 
 
 Mm  is  a  foci  able 
 creature. 
 
 Reafl. 
 U\ew&  t9ll\e. 
 
 An    Exposition    of     t  h  2 
 
 SinvemUbttbt 
 j  lighter. 
 
 Vfel* 
 
 I  QjatifctMque 
 ?  quisfwtritcum 
 \  tali^e ton'mngh 
 I  Amhadvirg. 
 
 \  dtuot. 
 
 Chrift.   Now  for  Dollrinc.    And  firft  from  the  words 
 ioyntly  may  be  gathered  : 
 
 One  Sinner,  courts  the  fell owjhip  .of  another.  Sinners  and 
 Publicans  affociate  together.  Hand  fhaH  ioyne  inhand,zs 
 Solomon  notes,Pro.  1 1 .  2 1  .yea  (6  farre  as  to  the  very  parti- 
 cipation of  their  eftates,  as  elfewhere  hee  fhewes, 
 /V0.1.14.  reade  for  inftance,  ^.4^.5.  7y*/.2.i.2.eJ*  83. 
 
 TheReafons  may  bee  thefe ;  Firft,  man  is  afociable 
 creature  by  nature  (as  (aid  the  Philofbphcr)  and  therefore 
 defires  companie.  Which  way  ibeuer  he  takes;  be  it  to 
 Heauen  or  be  it  to  Hell,  he  is  loath  to  goe  alone. 
 
 Secondly,  Sivnemxkesfooles  to  agree,  Pr^.14  9.  for  like 
 will loue it's  like;  One  lewd  man  loueth  another  for  his 
 fumes  fake,  and  defires  his  company  for  nothing  more  then 
 his  lewd  conditions.  Let  a  drunkard  or  agamefterbee 
 alone,  without  the  company  of  fuch  as  are  difpofed  like 
 themfelues,  and  they  are  as  chapmen  without  cuftome.  It 
 is  neither  meate  nor  muficke  to  them. 
 
 Thirdly,  It  may  be  they  th'mke  Jinne  will  tie  the  lighter 
 vfonfheir  conferences,  when  many  (land  vnder  the  burden 
 with  them  5  or  at  the  leaft,  that  the  blemijh  wit! lie  lefe  vf- 
 on  their  Names.  Hence  ill  mindes  care  not  how  many  com- 
 panions they  haue  in  euill  ;  themore  with  them  the  mer- 
 rier :  If  they  mifcarry  they  could  bee  content  if  all  the 
 world  were  enwrapped  with  them  in  their  mifery. 
 
 Hence  the  folly  of  fuch  maybe  dilcouered  and  Repro- 
 ued,  who  would  be  accounted  good  and  yet  vnnecefferi- 
 ly  aflbciate  themfelues.and  entertain e  familiarity  with  fuch 
 as  are  lewd  and  infamous ;  like  thofe  at  whom  Plutarch 
 laughed,  who  would  be  efteemed  as  wife  as  Plato,  and 
 yet  be  drunke  in  Alexanders  company.  Euery  ones  heart 
 and  difpofition  may  be  knowne  by  his  company :  that  fo- 
 ci ety  wherein  we  take  moft  delight,  tells  what  manner  of 
 peribns  weeourfelues  are.  *Dauid  takes  comfort  in  this 
 (as  a  fpeciall  note  of  the  vprightnefle  and  innocencie  of  hi 
 heart)  that  hee  had  not  haunted  with  vaine  perfons,  nor 
 
 kept 
 
 s 
 
P  Arab  lb     of    the    lost   She 
 
 e  P 
 
 kept  company  with  the  wicked.  Doues  afTemble  not  with 
 Rattens,  nor  Lambs  with  Doggs.  And  what  fellowship 
 can  be  amongft  men  of  vnequall  manners,  of  vnlike  difpo- 
 (itions  ?  Art  thou  then  for  the  company  offuch  as  are  in- 
 famous, and  knowne  to  be  of  a  lodf  e  conuerfation  ?  Thou 
 haft  then  little  caufe  to  comfort  thy  felfe  in  thy  Sincerity  ; 
 no  not  although  thou  art  fometimes  alfo  feene  to  be  in  the 
 prcfence  of  godly  perfons,and  about  holy  a&ions.  You  fee 
 how  it  is  with  Duc\s  or  Partridges  hatcht  vnder  a  Heme; 
 a  while  they  will  remainc  with  her,  and  follow  her,  but 
 not  long  ;  becaufe  it  is  not  Naturall :  they  will  foone  take 
 their  flight  or  run  into  the  water,  and  therein  they  doe  ac- 
 cording to  their  kind.  So  a  Faratmay  be  taught  to. fpeake 
 but  when  it  doth,  it  doth  then  but  counterfet,  anon  it  falls 
 into  it's  owne  wilde  note  and  that  is  Naturall  vnto  it.  So 
 thou,  who  now  heareft,readeft,prayeft  with  Gods  Saints, 
 and  to  morrow,  or  fhortly  after,  dririkeft,  gameft,  fwca- 
 reft,-  and  art  a  companion  with  Hich  finners :  Allure  thy 
 felfe  thou  dpft  counterfet  on  one  fide.  When  thou  com- 
 meftamongft  thebeft  (conclude  vpon  it)  thy  cariage  is 
 but  mecrely  artificial!,  but  then  naturall  when  thou  arc  a- 
 mongft  the  worft.  Thou  canft  not  be  a  companion  with 
 Saints  and  Sutine* 
 
 Sane  thyftife  then  front  ibisfrorvard  generation.  Damd 
 puts  itintohh;  Letanie(and  fo  do  thou  if  thoubeeft  wife) 
 From  men  of  this  world,  Good  Lorddeliuerme.  Full 
 well  heknew,nogood,  but  much  hurt  was  to  be  gotten  in 
 their  companies :  great  danger  is  a  man  in,,  while  he.is  a- 
 mongft  them,  to  be  infeoifed  both  in  their  Sinne  and  ?u- 
 m{hwent.  In  their  Sinne  whilft  by  their  fpeeches,  or  ex- 
 amples they  corrupt  vs  ;  for  k  is  no  eafie  matter  for  a  man 
 to  keepe  his  {oule  from  infection,  liuing  amongft  f iich  as 
 are  infected,  to  keepe  his  heart  in  deteftation  ofthofe  fins 
 which  he  daily  fees  practifed  before  his  eyes.  If  one 
 grape  ofthe  bunch  be  blew,  the  reft  will  foone  change  co- 
 lour. See  the  danger  of  this  in  two  remarkable  examples, 
 ^0.42.15.  and  Efaj6.'$.   yet  holy  men  both,  one  had 
 
 E  2  learned 
 
 Si 
 
 Vfet. 
 
 pfal.17.14. 
 
 Danger  of  bad 
 company  both 
 ivr  eft  eft  of  the 
 will  of  fane 
 
52 
 
 An    Exp 
 
 OSITIOM      OF      TtfB 
 
 liOfPU'/tiftme 
 Pro.io.io. 
 i^On  the  Namst 
 
 2  Chron*i8l. 
 Gen.  1 4*  12. 
 z.  Body  and 
 
 Goods* 
 
 EufebMb.*, 
 
 %,S8itle. 
 
 learned  to  fweare  by  the  life  of  Pbaroab  through  His  ridin^ 
 in  Pbaroahs  Chariot :  and  the  other  complaints,  hz  was  of 
 vneleane  or  polluted  lips,  through  his  dwelling  amongft  a 
 people  of  polluted"  lips.  Sj  then,  it  is  no  ea<ie  matter  for 
 a  man  to  quit  himfelfe  well,that  hath  fellow/hip  with  vn- 
 godly  ones.Youknow  this  weil,that  if  you  put  a  good  fare 
 horfe  in  a  teame  amongft  a  fort  of  iades,  he  will  fliuttlc 
 and  foone  become  vnto  ward  ;  as  hardly  can  a  David  put 
 himfelfe  amonft  the  Philiftines  and  com:  ouc  innocent. 
 And  thus  if  thefe  Publicans  were  not  finners,  they  were 
 no  whit  beholding  to  their  neighbours. 
 
 Next  in  their  Pumfhment  \  the  companions  of  (coles  (faith 
 Solomon)  [hall be  infMed.  And  thac  firft  in  their  Names*, 
 and  ib  had  good  lehjfaphat  his  reputation  blerniftred,  of 
 whom  it  is  (aid,  be  bad  riches  mi  honour  in  abundance^  but 
 he  mu  ioyned in  affinity  to  Ahab.  Secondly,  in  their  Bodies 
 and  Goods :  So  was  Lot  led  away  in  that  common  captiui- 
 tic  with  the  Sodomites ;  and  foil  dsareiy  bought  the  plea- 
 fures  of  the  couhtrie  by  partaking  in  the  pimiftiment  of  the 
 people. 
 
 We  readein  Ecclefi*fticalt  Hiftory,  that  John  comming 
 into  a  bath  at  Ephefm>an&  there  fpying  the  Heretick  Cerin- 
 thxs,  leapt  backe,  calling  vpon  his  company  tofliefrora 
 thence  leaft  the  bath  wherein  -that  enemie  of  Gods  truth 
 was  waftiing,  fhould  fall  vpon  their  heads. 
 
 ThirdlyjOuriW^are  in  greateft  danger  which  is  worft 
 of  all,  ReneL  \  8  4. For  if  we  partake  with  them  in  their  fins, 
 wee  fhall  partake  with  them  in  their  plaguesi  yea  fbnlc- 
 plagtaes  too,  to  which  no  plague  is  to  be  compared.  Re- 
 folue  then,  though  thou  haft  a  bad  acquaintance,  yet  neuer 
 haue  a  lewd  aftbeiate.  And  albeit  vpon  fome  vrgent  and 
 good  occafion  (which  wee  fhall  after  fee)  thou  rnaift 
 cqme  vnto  the  houfe  and  haue  dealing  with  the  wicked, 
 or  it  may  be,  (as  our  Sauiour  often  did)  fit -at  afinners 
 board ,  yet  rather  then  thou  wilt  needlefly  dip  thy 
 hand  in  any  wicked  mans  difti,  refolue  to  goe  fiipperleflTe 
 to  bed. 
 
 It 
 
P^A  *AUL'E     OF     THE      LOST    ShBBP,  55 
 ] .                                                         , 
 
 It  may  further  feme  for  Comfort  and  Incouragement  Vfe  3 
 tofuchas.no  vngodly  one  canfancie  :  Let  a  wicked  man 
 meete  with  one  as  wicked  as  hhnfelfe,  cne  drunkard  with 
 another,&c.  there  is  hugging  and  embracing,  let  a  good 
 man  pafle  by,  and  he  pafleth  net  without  afcorne  or  taunt, 
 why  (houid  this  difcouiagc  any  ?  Doth  it  not  proue  fuch 
 to  bee,  too  godly- wife  fbrfkirdy  foolesto  fauour,  and 
 their  waies  too  righteous  for  fin  fall  men  to  like  of?  Sin- 
 ners will  agree  with  Sinners,  Publicans  with  Har/ots;  wert 
 thou  of  the  world,  thou  fhouldft  finde  more  friend/Lip  at 
 the  hands  of  worldly  ones;  and  wculdil  tiiou  mnne  to  the 
 fame  exceffe  of  riot  with  them,  thou  fliculdeft  then  be  the 
 leiTe  traduced  by  them. 
 
 Laftly,  Doe  Sinners  ioyne  ?  Then  much  more  let  Saints.  \  Ofe  4* 
 There  is  a  Right  band  of  good  Fellovjhip  tobegiuen-,  that  ,  Gai^* 
 Gods  Word  aiiowes,  neither  isthere  any  iuch  good  Fci-  | 
 lowfhip  in  the  world  as  Religion  teacheth  Chriii:ians,and  | 
 which  we  profefle  we  beleeue  in  beleeuing  the  Communi-  j 
 on  of  Saints.  Ton  ban:  Fellowjhip  rrith  vs  (lakh  Saint  lohn)  j  i  i0h  li%i 
 and  oar  feilowjhip  alfo  is  tvith  the  Father ,  and  with  his  Sonne  j 
 lefts  Chnfi.  Hence  Nazian^ene  tearmes  Chriftians,  the 
 Right  good  fcllowes.   Oh  how  doe  we  darken  the  glory  of    Qn'wm. 
 our  Religion  while  we  iiue  as  if  no  good  fcllo  wlhip  were 
 amongftvs?  And  how  doth  the  world  wrong  ourpro- 
 feiTion  whenitgiues  out,  that  it  allowes  none?    There 
 is  indeed  a  fuppofed  good  fellowiriip,  to  which  Reiigi&n 
 and  the  true  profeffcrs  of  it  arc  profefTed  enemies ;  fuch  a 
 good  fellowship  as  that  fpoken  of  Pro.i.io.    But  doe  we 
 therefore  allow  nofellowihip,  becaufe  we  condemne  ail 
 drunken  fellowship  ?    or  cannot  a  man  bee  a  good  fellow 
 except  he  will  leapeinto  hell  for  company  ?    As  for  the 
 right  good  fcllo  wihip  indeed,  amongft  whom  is  it,  if  not 
 amongil  the  Saints  (which  all  profefle  they  doe  beheue 
 while  they  make  profeiTion  of  their  faith.)    Here  wee 
 meete  together  in  Gods  houfe  like  fpirituali  Merchants 
 on   this    Royrdl  Exchange-,    here  wee   eate  together, 
 drinkc  together,  fing  together,  make  merry  one  with 
 
 E  3  another ; 
 
 i  Ccr.io.ld. 
 Colcf3.i6. 
 
56 
 
 An    Exposition    of     t 
 
 h  £ 
 
 in  Mat,  cap.  9, 
 ver.io. 
 
 i  DoBrive. 
 
 \  Rigour  dothYa- 
 Itber  hurt  then 
 I  help* 
 
 1  Kings  12.-4 
 
 i 
 
 Verfed, 
 
 Verfe  7* 
 
 J 
 
 fverfcf. 
 'Verfc  so,ti 
 
 another  ;   And  what  fellowship  can  bee  compared  with 
 this  ? 
 
 Another  point  we  may  here  obferue  in  the  ioyning  of 
 Publicans  with  Sinners.  Thefe  feeing  themfelues  contem- 
 ned, feekc  comfort  in  that  fociety,  which  all  others  held 
 loathfome  and  contagious.  Had  they  not  beene  of  all  men 
 hated  and  pubiikely  defamed,  they  would  not  (faith  Cal- 
 vin) haue  mingled  themfelues  with  fiich  vitious  perfbns. 
 Whence  (as  he  well  inferreth)  we  may  learne  : 
 
 That  as  moderate  Corre  titan  hambleth  and  flttmeth  an 
 Offender  tfo  too  much  feuerity  dritteth  him  to  conrfes  defter  ate  j 
 whereby  he  becomes  more  danger  ox  fly  infetled* 
 
 What  great  offence,  what  heynous  fault  was  it  to  ga- 
 ther tole,  that  in  that  refpecl  of  all  forts  they  ihould  be  re- 
 iecled  as  perfbns  prophane  and  deteflablc  ?  This  driueth 
 them  to  ieeke  out  for  comfort  by  their  fociety,who(them- 
 felues  hauing  an  euili  name)  will  not  defpife  them  for  their 
 infamie. 
 
 For  further  proofe,  remember  that  paflage  betwixt  Re- 
 hoboam  and  his  fubiefls.  They  defire  of  him  a  remiffion  of 
 exa&ions.  Vpon  hiscommingto  thecrowne,  they  crane 
 his  fauour  in  the  weight  ofthe  impoiition  which  his  father 
 laid  vpon  them,  that  that  heauie  yoake  might  bee  made 
 lighter,  and  fo  they  tender  themfelues  vnto  his  feruice. 
 This  proportion  of  Ifrael  puts  Rehoboam  to  a  deliberation: 
 He  calls  his  Councell,  euen  the  grey  heads  that  flood  be- 
 fore Solomon  his  Father,  who  wifely  aduice  their  new  So- 
 ueraigne  the  fafeft  courie;  If  thou  wilt  bee  aferuant  tothu 
 people  thu  dayt  and  wilt  ferne  thtrn  and  anfacr  them,  and 
 fpeake  good  words  vnto  them,  then  will  they  be  thy  fernants 
 for  e  Her.  They  had  learned  of  their  old  mailer,  that  a  [oft 
 anfwer  appeafeth  wrath,  A  few  good  words  would  haue 
 bound  all  his  peoples  hearts  to  his  allegeance  for  euer.This 
 Councell  pleafeth  not,the  young  heads  are  confulted  with; 
 their  ftomackes  tells  them,  it  becomes  not  Maieflie  to 
 Brooke  fofaucie  an  entreatie ;  they  put  words  of  greatneffe 
 and  terror  into  their  new  Prince,   UWy  ht  tie  finger  fhnll  bee 
 
 thicker 
 
Pa,  RABLB      OF      THB     LOST     ShEEP, 
 
 thicker  then  my  fathers  lojnesd  nil  add  vntojourjokfjnj  Fa" 
 }ther  hath  chaflifedycu  with  whips  ^  but  I  will  cbaftifeyou  with 
 fcorpioKs.  This  vnfeafonable  aufterity  and  pcrcmptorie  re- 
 folution  of  rigor  caufeth  the  fmoaking  Ifraelitcs  tobreake 
 forth  into  a  flame.  Now  the  furious  multitude  flics  out 
 into  a  defperate  reuolt ;  what  portion  haue  we  in  Daxid^ei- 
 ther  heme  we  inheritance  in  thefonne  of  fejfe,  to  your  tents  oh 
 Ifrael,  now  fee  to  thine  owne  hottfe  Dattid.  Now  let  Rehabo- 
 am  fend  his  meflenger  to  lolicite  the  people  with  good 
 words,itis  too  late,they  will  anfwer  him  with  ftones,the 
 multitude  is  enraged,  this  profeflionof  rigour  and  feuerity 
 hath  made  them  vntraclibte,and  violent. 
 
 This  euill  effect  of  Rigou>;  and  aufterity,Saint  Paul  was 
 not  ignorant  of,  and  therefore  writing  to  the  firinthi- 
 ans  concerning  the  releafins;  or  vnlooiing  of  the  inceftious 
 perfon  formerly  excommunicate,  but  now  feeming  to 
 giue  fiiilicient  teftimony  of  his  repentance,  he  wills  them 
 torecciuehim  againe  and  comfort  him,/?/?  perhaps  he  might 
 befwallowedvp  with  ouer-muchforrow.  As  if  he  fhouldlay, 
 the  danger  is  great  that  may  follow  hereupon  :  If  you  con- 
 tinue your  former  feuerity  againft  him,  and  receiue  him 
 not  againe  into  fauour  &  loue,he  may  fail  into  defpaire.Sor- 
 row  like  a  gulfe  may  fwallow  him  vp  to  his  vtter  vndoing. 
 
 Andfoin  his  Epiftles  to  the  Ephefans  and  Colo jfitns 
 directing  parents  in  their  duties,  aduifcth  them  to  be  care- 
 full  how  they  exafperate  their  children,  or  prouoke  them 
 vnto  wrath,  through  an  extremity  in  the  vfe  of  their  au- 
 thority, or  ouer-great  feuerity ;  which  hardens  oft-times 
 the  heart  of  the  childe;  and  not  feldome,  caufeth  euill 
 thoughts  toarife  of  doing  fome  mifchiefe  either  to  the  pa- 
 rent or  hiwjelfc. 
 
 Let  this  feme  to  Admonifh  all  wifely  to  proceed  in  cen- 
 tres. There  is  a  holy-craft  and  Cunning  to  be  vfed  in  re- 
 prouing  of  offenders.  What  Saint  Paul  was  vniuftiy  char- 
 ged withali  in  another  cafe  muft  be  true  of  all  (Gods  Mi- 
 nisters efpecially)  in  this,  we  muft  be  era/tie  and  take  -with 
 guile.    The  nature  of  the  Offence  and  difpofition  of  the 
 
 E  4  Offender 
 
 57 
 
 Vcrfei*. 
 
 i  Cor.  a* 
 
 Vcrfe*. 
 
 Ephef6,4. 
 CoIofT>3. 
 
 Vfe  I. 
 
 There  is  a  craft 
 in  RsproQumg 
 xthkb muft  bee 
 vfed. 
 iCor.i2.i6. 
 
58 
 
 The  2{<iture  of 
 the  0 finder  at  i 
 Offence  to  bee 
 coafidtredm 
 Htpoefe. 
 
 An    Exposition     of    the 
 
 Iudc  13. 
 Efay 
 
 Offender  would  be  confidered.  All  finncs  are  not  of  one 
 fize  and  lore  \  Thee  is  a  finne  o?  Ignorance .another  of  m*ti- 
 ciotu  \*ickedn*ffe\  there  is  afecret  finne,  and  Z  finne  more 
 open;  there  are  freckles  and  there  arc  fpots  ;  Neither  do:h 
 he  ftcale  alike,  who  fteales  to  fat  idfie  hU  hungric fots/ei  as  he 
 that  rob*  to  fpendvpon  hislufi  ;  Lcavne  wifely  then  to  put  a 
 difference,  and  fit  the  plaifter  to  the  wound.  What  Surgeon 
 will  lay  a  fretting  corafiue  to  alight  foare ;  or  bring  a 
 fiiarpe  knife  to  make  inciiion  for  curing  a  little  wheale ? 
 Will  any  wife  Phjfition  for  euery  little  qualme  tumble  vp 
 and  downethe  ftomacke  with  the  ftrongeft  potions?  are 
 not  fuch  in  ft  ly  counted  bunglers  and  mountcbankes  ?  Let 
 the  nature  of  the  fault  then  be  truly  vnderftood. 
 
 And  fo  withall  the  nature  of  the  Offender,  For  all  Sin- 
 ners are  not  of  a  like  temper  :  Some  may  bee  compared  to 
 Thomes,  ifeafily  touched  they  hurt  not,  but  if  hard  or  vn- 
 warily  ttay  fetch  blood.  Others  are  like  /*  Nettles  >  ifthey 
 bee  nicely  handled  they  fting ;    but  if  hard  and  roughly 
 preffed  they  are  pluckt  vp  without  harme  ;   Some  are  as 
 n^ATto  worke  vpon  :  others  are/?0*i>  and  ftif necked  ;  here 
 iikewifemuli  be  wifedome  and  companion  fihewedin  put- 
 ting difference.     The  Husbandman    (faith  the  Prophet) 
 [  peAteth  out  fitches  and   cummin  rvith  aflaffe  or  rod.     Not 
 with  a  cart  wheele  or  thrediinginftrument  as  he  doth  the 
 moreftiffe  and  ftubborne  graine.  Thus  fome  muft  be  faued 
 I  with  loue  and  others  pulled  out  of  the  fire  with  feare.Eue- 
 j  ry  bddie  is  not  fit  for  euery  beaft,  one  thou  rideft  with  a 
 bit,  another  with  a  fpafrllc  ;  a  hard  and  heauicone  for  this, 
 and  for  that  a  leffe  and  lighter-  neither  is  a  like  heate  made 
 for  the  melting  ofall  mettalls,  leade  hath  one,yron  another 
 and  a  hotter.    According  to  the  dropping  of  thy  Still 
 or  Limbecke,thy  fire  is  either  leiTenedjOr  encreafed  :  Thus 
 v/ik\y  obferue  the  temper  and  diipofition  of  tire  Perfon 
 thou  art  to  deale  withall,  fee  whether  he  be  a  Nettle  or  a 
 Thome;  gentle  drAtratli&le^oz  more  Stout  and /tub borne  \ 
 Lead  or  Iron;  Tender-hearted  and  dropping^  more  Hard- 
 nsd  and  Obdurate. 
 
 Such 
 
Parable  of  the  lost  Sheep, 
 
 Such  as  exercifc  Spiritual! or  Cixill  [ttrtfdiclion  might  do 
 well  to  applieth is.  The  Magistrate  faith,  onefhouldal- 
 waies  carry  in  Ms  hand  a  paire  of  i cales,  and  in  the  one 
 put  luflice  and  in  the  other  Mercy.  Sinne  mil  ft  be  ienten- 
 cedj  and  yet  thepunifhment  wifely  moderated.  Thus  cDa- 
 ttid  will  fing  of  Mercy  and  Iuftice,7y>//.  101.  i . 
 
 We  reade  oCNero,  that  in  the  beginning  of  his  Reignc, 
 when  he  was  requeued  to fet  his  hand  to  the  execution  of 
 an  Offender,  would  wiilithat  he  knew  not  letters,and  that 
 procured  him  great  lone  ;  but  after  the  fir  (I  Hue  yeares,hee 
 began  to  write  his  lawes  in  Bloo  j,  which  (as  \ApoHoniPis 
 told  VrfpatUn)  was  his  mine  :  for  albeit  (faid  he)  he  could 
 tune  the  harp  well,  yet  in  his  gouerument  he  would  winde 
 vp  the  firings  too  high,  or  let  themdowne  too  low.  Au- 
 thority prefTed  too  rarre,  or  relaxed  too  much  is  dange- 
 rous. 
 
 Gods  'JMinitters  oFtFord  and  rDifiip/i»e1  may  lfkewife 
 j  be  put  in  mrnde  hence.  A  great  part  of  their  wifedome 
 flands  in  this,  wifely  to  wrap  vp  a  peele  as  Nathan  did,and 
 to  mitigate  or  allay  the  bitterneffe  of  a  Reproof  or  Cen- 
 furc  with  words  of  Comfort :  To  bee  continually  vpon 
 Iudgement  is  not  fh  profitable  nor  fafe.  The  noife  to  which 
 we  are  accuftomed  (though  lowd)  wakes  vs  not ;  when 
 as  alefle,ifvnufuall,  ftirreth  and  affrighteth  vs.  The  next 
 way  to  make  our  threatenings  contemned,  is  to  make  them 
 common.  That  rod  I  iliall  euer  count  profitable,  that 
 flrikes sparingly  y  and  frights  fomewhat  ojtner  then  it  fmi- 
 teth. 
 
 In  a  word,  let  all  Gouernours  of  Families  bee  admoni- 
 fliedjthat  tfjey  be  not  Lyons  in  their  houfes,  leaft  they  de-r 
 ftroy  their  houfhould  folkc,  oppreiTing  thofe  that  are  vn- 
 der  them.    It  is  good  fometimes  to  blow  the  riofe  and  ytt 
 (iaith  Solomon)  if  a  man  wing  it  too  hard  htc  may  make  it 
 bleed.    Rigorous  courfes  hath  ordinarily    produced   fad  j 
 effects.  Thou  feeil  that  thofe  drops  that  fall  eafily  vpon  the  I 
 come,  ripen  and  fill  theeare,  but  the  flormie  fliowers  that 
 fall  with  violence  bcate  the  ftalkes  do wne  flat  vpon  the 
 
 earth, 
 
 59 
 
 ifoclorta. 
 
 iSam.ii.3, 
 
6o 
 
 BoUride. 
 Where  lite  Tub 
 
 Ikanuttbereti 
 the  smw* 
 
 MatthiS.i7« 
 Mat.2Mi»ja 
 Mat.9>so,n. 
 &  11.19* 
 Mari.i5>I6- 
 
 7-34- 
 
 Reaf>\. 
 
 Becaufc  Rrortg 
 I  temptations  in 
 \fucb  plates. 
 
 Vfel. 
 
 pro  IO.29. 
 
 An    Exposition    of    the 
 
 earth,  which  being  once  laved, are  afterwards  kept  downe 
 without  hope  of  recouerie  through  weeds  embracements. 
 Haue  you  neuer  knowne  any  thr.t  haue  beene  lent  fauitie  to 
 the  iayle  who  haue  returned  flagitious  and  vile  ? 
 
 Further,  in  that  thefe  Publican*  arc  ioyned  with  Sin- 
 vers  froth  here  and  fo  ordinarily  eliWhere-the  Holy  Ghoft, 
 it  may  be, would  giue  vs  to  vndcrftand  thus  much  : 
 
 To  bee  a  Tubhcan  and  not  a  Sinner ,  is  fomewbat  rare. 
 Vfually  where  one  is,  there  is  the  other  :  Shew  mee  the 
 Swearer  (thou  fay  eft)  and  I  will  (hew  you  the  Lyan  fo 
 flie  w  me  a  Publican  and  (ordinarily)  I  can  fhew  thee  the 
 Sinner  \  For  when  hee  is  mentioned  in  Scripture,  there 
 is  either  the  Heathen  with  him,  or  the  Harlot  with  him, 
 or  the  Sinner  which  he  feldome  goes  without.  You  know 
 Cftiattbew  was  a  Cuslomer:  Zacheus  zCuFlomer ;  both 
 were  Collectors  of  publikc  payments,  and  both  griping 
 
 Extortioners  before  Chrift  called  them,  Lft/^^ij.dc  19.2. 
 But  I  doe  but  note  the  point. 
 
 Reaion  may  be  giuen  ;  For  fuch  places  and  conditions 
 of  life  haue  ftronger  temptations  to  euill :    They  haue 
 greater  and  ftronger  inducements  to  finne  then  others, 
 1  Tim.6.9 ,10.  the  glory  ofthe  world  is  continually  before  i 
 their  eyes,  Mattb.^S*  and  he  is  a  rare  bird  that  will  not  : 
 ftoope  to  the  golden  lure. 
 
 Let  then  fuch  as  (it  at  the  receipt  of  Cuftome,  or  follow  i 
 
 any  other  gainefull  trade,  orcaliing,  be  moft  watchfull. 
 
 Let  fuch  keepe  in  with  God,  and  feeke  ftrength  from  j 
 
 him  to  preferuethem  from  fuch  temptations  as  are  incident 
 
 to  their  lawfull  callings,  and  which  they  cannot  auoid,vn- 
 
 lefle  they  would  forfake  their  calling.  The  way  ofthe  Lord 
 
 is  ftrength  to  the  vpright  man  (faith  Solomon)  as  if  he  mould 
 
 fay,  the  man  whofc  heart  is  vpright  and  fincere  towards 
 
 God,  mall  finde  ftrength  enough  againft  euery  temptation 
 
 incident  to  his  calling  (or  other  wife)  while  he  doth  ob feme 
 
 C/^j  rc<*?, that  is,  obierue  hiscommandementsand  carefully 
 
 take  notice  of  the  courfe  of  his  prouidence  :  but  if  men 
 
 will  not  keepe  in  with  God,   but  fill  their  baggs  with 
 
 Ffirie, 
 
Parable    of    the    lost    Sheep 
 
 61 
 
 Vfurie,  Extortiony&c.  then  (faith  Solomon)  DeflruSlion 
 [hull be  tofuch  workers  oc iniquity ;  Such  gains  may  be  hony 
 in  the  mouth,  but  it  will  be  grauell  in  the  thr oate.  VV  hat 
 is  thus  deuoured,  God  will  caufe  men  either  to  vomit  vp 
 here,  or  to  digeft  in  hell  hereafter.  For  the  getting  vf ri- 
 ches by  a  lying  tongue  j*  a  vanity  to/fed  to  and  fro  ef  them  that 
 feeke  death.  And  the  robbery  of  the  wicked  [hall  de$~l'0]  them 
 becaufe  they  refufe  to  doe  iudgement. 
 
 It  may  feme  to  worke  Cantonment  in  our  hearts  in  re- 
 gard of  aMeane  cftate  and  calling.  The  Poets  feign  e 
 that  when  PI  tit  us  is  fent  from  Jupiter,  he  limpes  and  pa- 
 ces (lowly  ;  but  when  he  is  fent  from  IHuto  he  runs,  and  is 
 fwiftof  foote,  meaning  (as  it  feemes)  that  riches  gotten 
 by  honeft  and  good  meanes  are  not  foone  obtained,  but 
 when  they  come  from  the  deuill  either  by  vnlawfull  cal- 
 lings, or  the  abufe  of lawfull,  they  come  with  i peed.  Scl- 
 dome  doth  a  good  man  become  rich  vpon  the  fudden; 
 wealth  comes  not  with  haft  to  the  honeft  mans  doore;but 
 he  that  will  extort,  oppreffe,  fweare,  and  forfweare,ferue 
 the  time,  fwallow  any  wickedneffe,  make  his  confeience 
 poore  to  make  himfelfe  rich,  mail  foone  obtaine  what  he 
 feekes  for.  But  neuer  grudge  the  thrift  of  thefe  ;  Enuie 
 not  their  gainefull  trades,  great  gettings,  &c.  which  it 
 may  be  is  more  in  an  houre,  then  thine  is  inamoneth. 
 Their  coyne  is  Guilt,  and  the  Guilt  will  with  them,  when 
 the  Siluer  fhall  be  left  behinde  them  :  Rather  put  thou  on 
 the  Refolution  of  A  brahamjhzt  none  but  God  mail  make 
 thee  rich. 
 
 It  may  feme  like  wife  to  Comfort  and  Encourage  thofe 
 (poore  few)  that  fitting  at  the  receipt  of  Cuftome,  I 
 meane  being  in  any  gainefull  Calling,  endeauour  with 
 Saint  Paul  to  kfepe  *  cleere  confeience  towards  Cjod  and  men  : 
 Surely  God  himfelfe  is  the  protecTor  of  fiich.  He  hath  gi- 
 uen  his  AngeU  charge  oner  them,  to  keepe  them  in  their  vraies 
 which  are  fo  full  of  temptations  and  mares)  that  they  hurt 
 not  their  feete  avainft  a  (tone.  And  let  them  hauc  the  ho- 
 nour that  Sabinus  a  Publican  had,  who  for  his  honeft  ma- 
 
 Muhiinkas 
 vita  mandncam 
 qmepofleasfud 
 infaos  digcrurJ 
 Aug. 
 
 ?ro.i:.-5,7. 
 
 Vfi2, 
 
 naging 
 
 Gen.14.23. 
 Vfi3i 
 
 Afls»4  \6. 
 Pfal.9i.i1*!* 
 
6% 
 
 StfttoninFlau, 
 
 DoUrine. 
 
 Pcrfons4».dCal' 
 ling,  infamous. 
 
 An    Ei 
 
 XPOSITTON      OF      THE 
 
 111 
 
 oagiag  of  that  orlice,  had  certaine  images  erected  vp  in 
 remembrance  thereof,  with  this  fupericription,  Xcth^s 
 7i\ai{if4.vTi,  For  t  be  Fait  hf all  Publican. 
 
 Laftly,  in  that  thefe  Public a ns  are  ioyncd  with  Sinners 
 by  way  of  difgrace,  we  may  obferue  : 
 
 Sinr.e  mak^s perfons  and  callings  infamous.    Be  the  calling 
 
 it  felfe  neuer  fo  la  wfiill ;  the  Perfcn  profeiTing  it, other- 
 wile  neuer  fb  well  defeating,  yet  fmfuli  pracWes  powreth 
 contempt  and  difgrace  vpon  it,and  themr 
 
 We  haue  feene  before,that  no  fault  could  be  found  wfth 
 the  calling  it  felfe ;  fbme  of  them;  profeiTing  it,  were 
 Iewes.  And  yet  of  th  e  Ie  wes  thcriiieities,  theyfeorned, 
 and  it  loathed,  becaule  of  the  oppteiiion  therein  com- 
 mitted. 
 
 What  calling  mare  excellent  then  that  of  the  Prheft- 
 koodrYJ  hat  greater  honour  then  to  feme  at  Gods  own  Al- 
 tar? and  yet  Sin  hath  powred  fhame  vpon  thatps  appeares 
 by  Nehemiatfs  prayer,  Chap.  13.29.  Remember  them  oh  my 
 God,  becaufe  they  haue  dtfiled  the  Prtcsl-bood ;  and  how 
 they  did  defile  it,  is  fhe  wed  by  their  taking  ftrange  wines, 
 contrary  to  Gods  law ;  So  Hofea  4  7.  As  they  were  encrea- 
 fed,fo  they  finned  again  jl  met  therefore  Infill  change  their  alc- 
 ry  into  fhame,  Thole  he  there  fpeakes  of  were  the  Priefts, 
 whom  God  had  honoured  wkh  that  function,  together 
 with  other  benefits  belonging  to  the  cPrieft-hcod :  Thefe 
 are  chaiged  with  horrible  Ingratitude,  manifeited  by 
 thole  (innesof  their.?  committed  againfl  God  \  As  Idle- 
 nejfe,  Voluptttoufhefjc,  &c.  for  which  God  threatens,  to 
 turAe  their  glory  in:  ff  fhame :  that  is,to  {trip  them  of  all  thofe 
 blefiings  wherein  their  chiefs  glory  conufted,  andfoex- 
 pole  them  to  be  fcornedand  derided  of  all  that  had  fecne 
 their  former  excellencie  and  glory,  which  -accordingly  was 
 infli&ed,  when  the  Lord  expofed  their  ignorant  Priefts 
 to  the  contempt  of  the  people,  but  especially  when  they 
 were  led  into  captiuity,  at  what  time,  not  onely  th  e  glory 
 of  the  Prieft-hood  but  the  Prieft-hood  it  "felfe  cea- 
 fed. 
 
 The 
 
 —        t 
 
Pa\rab  l  e    of   the   lost  Shee 
 
 p. 
 
 63 
 
 The  Calling  of  the  Magistrate,  a  high  and  honourable 
 calling,  whofe  dignity  and  excellencie  aboue  others,  ap- 
 peareth  in  this ;  that  God  hath  put  his  owne  name  vpon 
 them,  Pfal.Zi.  1  hauefaidjott are  Gods  :  And  yet  by  finne 
 fo  ftayned  and  blemimed,as  that  Seates  of  luflke  are  eftec- 
 med  but  as  places  of  Robberies ;  and  Rulers  "themfelu.es  but 
 as  Tbeenes  and  Murderers ;  according  to  that  of*  Efay, 
 C"hap. j.2iy2^.  For  albeit  they  flood  not  by  the  way  fide, 
 laying  to  paffengers,  Deliteeryee,  yet  they  would  in  the 
 priuate  chamber  fay,  Cjhtcyee,  Hofq.i  8.  They  would  take 
 a  Bribe,  though  not  take  a  PmTe.  Ester]  one  of  them  toned 
 gifts  and  followed  After  rewards ',  Efay  1,25.  Now  if  Sinne 
 doth  power  contempt  vpon  thefe  Perfbns  and  Places ;  you 
 may  then  conceiue  what  it  will  doe  on  others,  fee  Tro.iq. 
 34.  lofbtta  2.5,?. 
 
 ThcReafbn  hereofmaybethis ;  Sinne  hath  a  foliating 
 and  defiling  nature  with  it,  as  was  I.  Signified  by  all  thofe 
 warnings  and  purifications  in  the  old  law ;  2.  Set  out  by 
 fundry  comparifons  in  Scripture,  and  amongft  others,  in 
 comparing  it  to  a  Leprofie  which  was  moil,  ignominious, 
 and  difgraced  man  aboue  any  other  difeafe,  Num.it.i^ 
 Letiit.  i}.  45,46.  It  infected  wooll,  and  wails  •  gar- 
 ments, and  houfes ;  made  man  loathfbme  to  man.  And  as 
 3.  thefe  expreffe  Texts  of  Scripture  proue,  Leait.1S.22. 
 24.  ffay-^.q.  Aiatth.  1$.  19,20.  2^^.7.1.  He6.12.i5. 
 Tit.\.\%.  Hag.2.iq.  So  that  no  worke  of  our  hands,  no- 
 thing belonging  to  vs,  whether  within  vs,  or  without  vs, 
 but  Sinne  defiles,  and  makes  loathfbme ;  it  leauesaftaine 
 and  a  blot  vpon. 
 
 The  point  may  ferae  to  direct  vs  in  acourfe  how  to 
 bring  our  'Terfoas  and  Profeffions  into  Credit.  We.  know 
 the  complaint  is  generall,  that  no  £V//»£,  being  be  it  ne-  { 
 uer  fo  excellent,  nor  honourable  in  it  felfe,  is  had  in  that  I 
 efteeme  it  doth  deferue.   Men  are  defpifed,  and  their  cal- 
 lings parted  ouer  without  refpect  5  they  are  not  regarded 
 according  to  their  worth  and  excel! encie.   See  the  way  to 
 helpe  this :  For  can  it  be  otherwaies  ? 
 
 While 
 
 Reaf. 
 
 Simt  bath  a  de- 
 filing nature. 
 Numb.  1 9. 
 Efay  1.5. 
 PXal.-}8,5. 
 Edy  64.$, 
 Ezek  >  6.6,9.12, 
 2?ct.z  n. 
 Matih  23.27. 
 
 Vfe. 
 
 How  to  bring 
 our  Perfoas  and 
 Profeffions  into 
 
 credit. 
 
6$ 
 
 Efay.33.15- 
 
 z  Sam.!  5.3, 
 
 An    Exposition    of    the 
 
 While  Magiftrates  follow  not  noble  /fays  directions,  to 
 walkff  righteously  /peaks  uprightly  yto  defpife  the  gaine  of  op- 
 prejflott,  and/hake  his  hands  from  holding  of  bribes,  as  Saint  j 
 7W  did  the  viper  off;  but  tread  in  the  tracl:  of  thofe, 
 Amos  5.12.  Sfay  1.23.  it  is  no  wonder  if  they  bedefpifed, 
 if  they  goe  without  the  veneration  that  is  due  vnto  their 
 Perfbns.  Let  Sampfonloofz  his  eyes,  (and  a  bribe  will  put 
 them  out)  thenfhall  he  become  afcornevnto  the  Pbili- 
 flines  :  Hee  who  was  their  Tenour  will  bee  their  Sport . 
 Euery  wit  and  hand  will  play  vpon  him  :  W  ho  is  not  rea- 
 dy to  throw  his  bone  and  ieit  at  fuch  a  ludge  ? 
 
 While  Minislers  deale  not  plainely  and  faithfully  in 
 their  places,  but  either  forbearc  to  reproue  finne,  or  elie 
 looth  and  flatter  men  in  their  (ins,  as  thofe  £^£.13. ,/bwing 
 pillovpes  vnder  mens  arme-holcs,    daubing  with  vntempered 
 morter^f peaking  vanity  and  lies.  Whilft  as  thofe,  Maf.i.2. 
 they  depart  out  of  the  way  themfelues  by  a  lewd  and  loofc 
 conuerfatio.'i,  and  thereby  caufe  many  to  ftomble  at  the 
 law,  corrupting  the  couenant  of  Leui  before  fpoken  oft  verfe 
 4,5 ,  no  maruell  if  God  according  to  his  threatning  in  that 
 places  verfe  9.  makes  them  contemptible  and  bafe  before  all 
 the  people,  yea  the  calling  it  felfe  bafely  cfteemed  of  by 
 the  iniudicious  multitude  through  fuch  perfbnailfcandals. 
 While  Lawyers  with    Ahab  will  fell  themfelues  to 
 worke  wickedneflfe,  and  let  out  their  tongues  to  any  Cli- 
 ent that  comes  to  them,as  Baalacks  Meffeagers  to  TZaalam, 
 with  the  reward  of  diuination  in  their  hands,    bee  their 
 caufe  neuer  Co  vniuft  nor  difhonefk ;  and  like  a  Theeaes  f 
 lanthorne  they  will  onely  open  one  way,  abufing  their  ta-  • 
 ients  of  wit,  vtterance,  &c.  to  make  faliliood  haue  more  ! 
 fhew  of  truth,  then  truth  it  felfe  :  fo  blinding  the  eyes  of; 
 the  Jury  with  varcifh,  as  that  the  natiue  face  of  the  caufe  | 
 cannot  be  feene :  While  they  deale  with  others  of  their  ! 
 Client?,  as  we  doe  with  men  at  CheiTe,{et  them  backward  i 
 I  and  forward  at  pleafure,  yet  (till  encouraging  so  proceed  in 
 I  the  fiiit,  telling  them  (as  they  doe  all  otters  that  come) 
 that  their  caufe  is  good,  kke  Abfolom  wherby  he  ftole  away 
 !  the 
 
Pa.raele   of    the    lost    Sheep 
 
 the  hearts  of  the  people  and  fo  thefe  their  monies  (for 
 their  hearts  they  loofe)  no  wonder  if  euery  man  put's  a 
 Lawyerin  his  Letanie.  Oh  1  this  this  is  that  that  eates 
 and  canker-frets  that  noble  fcience  and  profeflion,  till 
 thofe  things  bee  amended,  neuerexpecl  neither  on  Place 
 nor  Perfon  due  honour  and  eftecme. 
 
 While  Tradefmsn  make  no  conference  of  Lying  and  de- 
 ceit but  with  thofe,  Amos  8.5.6.  they  falfi lie  the  balan- 
 ces, making, the  Ephab  finall,  and  the  Sbskle  great,  felling, 
 refute  commodities  fbrthebeft,  and  principall :  Whillt 
 they  add  miftery  to  miftery,  amiitery  of  iniquity  ,  to  the 
 miftery  of  the  calling  they  are  of;  euery  man  hunting  his 
 brother  with  a  net,  infinuatingthemfelues  into  the  fimpl e 
 j  buyer  with  faire  and  pleafing  words,  thereby  to  ouer- 
 |  reach  and  circumuent  them.  No  wonder  if  God  doth  blaft 
 their  reputations  fo  as  that  their  words  and  proteftations 
 dare  not  be  credited. 
 
 In  a  word,whilft  euery  man  in  his  Calling(be  it  what  it 
 wiilbe)feekes  rather  to  line  of  the  fin  of  the  Calling,  then 
 of  the  Calling  it  felfe ;  whilft  they  abufean  honeft  calling 
 by  their  dimoneft  practifes,and  finfull  courfes ;  there  is  no 
 caufe  of  wonderment,  if  the  mouthes  of  all  bee  open  to 
 fpeake  euil ;  So  that  no  profeflbr  thereof  can  bee  named 
 without  a  ftile  like  that  of  leroboam  the  fbnne  of  Nebat, 
 who  made  Ifrael  to  finne ;  Something  added  to  the  name 
 by  way  of  contempt,  fo  we  ioyne  Craft  with  the  Lawyer, 
 Flattery  with  the  Courtier,  Bribery  with  the  Orlicer, 
 Knauevy  with  thcBayliffe,  and  Promoter ;  BafenefTe  with 
 the  Prieft,  or  Miniftcr  ;  and  here  in  our  Text^  with  the 
 Publican  is  ioyned  th<z  Sinner,  To  conclude . 
 
 If  it  be  obiecled  that  the  calling  fome  are  o£  cannot  bee 
 followed  (as  the  times  are)  without  corruption.*  Except 
 they  take  the  courfes  others  do,  they  cannot  Hue  nor  main- 
 tame  their  charge.  I  anfwer  : 
 
 I  Firft,  No  lawfull  Calling  of  Gods  ordaining  and  war- 
 ranting, but  may  bee  followed  without  finne ;  For  as 
 Chrift  fpeakesofthe  Sabbjth,  fb  may  wee  of  Callings : 
 
 65 
 
 Mich  7.2. 
 
 man 
 
 ob. 
 
 Some  mens  caL 
 linqs  can/tot  bee 
 followed  with- 
 out corruption* 
 Refp. 
 
 No  InwfnU  caU 
 ling  but  moy 
 Mar,2,27, 
 
66 
 
 An    Exposition    of    the 
 
 Imiyhinll  felfe 
 mU4 
 
 i.Tkeeuilllbat 
 
 accsmpanks  it 
 may  be  auoided. 
 
 3,Godmlibi 
 
 goodtotbemlbat 
 doe  amid  it 
 though  to  tbe'it 
 logs, 
 
 i  Sam  i,$. 
 Gen.2g.11, 
 Dan, i. 15. 
 
 fifths  caTing 
 it  felfe  be  vn~ 
 lawfull  then 
 leans  it. 
 
 Text. 
 
 ]  T>oUrine. 
 \  Tbofe  who  giue 
 i  themftlues  to  &n\ 
 <  are  Sinners, 
 
 i 
 
 uBuaufethedutyi  man  was  not  made  for  Callings,  &  tit  Callings  for  matt;  that 
 of  no  lawful!  cal-\  is,  for  his  good,  and  not  hurt  neither  of  foule  nor  body. 
 And  therefore  when  wee  ipeakeof  the  finnes  of  a'mans 
 Calling,  you  are  not  fo  tovnderftand  vs,  as  if  the  worke 
 or  duty  of  any  lawfull  Calling,  were  in  it  felfe  euill  or  fin- 
 full  ;  but  that  vpon  each  Calling  or  courfe  of  life,  there  is 
 ( through  mans  corruption )  fame  fpeciall  finne  at- 
 tending^  which  thofe  that  follow  it,  are  fiibieel  to  fail 
 into. 
 
 Secondly,  There  is  none  but  may  auoid  that  euill  or  cor- 
 ruption if  he  will  be  watchfull,  Pro.10.2p.  Forfuch  haue 
 a  promife  from  God,  of  his  gratious  protection  in  All 
 their  waies,  as  well  as  any,if  they  be  faithful!.  (As  I  haue 
 noted  in  the  former  Doctrine.) 
 
 ,  Thirdly,  Though  fitch  as  in  their  callings  by  auoiding 
 the  deceit  and  finne  thereof,  haue  not  fo  much  worldly 
 gaine  as  others,  yet  God  will  be  as  good  to  them  another 
 way,  and  make  it  vp  with  peace  of  conference.  You  know 
 how  Hannahs  barrenneiTe  was  made  vp  with  her  husbands 
 Loue;  Jacobs  hard  pillow,  with  a  fweet  ileepe  and 
 bleffed  v-ifion  :  ^Daniels  pulf  e,with  a  goodly  and  cheareful 
 countenance. 
 
 Fourthly,  If  the  calling  it  felfe  bee  vnlawfull,  the  belt, 
 way  is,  to  exchange  it  for  that  which  is  lawfull,  though 
 meaner  and  poorer.  Better  not  to  iiue  atall,  then  to  hue  in 
 finne ;  better  our  bodies  fhculd  pine  and  fami/h  in  this 
 world,  then  that  our  bodies  and  foules  £hou!d  for  euer  be 
 tormented  m  hell  flames,  when  this  life  is  ended.  And  fo 
 much  for  this  point. 
 
 S inner s~\  By  Sinners  here,  we  are  to  vnderfland  enor- 
 lnious  perfons,vitiout!y  giuen,fo  as  that  they  were  reputed 
 vile.  So  then  we  may  inferre : 
 
 Tbofe  who  fo  giue  themfe  lues  to  euill  as  that  they  become 
 viL%  may  itiRly  be  called  and  esteemed  Sinners. 
 
 A  point  that  may  abundantly  be  confirmed  out  of  Scrip- 
 ture, as  gen.l 3 .12.  PfaLiO.g.    &   104.:;!.    Matih Q.ro, 
 
 i2>&i6.<\s*    £»k*7' $$•  &i9*7»JGh'9'i6>li*   But  k 
 
 is 
 
Parable   of    the    lost  Shbbp, 
 
 is  a  point  I  intend  not  to  dwell  vpon,  therefore  I  haft  en  to 
 Reafon  and  Application. 
 
 Wee  know  euery  denomination  is  Trorn  the  greateft 
 part:  we  call  not  him  a  drunkard  which  hath  once  beene 
 oucrcome  with  drinke  5  nor  him  an  Adulterer  who  hath 
 once  offended,  but  if  one  continue  in  that  c cur fe,  anda- 
 mend  not,  him  wee  fo  account:  In  like  manner,  wee 
 efteeme  not  euery  one  a  Sinner  that  finneth,  (for  then  eue- 
 ry one  fhould  be  fo  efteemed,  becaufe  there  is  no  man  lining 
 that  finneth  not,  and  yet  we  know  in  Scripture  fbme  men 
 are  called  Iff  si  and  P  erf  eft)  but  him  we  io  account,   that 
 keepeth  a  trad  in  finne  :   He  that  continueth  in  his  wk> 
 kedneffe  letting  finne  raigne  in  his  flefli,  giuing  the  raynes 
 to  his  corruptions,  driuing  therein  (as  it  is  faidot/ehus 
 march )  fb  forioufly  as   if  hee  were   mad*     This  man 
 ought  to  haue  his  name  from  hence  and  bee  called  a  Sin- 
 ner* 
 
 Which  Reproues  fuch  as  defie  the  name,  though  their 
 courfe  claime  it.  They  are  Sinners  at  Large ,  but  that  they 
 arc  Sinners  more  then  others  they  denie.  LqZ  fuch  know, 
 men  areto be difHnguifhed  byname  as  they  ranke them- 
 felues  in  euilJ,  Pfa/.  1.1,1.  and  the  deeper  they  are  in  finne, 
 the  greater  difgrace  muft  they  looke  for,  in  hauing  titles 
 giuen  anfwerable  thereunto.  But  fuch  times  are  we  fallen 
 into,  that  we  are  ready  to  deale  with  this  Tcxt,as,I  haue 
 read,  the  Gloffe  doth  with  a  piece  ofGratians  <i>ecretumi 
 whereas  the  Text  faith,  fhee  is  a  whore  that  ferucs  many 
 mens  turnes,  the  Gloffe  faith,  the  word  Many  is  to  be  vn- 
 '  derftood  of  three  and  twenty  thoufand  ;  And  (he  is  not  to 
 be  called  a  whore,  till  fhe  hath  lien  with  fo  many  :  So  till 
 our  finnesare  muitiplide  vnto  thoufand  thoufands,  wee 
 thinke  we  deferue  not  the  name  of  Sinners. 
 
 Secondly,  It  may  teach  vs  to  put  a  difference  betwixt 
 hauing  ofSinne3  and  being  a  Sinner.  There  is  none  that  doth 
 good  and  finneth  not.  And  if  we  fay  we  haue  no  finne,  wee  de- 
 ceiue  our  felues,  and  the  truth  is  not  in  vs*  If  we  fay  we  haue 
 netfinnedfeve  mahe  God  a  lyar,  and  his  word  is  not  in  vs.  And 
 
 *  yet 
 
 61 
 
 Reaf* 
 Euery  dtnm'u 
 
 nation  u  fiim 
 tbeg/cate[lfprt. 
 
 I  Iohn  \%%* 
 Matth*i«i9« 
 
 lob  i.l. 
 
 vfit; 
 
 Vfezl 
 Ecclef.7.»2. 
 
 1  Ioh.l.8tio. 
 
6B 
 
 Ecclcf.9.4* 
 i  Sam,$,ig. 
 
 An    Expositi 
 
 ON      OP       THE 
 
 <Do8riw. 
 The  vltiem  per- 
 fonneewbea* 
 uen  then- the 
 
 PbaifricaR* 
 
 yet  though  all  haue  finne  in  them,all  are  not  m  their  finnes. 
 Wherefore(as  the  word  Sinner  is  vfed  in  oppofition  to  the 
 good  man)  let  thofe  only  be  accounted  Sinners  as  haue  the 
 courfe  of  their  Hues  euill,  fo  as  that  a  man  may  fay  here  is 
 this  mans  walke,  his  daily  path,  this  lewd  courfe  his  ordi- 
 nary praclifc  j  this  is  he  that  doth  euill  with  both  hands 
 (as  the  Prophets  phrafe  is,  0^/^.7.3.4.)  earneftly. ■  Let 
 him  haue  the  ftiie. 
 
 In  the  next  place,  in  thatthefe  vile  and  infamous  ones, 
 are  they  thatrefort  to  Chrift,  and  follow  after  him  ;  when 
 others  (as  the  Scribes  andPhanfees)  contemned  and  defpi- 
 fed  him,  we  may  gather  that 
 
 The  vitioHs  and  moft  contemptible,  are  neercr  heAuen  then 
 the  Pharifaicall. 
 
 For  the  Confirmation  of  which  truth  we  will  produce 
 onely  two  Texts  of  Scripture ;  the  firft  is,  Luke  7.29.30. 
 The  Publicans  iuftified  God%  being  baptised  with  the  Bap- 
 tifmeoflobnx   'But  the  ^hari fees  and  Lawyers  reiefted  the 
 (founcell  of  God  amongft  themfeluesjbetng  not  baptised  of  him". 
 Whether  we  vnderftand  the  words  as  the  words  of  the 
 Euangelisl  (as  {bme  doe)  or  as  the  words  of  fhrift,  fpo- 
 ken  concerning  Iohn  (as  others  doe)  yet  they  confirme  the 
 point  in  hand.  The  Publicans(that  is,thofe  who  were  con- 
 temptible)   (when  they  heard)  ^whether  lohn  preaching 
 Chrift,  or  Chrift  preaching  of  lohn  (they  iuftified  God)  ac- 
 knowledged him  to  be  righteous  and  iuft,  true  and  faith- 
 foil  in  his  promifes  and  threatnings,  and  therafelues  bafe 
 and  vile,  deferuing  hell  (and were  bapti^edwith  the  baptifme 
 ofhhn)  adding  to  tHeir  outward  profeflion  that  fymbolc, 
 as  a  figne  of  their  true  repentance  :    7?ut  the  Pharifees  and 
 Lawyers^  thofe  who  were  well  conceited  of  themfelues, 
 and  righteous  in  their  owne  eyes  (theyreiecled  thecoi ncell 
 of  God  among ft  themfelues)  i.e.  when  they  were  together 
 derided  fuch  holy  counfell  as  had  beene  giuen  them,  whe- 
 ther by  Iohn  or  Chrift  in  their  Ministry  faing  noty^t  b*pti- 
 z>*d of him  J  they  defpifed  the  doftrine,  and  fo  alfo  the  figne 
 and  fymbole,  by  the  la  ft  manifesting  their  contempt  of  the 
 firft.  A 
 
Parable    of    the    lost  Sheep, 
 
 A  fecond  place  we  haue,  Matth.  21.31.  Verily  I  fay  vm  o 
 you,  that  the  Publicans  and  Harlots goe  into  Cjods  kingdome 
 before  yon.  Where  wee  fee  our  Sauiour  deliuers  the  point 
 in  hand,  and  ftrengthens  it  with  an  earrfeft  affeueration 
 (Verily  I  fay  vntoyou)  and  therefore  you  may  beleeue  it 
 (that  the  Publicans  and  Harlots)  perfbns  bafe  and  infamous 
 (Goe  in  the  kingdome  of  God)  i.e.  of  grace  here,    and  glory 
 hereafter  ;  they  are  more  ready  to  repent,  and  beleeue  and 
 £hali  be  feued  (Before you)  High  Priefts,  Scribes  and  Pha- 
 rifees,  who  iuftifie  your  felues  and  boaft  of  your  owne 
 righteoufneffe.    And  thus  doth  the  verfe  following  teach 
 vs  to  expound  it.  For  Iohn  came  vntoyou  in  the  way  ofrigh- 
 teoufnejfe  andyee  beleeued  him  notjbut  the  Publicans  and  Har» 
 lots  beleeued  him :  Andyee  whenyee  hadfeene  it  repented  not 
 afterwards  thatyee  might  beleeue  him.  As  if  he  (h  ould  haue 
 further  faid,  I  haue  reafon  for  that  I  fpeake,  for  thofe  de- 
 fpiied  ones  agreed  to  the  word  of  righteoufhefie,  which 
 Iohn  (pake,  preaching  me  to  be  the  Meffios,  and  with  an 
 carnefl  arfe&ion  embraced  that  which  they  heard;  but  you 
 neither  beleeued  him  preaching,  nor  yet  when  you  faw 
 thefe  Publicans  and  Harlots  enter  into  the  kingdome  of 
 God  before  you  by  their  Repentance  and  change  offbrmer 
 life,  were  nothing  at  all  moued  thereby  to  Repent  and  Be- 
 leeue. 
 
 Sundry  Reafbns  may  bee  giuen  of  the  point ;  as  firft, 
 God  willfooner  lopke  vpon  iiich,  with  the  eyes  of  mercy, 
 and  bleffe  his  own  ordinances  to  fuch  then  to  others,  more 
 righteous  and  worthy  in  their  own  eyes  and  efteeme ;  be- 
 caufc  by  thefe,  and  from  thefe,  hee  /hall  haue  moft  glo- 
 ry. We  are  apt  to  thinke,  oh  if  men  of  wealth  and  credit 
 were  religious  and  forward,what  good  might  fuch  doe, 
 what  honour  would  they  bring  to  God.  When  the  truth 
 is,  God  receiues  moft  honour  by  calling  fuch  as  are  mod 
 bafe  and  vile:  For  herein  Gods  power  and  mighty  hand 
 is  bcft  difcerned,  and  the  glory  of  mans  conueriion  is  here- 
 by vnto  him  wholy  afcribed,  which  otherwise,  and  in 
 others,  would  not  fo  readily  be.    In  which  refpecl  our 
 
 F  a  Sauiour 
 
 69 
 
 Verfej*, 
 
 Reaf.il 
 
 Bseaufe  from 
 thefe  hee  bath 
 moil  glory* 
 
 2Cor.3a.9. 
 1  Cor.a.ag. 
 
7° 
 
 Luk.io,n. 
 
 Reaf.u 
 
 tbtybnue  more 
 prayer  smide  for 
 them  tbejttbs 
 ttbsr. 
 
 lob  1.4.5. 
 1  Sam.  1  z<  19* 
 
 Rtafo* 
 
 Such  arc  foonefl 
 conMed^bere- 
 fore  foone$6<m<* 
 netted, 
 
 Luke  19* 
 
 Exposition 
 
 of     THE 
 
 Vfitv 
 
 Sdiiiour  giues  thankes  for  this,  LM4tth.11.z5.  and  (as 
 Saint  L^ke  hath  it)  reioyced  infpirit  at  it,  that  god  had  bid 
 thefe  things  from  thsyife  and  praisnt  of  the  world,  and  had  re- 
 uetiledthem  vnio  babes. 
 
 Secondly,  The  fmnes  of  one  fort  are  more  con fpicuous, 
 and  apparant  vnto  others,  then  the  finnes  of  the  other  are  : 
 whereupon  it  folio wes,  that  thofe  moll:  vile  haue  more 
 prayers  made  for  them,  more  admonitions  and  aduife  Al- 
 lien them  ;  (which  whofosuer  giues,  if  he  be  vrifz  will 
 fecond  with  a  blefling)  Thefe  and  other  helpes  the  other 
 fort  want,  and  therefore  not  fo  neere  the  kingdome  of 
 foeauen  as  thefe  are. 
 
 Thirdly,  Greateft  and  grofTeft  Sinners,  are  fooner 
 brought  to  afenceoftheirmifery,  and  of  the  want  of  a- 
 Chrift,  then  thofe  who  are  well  opinionated  ofthem- 
 felucs-;  Ciuill  perfbns  (as  Luther  fpeaks  of  an  hypocrite) 
 are  a  finlcffe  kind  of  monfters,  who  by  no  meanes  will  bee 
 borne  do  wne  to  be  guilty;  when  Adulterers,  Drunkards, 
 Swearers,  &c.  are  eafily  conuinced.  Their  confciences 
 thump  them  on  the  breft ,  and  helps  forward  the  la- 
 \  bou^and  worke  of  Gods  Minifter,  whereas  the  other  fort ,' 
 put  of  ail  that  is  ipoken  with  a  word  of  defiance,  as  the ' 
 Iewes  did,  John  8. 
 
 Let  this  Admonifh  vs  to  deipaire  of  none  how  prophane 
 fbeuer ;  So  long  as  God  is  pleafed  to  giue  them  the  meanes 
 ofgrace,and  makes  them  willing  to  heare,  fo  long  there  is 
 hope,  yea  and  more  hope  of  doing  good  on  fuch,  then  on 
 others,  of  a  more  fmooth  carnage  to  the  worid-ward. 
 Art  thou  a  Minifter,  whole  lot  God  hath  caft  amongft  a 
 people  ofa  lewd  and  loofe  behantour  ?  yet  bee  not  ouer- 
 much*  difcouraged,  we  may  fee  more  profit  one  day,  then 
 had  we  liued  amongft  a  more  ciuill  and  fober  -people.  I 
 know  not  how,  nor  why,  but  fo  it  is ;  we  would  faine  be 
 
 ;  and  might  we  haue 
 
 our  choice,  wee 
 
 would  dwell  at  leaft  amongft  the  Cimll :  but  if  the  out- 
 ward fhew  and  raftiion  of  our  people,  be  not  fuch  as  wee 
 defire  :  If  there  be  drunkards,  whoremongers,  and  fuch  as 
 
 we 
 
Par  a  b  le    of    the    lost  Shhbp. 
 
 wc  finde  in  that  Catalogue,  I  Cor. 6.<)yio.  we  (as  Natha- 
 niel) defpaire  of  iuccdie  through  fooli/h  prejudice  ;  de- 
 fire  to  ihift  cur  charges,  furceafe  our  ipaines,  &c.  Now 
 learne  a  Secret  ;  more  appaiant  imit  and  comfort 
 thou  fhalt  finde  (if  ccnfcionable  and  diligent)  in  a 
 yeares  paines  amongil:  luch  in  conuerting  and  winning 
 foulcs,  then  in  thy  many  yeares  fore  fweating  labours  a- 
 mongft  a  people  oncly  morally  ciuill,and  righteous  in  their 
 owne  conceits. 
 
 If  we  fearch  the  Scriptures,  we  may  flnde  many  that 
 haue  beene  infamous  in  the  world  for  their  lewd  life,  con- 
 uertedforonePharifee:  And  experience  tcachethit,  to 
 be  an  eaficr  taske  to  teach  a  colt  ftrike  true  that  was  neuer 
 backed,  then  to  bring  a  horfe  vnto  it,  that  hath  got  a  fhuf- 
 flingpace:  Or  to  teach  afchollarto  write  well  that  was 
 neuer  entred,  then  one  who  hath  beene  taught  to  flame  \ 
 his  letters  after  an  ill  and  contrary  fafhion.  Wherefore 
 according  to  that  of  the  Apoftle,  letvs  lnjirutt  (euen  the 
 worfi)  with  meekneffe^  proving  if  at  any  mxe  God  willgiue 
 them  repentance.  And  be  encouraged  according  to  that  of 
 Solomon  (though  giuen  in  another  cafe  and  to  another  pur- 
 pole)  In  the  morning  tofow  our  feed,  and  in  the  eueningy  not 
 
 i  to  withheld  our  hand :   for  we  k*ow  not  whether  /hall pro/per, 
 
 |  either  thu ,   or  that;  or   whether  both  Jhall  bee  alike  ft  nit- 
 
 \fnlL 
 
 Priuate  Chriflians  might  doc  well  to  take  notice  of  the 
 
 I  point  in  hand.  Tell  me,  is  thy  husbasd,  wife,  chiide,  fer- 
 
 i  uant,  lewd  and  diffolute  ?  Oh  yes  moflj?ile  and  infamous : 
 Why  how  vile  ?  Alas  !  it  is  a  fliame  to  fay ;  yet  fpeake  ; 
 what  is  he,  an  Adulterer,  BUffhemer  ;  oris  he  worfe, 
 a  Drunkard  ?  If  fb,  vet  know  it  hath  beene  proued,that  no 
 fuchdifeafe  is paffc  Gods  cure.  White  paper  is  made  of 
 dunghill  raggs  :  God  can  ih  worke  the  heart  of  the  vileft 
 
 i  wretch,  with  beating  and  purifying,  as  itfiiali  bee  fit  to 
 write  his  lawes  vpon  :    Yea  their  groffe  failing?,  (if 
 
 j  they  bee  not  to  farre  fpent  and  gon)  may  be  a  meanes 
 jJ  to  put  them  on  with  more  life  and  eagcrnefie  to  feekca  j 
 
 F  3  Sauiour  j 
 
 71 
 
 Mar  86.9, 
 1  Cor„i$.io, 
 *  Cor, is. $3, 
 sfmongfl  many 
 coKuericdintbc 
 Gofpelfiutone 
 P  bar  ifec  that  m 
 readcof. 
 
 EccldVu.S, 
 
72 
 
 Pro.  2  6, 1.2. 
 
 Text. 
 
 rDo3rine. 
 The  tight  end  U 
 to  be  aimed  at  in 
 all  bolj  perform 
 mancei* 
 
 Reaf. 
 
 Tbegoodnefeef 
 each  ail  is  in  re- 
 fpsft  of  the  end. 
 
 An    Exposition    of     the 
 
 Sauiour  (  with  thefe  Sinners  in  my  Text )  and  that 
 before  many  other,  of  a  more  faire  and  ciuill  conuer- 
 iation. 
 
 In  a  word,  I  could  wifh  that  all  proud  Iufticiaries  would 
 bethinke  themfelues.  It  may  be  thou  ftroakeft  thine  own 
 head,  and  thanked  God  thou  art  not  like  thy  neighbour 
 fuch  a  one  ;  no  drunkard,  no  extortioner,  nor  vfurer  as  he : 
 Thou  defrauded  not  thy  Miniftenof  hisjrythes,  thoupai- 
 eftto  a  Cummin  feed,  &c.  Well,  all  this  is  good,  and 
 happy  were  it  for  many  that  profeiTe  well,  if  they  could  (o 
 glory  :  Yet  letmetellthee,Opinion  of  this  RightcoufhefTe 
 h  one  of  the  greateft  impediments  to  a  mans  faluation  : 
 And  whilft  thou  art  thus  righteous  in  thy  owne  conceit, 
 there  is  more  hope  of  a  foole  then  thee.  That  7>#£- 
 lican,  that  Harlot  which  thou  fcorncft,  may  polu- 
 bly  get  to  heauen  before  thee  :  therefore  ply  thee 
 hard. 
 
 For  to  he  are  him"}  The  end  of  their  comming  was  not 
 to  murmur,  nor  entrap,  buttoheare;  And  that  they  did 
 not  onely  with  the  outward  fenfe  the  Eare9  as  thofe, 
 Afattb.13.19.  but  with  the  Heart  firing  as  defirous  to  re- 
 ceiueitand  obey  it,  as  John  8.47.  &  10.27.  Whence  in 
 Generall  we  may  learne  : 
 
 In  Holy  performances,  to  aime  at  the  right  ends :  For 
 want  hereof,  God  ordinarily  hath  reiec'ted  thofe  Semices 
 which  he  himfelfe  hath  required,  as  Efay  5  8. 2.  That  peo- 
 ple did  feeke  God  daily,  and  would  know  his  waies  euen 
 as  a  people  that  doth  righteouily,  they  failed,  verfe  3.  and 
 tooke  great  delight  to  draw  neere  to  God :  But  it  was 
 •worldly  profit  zn&fafety  which  they  hoped  to  merit  therby, 
 that  was  the  white  they  fhot  at,  as  appeares  by  their  Chal- 
 lenge^zndGoda  Avfiter  thereimto,verfe  3 ,4, 5. In  which  re- 
 fpetft,  God  commands  his  Prophet  to  cry  out  againft  them. 
 See  for  further  proofe,  Hcfj.14.  l  Cor,ii.ij.  lames 
 4.3, 
 
 The  Reafon  may  be  this,  in  that  the  goodneffe  of  each 
 aft  is  in  refpecT:  of  the  end.    A  good  end  is  cfFentially  re- 
 
 quired 
 
Parable    of    the    lost   Sheep 
 
 an 
 
 quired  to  the  goodnefle  of  a  worke.  True  it  is  i  A  good 
 Intention  doth  not  make  good  a  bad  action ;  And  yet  as 
 true,  that  no  act  can  be  good,  if  there  be  not  a  good  Inten- 
 tion in  the  doer,  Hoft.fy 
 
 Such  then  are  hence  to  bee  reproued,  who  reft  in  the 
 worke  done  as  fiiflicient ;  they  tend  their  Church, fay  their 
 prayers,  receiue  the  Sacrament,  and  what  would  you, 
 more  ?  Surely  that  which  God  expects  more,the  Hvw  and 
 why.  While  we  come  for  no  End,  as  that  .Arternbly  at 
 Ephefa,  the  molt  part  whereof  knew  not  wherefore  they 
 were  come  together :  Or  for  a  wrong  End,  as  thofe  letves 
 who  followed  Chnlt  to  fill  their  bellies  ;  it  is  iome  out- 
 ward benefit  and  carnal!  contentment  thou  feekeft  after  : 
 Happily  thou  feeft  an  Outward  hie ffwg  accompanies  Gods 
 *Arke  wherefoeuer  it  relts :  Or  elfe  thou  findeit  Trofeffion 
 to  be  commodious,  and  vfefull  to  colour  thy  wickednerTe 
 withall,  as  thofe  wicked  Scribes ,  who  vnder  long  Prayers 
 couered  theeueryand  oppreffion.  Thoudefireft  to  be  well 
 thought  of  amongft  thy  neighbours,  therefore  thou  fre- 
 quenteitthe  company  of  Gods  Saints,  when  it  is  for  by 
 reipects :  like  the  Hare  which  being  hotly  puriued,  gets 
 amongft  a  flocke  of  Sheepe,that  ilie  may  caft  of  the  doggs  t 
 by  their  loofing  of  her  fent,  and  not  for  any  loue  jfhe  hath 
 vnto  that  company  :  Or  it  may  be  thy  comming  is  to  take 
 a  nap,  or  elfe  to  prate,  and  plot,  and  practif  e  Viilanie,  as 
 did  thefe  Pharifees  who  followed  our  Sauiour.  And  thinke 
 you  then,  tkat  God  is  well  pleated  with  your  com- 
 ming ? 
 
 As  lAhaflmerofb  fpake  once  to  Hainan,  will  God 
 one  day  fay  to  fuch  ;  will  hee  dare  to  force  the  gueene 
 before  mee  in  my  honfe  ?  Durft  you  be  fo  impudent  as  come 
 into  my  prefenceanddeuifemifchiefe,  to  iuft  after  a  wo- 
 man3pra6Hie  wickednefleinmy  Temple  ? 
 
 The  like  failings  are  to  be  found  in  other  duties.  Some 
 receiue  the  Sacrament,  but  it  is  as  Sichem  and  his  fonne  re- 
 ceded it,  hoping  thereby  to  effect  their  purpofe.  Some 
 p!eade  charitably  in  the  poores  behalfe,  but  no  otherwife 
 
 F  4  then 
 
 73 
 
 Vfe  x. 
 
 A£tesg.$a. 
 
 Efter?.8s 
 
74 
 
 Vfe  *• 
 
 An    Expositi 
 
 ON      OF     THE 
 
 Jd  fiibllmvs 
 lei  quod  nan  va- 
 let  ad_fintm  fv 
 urn 
 
 EphdU.ia, 
 
 then  /^^becaufc  they  beare  thebagg  and  arc  Collectors^ 
 Some  will  be  bountifuli  and  giu* ;  but  as  the  Pbarifies  fo 
 they,  a  trumpet  muft  flrft  beblowen,  they  dare  not  truft 
 God  except  they  haue  witnefTe  to  the  bargains.  Some  will 
 reuerenceGods  Minifters,  but  itistokeepe  their  credits 
 with  the  people,  as  Saul  honoured  Samuel  to  be  honoured 
 againeofhim,  or  ehe  it  may  be  with  thole,  L*£.  14.19.  to 
 bee  excufed.  Diuers  fuch  like  ends  are  aimed  at,  all 
 indirect  and  finnefull.  Say  not  then  the  worke  I  doe 
 is  good,  therefore  I  deferue  no  reproofe,  nor  blame,  for 
 if  the  end  bee  not  right  and  ftraite,  God  will  reproue 
 thee  for  it.  Beleeue  it  for  a  truth,  there  are  many 
 actions  which  haue  fmooth  foreheads,  holy  and  religi- 
 ous  appearances;  which  receiue  their  bane  from  the  in- 
 tentions of  the  Agent,  and  more  prouoke  Gods  wrath 
 then  many  other  workes,  which  carry  more  abomination- 
 in  their  faces. 
 
 Be  inftructed  therefore  next  in  all  our  holy  vnderta- 
 kings,  to  haue  the  right  end  in  our  eye.Let  vs  in  the  doing 
 j  aske  our  owne  foules  as  Chrift  doth  Andrew  2M&  the  other 
 Difciple,  Iob.i.$$.trbat  feek^yeH.Yox  better helpe  therein, 
 fee  that  thou  enformeft  thy  felfe  well  aboat  the  true  and  » 
 proper  ends,  why  holy  duties  are  crdained ;  And  count 
 that  worke  loft  wherein  the  right  end  is  not  (at  leaf!  in 
 rhy  intention)  reached. 
 
 If  thy  knife  be  not  good  to  cut  withall;  thy  penneto 
 write,  thy  plough  robrcake  vp  ground ;  thou  faift  they  arc 
 good  for  nothing  (though  yet  they  may  be  put  to  foffie 
 other  vfe)  becaule  they  are  not  good  for  that  end  for 
 which  they  were  made.  S  j  maift  thou  fay  ofali  holy  acti- 
 ons where  the  true  end  is  wanting; 
 
 In  Wv'*^  of  the  Word  make  this- thy  fcope,  that  thy 
 vnderftandingmay.be  reclirled,thy  life  refonned,for  theft 
 be  the  principal!  ends  of  preaching,  Atts  26,28.  If  thou 
 bceftnot  thereby  either  gathered  Into  the  true  Chu:ch,or  » 
 built  vp  to  further  perfection,  thinke  thy  hearing  was  as 
 good  as  nothing, 
 
 In 
 
i 
 
 Parable  of  the  lost  Sheep. 
 
 In  Prajer  fee  thy  aime  be  to auert  and  turne  away  fome 
 euill,  either  felt,  or  feared  ;  temporal!,  or  fpirituall  •  or  to 
 procure  fome  good  bleffing,  either  for  foule  or  body,vpon 
 Church  or  Cpmmon-wealth,  for  vs  or  ours ;  or  to  return e 
 praife  andthankes  for  fauours  receiued  or  expected,  in 
 any  of  the  forenamed  kindes :  For  thefe  bee  the  Ends  of 
 Prayer.  And  that  Prayer  is  good  for  nothing  where  they 
 be  wanting. 
 
 In  Receiving  the holy  Sacrament*  of  the  body  and  blood 
 ofChrift,  forget  not  the  ends  for  which  it  was  ordai- 
 ned. As  to  Confirms  our  Faith,  and  ftrengtheu  all :  fa- 
 umg  grace  within  vs  •  to  make  vs  with  a  frefri  remem- 
 brance apprehend  Chrifts  loue  and  goodneffe  in  his 
 death  vntill  his  fecond  comming;  and  to  teftifie  our  vn- 
 fained  loue  one  to  another.  If  thefe  be  not  the  ends  by 
 thee  propounded,  I  mud  tell  thee  thy  comming  is  as  good 
 as  nothing. 
 
 Singing  Pfilmes  is  not  without  its  ends  :  Gods  glory y 
 <mr  own  and  others  edification  and  comfort.  If  other  ends  be 
 aimed  at  and  thefe  forgotten,thy  ringing  fhall  be  good  for 
 nothing,  but  to  encreafe  thy  fcore.  . 
 
 Laftly,  (to  omit  other)  Qood-workes  are  ordained  of 
 God  for  dinars  ends  and  purpofes,  which  would  bee 
 knowne  and  learned,  and  to  our  felues  propounded  ;  left 
 our  workes  be  loft,  and  appcarein  his  cy^s  who  fhould 
 reward  them,  to  be  but  glorious  finnesand  beautifuil  de- 
 formities. 
 
 To  heart  him']  The  Collection  hence  is  this  :. 
 
 Cbrifl  vda4  a  Teacher.  He  himfelfc  taught  doclrine  a- 
 mongft  men.  How  could  they  heare  if  he  did  not  teach  ? 
 And  that  he  was  ib, thefe  Scriptures  witnefTe/Z>^r.  1 8.1 8.  ] 
 lob6i..i.  Mattb  23  8.  Rom.i$.2.  t  Pet.2.25.  Neither 
 was  he  a  '.JMirifter  in  name,  and  title  onely  ;  but  he  moil: 
 painefully  did  difchargs  his  office,  in  praying,  preaching, 
 watching,  fading  ;  And  with  a  holy  life  adorned  he  his 
 Minifterv,  as  witneflTeth  thefe  Scriptures,  J  fay  1 7.  J\>Ut^> 
 Lh^.1%.  ^JMatth^z.  1  />*/.2.22.  Ifaj53. 
 
 Shall 
 
 75 
 
 I  Kings  $.$3. 
 Joh  |6.  23.24. 
 Pfal.50.14, 
 
 1  Oor.10.16. 
 
 Co!oC3.i<*. 
 Ephcry.19, 
 
 Tit.?. 14, 
 Macs. 26* 
 i- Pet.  2.  is.  15 
 
 Iazn.s,i8r 
 
 Text. 
 
 Dotlrine? 
 
 Cbrifl  xvas  a 
 Frea<hc*9 
 
16 
 
 An    Exposition    of    the 
 
 Vfei> 
 
 Vfe2. 
 Heb,M»2< 
 
 Heb.iaiJ.] 
 
 Vfe%i 
 
 Encouragement 
 to  beare  Cbrift 
 teaching  : 
 
 .Eccaufebee 
 teacbetb  Freely, 
 
 iiCor«9. 
 19. — a$. 
 
 2.  Fully. 
 
 Shall  any  then  dare  to  caft  contempt,  vpon  that  calling 
 which  the  Sonne  of  God  himfelfe  did  not  defpife  ?  Time 
 was  when  Princefles  did  not  fcornc  the  bed  of  thofe  that 
 ferued  at  the  Altar.  Such  reuerence  did  lehoram  King  of 
 Iudah  (though  degenerated  into  the  Idolatry  r>f  his  Fa- 
 ther in  law  Ahab)  beare  to  thatlacred  funclion,  as  that  he 
 married  his  daughter  to  lehoiada  the  Pried.  Why  iliould 
 thtgofpell  powre  contempt  vpon  that  which  the  Law 
 honoured?  Beleeueit  brethren;  there  cannot  be  a  grea- 
 ter Argument  ofa  foule  foule,  then  diflike  of  this  (6  high, 
 fo  heauenly  a  calling. 
 
 Next ;  Admire  we  Gods  mercy  in  giuing  fuch  a  Prea- 
 cher to  his  Church.  A  great  blerTing  we  account  it  (as 
 indeed  it  is)  to  haue  a  learned,  painefull,  confcionable  Pa- 
 flor ;  but  to  haue  the  wife  dome  cftke  Father  giuen  to  vs, 
 how  great  a  bleffing  is  it  ?  Highly  we  thinke  we  haue 
 defeated,  ifwe  giue  any  of  our  children  to  the  Churches 
 feruicc ;  much  more  if  with  Hannah t  we  giue  our  firftand 
 eldeft  :  now  that  God  fliould  fend  his  eldeft  and  onely 
 Sonne  to  preach  good  tidings  to  vs,  it  is  the  wonderment 
 of  Angels,  Oh  how  inexcufable  fliall  we  be  if  we  turne 
 away  our  earesfrom  him  thatfpeaketh  ? 
 
 Laftly,  Let  the  Church  of  Chrift  reioyce  in  this  their 
 teacher,  of  whom  we  may  truly  fpeake,  as  lob  36.22.  who 
 teacheth  like  him  ;  For 
 
 Firft,He  teacheth  Freely,  Many  Minifrers  fliould  bee 
 regarded  and  ofener  heard,  were  it  not  that  they  call  for 
 tythes  and  maintenance,  and  make  a  bustling  amongft 
 their  people  for  their  Rights;  in  which  refpeft,  Saint 
 Paul  was  faine  to  denie  his  maintenance  that  he  might  doe 
 more  good ;  See  heere  a  teacher  that  will  giue  vs  his  la- 
 bour freely,  for  fo  he  faith,  lohn  17.8.  lhaue  oinen  them 
 the  words  that  thongattefi  mei  he  Reades  vnto  his  Church 
 without  Tuition. 
 
 Secondly,  He  teacheth  Fully  as  well  as  Freely  ;  He  will 
 take  neuer  theleflepaines  with  vs,  becaufe  he  giues  vs  our 
 learning  :  Yon  all  things  thathee  hath  heard  of  the  Father 
 
 hee 
 
 ~>r 
 
Parable   of    the    lost    Sheep, 
 
 bee  mak^s  knowne  vnto  vs9  Iohn  15.15.  that  ,is,  whatfbe- 
 uerpertaineth  to  our  faluation,  or  which  was  neceffary 
 for  vs  to  know,  thofe  things  (as  Mediator)  he  did  fully 
 and  faithfully  difp^nfe,  euen  as  he  had  receiued  them  of 
 the  Father. 
 
 Thirdly,  Heteachethvs  Familiarly:  Though  he  be  a 
 profound  and  learned  Preacher,  yet  hee  conceales  Art, 
 and  hides  his  learning ;  teaching  vs  as  wee  are  able 
 to  beare  by  Comparifons,  fimilit tides,  &c.  yea  as  a  mo- 
 ther herchilde  at  home,  Cant.  8.2.  fo  hee  will  teach 
 his. 
 
 Fourthly,  He  teacheth  Compajfionatelj  :  with  maruel- 
 Iou>  great  tend ernelTe,  befeeching  vs,  pittying  vs,  wee- 
 ping ouervs  as  he  did  many  times  ouer  the  lewes :  Oh 
 Ierujalem  lerufalem,  oh  that  thou  hadtt  kpowne,  eh  that  thou 
 woutti  /earne ;  he  considers  our  nature  and  mould,and  fits 
 himfelfe  to  it.  He  will  by  no  meanes  breake  a  bruifedreed, 
 nor  quench  fmoaking  flax.  Hee  feeds  hieflocke  like  afiep- 
 heard,  hee  ml/  gather  his  Umbes  with  his  arme^  and  carrie 
 jheminhisbofome,  and  doth  gent  Ij  le  ode  thofe  that  are  with 
 )o*»g. 
 
 Fiftly,  He  teacheth  Comfortably  :  Hee  ipeaketh  com- 
 fortable things ;  Peace  to  his peop/ei  Pfil.$$.8.  the  gospel/ 
 to  the  poore>  deliuerance  to  captiuesy  recovering  fight  to  the 
 blind,  Luke  4. 1 85ip.  he  comes  with  the  Oliue  branch  of 
 peace  in  his  mouth.  A  true  Bar- Jonah,  the  Sonne  offonfo- 
 Ution, 
 
 Sixtly,  He  taught  and  fbftill  teacheth  his  Effetlnal/y  : 
 He  will  engraue  his  words  in  the  ftefhly  tables  of  otit heart j3 
 2  Or.3.3.  yea  though  our  hearts  were  dead  within  vs.,yet 
 he  will  make  them  line,  M*  5.25.  other  Miniflrers  may 
 require  goodnefTe,but  cannot  make  vsgoodjhe  can  as  weil 
 make  vs  fo,as  will  vs  to  be  fb. 
 
 Oh  how  happy  they  then  that  be  vnder  his  Charge,  as 
 alltheElecl  are,  of  what  Country,  Condition,  Age,  or 
 Sex,  foeuer  ?  he  hath  notas  other  Minifters  haue  particu- 
 
 Bo t  one 
 Heft 
 
 77 
 
 lar  charges,  all  Pariflies  are  within  his  Charge 
 
 3.  Familiarly. 
 
 4  Compaffio* 
 nalely, 
 
 Luke  19. 
 Pfai.103. 
 
 Efay40,nfc 
 
 $ -Comfortably. 
 
 6>Effefluaity, 
 
 Iohn  17, 
 Efay  <4. 
 Iet.51.j4. 
 I0I1  10,2c. 
 
78 
 
 Text. 
 
 An    Exposition 
 
 of    the 
 
 DoBrinc. 
 Ckrlfl  teacbin^ 
 mufl  b*  heard, 
 Dcm.iS.ig.i? 
 
 Eieft  vnder  heauen  but  is  of  his  Fiockc  and  Cure :  And 
 thofc  he  will  not  loofe,  but  feede  andnourifh  to  life  eter- 
 nall ;  onely  our  duty  the  next  point  will  (hew. 
 
 Heare  him]  From  whofe  example  we  take  vp  this  In- 
 ftruftion : 
 
 To  heare Qhrifl^hen  he  teacheth  :  He  fpeaking  /hould 
 be  heard,  A4atth.ij.$.  God  from  heauen  by  an  audible 
 voice  calieth  the  Church  to  a  dependance  „vpon  the  words 
 of  his  mouth,  Heare  him  (faith  God)  cuen  this  mybelo- 
 ued  Sonne,  whom  I  haue  now  infralled  into  his  oiiice,and 
 worke  of  mediation  and  miniftery  :  feeke  from  his  mouth 
 for  the  doctrine  of  fahntion,  depend  wholly  vpon  him, 
 hearken  to  his  voice  fpeaking.  Hereto  tends'that  Caueat 
 of  "Tanly  Heb.  13.2?.  See  that  yon  refufe  not  him  that  fpea- 
 keth,  who  was  that?  Why,  Ieftts  the  ^Mediator  of  the 
 new  Covenant,   of  whom  hee  (pake  in  the  verfe  fore- 
 
 going. 
 
 AnhbatbyAU 
 
 Efter4.iS. 
 2  Kings  I  8.H 
 Afts  13*6.7. 
 aKing.4ac.Ii 
 Luk.10.^9. 
 Mat.ai.p. 
 
 Reaf.t. 
 H?e  baib  the 
 wordi  oj cumall 
 life. 
 
 For  better  opening,  and  more  profitable  explaining  of 
 
 jrfre  point ;  Confider  wee  thefe  Particulars  :  Firft,  who 
 
 muft  heare  him;    Secondly,  why  wee  mufl:  heare  him  ; 
 
 Thirdly,  where  we  muft  heare  him ;   Fourthly,  how  wee 
 
 muft  heare  him. 
 
 For  the  firft,  It  is  a  duty  impofed  vpon  all ;  Hee  that 
 hath  an  Sate  to  heare  muff  hearty  whether  hee  bee  lerv  or 
 gentile,  lohn  8. 47.  &  \o.\6.  Alatth.13.  43.  ReneLi.j. 
 11.17.  In  Particular,  Kings  muft  heare  him,  zsDamd 
 did ;  Queenes,  as  Efter  did  ;  Noblemen,  as  Obadiah  did  • 
 Gentlemen, as  Sergius  Paulus did;  Yeomen,  as  f/i/bahis 
 hoaft  did ;  Labourers,  as  Apollos  did  ;  Women,  as  Mary 
 did;  Children,  as  thofe  who  cryed  Hofawadid.  In  a 
 word,* all  fuch  as  hope  to  haue  a  part  in  his  blood,  muft  at- 
 tend vnto  his  voice. 
 
 Next  the  Reafons  would  bee  giuen,  why  wee  muft 
 heare,    and   (o  Firft,  becaufe  hee  onely  hath  the  words 
 
 ofcternall  life,  I  oh. 6,  66.    his  words  onely  are  life  and 
 fpirit,  till  wee  heare  him  wee  abide  in  death,  2  Tim. 
 1. 10. 
 
 Secondly, 
 
 * 
 
Parabi  e  of  the  lost  Sheep. 
 
 Secondly,the  Holy  Ghoft  maketh  it  a  markc  ofa  {heep 
 of  Chrift  to  heare  his  voice,  loh.  10.27.  aiK^  gIl*2th  it  for  a 
 teftimoniethat  we  are  of  God,  iFwq  be  willing  to  heare, 
 and  the  contrary  for  a  fign  e  of  a  reprobate,  lohn  8.47.  Alfo 
 it  proues  vs  to  be  of  Chrifts  kindred,  Luke  8.  ^o.  which 
 ftands  vs  much  in" hand  ;  for  no  comming  into  heauen  for 
 any,  that  cannot  reckon  their  pedigree  from  Chrift,  as 
 there  was  no  comming  into  the  Temple  for  any  Prieft 
 who  could  not  count  his  Genealogie  from  ^dam. 
 
 Thirdly,  It  is  neceflary  that  we  fhould  heare  him,  if  we 
 confider  our  ownblindneflTe  and  ignorance  in  the  things  of 
 God,  our  pronenefle  to  error,  herefies;  our  aptnefte  to 
 fcduelion  and  delufton.  Now  feeing  God  h3th  in  mercy 
 fent  him  to  prefeme  vs  from  thefe  euills,  our  vnthankfal- 
 neffe  muft  be  great  and  deteftable,  if  we  turne  away  our 
 eare  from  hearing  of  him. 
 
 Fourthly,  Heauie  vengeance  abides  fuch  as  refufe  to 
 heare,  AUs  3.2? .  Ettery  one  that  mil  not  hsare  that  Prophet y 
 fhallbe  cat  off*  Yea  foarer  Iudgement  abides  thofe  tkat  de- 
 fpife  him,  then  befell  the  Ifraelites  that  deipifed.  Alofet 
 fpeaking,  H<f£.i2.2$.  Now  whofe  eares  tingle  not  to 
 reade  of  Gods  wrath  on  them  for  their  obftinacie  ?  and  is 
 it  like  that  they  ftiould  be  fo  feuerely  plagued  that  deipi- 
 fed the  feruant,  and  not  they  much  more  who  defpife  the 
 Sonne,  in  turning  away  the  eare  from  him  ?  Thefe  are  the 
 Reafbns. 
 
 Thirdly,  If  wee  would  know  where  we  muft  heare 
 him?  I  Anfwer  :  in  his  Houfe  efpecially  :  Hrft,  in 
 his  Materia/1  Temple,  fpeaking  to  vs  in  his  Word  2nd 
 Sacraments,  by  his  Ministers,  calling  to  Repentance 
 and  Obedience ,  Cant.  1.7. 8.  there  hee  exercifeth 
 his  prophefying,  and  feeds  his  kids  belides  the  fliep-J 
 h cards  tents. 
 
 Secondly,  Speaking  to  his,  In  his  Spiritual  I Temple,  we 
 muft  heare  him.  When  by  inward  Inlpirations  and  hea^ 
 uenly  motions,  he  ftirreth  vs  vp  to  holy  duties :  when  he 
 comforts,  confirmes,  pedwades,  let  vs  giue  an  eare.  This 
 
 is 
 
 _7g 
 
 Reaf.2. 
 
 It  is  a  marine  of 
 ajheepe  ofcbri-i 
 
 Reafr. 
 We  are  blinde 
 ana  ignorant  in 
 the  ih'wa  of 
 Gal 
 
 Reaf^ 
 Danger  u  great 
 ifmdoem 
 heare. 
 
 Hehto  be  beard t 
 in  hit  Temple.    I 
 
8o 
 
 Cant.5  2, 
 &1.8. 
 
 Azdfo  to  be 
 heard  <u  to  U 
 obeyed. 
 
 Vfei. 
 
 Such  rcprcued 
 as  beare 
 i  „7be  voice  of 
 the  Church  be- 
 I  fare  Cbriils. 
 
 An    Exposition    of    the 
 
 is  that  knocking  at  the  dor e  fpoken  of,  Reael.^.io.  now  if 
 any  man  (faith  Chrift)  will  heare  my  voice  and  open  the 
 doore,  I  willcome.  into  him  and fup  with  himy  and  hee  with 
 mee. 
 
 Laftly,  How  we  muft  heare  him  would  be  taken  notice 
 of:  And  that  in  a  word  is,  fb  to  heare  him  as  to  Follow  him, 
 John  IO.  27.  my  (b<epe  heare  my  voice  and  follow  me  :  They 
 frame  all  things  after  the  prescript  example  of  the  Shep- 
 heard,  vpon  whom  they  alone  depend.  This  is  to  heare 
 not  with  the  cares  of  the  body  onely,  (for  fodid  thefe 
 wretched  Pharifecs  as  well  as  Publicans)  but  with  the 
 cares  of  the  w/Wf  alio,  obferuing  and  doing  all  things  that 
 he  commands,  Matth.zS.io.  And  thus  when  we  Repent 
 and  beleeue  the  Gojpell  we  heare  him,  for.  this  was  the 
 Sum  ofhis  preaching,  Matth.q.ij.  lohn  n.76.  So  when 
 we  become  me  eke  and  lowly  ^  taking  vp  the  Crofle  quietly, 
 and  patiently,  we  heare  him;  who  in  a  fpeciall  manner 
 hath  commended  that  leflbn  to  vs,  Afatth.11.29.  Alio 
 when  we  Lone  one  another;  Hee  gaue  a  fpeciall  charge 
 .concerning  this,  willing  vs  toapproue  our  felues  for  his 
 hereby,  lohni$.  &  19.12.  1  lohn  2.23.  now  when  we 
 doe  thus,  then  we  heare  him.  The  like  I  might  fay  of 
 other  duties  enioyned  vs  from  his  mouth  :  But  I  come  to 
 the  Vfe. 
 
 And  firft,diuers  are  to  be  Reproued  as  heare  him  not:  As 
 1 .  Papifts,  who  are  willing  to  lend  an  care  to  the  voice 
 ofthe  (fhnrch  :  Traditions,  Reuelations,  falfe  Miracles ; 
 yea  to  Antichrift  himfelfe  ;  b*it  to  this  Prophet  they  will 
 giue  no  heed.  What  the  Church  faith  (I  will  not  lay  what 
 Church)  that  they  will  hearken  to,  and  beleeue;  euenin 
 thofe"  things  wherein  the  Scripture  (the  voice  of  Chrift) 
 giues  no  teftimony  to  it  at  ail :  but  let  the  Scripture  teach 
 anything,  though  neuer  fo  plainly  and  clearcly,  that  they 
 will  not  receiue  vnleffe  it  haue  the  teftimony  of  the 
 Church.  The  Church  we  denie  not  is  to  be  heard  as  the 
 Spoufe  of  Chrift:  Her  teftimony  doth  flrft  encline  vs  to 
 thinke  that  the  Scripture  is  Gods  Word,    and  make  vs 
 
 willing 
 
Parable    of    the    lost    Shee 
 
 8i 
 
 but  after  we  by  hea- 
 
 willing  both  to  heare  and  jreade  it± 
 ring  and  reading  of  it,  attaine  to  further  certainty  and  a  du- 
 rance ;  God  himfelfefpeaking  to  vs  in  the  Scriptures,  and 
 that  Co  clearely,  as  that  the  faith  full  are  vndoubtedly  afiu- 
 red  it  is  hec  that  fpeaketh  in  them,  and  to  him,  they  efpe- 
 cially  giueeareas  to  theonely  Mailer  and  Doctor  of  his 
 Church. 
 
 Secondly,  Atheis1s,  thefe  lend  an  care  to  Carnallreafoa  2,  Carza 
 zn&flcfhly  wifedome :  Scripture  will  not  feme  their  turne, 
 th ey mud  heare  Reafon.  I  deny  not  but  aChriftian  may 
 defire  to  know  thercafbn  of  that  he  holds  and  heares :  For 
 euery  one  is  bound  to  anfwer  them  that  demand  a  reafon  of 
 him  of  the  hope  that  is  in  him,  1  /Vf.3.15.  neither  is  the 
 Virgin  Mary  blamed  for  asking,  How  can  this  thing  beey 
 £#£1.34.  prouidedthatit  be  with  a  defire  to  be  further 
 confirmed  in  the  truth,  and  with  a  Refolution  to  yeeld  to 
 that  ReafbnGod  hath  reuealed  in  his  Word.  But  for  a 
 mail  to  giue  himfeife  liberty  to  cauill,  and  oppofe  fuch 
 truths  as  are  clearely  reuealed  in  the  Scripture,  hol- 
 ding it  a  high  point  of  folly  to  beleeue  fuch  things  as 
 bee  abouc  the  ordinary  courfe  of  nature,  and  vnto  which 
 reafon  cannot  attaine,  it  is  a  damnable  and  deteftable 
 finne. 
 
 Thirdly,  Carnal  Proteflants,  who  hearken  to  Laves  of]  ijbe  Uwes  of 
 men  1  the  voice  oC  Profit  ,1*1  eafure,  Carna// Friends,  and  to     men.andvoutt! 
 the  yoice  of  the  Serpent  in  all  thefc,perfwading  to  tafte  of 
 the  forbidden  fruit;   no  whit  regarding  the  voice  of 
 Chriftjbc  it  neuer  foloud,perfwading  tothe  contrary:  But 
 the  ApofUes  thought  it  .fitter  to  obey  God  then  men,  4&s 
 $.79.zndHierom  piitonthisrefblution^that  if  father  or  mo. 
 ther  or  child  ftood  in  his  way  to  hinder  him  from  Chrift, 
 he  would  trample  ouer  them,  rather  then  to  be  kept  from 
 hisSauiour.    The  voice  of  thefe  things  fliould  no  more' 
 keepe  vs  from  hearing  Chrift,  and  following  him,  then 
 
 did  the  bowing,  and  crying  of  the  calues  of  th-fe  two 
 milch  kine,  which  did  carry  the  Arke  of  the  Lord  to  Beth- 
 ^fhemefh,  hinder  them. 
 
 A 
 
 1  Satr.6.1©, 
 
82 
 Vfc  2. 
 
 , 
 
 An    Exposition    of    th 
 
 Text. 
 
 Verfe  2. 
 Pkarifeesa 
 nameofSeft, 
 what  their  em- 
 ployment. 
 Luk.11.45. 
 
 A  fecond  Vfe  is  to  flir  vs  vp  To  to  hearken  to  the  voice 
 of  Chrift,  as  that  we  cleaue  to  the  Councells,  Reproofes, 
 Doctrines  and  Exhortations,  deliuered  to  vs  in  the  execu- 
 tion of  his  office,  fohn6.62.  receiuing  the  truth  with  all 
 full  AiTurance,  Heb.1.6.  a  Tet.i.i?.  And  that  wee  may 
 truly  profit  by  his  preaching,  fee  that  we  bring  broken 
 hearts  and  poorefpirits  with  vs,for  to  thefedoth  he  looke 
 efpeeially,  lf*j6o*\.  Thefe  hee  doth  delight  to  teach. 
 Call  we  alfo  vpon  others,  whofc  conueriion  we  doe  defire, 
 
 I  that  they  would  goc  vpvnto  his  houfe  to  heare,  Ifayi^. 
 So  did  the  woman  of  Samaria  call  vpon  her  neighbours, 
 Iohnq.^o.  And  Elkanah  his  family,  1  Sam.  1.11  .  And  Cor* 
 mHhs  his  kinfmen,  and  fpeciall  friends,  »A&s  £0.24.  there 
 is  a  maruellous  power  in  Ch rifts  voice,  topreuaile  with 
 theheartof  man.   Saul  fent  meflfengers  to  Naioh  to  lay 
 hold  onDauid ;  Godlaies  hold  on  them,and turnes  them 
 from  Executioners  to  Prophets,  We  know  not  how  God 
 may  worke  while  we  bring  them  to  the  houfe  of  God. 
 Many  a  one  hath  come  to  Church  to  carpe,  and  fcofife, 
 to  fleepe  or  gaze,  that  hath  returned  a  Conuert  home.  Let 
 it  therefore  be  the  chiefe  care  of  a  Chriftian,  to  plant  him 
 and  his,  where  Gods  ordinances  may  be  enioyd,  Pfal.in.q. 
 And  let  Parents  take  heed  how  they  place  their  children 
 in  feruice  or  in  marriage.  It  is-often  feene,  that  they  of  ail 
 othcrproue  mod  vngratious  who  haue  had  beft  educati- 
 on, when  once  they  loofc  the  benefit  of  a  'powerfull 
 Miniftery.     And  fo  much  for  this  Doclrine  :   It  fol- 
 io wetht    * 
 
 And  the  Pharifees  and  Scribes  murmured  faying  this  man 
 receiueth  finncrs  and  eateth  mth  them~] 
 
 Pharifees']  It  was  a  name  of  SeEh,  fo  faith  Saint  7>aul  • 
 The  tSV#  of  the  Pharifees,  AB.i6^*  Their  employment 
 was  expounding  and  interpreting  of  the  law:  Saint  Paul 
 calls  them  in  the  place  before  quoted,  <£*fifa*.ti*i  £n*m  the 
 moft  exquifite  Seel.  They  were  of  chiefe  repute, and  coun- 
 ted the  Profoundeft  Doctors.  When  thefe  Lectured,  the 
 people  were  wont  to  fay,  The  wife  expound  to  day 
 
 Touching 
 
Parable     of    thb    lost   Sheep. 
 
 Touching  their  Originall,  thus  we  reade.     There  were 
 intheoldlewim.  Church,  before  the  times  of  Hafmoyi&i% 
 two  kinds  of  Dogmatists  >  holding  differing  opinions  and 
 conceits  about  Gods  Seruice  ;  the  one  accepting  the  writ- 
 tenlaw ;  the  other  Tradition  or  the  Addition  to  the  law, 
 thinking  it  fmall  thankc  to  do?  onely  what  was  bidden, 
 vnleffe  they  did  fupererrogate  ofGod,  by  doing  more  then 
 was  commanded.  Yet  at  the  firft  thefe  bcth  pleafed  them- 
 felues,  and  did  not  by  oppofition  of  Science,  difpleafe  each 
 other;  difagreeing  in  opinion,  they  yet  agreed  in  Affecti- 
 on. Now  (faith  Scaliger)  as  long  as  Supererrogationontly 
 was  vfed,  there  was  no  Sect  in  Gods  people  ;  but  when 
 thefe  voluntary  feruices  were  brought  into  Cannonss  and 
 committed  to  writing,  and  fo  that  which  was  before 
 Arbitrary  became  Neceffary ;   then  arofe  many  doubts, 
 difputations,  and  queftions  growing  and  fucceeding  daily: 
 And  two  Seels  differing  in  opinion  fprungvp;  the  one  ad- 
 mitting onely  the  written  law  of  Mofesythc  other  the  Tra- 
 ditions, Interpretations,  and  Expofitions  of  their  Rabbines^ 
 and  thefe  were  called  Pharifees. 
 .  Concerning  the  Etymologic,  of  the  name,  there  are  fun- 
 drie  opinions,  bygenerall  confent  (though  it  might  ad- 
 mit of  other  probable  deriuations)  it  is  fetcht  from  Sepa- 
 ration, by  the  Greekes  they  were  termed  apa^<ry.ivoh  wee 
 may  En^li^thcm  Separatisms. 
 
 The  Particulars  from  which  they  feparated  themfelues, 
 were  thefe ;  Firft,  from  commerce  with  other  people,  not 
 onely  of  different  Pveligion  (for  to  conuerfe  with  fuch, 
 they  counted  a  thing  abominable,  and  hee  that  did  eate  a 
 Samaritans  bread  was  with  them,as  he  that  did  eate  fwines 
 iiefh)  but  from  their  owne  vulgar  alfo,  with  whom  no  fa- 
 miliarity might  be  fuffered.  Thofe  they  called  The  people 
 of  the  earth,  and  when  they  fpake  ofthem,  they  would 
 fpcake  ofthem  with  great  contempt  and  fcorne,  as  we  fee, 
 hhn  7.4p«  Thi*  people  who  know  not  the  law  are  accurfed^vA 
 all  but  themfelues  by  way  of  diigrace  they  called  0 ther 
 men.     Of  fuch  as  thefe   the  Prophet    Efaj  fpeaketh, 
 
 G "  t  h  ey 
 
 s* 
 
 hicrspot  JSimpSrt 
 
 Their  crigin'aU* 
 lf.Scal.clwb. 
 tnhxr* 
 
 The  Etymekgie 
 of  the  name. 
 
 The  Vxtthulm 
 from  which  they 
 [eparattd ; 
 i.Fremtcm> 
 mercemtb  other] 
 people. 
 
 Arm  meatj'm 
 Euang.  Mattzi, 
 Luk  i  8, 
 
84 
 
 2,I.i  their  Ha* 
 bits. 
 
 defies  populi 
 terr*  conculca- 
 tio  PkarifaMuw* 
 $%Te  an  extraor 
 d'marjfanUityof 
 life  in  outward 
 
 Mark.7-3  4* 
 
 Luk.7,39. 
 
 Matth  I5*a« 
 
 Drujiui  pt*f. 
 Mattfai  5.i» 
 addend. 
 
 Scribes  a  name 
 
 of  Ofae. 
 
 y/bo  were 
 
 Scribes. 
 
 2  Chion:24i 
 
 II. 
 
 Matth.M- 
 
 Luk.5.17. 
 
 &  7'3°* 
 Ezra  7.6. 
 
 N 
 
 Exposition    of    the 
 
 they  cry  Stand  apart  >    come  not  neere  mee^    I  am  holier 
 
 then  thott. 
 
 Secondly,  They  Separated  in  their  Habit  y  hairing  a  pe- 
 culiar fort  of  Apparreli  which  they  vied,  different  from 
 thecloathes  of  common  people,  and  whereby  they  were 
 diftinguiftied  from  others  :  Hence  it  was  vfually  {aid  ' 
 amongft  them  in  a  common  Prouerbe  :  The  Cloathes 
 of  the  people  of  the  earth  y  are  the  footsloo/e  of  the  Pha- 
 rifees*  • 
 
 Thirdly,  They  Separated  (at  lead  in  fliew)  to  an  extra- 
 ordinary clearinejfe  and  fantlitie  of  life  aboue  others,  Luke 
 18.11.  Cjod  1  thanke  thee  lam  not  as  other  men  are,  Extor- 
 tioners, Vniuft,  Adulterers,  &c.  Cups,  Pors,  Platters,*  and 
 themfelues  they  wafhed  often.  Had  they  beene  abroad, 
 leaftthey  friould  haue beene  touched  by  any  $nner(  which 
 they  iudged  a  kinde  of  Pollution,)  they  would  fcoure 
 themfelues  at  their  rcturne,  and  not  eate  before  they  had 
 wafiied,  iudging  it  to  be  a  greater  finneto  eate  with  yn- 
 wafhen  hands,  then  to  commit  Fornication.  This  they 
 held  to  be  a  matter  of  fuch  importance,  as  that  they  taught 
 theirDifciples,  if  in  cafe  they  iriould  come  to  fbme  water, 
 but  not  enough  both  to  wafh  and  drinke,  they  fhould  ra- 
 ther chufe  to  wafh  then  drinke,  though  they*  dyed  with 
 thirft.Thus  we  fee  what  thefe  Pharifees  were,and  whence. 
 Next  for  the  Scribes. 
 
 Scribes']  This  was  a  nameoftfj^,  and  more  Ancient  : 
 Itwasgiuento  two  forts  of  men,  fome  VopnUr^  others 
 Legally  fome  meer.ely  Laicks;  others  Clergy  men.  The 
 one  fort  were  Secretaries,  Recorders,  Notaries;  atten- 
 ding either  on  the  King,  or  clfe  were  employed  in  publike 
 Courts  and  Confiftories.  Thefe  are  not  heere  meant.  The 
 other  fort,  were  Doclors  of  the  law  of  God ;  wbofe  Of- 
 fice was  to  write,  reade,  and  expound  the  fame  vntothe 
 people  :  fuch  a  one  was  Ezra,  and  fuch  were  thofe  wee 
 reade  of,  /*r.8.8.  Thefe  ioyned  themfelues  to  the  Phari- 
 fees, as  the  purer  Ie  wes,  and  differed  not  from  them  in  at- 
 tire and  faftiion.    The  chiefe  difference  betwixt  them,-  lay 
 
 herein, 
 
Pa 
 
 RABLE     OF     THE      LOST 
 
 Sh 
 
 EBP 
 
 herein ;  the  one  fort  in  their  preachings  preffed  Traditions, 
 the  other  fort  claue  to  the  Written  Word,  whence  they 
 were  termed  Text -men,  or  Matters  of  the  Text.  In  a 
 word,  the  Pharifee  bare  moft  fway  amongft  the  people, 
 and  exceld  for  Piety,  but  the  Doclors  amongft  the  Scribes 
 exceld  for  Learning.  With  admiration  of  both  forts, 
 were  the  poore  Iewes  fo  taken,  as  that  they  were  perfwa- 
 ded,  if  but  two  men  fliould  goe  to  heaucn,  one  would  be  a 
 Tbarifee^ and the  other a  Scribe, thefe 
 
 Murmured"]  Cfrlurmuring  is  a  finnc,  betwixt  fccret 
 backbiting  and  open  rayling ;  A  fmothered  malice  which 
 can  neither  vtterly  be  concealed,  nor  dare  openly  be  ven- 
 ted. It  is  either  againft  Qod  or  Man  :  Againft  God,  fo  it 
 is  That  grutchingand  dif content  ofminde,  whereby  wee  are 
 dijp leafed  with  Gods  difpenfation  and  dealing,  1  fir.jo.io. 
 Againft  Man,  fo  it  is  $si 'fccret  grtttching  of  our  brother, 
 clofely  feeding  their  discredit,  whifpcring  againft  them  what- 
 fatter  ettillthey  can  deuife.  Thus  did  thefe  learned  Rabbines, 
 euery  whcre.murmur  againft  Chriftandhis  Difciples,  feed- 
 ing multitudes  daily  flocking  after  them  and  falling  to 
 them.  ,:. 
 
 Jim  man]  In  the  word  «™,  there  is  great  Emphafis 
 (aswellnoteth  aiudicious  Expofkor  on  the  Text)  it  is  as 
 much  as  if  they  fhould  haue  faid  this  great  Doctor  and  ho- 
 ly man,  who  requireth  and  profefleth  fuch  fancTimony  of 
 life,  euen  this  fame  man. 
 
 Receiueth  Sinners  and  eateth  with  them]  For  as  I  before 
 I  noted,  they  held  it  to  be  a  kinde  of  pollution  to  bee  tou- 
 ched by  fuch ;  therefore  they  concluded  he  was  fuch  a 
 one  himfelfe,as  the  company  was  with  whom  he  was  con- 
 uerfant.  Thus  hauing  cleared  the  words,  and  found  the 
 fenfe,  wecoKietoobfemation  from  each  part,  according 
 as  in  the  beginning  we  haue  deuided  them.  And  firft  for 
 the  Parties  accufing  our  Sauiour,  who  were. 
 
 The  Pharifees  and  Scribes]  Thofe  Sopoi  wife  men  (A 
 title  either  arrogated  by  them,  orelfe  by  the  people  ap- 
 propriated to  them,  from  an  opinion  of  their  extra  ordina- 
 
 G  2  rie 
 
 85 
 
 ■ 
 
 Druf.de  trib. 
 
 Text. 
 
 Mumumg 
 what,  ami  the 
 Kinds, 
 
 Text. 
 Arctlui  in  foe. 
 
86 
 
 An    Expo- sit  i 
 
 ON      OF       THE 
 
 (Do8r$ze. 
 
 The  learmd(l 
 D»fl9rs  not  euct 
 thetvife(lme;h 
 
 Reaf.V. 
 Humane  lear- 
 ning is  not  the 
 pripsrinflrumat 
 cffpirifuaU  di{- 
 cernwg, 
 
 Retfz. 
 God  in  iufi 
 wdgementpu* 
 mjbetb  their 
 Prtd^Enu:f9     . 
 and  haired  of* 
 ths  truth, 
 
 i  Cor. i.2$, 
 
 rie  learning.  Thefe  were  the  men,  who  out  of  their  deepe 
 reputed  iudgement,  would  call  a  foule  aiperfion  vpon  the 
 Sonne  of  G  od  for  this  worke  of  mercy.  So  then  we  may 
 hence  inferre : 
 
 The  learnedfl  Clarkes  are  not  dwaies  the  wife  ft  men. 
 Sound  grace  doth  not  euer  accompany  great  learning  5  we 
 reade,  Luke 7.29,50.  that  when  Chrift  preached,  the 
 common  people  that  heard  him  and  the  Publicans,iu{tified 
 God,  and  were  baptized  with  Johns  baptinne  ;  but  the 
 Pharifees  and  Lawyers  reiecled  the  councell  of  God  a- 
 mongft  themfelues,  and  were  not  baptized,  fo  lohn  7  48. 
 thofe  learned  Dofrors  who  boafted  of  their  knowledge 
 yetprofefTed  that  none  of  them,  nor  any  Ruler  beleeued  on 
 thrift,  fo  1  Pet.  2.7.  we  reade  of  the  builders,  that  they  re- 
 fuse the  corner  ftone,  i.e.  Learned  men,fuchasare  of  great 
 note  in  the  Church,  as  the  Scribes  and  ^Pharifees  were,fuch 
 as  are  Matter  Builders,  and  profeffe  eminent  places,  prime 
 men  in  managing  the  affaires  of  the  Church  :  thefe 'may 
 difallow and  oppofe  Chrift  and  his  truth  :  thefe  maybe 
 deceiued  and  that  in  Capite,  lob  32.9.  we  haue  it  in  plaine 
 termes,  Cjreat  men  are  not  alwaies  rvifi3  neither  doe  the  aged 
 vnderftand  iudgement>  faith  Elihu.. 
 
 The  Reafons  may  be ;  Firft,  becaufe  Humane  Learning 
 is  not  the  proper  infrnment  of~fpiritua//  difcerning ;  It 
 is  thefpirit  of  God  whereby  alone,  the  darkc  minde  of 
 man  is  illuminated  to  vnderftand  the  things  that  are  of 
 God.  And  this  is  the  reafon  the  Apoftle  renders, 
 I  Cor*  2.  14. 
 
 Secondly,  This  often  happeneth  through  the  iuft  judge- 
 ment of  God  vpon  fiich  as  are  learned ;  punifhmg  thereby, 
 Firft,  their  Pride,  with  which  they  are  often  puffed  vTp, 
 l  Cor.S.i.  fo  as  that  in  the  ouer-weening  conceit  of  their 
 owne  excelleneieSjthey  grow  to  conterrme  others,  (as  thek: 
 Pharifees  did)  and  which  is  worfe,  to  defpife  the-fiarpli- 
 city  of  the  Scriptures,  efteemingit  no  better  then  foolifh- 
 nefTe.  Whence  arifeth  a  neglect  of  the  meanes  by  God  or- 
 dained for  obtaining  grace,  and  a  laying  afide  the  ftudy  of 
 
 the 
 
Parable  of  the  lost  Shbep. 
 
 the  Scriptures, which  alone  are  furlicient  to  make  men  wife 
 vnto  faluation  :  noaiaiucllthen,ifGod  withhold  his  gifts 
 fipm  thole  who  doecontemne  them. 
 
 Secondly,  Their  Extiie,  arifing  from  the  former,  Cf  <f/.?. 
 26.  they  thinke  themfelucs  fo  worthy,  as  that  they  enuie 
 all  other  that  feemes  to  eclipfe  their  glory.  We  fee  it  in 
 thefe  PharifeeSj  they  fret  at  the  credit  and  fame  of  Chrift ; 
 all  the  world  follow  after  him,  which  they  cannot 
 brooke.  And  as  it  was  with  them,  fo  with  other  in  like 
 fort. 
 
 Thirdly,  Their  vilfieff  hatred  ef  the  trytb,  arifing  from 
 their  Enuie ;  So  farre  doth  that  carry  many  learned  men 
 oftentimes  as  that  they  fall  into  a  loathing  not  onely  of 
 the  veffell  but  of  the  liquor  that  is  ink-;  So  was  it  with 
 thofe  learned  Rabbines^it  boare  fuch  a  iway  in  their  hearts, 
 as  that  it  brought  them  in  the  end  to  fall  into  the  finne  vn- 
 pardonable,  wilfully  and  malitioufly  to  defpight  the  fpirit 
 of  grace.  Thefe  things  confidered,  wee  need  not  wonder 
 if  God  fbgiue  them  vp,  as  that  hauirig  eyes,  yet  they  can- 
 not fee,  nor  vnderftand  :  As  we  fee  in  fome  of  thefe  Pha- 
 rifees,  who  could  not  apply  what  themfelues  fpoke,we  fee 
 it  in  that  particular  paffage,  ^^.2.4,5.  they  being  as- 
 ked by  Herod  concerning  theMefHah,  could  anfwer  di- 
 rectly out  of  Scriptures,  and  giue  fuch  fignesof  him  as  did 
 euidently  agree  vnto  him.  And  yet  thefe  learned  Doctors 
 were  fo  infatuated,  that  when  they  fee  the  man  to  whom 
 their  owne  fignes  agree,  yet  they  reiecT:  him,  and  will 
 none  of  him.  And  thus  much  for  the  confirmation  of  this 
 docT  me.  Now  for  Application. 
 
 Firft,  This  ouerthrowes  a  Popifh  plea,  often  vfed  by  ! 
 Papifts  vnto  the  Ignorant.  Our  Religion  fay  they  cannot 
 be,  and  their  Religion  cannot  but  be  the  true,  becaufe  the 
 one  hath  beene  oppofed,  and  the  other  fo  long  maintained 
 by  fo  many  Popes,  Cardinalls,  and  Doctors,  who  haue  ex-4 
 celled  in  learning .  An  Argument  not  much  vnlike  that, 
 wherewith  the  Iewifh  Doctors  oppofed  Chrift;  For  was 
 not  this  their  grand  re af on  they  vied  againft  him  ?  Doe  \ 
 
 G   3  any  > 
 
 87 
 
 Vfi. 
 
 ^  Pep  Jb  pica 
 
 No  good  sfrgu* 
 meat  to  pr sue 
 
 thth  Religion  to 
 be  true  ft,  becaufe 
 profejfed  by  grca* 
 te(i  Claris. 
 John  7. 4  8,49* 
 
88 
 
 An    Exposition    of     the 
 
 Tatmmmaxl 
 misfujttnoflri, 
 'mLcmribuiVA' 
 
 mis  veflr'h 
 
 Any  of  (be  Knlers  or  Pharifees  beleeue  in  him  ?  bat  thii  people 
 who  know  nottheLtiv  are  cftrfed.  The  like  reafbn  is  brought 
 to  proueour  Religion  not  to  be  the  true  Religion ;  Why  ? 
 Doe  Kings,  or  great  men  j  Do  Doflors  or  learned  Fathers 
 of  the  Church  beleeue  fo  ?  If  then  the  former  Argument 
 wereweake  to  proue  what  they  went  about,  this  latter 
 cannot  be  offeree. 
 
 But  that  we  be  not  deluded  with  fuch  friadowes,  we 
 anfwer  more  fully,  and  particularly:  Firft,  that  weere- 
 uerence  and  highly  eft  seme  of  the  Antient  Fathers,  and 
 Doflors  of  the  Church  for  their  great  learning;  and  in- 
 deed giuethem  morerefpeel:  by  many  degrees  then  doe  the 
 Papifts,  who  in  many  points  renounce  their  authority,  and 
 haue  by  their  In-dices  expurgatorij  (whereof  they  haue 
 made  fiue  already,  as  being  neuer  fatisfied  with  the  cor- 
 recting of  them)  altered  and  quite  put  out  many  of  their 
 fentences,and  that  not  onely  out  of  their  prefaces  and  mar- 
 gents,but  of  the  very  Texts  themfelues,as  is  euident  to  the 
 world. 
 
 Secondly,  That  we  are  fo  farre  from  defpifmg  *Antbo- 
 r#/7,~6r  flying  the  triall  of  our  religion  by  the  judgement 
 and  confent  of  the  Churches  Doctors,  (as  Papifts  would 
 make  the  world  beleeue)  as  that  we  challenge  them  in  the 
 maine  controuerfies  to  be  wholly  ours  ;  neither  are  they 
 able  to  bdng  one  Father,  who  liued  within  a  thoufand 
 yeares  after  Chrift,  for  proofe  of diuers  points  of  Doelrin 
 
 taught  by  them,  and  denyed  by  vs ;  As  that  it  is  not  meete 
 and  expedient  to.  haue  the  Scriptures  tranflated  into  the 
 knowne  languages  of  common  people.  That  the  holy 
 Scriptures  may  not  be  indifferently  read  of  ail  men,  no  not 
 ofany  other  then  fuch  as  haue  exprefle  licence  thereunto. 
 That  there  are  fcuen  Sacraments.  That  it  is  vnlawfull  for 
 the  common  people  to  rcceiue  in  both  kinds.  That  a  wo- 
 man may  baptize.  That  k^h*  may  be  giuen  to  Images. 
 ThataPrieftfinnesmoregrieuondy  if  he  marry,  then  if 
 That  he  who  hath  vowed  chaftitie 
 his  vow  by  whoring,  bin 
 onely 
 
 he  keepe  a  whore. 
 is  * 
 
 not  guiltie 
 
 of  breaking 
 
Parable 
 
 OF      THE      LOST     S  KEEP, 
 
 8? 
 
 onely  by  marrying.    That  none  may  determine  a  point 
 of  Faith,    but  the   Pope.    That  the  Bifliops  blefling 
 will  purge  a  man  from  vcniall  finnes.    Thefe  and  diuers  i 
 moe  which  might  be  named,  let  them  fhcw  of  what  Fa- J 
 ther  they  learned  them,  or  ofwhat  Doctor  within  a  thou- 
 fand  yeares  after  Chrift  they  had  them.  * 
 
 Thirdly,That  (notwithftanding  this)wc  are  not  to  hauc  j 
 •the  faith  of  Chrift  in  reipecl  of  perfons,  nor  to  iudgeoH 
 truth  and  falfliood,  by  the  multitude,  grcatnefTe,  and  Tear-  { 
 ning,  of  them  who  are  with  it  or  againft  it.    There  are  j 
 many  great  in  the  world  who  are  yet  of  fmall  account  with  j 
 God  j  very  learned  in  humanity,  who  are  ignorants  in  Di-  j 
 uinity,    Mtitth.n.15.    I thanke  thee  0  father  that  thou\ 
 haft  hid  thefe  things  from  the  wife  and  prudent  of  the  world, 
 and  haft  repealed  themvnto  babes:  God  hath  oftentimes  J 
 difclofed  that  to  a  babe  and  nouice,  which  hath  beene  clo-  jj 
 fed  vp  to  the  moft  wife  and  iudicious.  In  naturall  fpecula-  j 
 tions  the  greateft  wit  and  deepeft  Judgement  carries  it;  but 
 in  the  Reuelations  of  God,  the  fauour  of  his  choice  fwayes 
 all,  not  our  apprehensions ;  therefore  next : 
 
 Be  Admonifhed  in  matters  of Religion,not  to  be  fwayed 
 with  this  inducement,  nor  hated  (as  thoufands  haue  beene) 
 out  of  the  path  ofrignteoufhefle  with  this  Cable.    It  u  the 
 opinion  of  fitch  and  juch  learned  men ;  the  Rulers  and  the 
 Phartfees  doe  thus  or  thus.     Such  a  great  Schollar  is  of  opi- 
 nion, that  Vfury  is  lawfull     And  fuch  a  Doftor,  that 
 quarterly  or  monethly  preaching  is  as  much  as  needs.   And  ] 
 that  weekely  Lectures  bring   prophefie  into  contempt,  j 
 And  fuch  a  Learned  man  giues  liberty  to  his  flocke,  to  ; 
 bowle,  to  fhoote,  to  dance,after  enening  or  morning  pray-  j 
 er  on  the  Sabboth  day.    And  why  fhould  weeftand'fo  j 
 ftriclly  or  preoifely  vpon  it,  feeing  they  allow  it  ? 
 
 For  Anfwer  hereunto,  let  the  Doctrine  in  hand  be  well  j 
 remembred:  The  leamedfl  Claries  are  not  alwaies  thewi-  \ 
 (c$l  men.  Things  are  not  therefore  to  be  belecued, or  done,  \ 
 becaufe  they  are  graced  with  the  authority  .of  fome  great  1 
 ones .:    Seldome  hath  there  beene  any  great  error  in  the  ; 
 
 G  4  Church  | 
 
 Vfei, 
 
<?0 
 
 Magnl  rarb  er- 
 rors nip  ex 
 magna  prgdiere 
 Mgcntjs, 
 
 An    Exposition 
 
 OF      THE 
 
 Church  which  hath  not  beene  the  of-fpring  of  fome  great 
 wit.  Againe,  the  leamsdft  p>$ors,  are  men  fubieflto  in- 
 firmities ;  no  rmnjrpon  earth  hath  his  vmderftanding  per- 
 fect, Chryfojlom?  may  be  tainted  with  an  opinion  otfree 
 »*//,  and  Peters  pri-nxcie.  Origen  maintaine  vmuerfdl  fal- 
 umon  of  m:n  and  duels.  Cyprian  hold  r  eh  apt  nation. 
 zA'tgufttnc  write  doubtfully  about  Purgatory,  and(awhile) 
 hold  confidently,  that  vnlefle  children  receiued  the  Supper 
 of  th e  Lord,  they  could  not  b  i  failed .  Itfjrictd  about  ongi- 
 na*l  (inne  may  faile.  Hi erom  immoderately  ex  toll  virginity 
 aboue  marriage*  Etifebius  be  an  Arrim  and  defend  Peters 
 abuiring  his  Lord.  Luther  may  alio  faile  and  haue  his  error, 
 in  maintaining  Confo*3<intiation.  The  night  of  our  igno- 
 rance while  here  we  Hue  is  not  wholly  fpentmor  the  day  of 
 our  knowledge  wholy  come ;  an.i  this  remaining  igno.- 
 rance  m  the  bell,  bringeth  forth  falfe  opinions,  and  ex- 
 pofkions 
 
 gueSt*  -  But  how  {hall  the  ignorant  be  fettled  i\-\  the  truth,  if  the 
 Hove  the  igM*t  w|fe  an(j  learned  may  thus  miftake  ?  or  who  mav  a  man 
 ^^«{fc^iS4  beleeue> iFoar  learned  Clarkes  may  not  be  beleeued  and 
 \t[  followed  ?  Itmayfeemeto  be  the  iafe ft  courfb  andquie- 
 
 fon&'J 
 
 df.reni 
 
 msn. 
 
 Refp. 
 uTbeteubut 
 
 ens  F^Bgion  a 
 mane  en  he  fa* 
 uedty 
 
 2>TbAttnu!ibc 
 enquired  sifter. 
 
 tefb  way,  to  giue  eare  neither  to  one  nor  other,  but  to  feme 
 God  with  a  good  intent  and  meaning,  and  to  profeffe  one 
 religion  no  more  then  another^  tillthoie  who  be  counted 
 learned  agve:  amongft  thcmfelues. 
 
 Firft,  you  mud:  know,  that  is  a  damnable  conceit,  that 
 man  imybeefau3d  in  any  Religion.  Scripture  teacheth 
 otherwise,  as  that.there  is  but  oneVauh^  Ephcf.q.^.  one 
 way  and  one  gate  to  fife,  AJatth.j  i  ? .  And  God  promlfeth 
 one  heart  and  one  way  to  his  Elecl  whom  he  meanes  to  fane,- 
 /^.  3  2.39. 
 
 Secondly,  It  is  Gods  Command  em  ent,  that  we  fliould 
 ft  and  in  the  waie:^  behold  and  a<^eforthe  old  tv.j,  which  is 
 the  good  way  and  rvalke  therein,  Ier.6. 1 6.  Though  there  be 
 diuers  waies,  and -broad  ones  too-  many  opinions,  and 
 fome  of  them  plaufible,  and  pleafing,  which  mo'ft  take  vp ; 
 yet  we  may  not  be  carelefTe  but  enquire  after  the  truth  : 
 
 As 
 
Parable  cf  the  lost  Sheep 
 
 91 
 
 3  .  All  (be  godify 
 i:atrtcdt  ^gret 
 in  the  make. 
 
 4»The  vnfcund 
 maybsdfcouc- 
 redt 
 
 t*Bfibehrliuii\ 
 
 As  true  Traueiier  doth  when  he  comes  to  diners  turnings, 
 that  he  may  not  goe  out  of  his  way  (as  many  it  may  be  did 
 before  him)  feeing  his  budnefle  is  important,  we  know 
 how  it  is  with  vs  being  ficke,  we  doe  not  neglect  all  phy- 
 ficke  becaufe  there  are  many  coufening  Impofters,and  Em- 
 p  cricks,  who  kill  inftead  of  curing ;  but  this  caufeth  grea-  j 
 ter  care  in  chufing  out  a  Phyfition  skilfull  and  learned  ;  fa 
 (h  ould  it  be  in  this  cafe- 
 
 Thirdiy,  Though  there  bee  many  opinions,  yet  all  the 
 godly  agree  together  in  the  maine  :  In  matters  th  e  know- 
 ledge whereof  is  neceMary  to  faluation,  they  all  agree: 
 lathe  conuincingefthe  vabi  teener  y  and  fuch  careleiTe  pro- 
 feflbrs  as  tny  felfe  art,  we  all  agree,  I  0*14.24. 
 
 Fourthly,  As  for  the  corrupt  judgement  of  fuch  as 
 are  vngodly  (the  wife  and  learned  of  this  world)  afirn- 
 ple  and  (ingle  hearted  Chriftian  may  bee  helped  againft, 
 and  that ; 
 
 Firft,  By  obferuing  the  Lines  of  them,  for  their  fiuics 
 doe  vfually  difconer  them,  Mxtth.j  20.  they  bdn^  not 
 more  vnfound  in  the  Theory  then  in  the  l>raftife%    This 
 rule  the  Apoftic  giues,  Rom.  1 6. 17, 18.    /  befcechyou  bre* 
 thy  en  mark?  them  which  canfe  diuifions  and  offences ,  contrary  • 
 to  the  doftrine  which  jee  haue  learned^  and  avoid  them  :   For 
 they  that  are  fuch  ferns  not  our  Lord  !efns  ChriFi  but  their 
 o-iVKs  bellies ,  #  c.    And  thus  our  Sauiour  in  diners  inftanccs,  ! 
 <JWa!th.2$,dQtc%s  thefe  Pharifees  of  prophanefTe.   When  ! 
 thou  heareft  therefore  the  credit  or  learning  of  any  Diuine  | 
 ipoken  of,  todifcredit  any  truth  of  God;  fee  whether  I 
 they -bee  not  fuch  as  are  proud,  couetous,  licentious  and 
 diffolute  ;   If  fuch, then  know  that.it  is  a  very  vnlikely  | 
 thing   that  thefe  men   fhould  bee  of  any  great  fudge- 
 meat  in  matters    of  God   and  his    Religion;.     Neither 
 bee  thou  any  whit  moued  with  the  credit  or  authority 
 of  fuch.  ! 
 
 Secondly,  If  ch ey  fhouldio  t  ansforme  themfelnes  into  ]  t-fytbeimd. 
 Angels  of  light,  zs  that  this  d->thitnot:    Yet  thou  haft 
 the  lure  Word  of  the  Prophets  and  Apoilles,  which  is  the 
 
 touch  ftoru 
 
 *  Pet  2, 
 
9* 
 
 $.By  Vraycr. 
 
 Pfal.»5.9. 
 
 Ioh.7.17. 
 
 vfii, 
 
 An    Expositi 
 
 ON      OF     THE 
 
 touchftone  to  try  all  opinions  by  Efay  8.2o.And  ifit  fhould 
 jbeobiecled,  that  they  aifo  bring  Scripture  to  maintainc 
 !  their  errors ;  I  anlwer,  it  may  bee  eafily  difcerned,  that 
 their  expofition  is  vnfound,and  ho  leffe  corrupt  then  them- 
 felues  by  this,  in  that  it  is  not  conformant  to  other  places  of 
 Scripture  that  are  plaineand  euident;  this  might  be  fhewen 
 in  diuers  particular  quotations  of  Papifts,  brought  for  de- 
 fence of  their  errors,  but  I  pafle  them. 
 
 Thirdly,  Let  fuch  feeke  to  God  by  Prayer,  who  hath 
 promifed  to  teach  fuch  as  feeke  vnto  him.  (jodwiU  giue 
 hisfprit  (vnto  fuch)  which  indited  the  Scriptures  and  that 
 fhall  bee  a  witnefle,  and  woike  much  afiurance  in  the 
 heart  of  euery  bcleeuer,  and  leade  him  into  all  truth, 
 Iohn  14. 
 
 For  a  laft  Vfe,  let  none  boaft  of  their  great  learning,  nor 
 be  puffed  vp  with  a  high  conceit  oftheir  owne  wifedome, 
 
 feeing  t> 
 
 Rom.  8. 7. 
 
 A&si7*i8  32 
 
 e  great  eft  Clarkes  are  not  euer  godly  e  si.  Except  thy 
 knowledge  and  learning  be  fanclified  to  thee',  thou  art  ne- 
 ■  uer  the  neerer  heauen  for  it,    nay  it  may  bee  further  off 
 through  thy  abufe,and  thou  thereby  becommeft  a  fitter  in- 
 flrument  for  the  diueil ;  for  what  creature  will  he  Co  foone 
 •make  choice  of  to  deceiue  by,  as,  by  the  Serpent  ?     The 
 more  wifedome  and  learning, if  it  be  fkfhly,  the  more  en  - 
 mity  againft  God,  his  Word,  and  Church.    Who  were 
 Chrifts  great  eft  enemies,  but  thefe  learned  Scribes  and 
 Pharifees?    Who  refitted  PW  at  Athens,  The  learned 
 Epicures  and  Stoicks  ?  Who  was  his  greateft  enemie  be- 
 fore Feslasy  but  learned  and  eloquent  Tertullus  ?   What 
 bred  the  Arrians^  Bonatisls  in  ancient  times,  but  a  priding 
 themfelues  in  their  owne  wits?    What    hath   brought 
 forth  amongft  vs,  oiir  Separates  or  Pharifees t  and  other 
 troublcrs  of  our  Church,  but  a  conceit  oftheir  own  worth 
 and  learning  ?   All  ages  haue  proued,  that  there  was  neuer 
 any  that  did  fo  much  mifchiefe  in  the  Church  of  God,  as 
 thofe  who  for  wit  and  learning  haue  bcene  moil:  eminent. 
 Others  may  be  fpitefull  enough,  but  they  want  power  to 
 !  accomplish  their  malice.    Their  learning  and  wit  makes 
 
 them 
 
ARABLE     OF      THE      LOST 
 
 Sh 
 
 E  E  P. 
 
 93 
 
 them  able  to  contend,  and  their  pride  .impatient  of  recci- 
 uing  any  fbyle. 
 
 There  was  fometimes  a  Philofopher  among  the  Lacede- 
 monians, who  boafted  that  he  was  able  through  his  wit 
 and  learning,  to  hold  Argument,  and  diipute  ofany  pofi- 
 tion,  whether  true  or  falle  a  whole  day  together.  The 
 Aiagiflr&tes  considering  how  dangerous  fuch  a  one  might 
 be  amongft  the  common  people,  to  difturbe  the  peace  of 
 (late,  thought  fit  to  banifh  him,  An  enemy  that  hath  both 
 ftrength  and  truft  is  worthily  to  be  feared. 
 
 Tetl  mee  not  then,  what  leafning,wit,knowledge,thou 
 haft,  but  what  grace  :  honeft  fotillmeiTe,  is  better  then 
 prophane  eminence.  Yea  the  time  is  comming,  when  thou 
 fhaltwilh,  thou  hadftbeene  borne  a  dullard,  oranideot, 
 thou  finding  by  wofall  proofe,  that  thy  wit  and  learning 
 (it  being  vnfancTified)  hath  barred  thee  out  of  heauen. 
 For  it  is  not  Pokicie,  but  "Piety  ;  not  Wit,  but  Wtfedome  es- 
 capes damnation.  The  Diuell  was  Crafty,  hee  had  wit 
 enough,  but  for  all  that,he  could  not  efcape  it ;  be  as  wily 
 and  fubtile  as  thou  wilt,  yet  (without  grace)  efcape  hell 
 and  thou  canft. 
 
 Wereade  in  that  fame  rich  Storehoufe  of  Story,  the 
 Acts  and  Monuments,  of  an  excellent  and  fweet  anfwer  or 
 reply,  that  one  William  Tinns  made  to  thofe  bloody  Bi- 
 {hop^Wincbefter  and  Bonner  }bting  conuented  before  them: 
 Tinns  (faid  the  Bifhops)  tbott  haft  dgoodfte/bfpirity  it- were 
 wel/iftbvn  hadft  learning  to  ibyfpirir.  Tea  my  Lords  (faid 
 Tinns),  and  it  were  rsellalfo,  tbat  atyoH  bee  karned  ment  Jo 
 you  bad  a  good  for  it  to  your  learning. 
 
 Haft  thou  knowledge,  leaming,&c.pray  hard  for  a  good 
 fpirit  from  G  od  to  guide  thee,  and  direct  thee  in  thy  pro-  j 
 ceedings.  To  the  Serpent  ioyne  the  "Dotte ;  both  together 
 will  doe  excellent  ;  but  if  feuered,  then  let  the  world  j 
 lay  what  it  will,    A  dram  ofbotinetfe  is  worth  atpctoxd' »f\ 
 !  wit* 
 
 And  Scribes']  It  is  like  the  Pharifees  were  chiefe  in  this  j  Text. 
 bulinelTe :  For  wheu  the  Scribes  fought  to  faften  an  accufa- 
 
 tion 
 
94 
 
 An    Exposition    of    the 
 
 The  vpk\td 
 agYeeyagaittfl 
 the  godly,    . 
 
 Matth  22* 
 
 A&s6. 
 
 Redf. 
 
 The DiueU doth 
 attone  thw  to 
 dot  mifcbiefe. 
 
 Vfiu 
 
 Exod.32.3. 
 
 tion  vpon  oar  Sauiour,  it  was  for  forne  breach  of  the  Law, 
 aswereade,  Afatth.9.3.  they  accufe  him  of  rBlafpbemj  ; 
 but  the  Pharifees  accufation  was  (till  a  breach  of  fbme 
 Tradition,  as  eating'with  vnwainen  hands,  and  with  Publi- 
 cans and  Sinners,    as  wee  read'e  there  alio,  verfi  n. 
 And  therefore  that  may  be  fome  reafon  why  they  haue  the 
 firft  place  here  :   For  io  long  as  the  law  was  kept,  the 
 Scribes  paiTed  not  for  Tradition :  And  fo  long  as  th  eir  Tra- 
 ditions were  obferued,  the  />/?<*«/**  paffed  not  much  how 
 the  Law  was  broken.    But  how  euer  th^y  thus  differed  in 
 opinion,  yet  in  pra  fifing  againft  our  Sauiour  they  well ) 
 agree  ;  So  it  be  to  fallen  an  accufation  vpon  him,  bee  jt  I 
 for  what  it  will  be,  they  will  be  at  one.  Right  Simztn  and 
 Leui  (of  whofe  Tribes  they  came)  brethren  in  euill. 
 
 The  wicked   (how  euer  other  wife  iarring  amongft 
 themfelues)    mill  bee  at  vnity  toperfecptte  the  good.     They 
 can  well  accord  in  doing  mifchiefe, though  otherwife  they 
 be  moil:  oppofite.  Were  thofe  nations  which  the  Prophet, 
 P/^/.8;.3.4.&c.  mentions  in  a  Prayer  for  making  a  confe- 
 deracy e  again  ft  God  and  his  Church,neuer  at  any  difference 
 amongft  themfelues  ?  Yes  queftionlefle :    And  yet  about 
 inch  a  wicked  worke  they  differ  not.    The  Sadaces,  Here 
 dians,  and  Pharifees  y  were  Sectaries  of  diuerfe,  and  aduerfe 
 factions ;  Airdifferingonefromanother    And  yet  againft 
 Chrift  they  ioyne  as  one.The  Libertines -and  (  yremavs, and 
 Alexandrians,  and  Qilici<ms,  and  -f/fansi  alldifpute  againft 
 Saint  Stephen.    Thus  thefe  as  Hounds,  which  though  they 
 are  by  the  eares  righting  for  fbme  bone,  yet  vpon  the  fight 
 of  fome  ftranger  at  thedore  they  part,and  with  one  accord 
 runne  full  cry  vpon  him. 
 
 This  muft  bee  fo;  For  the  Diuell  will  attone  his fer- 
 uants  to  doe  a  greater  mifchiefe.  Like  Samp/on,  he  will 
 tie  his  foxes  by  the  tailes^to  fet  fire  where  they  go.  Which 
 
 being  fo 
 
 Vnity  cannot  bee  an  infeparable  note  of  a  true  Church. 
 Bryars  and  thornes  embrace  the  one  the  other,  the  like  do 
 finaers.    Ifrael  faid  all  with  one  confent,77^/£  are  thy  gods, 
 
 and 
 
Parable    of    the    lost    Shee 
 
 95 
 
 And  was  there  not  an  vnity  in.  thofe  murdering  voices^ 
 Crucifie  him,  Crucifie  him  ?■  Thofe  fauourers  and  fa  :iors 
 ofAntichrift,  that  make  warre  againft  theLambe,  are  ail 
 faid  to  haue  oneminde.  Yea  it  is  neceflary  for  the  Dinels 
 (faith  Chrjfoftome)  to  hearken  one  vnto  another,  and  to 
 haue  fome  mutualhty  in  their  very  mutinie ;  an  vniori  in 
 their  diftraflion.  All  the  praife  ofconcord  is  in  the  fubie:!; 
 if  that  be /w/^the  content's  Angelica!!;  if '  Jinju(licDiueli(b. 
 
 As  for  our  Aduerfaries  the  Papifts,  who  plead  ib  much 
 for  Vnitji  and  thinke  it  to  bee  the  glory  of  their  Church, 
 let  them  but  remember  whatVnity  hathbeenearmngfl 
 their  Popes,  nine  of  them  one  after  another.    Stephen  the 
 Sixt,  abrogated  all  his  predeceffor  Vormofm  decrees,  takes 
 vp  his  body,  cuts  two  fingers  of  his  right  hand  off,  and 
 then  buries  him  againe.     After  him  fucceeds  Romanw 
 Theodoras  the  Second,  lohmo.  and  they  ratifie  and  con- 
 firme  the  acts  of  Tormofas.   After  all  comes  Pope  Sergitts 
 and  he  difannulls all  their  acls,  takes  vp  Formofm  his  body 
 againe9  and  cuts  off  his  head,  and  then  commands  his  body 
 to  be  call:  into  Tjber.  The  like  Vnity  hath  beene  amongft 
 their  Councells,  what  one  hath  decreed,   another  hath 
 gainefaid.The  like  amongft  their  Authors  might  be  fhewed 
 in  fundry  inftances,  if  it  were  as  neceffary  as  eade  ;  but  that 
 hath  already  bene  done  by  many,&  the  labour  faued  by  one. 
 witneffe  without  exception. Cardinall  BelUrmine  himfelfe 
 vnder  his  own  hand,ackno  wledgeth  to  the  world,and  rec- 
 kons vp  257.  contrarieties  of  doctrine  amongft  the  R.o- 
 miili  Diuines.To  conclude  then;  As  for  thatfeeming  Vnity 
 that  is  amongft  them,  Idolatry  ami  Super  ft  ition;  Treachery 
 and  Treafon  are  the  foundations  of  it.  Doe  they  loue  one 
 another  dearely?  Why,  it  is  becaufe  one  knoweth  another 
 to  hate  Religion, Prince  and  Country  deadly. 
 
 Next,  let  vs  learne  to  be  at  one  for  goodnes  as  the  wic- 
 ked are  one  for  wickednes.  It  is  faid  of  Pilate  ,hc  deliuered 
 Iefus  to  their  tv  ill  jnot  wills.  There  were  many  finners,  yet 
 they  had  but  one  will  in  wickednes.Shall  then  ye  fonnes  of 
 grace  iarre?the  children  of  Peace  be  mutinous?  what  do  we 
 but  build  a  Babel  while  we  differ  >  It 
 
 Rcu.27.13, 
 
 In  Mat  hsmt29 
 
 Ex  ?&')ckrM, 
 
 Vfe2. 
 
96 
 
 Iudg  1.3. 
 
 An    Exposition    of    th 
 
 Text. 
 
 ^DoUrine. 
 
 Murmuring  is 
 a  fane. 
 Matth.  11,34. 
 
 The  Caufts  and 
 Effsfti  of  it. 
 
 Num.H'9« 
 
 Vfu 
 
 It  was  a  good  fpeech  otludah  vnto  Simeon  his  brother. 
 fame  vp  with  me  into  my  lot,  that  wee  may  fight  again  ft  the 
 Cananites  ;  and  1  will Ukewife goe  vp  with  thee  into  thy  lot3(b 
 (faith  the  Text)  Simeon  went  vp.  Thus  fhould  brethren 
 ioyne  againft  the  common  enemy,and  bend  all  our  ftrength 
 for  the  weakening  of  his  forces.  Excellently  fpake  Biihop 
 Ridley  to  Hooper  in  a  letter  which  he  wrote  him.Howfoetter 
 (faith  he)  weeintimesptft  in  ctrtaine  by-matters  and  cir- 
 cpimflances  of  religion  (about  blacke  and  white,&c.)  banc 
 a  little  iarredeach  ofvs,  following  the  abundance  of  hi*  owne 
 fence  and  indgement%  &c.  Let  vs  ioyne  hands  together  in 
 (fhrifl%andifwe  cannot  ouerthrow,  yet  to  our  power,  and  as 
 much  06  in  vs  lies,  let  vs  (hake  thofe  high  altitudes,  not  with 
 carnall  but  withfpirituall  weapons. 
 
 Murmured]  They  could  not  altogether  conceale  their 
 hatred,  and  openly  to  vent  it  they  durftnot,they  murmur, 
 therefore  fecretly  grudging,and  priuily  whifpering  againft. 
 him.  And  this  Alurmttring  againft  others  for  good  aclions 
 is  a  vice.  And  frequently  dehorted  from,  Phil.  2.14.  1  Pet. 
 4.9.  Rom.  1.19.   I  C0r.io.io. 
 
 This  will  further  appeare,  if  wee  confider  the  Caufes 
 and  Effects  thereof.  The  Caufe  of  it.  For  the  moil  part 
 it  is  the  daughter  of  Pride  and  HighmindednefTe.  Matter, 
 in  thus  faying  thou  rebukeft  vs  ajfo.  Sometimes  of  Enmey  as 
 hecre.  Euer  it  proceeds  from  an  III  nature  and  kankered 
 difpofition,  and  is  the  filthy  fruit  of  the  flefli,  </*/.$. 
 
 The  Effects  are  many  and  vile  :  It  leaueneth  all  other 
 good  gifts,  and  graces,  and  embitters  them.  It  maketh  vs 
 malicious  and  contentious :  It  caufethvsto  prouoke  and 
 backbite,  and  pracTife  euill  againft  our  neighbours  :  It  is 
 ioyned  with  rebellion  againft  God,  and  draweth  downe 
 his  iudgements,  as  we  fee  in  Ifraels  cafe  murmuring  againft 
 Mofes  and  Aaron. 
 
 Let  this  worke  our  hearts  to  a  detefration  of  this  finne, 
 which  whether  more  vile  or  more  common  is  hard  to  fay: 
 (For  who  from  the  higheft  to  the  loweft,  murmur  not  at 
 their  brethrens  good.)     A  finne  (or  rather  an  heapc  of 
 
 many 
 
Parable    of    the    lost  S  h 
 
 E  E  P. 
 
 many  flnnes  compared  together,  as  Pride,  Difdaine,  Vn- 
 thankefttlnejfcy  Infidelity,  Impatience,  Tempting  of  God) 
 that  ftfssngly  and  forcibly  pleads  a  mans  vnregencracie  (it 
 being  moft  viually  in  naturall  and  vnconuerted  ones)  lade 
 brands  fuch  with  a  note  of  great  infamy  or  reprobation 
 who  were  fubiecl:  to  it. Count  thy  fdfe  dangeroufl'/  difea- 
 fed  ifthoubecft  with  this  vice  poyfbned:e(pecialiy  if  guilty 
 of  the  aggrauation  ;  as  to  grudge  and  whifper  againft  thy 
 brother  for  good  acTions,  or  his  preferment's  :  maligning 
 him  for  his  graces,  good  name,  eftimation,  and  repute  a- 
 mongft  the  godly/ 
 
 Remedies  againft  this  euiil  :  Firft,  keepe  thy  heart 
 from  Pride,  Enuie,  PaiTion 5  For  from  hence  rlowes,  mur- 
 muring, malignity,  whifpering ;  Seldome  doe  we  mur- 
 mur at  thofe  below  vs  but  aboue  vs. 
 
 Secondly,  Confider  God  is  the  wife  difpofer  of  all  >  Let 
 not  thy  eye  be  euillbecaufehis  is  good.  Remember  thy 
 murmur  redoundeth  vpou  him,  and  he  is  lift  of  hearing. 
 Nothing  more  prouokes  him  then  afpeechiefle  repining 
 ofthe  foule  againft  his  proceedings. 
 
 Willnot  this  helpe?  then  (laftly)  goe  to  God  by  Prty- 
 er:  ftrong  Prajers  and  Confejfiom  before  him,  will  make  a 
 ftrange  alteration  in  thy  foule,  and  notably  purge  oat  this 
 leauen.  But  againft  whom  murmur  they  ?  And  for 
 what  ?  (This  man  Receiueth  Sinners  and  eateth  with 
 them.) 
 
 This  man]  Chrift  leitis  the  Sonne  of  God,  who  was  in- 
 deed true  man  (which  might  be  alio  noted  hence)  ishee 
 they  murmur  at :  fb  then, 
 
 Noperfinfo  high  Jo  holy,  can  efc&pe  the  murmurs  andvn- 
 iuB  calumnies  ofthe  wicked. 
 
 Mofes  could  not,whoyet  was  the  meehefl  man  vpon  the 
 earth.    His  brother  Aaron  could  not :    Nor  the  Princes  of 
 the  Congregation.    Nor  lohn  the  Tfaptijl,  then  whom  was 
 not  borne  a  greater  amongft  women.    Nor  could  Chrift  a 
 greater  then  he  : .  No  nor  can  God  himfelfe>  Exod.i6.y.%. 
 
 P/kl.1.2. 
 
 97 
 
 Rem. 1. 19. 
 
 j  lude  ver.4.1 
 
 Pfai.95.10. 
 
 — 
 
 Remedies  a- 
 gainft  muxmu* 
 ring. 
 
 J  Text. 
 ,  Obf. 
 \  Dotlrine, 
 i  Nenefo  geod 
 I  that  can  cfcape 
 I  the  mm mures 
 I  ofthe  bad. 
 Exod.1y.24, 
 
 I O.I7  3. 
 
 Num.f  4.2. 
 
 iofll.9.l8. 
 
 Mar.n.  £8si9» 
 Luk.5.30. 
 
 Matthao.ii.  I 
 Exod  16  7. 
 
 Fori  Nllin',4«27- 
 
js 
 
 Reaf.u 
 
 The  wicked  re  > 
 faft  not  PcrfQtis, 
 
 The  befi  are 
 their  eye- four  a. 
 
 Vfcii 
 
 An    Exposition    of    the 
 
 Vfi2. 
 
 Text. 
 
 Doblrine. 
 
 ThewicJ^ed  doe 
 
 mteucrmk* 
 thegreateft/hew] 
 xrhinthty  intend 
 the  greaie(l 
 
 Reafil, 
 2. 
 
 For  the  wicked  refpecl  not  perfons :  All  Fifh  are  alike 
 that  come  vnto  their  net. 
 
 Such  ftand  moft  in  their  way  and  are  greateft  eye-foares 
 to  them.  They  are  like  a  great  hill,  which  giueth  afaire 
 profpecl,and  are  more  fiibiecl:  to  the  thundering  and  lighte- 
 ning of  cenfures  then  the  lower  valleys.       w 
 
 Conclude  not  then  all  faulty  whom  the  people  doe  ac- 
 cufe  and  murmur  on ;  neither  greatneiTe,  nor  goodnefle,  are 
 exceptions  from  cenfures  and  misinterpretations.  The 
 Multitude  is  a  bead  of  many  heads ;  euery  head  hath  a  fe- 
 ucrail  mouth,  and  euery  mouth  hath  a  feuerall  tongue,  and 
 euery  tongue  a  feuerall  tone  *  Euery  head  hath  a  feuerall 
 braine,  and  euery  braine  thoughts  of  their  owne.  And 
 therefore  wonder  not  at  it,  neither  thinke  the  hardlier,ef- 
 pecially  of  our  Gouernors  for  their  murmurs. 
 .  And  let  it  teach  fuch  patience,  cuen  the  beft  haue  had 
 their  portion  in  this  kind  of  iuffering.  High  towers  muft 
 lookc  for  lightenings ;  and  thofc  walls  we  cannot  fcale  we 
 ieeke  to  vndermine. 
 
 Next,  the  manner  how  they  dot  accufe  him,doth  adde 
 an  aggrauating  circumftance  to  their  fault.  It  was  done 
 Ctofely  and  Cunningly :  They  could  not  vtterly  conceale, 
 and  they  du:ft  not  openly  vent  their  malice,  therefore 
 They  murmured,  Sajing\  Hence  it  may  eafily  bee  ga- 
 thered : 
 
 The  wicked  make  not  euer  the  great eJlJhew^  when  they  iu- 
 tend  the  greateft  wifchiefe,  P/a/  jo.Q-,10.  e^4«5«  Hence 
 in  Scripture  they  arc  compared  to  VoyvUrs^Fifhers^Hunters^ 
 and  their  meanes.and  inftraments  to  Snares,  Netsy  and 
 Ginnes,  which  they  fet  fecretly  in  the  way  of  the  godly 
 to  take  them  by,  Ier,  5.26.27.  CMicah  7.2.  Trou.i. 
 17,1*8. 
 
 For  hereby  they  thinke  the  better  to  ftutnne  the  iriame 
 and  puniftiment,  if  their  plot  takes  not. 
 
 And  is  not  finne  a  worke  of  darknefle  ?  What  marueli 
 then  if  it  fnunsthe  light  ? 
 
 Befides,  Secrefi:  is  a  great  helpe  to  fpeed  a  plot ;  the 
 
 fafeft 
 
Parable    of    the    lost   Sheep. 
 
 fafeft  gard  of  any  defigne,  whether  good  or  bad.  Difdo- 
 fed  proieds  are  cither  fruftrated  or  made  needicfiely 
 difficult. 
 
 •  W  hat  great  need  then  haue  the  godly  to  carry  them- 
 felues  warily,  and  referuedly,  and  not  euer  truft  the  faireft 
 fhewes :  Where  the  water  runs  ftilleft,it  is  often  deepeft: 
 wade  not  too  farre,  left  you  complaine  too  late.  The  fimple 
 belecueth  euery  word,  but  the  prudent  man  looketh  well  to  his 
 going.  NakednelTe  is  vneomeiy,  as  well  in  minde  as  body  ; 
 and  it  addeth  nofmall  reucrence  to  mens  manners  and  acti- 
 ons, if  they  be  not  oujer-open.  Credulity  is  the  fault  of  ho- 
 neft  hearts,  becaufe  they  be  fingle  themfelues,  theylooke 
 tofTndeall  like  themfelues,  and  fo  too  often  truft  them- 
 felues too  fane  vpon  fome  ftiewes  of  fauour  they  receiue 
 from  wicked  ones,  to  their  great  dammage  :  our  blefled 
 Sauiour  hath  taught  vs  prudent  warincne  by  his  owne 
 pradife,  hee  would  not  truft  before  hee  had  good 
 tryall. 
 
 And  what  great  need  haue  we  alfo  to  get  into  that  fe- 
 cret  into  which  their  fecrets  cannot  come:  Thefecret  of  the 
 Almighty  vnder  the  Jhadow  of  hid  wing.  Euery  creature  hath 
 its  Hiding  place,  whereto  it  runs  in  time  of  danger  :  The 
 Lyon  hath  his  denne  ;    The  Fox  his  hole ;    The  Conie  his 
 burrow  ;    The  'Done  her  locker  and  clefts  of  the  rocke  ; 
 The  Birdher  Nesl,  yea  the  Wilde  JJfe  hafts  to  the  woods 
 and  mount  *ines>   being  in  purfuit  or  chafe  :  And  £hall  the 
 godly  either  be  without  a  Refuge,  or  not  haft  to  it  when 
 dangers  are  neere.   The  nam  of  the  Lord  is  a  ftrong  tower  y 
 And  the  righteous  fie  vnto  it.    In  the  time  of  trouble  hee  flail 
 hide  mee  in  his  pauilion  :  in  the  fecret  of  his  tabernacle  flail 
 hehidemee.    Thou  art  my  fecret  place,  thou  prefer uef  mce 
 from  trouble ',  thou  compaffefl  me  about  with  ioyfull  deliue* 
 ranee.    Selah.    Chin  what  fafety  are  they  who  are  vader 
 Gods  couerture  ?   Beafts  may  be  hunted  out  of  their  dens 
 and  burrows,  but  who  can  hunt  a  godly  one  out  of  fo  fiire 
 an  hold  ? 
 As  they  would  not  openly  vent  their  malice  againft  our 
 
 H 
 
 Sauiour 
 
 99 
 
 Vfel 
 
 Pro,f4,if. 
 Nalpdnejp!  u 
 vncomdj)  as 
 well  in  minde 
 at  Body. 
 
 Iofma.24, 
 
 Vfel* 
 
 pai  91. x  j. 
 
 Pro.  1 8. 1  Oi 
 rfal.27.5. 
 
103 
 
 DeSrine. 
 
 The  vnc\ei 
 mam  tongue  U 
 his  hearts  blab* 
 Reaf. 
 
 From  Gods  goad 
 proituientef  for 
 the  good  0/ bis. 
 
 Vfe  I . 
 
 Exposition 
 
 of     THE 
 
 Set  me  t 
 
 imago 
 
 anim*  QualU  e(t 
 vk$talu  oratio, 
 
 Mat.  12.34.3  S. 
 
 The  wicked  are 
 cunnings  as  well 
 asclofe, 
 
 Pfal.57.4- 
 Luk,ij,3*. 
 Matth.7.15. 
 Reaf. 
 
 Gen.3.15. 
 
 Iohn  S.44* 
 
 Sauiour ;  fb  neither  could  they  altogether  conceale  it : 
 Their  tongues  betray  their  hearts,  they  murmur  \Safmgf\ 
 whence  in  briefe  obferue  we  : 
 
 The  wicked  are  fietfociofe  norfecret  in  their  dejlgnes^bm 
 that  their  own  tongues  doth  many  times  difciofe  their  preietls. 
 Pfal.64.%.  gen.2y.4j.  1  Sam.x^.  Nehem. $.u. 
 
 This  comes  to  paflfe  by  Gods  fpsciall  prouidence,  for 
 the  good  of  the  godly,  and  their  owne  confufion.  Many  a 
 fearefull  defigne  had  profpered  if  wickednefTe-could  haue 
 beene  jfilent. 
 
 Let  Atheifls  learne  then,that  their  tongues  are  not  their 
 owne,  but  that  there  is  a  God  that  ouerrules  them,  ma- 
 king them  the  Instruments  of  his  glory  in  their  finnes 
 difcouery.  Thus  was  the  fecrefie  of  the  Papifts  in  that 
 powder  plot,  reuealed  by  their  owne  tongues  and  pens. 
 
 '  Againe,  it  Reproueth  and  Difcouereth  the  folly  offiich 
 as  %  their  hearts  arc  good,  when  their  fpeech  is  naught : 
 but  here  wcfee,by  the  tongues  language, we  may  guefle  at 
 the  hearts  meaning.  Were  not  the  wheeles  difbrdered 
 within,  the  bell  and  hammer  would  not  ftrike  falfe  with- 
 out._And  hadft  not  thou  fwallowed  Egyptian  garlike,  thy 
 words  would  not  be  fo  vnfauorie,  nor  thy  breath  fo  ftrong  \ 
 when  thou  opened  thy  lips. 
 
 Secondly,  As  they  were  Clofe,  fo  Crafty  ;  fecretly  in- 
 sinuating thus  much  vnto  the  people,that  Chrift  was  a  (in- 
 ner becaufe  he  conuerfed  with  finners,  and  therefore  his 
 Doctrine  not  to  be  receiued ;  their  Argument  we  will 
 anon  examine ;  In  the  meane  time  obferue  : 
 
 The  wicked  are  not  onely  Clofe  3  but  likewife  Cunning  in 
 furthering  their  attempts. 
 
 I  Sam. \ 8.17.2?.  2<SV*w.  15.  7.  e£- 16.21.  Nebem.6. 
 2,4,5,10.  Matth.2.8. 
 
 Irvthis  refpeift,  Scripture  compares  them  to  Serpents, 
 Foxes ,  and  to  Wolfies  in  fbeepes  skinnes,&c.  PfaL  57.4. 
 Maith>7.\%. 
 
 This  alfo  they  haue  by  Kinde,  being  of  that  Serpentine 
 brood,  the  feed  of  that  old  Serpent  the  Diuell,  who  lends 
 
 them 
 
Parable    of    the    lost  Sh 
 
 e  E  p. 
 
 them  as  his  Hand  in  VraUijing^  {o  his  Head  in  Plotting  mif* 
 cbiefe,  fitting  with  them  and  amongft  them  asprefident  of 
 the  Counceliinall  their  confultations. 
 
 Be  we  then  ftirred  vp,to  feckc  after  that  pure  and  peace- 
 able wife  dome  which  defcendeth fiom  above,  to  incounter  and 
 oppofe  that  earthly fenfttali fdeMi[h  craft  of  theirs.  Religi- 
 on allowes  vs  as  much  of  the  Serpent  as  of  the  Done.  There 
 is  a  necellity  of  their  vnion  to  our  peace :  whofbeuer  hath 
 the  one  and  wants  the  other,  muft  needs  be  either  guilty  of 
 folly  or  of  difhonefty.  Craft  without  Innocence  will  offend 
 others ;  Innocence  without  Craft  will  not  defend  our 
 felues.  Leaft  we  proue  too  Craftie  and  Circumuent  others, 
 keepe  we  the  Innocencie  of  the  Done  :  Leaft  we  be  too 
 Simple  and  others  circumuent  vs,  keepe  we  the  mfedome  of 
 the  Serpent* 
 
 Beware  we  alfo  of  their  companies ;  auoid  we  as  much 
 as  may  be  both  Conuerfation  and  Conference  with  the 
 wicked  :  Their  heads  are  forges  of  wicked  wiles,they  are 
 plentifully  furnifried  with  ftore  of  ftratagems,  and  haue 
 mifchieuous  fetches  to  bring  their  purpofes  to  pafle.  Of 
 receiuing  harme  we  ftand  in  great  perill;  of  effecting 
 good  there  is  fmall  hope.  It  is  no  hard  matter  for  the  Fox 
 or  Wolfe  to  make  the  Lambe  to  feele  their  wilines  or  vio- 
 lence, but  it  is  not  eafie  for  the  Lambe  to  teach  the  Wolfe  or 
 Fox  his  Innocencie,  and  Harmelefneflc. 
 
 7 hi*  man  receiueth  Sinners  and  eateth  with  thcm~~\  Heere 
 is  the  ground  of  their  dccufation.  Hereceiueth  Sinners  and 
 eateth  with  them ;  thence  they  Inferre  he  himfelfetobe 
 no  other.  The  Antecedent  is  granted.  The  fin/equentjhey 
 endeauour  to  make  good  after  this  manner ;  Such  is  euery 
 one  as  hi*  companions  are  with  whom,  he  doth  comserfe :  But 
 this  man  is  a  companion  with  fnners  and  Conner feth  with  them: 
 Therefore  as  they  arefo  is  hee.  The  LMaior,  Chrift  denies ; 
 For  it  is  not  (imply  true  in  all.  The  Vhyfitian  is  conuerfant 
 amongft  difeafed  perfons,  but  from  thence  it  cannot  neceA 
 larily  bee  inferred  that  hee  is  like  them  difeafed  and  in- 
 fected. Now  as  the  Phyjfitian  with  thofe,  fb  Chrift  with 
 
 H  2  thefe- 
 
 IOI 
 
 Vfe.  I. 
 
 I  am.  3. 1 6. 1 7. 
 
 Matth.io,  16. 
 
 VfeU 
 
 Text. 
 
 Ed  mam  far* 
 ticularis  vnde 
 nonreflefequu 
 turconclujstm 
 prima  figuta 
 cuius  motor  fem~ 
 ptreflvmuerfa 
 lis. 
 
102 
 
 3  TtoUrbic, 
 
 |  Tbebefiaclii 
 
 \fnbk8totnip- 
 
 anflrttftiQV. 
 
 An    Exposition    op     thb 
 
 thefcj  It  was  his  oiJice  to  receiue  finners  and  to  bring 
 them. to  repentance.  He  came  into  the  world  for  this  very 
 end,  to />^  and. [me  what  roxs  toft^nd  therefore  conuerfrng 
 with  thern,  he  didnot,as  the  Scribes and  Pharifees  imagi- 
 ned,jnfeit  hitnfelfe  buc  effed:  their  happineffeand  welfare. 
 Thus  much  in  the  Gencrall ;  hence  obferue  : 
 Thsre  is  no  aft  fo  worthy  but  iifubtetl  to  afalfe  conftrutli- 
 on  and  misinterpretation.     Let  Anna  moue  her  lips  in  pray- 
 er and  vnioade  her  cares  in  the  eares  of  God  ;    let  her 
 poure  out  her  teares,  ftmd  {implications  before  the  Lord,  in 
 the  day  of  her  trouble  and  dirtrefle ;  this  her  deuotion  fliall 
 be  (Vncharitably)  mifconftrued  and  flie  cenfured  for  drun- 
 ken, I  Sam.i.i2*iq*   LztT>amd  fliewkindnefTeto  Hanun 
 and  fend  meflengers  to  condole  hisloffein  the  death  of  his 
 father  Nahafh,  he  fliall  be  vniuftly  fufpefted  of  flattery  ,and 
 falfliood  5  his  meffengers  miftrufted  for  Spies,  and  enter- 
 tained with  afcornefuii  difgrace;  their  beards  halfe  flia- 
 ued,  their  garments  halfe  cut  off,  and  fo  being  deformed  in 
 the  ornaments  both  of  Nature  and  Art,  and  io  lent  home 
 with  fcorne,  being  openly  expofed  to  the  derifion  ofall 
 beholders,  2  Sam.  10.3.4.  ^-et  Nehemiab  put  his  hand  to  a 
 goocTworke,  for  the  behoofe  of  Gods  Church,  there  will 
 not  want  a  Sanbaflat,  or  a  Tobiah^  or  a  Ge(hem>  fome  en- 
 uious  neighbour  or  other  to  taunt,  and  fcoffe,  yea  deepely 
 charge  him  with  rebellion  againft  the  King,  Neh.i.ig. 
 Let  the  Difciples  of  our  Sauiour  vtter  eloquently  the  great 
 workes  of  God,  not  out  oftheir  owne  wit  nor  will,  but  as 
 the  fpirit  fliall  giue  them  vtterance,yet  fome  fliall  be  found 
 ready  enough  to  caft  this  aiperfion  vpon  them,  they  are 
 full  of  new  wine,  AEls  2.1?.    Let  the  auftere  forerunner 
 of  Chrift  come  neither  eating  nor  drinking*,  and  fome 
 will  %   hee  hath   a  diuell.     Let  the  Sonne  of  man 
 come  eating  and  drinking,  and  others  will  fay,    this 
 man  is  a  friend  of  Publicans  and  Sinners,  CMatth,  1 2. 2  <f, 
 
 Vft*  U  Put  we  on  therefore  (my  beioued)  that  heroicall  refolu- 
 
 tionof  that  Chofen  vefiell,  fpajji  little  to  be  indged  of  you, 
 
 Profefe, 
 
Parable     of    the    lost   Sheep 
 
 103 
 
 Profefe,  fome  will  fay  it  is  Hypocrife ;  walkeacurate/y,  and 
 then  it  is  but  Angularity  :  C-iue  Almes,  then  fee  his  Vainc- 
 glory  ;  Giue  not  to  fome  (it  may  be  vnworthy)  then  there 
 is  your  Faith  without  Charity  :  -Preach  Gods  Word  plain- 
 ly, and  it  is  but  Careleffe  fitibbering  ;  If  elaborately ,  then  fee 
 hisAjfetlation.  And  marueli  not  if  it  fare  thus  with  thee, 
 feeing  Chriftsown  actions  are  fubiecl  tomifconftraelions. 
 Doth  hee  forgiue  finne,  why  then  hee  blafphemeth  : 
 Doth  he  call:  out  diuels,  then  it  is  through  TZeel^ebub  the 
 prince  ofdiuels.  Oh  (hall  the  greene  boughes  be  burned, 
 and  yet  thofe  fpared  that  neuer  beare  ?  will  men  feeke  to 
 eclipfe  the  Sun, and  will  they  not  pufFe  at  a  farthing  candle? 
 that  may  not  be  expeded,nor  hoped  for.  Beleeue  me  bre- 
 thren ;  there  is  no  way  fo  fire  for  a  man,  as  to  fquare  all  his 
 anions  to  the  rule  of  righteoufnes  and  luftice.  And  fo  may 
 we  giue  the  world  leaue  to  giofTe  vpon  the  text  at  pleafure. 
 
 And  yet  before  I  part,  let  me  take  leaue  to  Admonifh 
 wicked  ones ;  Firft,  that  they  would  beware  of  that  fame 
 vice,  which Saint  Taut  makes  a  fruit  and  confequent  of  a 
 reprobate  minde,  peeuifhly  to  wreft  to  an  ill^conilruclion 
 and  meaning  whatfbeuer  is  well  laid  or  done ;  or  lb  done 
 as  in  a  fauourable  conftruclion  may  be  well  taken.  It  is  far 
 fafer  offending  on  the  other  hand  in  making  a  charitable 
 conftruclion  (if  it  may  be  giuen)  of  fome  euill  aeTion  i 
 For  to  conftme  an  euill  acT  well,  is  .but  a  pleating  and  profi- 
 table deceit  of  ones  felfe  ;  but  to  mifconftrue  a  good  thing 
 (as  one  fpeakes  well)  is  a  treble  wrong,  To  my  felfe,  The 
 Attion^  The  Author* 
 
 We  haue  a  notable  paffage  to  this  purpofe,  Deat.ti. 
 verfe  2  ^.54,25.^6.  If  one  wcre'found  lying  with  a  betro- 
 thed virgin  in  the  city,  both  of  them  were  to  be  brought 
 forth  and  (toned  with  ftones,but  if  it  were  in  thcfield,then 
 the  man  onely  was  to  be  put  to  death ;  the  Damofell  was 
 to  be  fpared,  becau'fe .flie  cryed  (faith  the  Text,  verfe,  27.) 
 and  there  was  none  to  faue  her.  How  was  it  known?  that  \ 
 fhee  cryed  not  in  the  city,  and  yet  cryed  in  the  Held  ?  fare-  j 
 ly  had  ihe  cryed  in  the  Citie,  Towne,  or  any  (iich  refbrt  j 
 
 H  3  of  | 
 
 Vfe2t 
 
 Words  that  tit&J 
 biwUcanRrued 
 are  not  to  bee 
 mejlcd*    . 
 
104 
 
 An    Exposition     of    thb 
 
 2Judgennlof 
 attions  by  (owe 
 mem  imerprtia 
 lions* 
 
 DoHrine* 
 The  mc\eiia\e 
 offence  at  the 
 poueriy  of  the 
 Gefpels  Clients, 
 
 of  people,  (he  muft  needs  haue  beene  heard,and  fo  refcued; 
 but  in  the  field  (he  might  cry  and  not  be  heard  :  there,and 
 in  fuch  like  folitary  places  there  were  none  necre  to  refcue 
 nor  ouer-heare ;  and  therefore  it  is  taken  for  granted,  and 
 preftmcd  in  Char it y  that  fhe  did  cry  :  The  beft,  God 
 would  haue  v's  to  iudge  in  matters  doubt  full.  As  the  mo- 
 ther by  her  child,  fo  doe  thou  by  thy  brother  :  when  her 
 little  one  is  diftempered,  or  froward,  (he  imputes  it's  way- 
 wardnefle  either  to  wind,  that  gripes  it,  or  pinne  that 
 pricks  it,  or  elfe  it  is  fome  tooth  vpon  cutting,  or  fbme 
 fiich  like  thing  that  troubles  it~;  It  doth  not  vti  to  be  fo 
 froward  :  meere  necefTity  muft  driue  her  to  fay,  tis  fram- 
 pole.  Loue  alwaies  hopes  the  beft,  fayes  the  Jbeft,  is  not 
 fufpltious. 
 
 Secondly,  Beware  how  thou  fudgeft  of  actions,  by  the 
 interpretation  and  coriftrufHon  that  fbme  mengiue  there- 
 of; for  in  fo  doing  thou  maift  iudge  amiffe  and  fpeake 
 amiffe.  Know  thou  aiTuredly,  that  Emulation  and  malice 
 from  the  beft  perfon  or  acl  will  raife  duft  :  Itwillfinde 
 fbme  thing  to  cauill  at. 
 
 Further,  in  that  they  take  occafion  from  ChrifVs  recei- 
 uing  of  finners  and  eating  with  them,  to  murmur  and  cen-  i 
 fure,  we  may  note  : 
 
 The  bafeneffe  of  for  ifts  followers  is  a  great  offence  and  [can-* 
 dallto  wicked perfons.  This  was  that  we  fee  thefe  (tum- 
 bled at,  they  were  Publicans  and  Sinners  that  Chrift  recei- 
 ued,fee/0&»  7.48  49. that  fpeechofthe  Pharifces  fliewes 
 how  they  difdained  the  fimplicity  of  the  Clients  of  the 
 Gofpell,  fo  Luke  5.30.  bur  Sauiour  calls  Leni  from  the 
 Tole-booth,  and  inuites  him  to  a  Difciple-fhip,  he  inuites 
 Chrift  againeby  way  ofthankfuinefTe  to  a  FearV,the  guefts 
 were  Publicans  and  Sinners ,  who  as  it  may  bethought, 
 came  to  be  partners  of  that  grace  which  they  law  their  fel- 
 low was  made  a  partaker  of;  thefe  (though  Chrift  difdai- 
 ned not  yet)  the  Pharifees  difdained  at,  and  tooke  occa- 
 fion to  (lander  Chrift  and  his  Difcipies  for  :  fee  another 
 inftance,  UWattb.  21.15.  Children  feeing  the  wonderful! 
 
 things 
 
Parable    of    the    lost  Sheep. 
 
 things  that  Chrift  did,  cry  Hofanna  tothefonneof<T)amd% 
 this  the  chiefe  Priefts  and  Scribes  were  fore  difpicafed  at, 
 and  fpeake  difdainfull  of^  Hear  eft  thou  what  thefefayy  m(o- 
 much  that  Chrift  was  faine  to  make  an  Apologie  for 
 them,  verfe  16.  fee  iJWatth.$.  1 1.  Luke  7.39. 
 
 The  Reafon  hereof  may  be,  Firft,  becauie  a  wicked  man 
 is  highly  conceited  of  his  owne  worth,  and  cannot  brooke 
 that  any  (efpecially  an  inferiour)  {ho :ild  bee  thought  to 
 be  in  a  better  eftate  then  himfelfe ;  that  he  ihouldbe  more 
 in  Gods  fauour  or  thought  to  feme  God  better  .You  know 
 what  it  was  that  moued  lofephs  brethren  to  hate  him, they 
 faw  that  Ifrael  loued  him  (he  being  the  youngeft)  aboue 
 all  his  children,  and  made  him  a  coate  of  many  colours, 
 wherefore  (faith  the  Text)  they  hated  him,  and  could  not 
 fpeake  peaceably  vnto  him. 
 
 Secondly,  They  fee  many  infirmities  tobeinfiich,  and 
 that  makes  them  thinke  it  is  a  great  difcredit  to  the  Gof. 
 pell,  to  be  profeffed  by fuch  :  demand  of  many  the  caufe 
 of  their  diflike  and  backwardneffe  in  Religion,  and  they 
 will  be  as  ready  (if  they  fpeake  out)  to  giue  this  for  a  rea- 
 fon as  any,  they  fee  but  a  company  ofpoore  men,  headie 
 youth,  fimple  women,  that  runne  after  Sermons,  that  are 
 Profeflbrs ;  and  they  are  void  of  Judgement*  vnconftant 
 and  vnftable,  carryed  by  affeclion  rather  then  goodrea- 
 fon,&c.    . 
 
 For  Vfc ,  Let  it  Admonifti  all,  carefully  to  take 
 heed  that  they  ftumble  not  at  this  ftone ;  that  they  like  not 
 the  worfe  of  true  Religion,  for  the  meannefTe  orbafeneffe 
 of  the  perfons  that  doe  profeffe  it.  Our  Sauionr  giues  a 
 Caveat  to  Johns  Difciples  concerning  this,  who  hauing 
 told  them  that  the  poore  receiues  the  <jofpelly  adds  pre- 
 fently,  cBleffed  u  he  that  [hall  not  be  of  ended  in  me,  Matth. 
 it.  ?,<5.  let  not  this  lie  as  ablocke  in  our  way,  or  caufe  vs 
 to  goe  on  more  vnchearefully  in  holy  duties,  becauie  our 
 company  is  no  gayer  nor  better;  It  {hall  neuer  repent  vs  to 
 goto  heauen  with  the  vulgar,  whiles  the  great  ones  ofthe 
 world  go  in  ftate  to  perdition ;  For  this  end  :  Confider, 
 
 H  4  Firft, 
 
 105 
 
 Reaf.  1. 
 
 Becaufe  they 
 are  highly  con- 
 ceited of them* 
 f  dues  and  worth] 
 
 Gen,  3  7.3, 
 
 Reaf.i* 
 
 I  They  fee  many 
 I  infirmities  m 
 fmb, 
 
 Vfi  I , 
 
 We  ought  not  to 
 like  tbewrfeof 
 tbeGofpellbe-  1 
 caufe  of  'the  po*  j 
 ueuy  oph  diets} 
 
io6 
 
 i Mis  the  Lords 
 I  doing  to  chafe 
 fucb* 
 
 a  He  thereby 
 doib  mmifS 
 the  freshes  of 
 
 liigwtte. 
 
 And  confound 
 the  wifrJem-cf 
 the  wife  berdy< 
 
 An    Exposition    of     thb 
 
 Firft,  Whole  doing  it  is  tochufefuch,  is  it  not  the 
 Lords  owne  doing  ;  Thou  haft  hid  thefe  tbm^s' from  the  wife 
 andprndent  of  the  worldyand  repeated  them  vnto  babes  (faith 
 cm*  Sauiour,  Matx \ .  1 5 ,)  CyW  hath  cho-fentlyefoolijh  things 
 ofths  world,  he  hath  chofen  the  weake  things  of  the  world,  the 
 bafe  things  of  the  world  hath  God  chofeny  faith  Saint  Paul, 
 I  Or. 1. 17, 28.  Hearken  my  beloved  brethren  (faith  Saint 
 lames  2.5.  hath  not  Cjodchofen  the  poor 'e  oft  his  wdrld  that  they 
 pwtldbe  rsoh  in  Faith,  Seeing  then  it  is  Gods  doin^whom 
 repineft  thou  againft  ?  with  whom  art  thou  offended  ? 
 fhall  thy  eye  bee  euill  becaufe  his  is  good  ?  nJMatth. 
 20.15. 
 
 Secondly, Coafider  for  what  End  it  is ;  Why  doth  God 
 vfually  make  inch  a  choice  as  this,  to  parte  by  thofe 
 who  in  the  eye  of  flefli  and  blood  are  the  more  worthy, 
 and  to  rcceiue  fiich,  and  reueale  himfelfe  to  ftich  as  are 
 meane  and  bafer  perfbns  ?  but  principally  that  his  grace 
 may  be  the  more  glorified  :  the  freencfle  of  his  grace,  and 
 the  glory  of  mans  faluation  wholy  afcribed  vnto  him}  and 
 not  to  any  thing  of  excellencie  in  man,  as  is  plainely  taup-ht 
 J  vs,  1  £or.i.2p.&4.7.  Rom^p.dtc.  And  /hall  we  repine  or 
 takeoffence  at  this  ?  our  bleffed  Sauiour  giues  thankes  for 
 this  very  caufe,  and  reioyced  in  fpirit  at  ir,  Luk*  10.21.  fo 
 ought  we. 
 
 'Another  End  God  hath  herein  (which  is  I  e  fife  Princi- 
 pal! and  more  remote)  utta  to  Confound  the  wifedom  of 
 the  wife  and  the  things  that  are  mighty,  I  £V.-I  2  7  Oh  how 
 Will  it  one  day  confound  Great  men,  Rich  men,  Antient 
 men,  Ciui .11  perfbns, & 0  to  fee fo  much  kno wl edge,grace, 
 zeale,  in  young  ones,  in  fuch  as  haue  beene  noted  finners, 
 and  wicked  perfbns ;  in  the  mean  eft  fort  of  people  who 
 haue  had  but  few  helpes  incompaiifon  of  themfelues,  and 
 yet  themfelues  who  owe  more  to  God  (as  hauing  receiued 
 meft  wages).remainc  vLterly  void  of  grace  andgoodnefle? 
 How  fhall  many  a  husband  be  confounded  to  fee  his  wife 
 the  weaker  veflell  chofen,  and  himfelfe  refilled  ?  to  hcare 
 himfelfe  vpbraided  from  the  mouth  of  God  with  her  for- 
 
 wardueffe 
 
Parable    of    the    lost    Sheep 
 
 107 
 
 wardneffe  to  Gods  feruice,zeale,and  feruencie  in  it, whom 
 hee  himfelfe  hath  fo  often  vpbraided  with  ignorance  fim- 
 plicity  and  folly. 
 
 Thirdly,  Confident  is  afearefull  figne  of  reprobation 
 to  ftumble  and  take  offence  at  this,  reade  lcr.6*ti.  Behold 
 faith  the  Lord \  I  will  lay  fumbling  blocks  before  thufeaple 
 And  the  Fathers  and  the  Sonnes  together /hall fall  vpon  them, 
 the  neighbour  and  hi*  fiend  fballperifi.  Where  wciQQj  that 
 filch  as  are  ordained  to  definition  (hall  in  Gods  mil 
 judgement  ftumble  and  perifli.  Thefe  things  well  digefted 
 will  be  good  helpes  againft  this  corruption. 
 
 Secondly,  Let  it  Exhort  all  that  ProfefTe  the  truth  fo 
 much  as  lies  in  them,  to  remoue  this  blocke  (Not  by  their  ! 
 forfaking  Chrift,  aad  withdrawing  themfelues  from  Ser- 
 mons, or  neglefhng  holy  duties,  &c.  but )  in  watching 
 againft  thofe  infirmities  which  fo  ordinarily  caufeth  the 
 wicked  to  take  exception  againft  their  perfons.  As  in  the 
 younger  fort  Pride  and  RaftmefTe  :  In  fuchashauebeene 
 of  the  loofer  fort,  Inconslancie  and  Relapfe  :  In  the  com- 
 mon fort  of  ProfefTors,  !*>*»/  of  Judgement ^  and  Negligence 
 in  their  callings \&c.  Thefe  and  the  like  faults  in  them  that 
 doeprofefTe,  cannot  choole  but  giuefome  occafiontothe 
 wicked,  to  thinke  that  it  is  no  credit  to  accompany  fiich  as 
 thefe  in  profeifion  of  the  truth. 
 
 If  wee  weigh  the  words  yet  more  Particularly,  wee 
 may  thence  gather  other  profitable  Inftruftioas;  as 
 Firift,  this  ; 
 
 There  is  none  that  comes  to  Chriflfor  mercy  that  he  retells. 
 Who  were  thofe  that  Chrift  receiued  and  iliewed  mod: 
 kindneffe  vnto  in  the  Golpell  ?  If  we  looke, we  fliall  Bndt 
 them  to  be  as  notorious  and  infamous  finners  as  liued  in  the 
 world.  Seeit  in  fome  inftances,  as  Luhe  5 p. 5.  Zachetu  a 
 notorious  extortioner,  yet  Chrift  fhewes  kindneffe  to 
 him,  andbids  himfelfe  to  his  houfe  (which  we  reade  not 
 that  he  euer  did  to  any  other)  and  brings  Saluation  with 
 him  tobe-agueft:  fo  Luke  7.38,39,  we  reade  of  a  wo- 
 man that  had  b'eene^a  notorious  (inner,  who  came  behind 
 
 Chrift 
 
 vn? 
 
 cDoUrine. 
 
 Chrift  rei  efts 
 none  that  cms 
 for  men  j. 
 
1       io8 
 
 An    Exposition    of'  the 
 
 Vfe, 
 
 Chrift  as  he  was  fitting  at  table,  and  wafht  his  feete  with 
 her  teares,  and  wiped  them  with  thehaireofher  head, 
 and  kiffed  them,  and  annointed  them  with  ointment, 
 all  which  kindneffc  Chrift  accepted  at  her  handsjinfbmuch 
 that  the  Pharifees  tooke  offence  thereat :  Reade  likewife 
 i  Tmn&y.  what  />,*#/ teftifieth  of  himfelfe,  that  he  was 
 &bUf$famer^ferftcHtorzx\<\  iniuriom  (as  he  was  indeed, 
 e^rf?jp.i.)  yet  heobtained  mercy  at  the  hands  of  Chrift. 
 This  is  that  the  Lord  gines  vs  to  vnderftand,  Efaj  65.1.2. 
 E^el^.16.6. 
 
 Are  we  then  as  great  Sinners  as  thefe  Publicans  and  their 
 Conforts  ?  yet  deipaire  not  of  a  roome  at  his  table  j  Who  I 
 can  deipaire  (faith  Bernard)  when  fuch  great  Sinners  ob- 1 
 taine  mercy  ?  What  Sinner  can  feare  to  kneele  before  him,  1 
 when  Sinners  fit  at  Table  and  eate  with  him  ?   Who  can 
 feare  to  be  defpifed  of  his  meeknelTe  and  mercy,  which  did 
 notabhorre  to  conuerfe  with  the  outcafts  of  men  * 
 
 In  the  Genealogie  of  our  Sauiour  there  are  but  fbure 
 women  mentioned,  Thamar,  Rahab}  Ruth,  Bathjheba,  and 
 neuer  a  one  of  thefe  vpon  whom  the  Scripture  hath  not  fet 
 a  marke  of  infamy,  one  for  Inceftuous  copulation,  Gen.^  8. 
 1 87the  fecond for  loofe  conuerfation  and  life,  HeLi  1.31. 
 the  third  for  an  Inceftuous  feed  for  fheecame  of  Moab, 
 whom  Lot  begat  of  his  owne^  daughter,  Gen.ip.zy.  the 
 laft  for  Adultery,  2  Sam>  1 1 .  Now  why  are  not  Sarah  and 
 Rebeckah  mentioned,  women  famous  for  godlineiTe  and 
 piety  ?    fiirely  as  the  Holy  Ghoft  would  manifeft  Chrift 
 his  glory  hereby,  in  thathee  tooke  no  holinefTe  from  his 
 parents ;  fo  alio  he  would  lay  it  as  a  ground  of  comfort 
 for  penitent  finners,though  before  notorious ;  Iffuch  turne 
 to  God,  they  fTiall  finde  neuer  the  IefTe  acceptance,   nor 
 haue  neuer  the  leffe  honour  for  that  which  they  haue  beene 
 before.  Be  not  then  difcouraged  ;  No  exception  fhail  bee 
 taken  againft:  thy  perfon  or  condition.    There  was  a  time  \ 
 indeed  that  fbrne  fort  of  people  were  banifhed  the  Tern- 
 iplziCacfts  and  Claudm,  (the  Ha/tznd  'Bihde,  by  an  order 
 amongft  the  Iewes  might  not  enter,  (Which  law  feemeth  V 
 
 ftrange  1 
 
ARABLE 
 
 O  F     TVH  E     L  O  S  T    ShEEP 
 
 ftrange(faith  one)  not:  onely  feeing  that  Cocci  and  CUudi  a- 
 mongft  the  Romans  were  the  Surnames  of  chiefe  Families 
 of  note,  but  alfo  for  that  the  lewes  themfclues  defcended 
 originally  from  the  Hlhde  and  Lame  ;  For  Ifaac  (the  fon 
 of  the  Father  of  the  Faithful!)  was  blinde :  And  hicob  (the 
 fbnne  of  ffaac)  the  Father  of  the  Patriarchs  was  lame)  but 
 now  not  onely  the  dore  of  the  Temple  is  open,  but  the 
 vaile  ofthe  Temple  is  rent,  and  the  matter  of  the  Feaft 
 hath  fent  gratioufly  to  inuite  and  call  Strangers,  and  thofe 
 that  are  farre  of£  Efay  49.1 2.  Simple  ones ;  Ail  that  are 
 loaden;  And  all  that  are  athirft,  yea  the  Blinde  and 
 Lame  that  lie  by  the  high  way  fides  may  come  and 
 welcome. 
 
 Nor  is  there  any  exception  thatfnail  bee  taken  againfl: 
 mens  Cmnzs :  The  Thief e  confefiing  on  the  Croffe,was  not 
 deipifed  :  Nor  the  Sinner  weeping  vpon  his  feete  :  Nor 
 the  Cananite  crying  to  him  in  the  way,  nor  the  blttfhing 
 Adultere^e^ox  the  Odious  Publican,  nor  the  for/wearing 
 'Difciple,  nor  the  Perfecmor  of  Difciples,  no  nor  his  bioudy 
 executioners. 
 
 We  reade  that  when  Bafilzske&Ephreem  why  he  would 
 not  be  a  Prieft,  Ephreem  replyed,  becaufe  he  was  io  great 
 a  Sinner ;  I  would  to  God  laid  Ba/il  that  I  were  flich  a  iin- 
 ner  :  Well  were  it  for  vs  my  brethren  if  wee  were  fuch 
 finners  as  thofe,  then  fhould  we  queftionlcffe  finde  Chrift 
 fuch  a  Sauiour  :  but  alas  !  though  his  bofome  is  euer 
 open  vnto  vs,  our  breads  are  irmt  too  too  often  a- 
 gainfl  him. 
 
 Againe,  from  our  Sauiours  pra&ife,  wee  may  learne 
 this  truth : 
 
 //  is  not  vnlawf pill  for  fome  perfons  and  in  fome  cafes  to  con- 
 uerfe  with  Sinners,  Some  Perfons  may,  as  thofe  who  haue 
 a  Calling  :  fb  iMiniflers,  who  are  tycd  to  their  people  by 
 a  fpirituail  band,  UWatth.9. 13.  So  Children,  Wines,  Ser- 
 vants, Stskiefts,  with  thofe  to  whom  they  haue  relation 
 in  regard  of  Naturall  and 
 12.  13, 
 
 Ciuill  obligation,    1  Cor,  7. 
 
 icp 
 
 Pint,  in  vita 
 
 Corioianis 
 
 Gen. 27. 1. 
 
 Gen  3*  $iu 
 
 Efey  49.  I  *. 
 
 Pro. 9  3. 
 
 Matth.ii.s8. 
 
 Ioh.7.37. 
 
 Luk.14.. 
 
 Luk.ij  4s, 
 
 Luk.7.39, 
 
 In 
 
 Info  me  cafes  it  is\ 
 lawful!  for  feme] 
 perfons  to  couerfe 
 wth  Sinner i* 
 
no 
 
 i  Cor.  1 0,274 
 A£b  17*17* 
 
 VfiU 
 
 An    Exposition    of    th 
 
 Vfel. 
 ■Cawats  in  con* 
 ucrfiig  volth 
 Sbmsts. 
 
 I  King. t  $,4. 
 Dan.o.io. 
 
 In  fqme  cafes,  as  Firft,  in  cafe  of  Negotiation  ,in  things  of 
 hecellity,  a3  Trade,  Publike  Seruice,&c. 
 
 Secondly,  In  cafe  o^Qommon  ciuilitj  and  neighbourhood ; 
 To  Saint  7-W  doth  allow  vs  to  feaft  at  the  table  of  an  ¥n- 
 belesuer  though  not  to  frecjuent  it. 
 
 Thirdly,  In  cafe  of  Religion  1  fuch  as  intend  to  Admo- 
 nifh,  Confute,  P  erf  wade,  or  Winne  others  to  the  ioue  of 
 the  truth,  may  for  that  end  conuerfe  with  them. 
 
 Let  noi  then  all  Conuc/rfmg  with  fuch,  fim ply  be  con- 
 demned ;  Amongft  the  wicked  are  many  of  Gods  elecl, 
 which  are  to  be  won  by  our  Conueriation,  So  to  conuerfe 
 with  theft  (within  the  compaiTe  of  our  callings)as  that  we 
 neither  be  Infecled  by  them,  nor  they  further  Infected  by 
 our  Confirmation,  nor  the  weake  Chriftian  by  vs  Infecled 
 with  iuft  Oifence,  nor  the  Gofpell  Infected  with  iuft  Re- 
 proach cannot  be  other  then  an  holy  courie.  If  neither  we 
 nor  they,  nor  the  weake,  nor  the  name  of  God  be  wron- 
 ged, who  can  complaine. 
 
 Yet  Secondly,  let  me  adde  a  Catteat,  that  this  our  liberty 
 be  not  abufed  :  Firft,  fee  that  we  make  not  an  holy  end, 
 onely^a  pretence  to  couer  needlelTe  fociety  with  fuch. 
 
 Secondly,  That  we  haue  a  Calling  to  Conuerfe  with 
 fuch,  and  be  able  to  admonifh,  confute,exhort,&x. 
 
 Thirdly,  That  fuch  be  frequent:  in  prayer,reading,medi- 
 tation,  &x.  vfing  holy  exercifes  as  wholfornepreferuatiues 
 tokeepe  from  ipirimall  infection,  fo  Obadiab  lining  in 
 nAhabs  houfe  made  vie  of  Gods  Prophets  in  priuate,  and 
 Daniel  liuing  in  the  Court  of  Darius  gaue  himfelfe  much 
 to  fecret  prayer.  In  a  word,  come  notneere  fuch  (linking 
 carrion  except  thou  take  the  winde  thereof,ifthou  wouldft 
 be  1 afe  -from  infecli  on . 
 
 And  fo  much  for  the  words  Pcjitittcly  confidered.  Now 
 confiderwethe  Inference, thefe  Scribes  and  Pfatrifies  made 
 thereon  ;  viz*  Therefore  he  ^  a  Sinner,  As  ifthcy  fhould 
 thus  Reafbn.  This  Phyfitian  accompanies  fuch  as  are  di- 
 feafed  and  infecled,thereforc  he  himfelfe  cannot  but  be  di- 
 feafed  and  infecled.  From  which  rcafoningof  theirs  let  vs 
 obferue  thus  much  :  The 
 
Parable   of    the    lost    Sheep 
 
 III 
 
 The  wicked \  from  good  premifes  draw  bad  cone  Infant. 
 Though  the  ^Antecedent  bee  found  and  good,  yet  their 
 Confeqnent  jfhalibe  naught,  PfiiL  50.21 .  £cc/ef.S.  Rom. 
 3.5.6.  &p  ip. 
 
 And  no  wonder;  For  tfirft  they  are  m:n  ofperuerfe 
 judgements  and  corrupt  minds. 
 
 Secondly,This  kinde  ofreafoniiig  they  haue  learn  t  from 
 Sathan  ;  it  is  his  Sophiftry.Chrift  was  the  Sonne  of  God ; 
 Therefore  hee  muft:  needs  turne  ftones  into  bread  ;  and 
 call  himfelfe  from  the  pinacle  of  the  Temple. 
 
 Let  allfuch  take  notice  of  their  vile  corm'ptioB,an<1  be- 
 waileit.  Wittis  Sepbifters  they  are  todeceiue  their  owne 
 foules,  and  depriue thcmfelu  es  of heau :n.  What  Propo- 
 fition  fo  true,  that  they  will  not  fpider-like  fuckepoyfon 
 from,  and  draw  a  faife  Conclusion  out  of  ?  God  is  mcrci- 
 full,ready  to  forgiue  what  (inner  foeuer  repenting  of  what 
 
 fume  foeuer,  and  that  at  what  time  foeuer.  Therefore 
 faith  the  obdurate  and  impenitent,  I  may  put  of  repentance 
 and  liue  licentioufly.  God  hath  Predeftinatcd  all  men  to 
 lire  or  death,  faluation  or  damnation ;  therefore  I  may  be 
 careleffe,  neglect  meanes,  andhau^leaue  to  Hue  as  I  lid:, 
 faith  the  Libertine.  Freely  we  are  iuftified  by  Faith  with  - 
 out  workes  of  the  law.  Therefore  (faith  the  idle  Prote- 
 fiant)  good  work es  are  of  no  vfe  and  may  be  neglected, 
 ipared.  He  that  prouides  not  for  his  famihe  is  worfe  chen 
 aninfldell;  hence  inferrs  the  worldling  a  couetous  ea :th- 
 linelTe  inferaping  and  fcratching  together  any  thing  by  any 
 meanes.  Thou  flialt  fvreare  in  truth,  righteoufneflfe,  and 
 lodgement :  therefore  faith  the  Blafphemer  I  may,  mi 
 will  fwearefo  long  as  I  know  it  to  be  true.  The  Sabboth 
 was  made  for  man.,  not  man  for  the  Sabboth  :  therefore  I 
 may  buy  a  good  bargaine  on  the  Sabboth,  or  take  my 
 plcafure  on  that  day,  faith  the  Sabboth -breaker. God  looks 
 to  receiue  his  owne  againe  with  vantage :  hence  concludes 
 theVfurer,  thatvfury  is  lawful!,  Sundry  like  inftaiices 
 might  be  alledged;  But  thefe  onely  for  atafle  :  wherein 
 we  fee  what  mifei able  and  pernicious  inferences  the  wk- 
 *  ked 
 
 Dotlriae. 
 
 The  nkfcd  frotr,  i 
 
 good  premifes 
 
 dfenvbadcon- 
 
 chjram. 
 
 Reaf.i. 
 
 Tbt)  a*c  cmupt] 
 
 ofiudgment, 
 
 Reaj%2. 
 
 They  are  taught  j 
 
 by  Nathan. 
 
 Matth.  4.3.6, 
 
 Vfi'U 
 
 Ezek, 
 
 Rom  9. 
 
 i  Tim  $.8. 
 
 Ier.4  a. 
 
 Matth  .£5.*7» 
 
112 
 
 Exposition    of    the 
 
 rfez< 
 
 Reuel.  1 7.4* 
 
 iThcfr.5.18. 
 1  Ioh.4.1. 
 
 Text. 
 
 kcd  make  vpon  holy  and  good  grounds.  They  cannot  for 
 their  Hues  make  a  true  Syllogifme  thence,  all  their 
 thoughts,  fpeeches,  aflions  are  dangerous  fallacies,  little 
 reafon  then  haueiuch  to  boaft  of  their  great  knowledge, 
 high  learningjOr  profound  fchollerftiip. 
 
 And  let  the  godly  be  wary  and  CircumfpecT:,  how  they 
 entertaine  any  thing  in  groffe  that  is  deliuered  by  wicked 
 ones,  as  found  and  good  from  true  principles.     Falftiood 
 caries  often  a  (hew  of  truth,  and  truth  often  couers  fal- 
 fhood.    And  through  a  generall  fliew  of  truth,  our  nature 
 is  prone  to  take  in  with  it  error  and  falfliood,  handouer 
 head,  without  tryall  or  difcerning.    Hence  is  it  that  the 
 whore  of  Babylon  offereth  the  wine  of  her  fornication  in  a 
 cup  of  gold,  at  the  glittering  whereof,  while  the  great 
 ones  of  the  world  gaze,  neuer  looking  what  is  within, 
 they  are  entifed  to  drinke.    Did  not  that  Antichriftian 
 ftate,  colour  all  their  abominations  with  fome  generall 
 truths,  and  lay  their  leauen  in  fuch  a  lump ;    did  they  not 
 in  word  hold  and  recite  the  Articles  of  Faith,  and  princi- 
 ples of  true  Religion  (when  yet  by  confequence  they  ouer- 
 throw  the  whole  foundation  thereof)  doe  wee  thinkeit 
 ha3  euer  fo  preuaiied  in  the  world,  or  /hould  haue  beene 
 furfered  and  endured  by  any  Chriftian  ftate  ?    Not  pof- 
 fible.  Beware  we  then  (as  of  all  other  fo)  cfpeciallyof 
 theie.  Try  all  things  :    Proue  theffirits>  whether  they  be  of 
 god.  For  though  fome  generall  truths  may  be  laid  downe 
 by  them,  yet  their  Inferences  are  dangerous  and  full  of* 
 poyfon. 
 
 isfnd  hefpakethu  Parable  vnto  them  faying]  That  the 
 mouth  of  wickcdnefTe  might  be  {topped:  Three  Parables 
 are  by  our  bleffed  Sauiour  Propounded,  wherein  he  hath 
 a  threefold  fcope  or  drift. 
 
 Firft  ,  Whereas  they  fought  to  faftcn  an  accufa- 
 tion  on  him,  he  cleares  himielfe,  and  iuftifies  his  pra- 
 dife. 
 
 Secondly,  That  he  might  (if  it  were  poffible)  bring 
 them  to  Repentancejhe  firft  enieauours  to  conuince  them  of 
 
 thei? 
 
Parable. of   the    lostS 
 
 h  e  e  p. 
 
 their  finne  in  murmuring  and  repining  againft  him  for  en- 
 tertaining Tinners. 
 
 Thirdly,  That  no  true  penitent  might  be  difheartned, 
 he  encourageth  fuch,by  fhewing  them  their  mercifull  and 
 gratious  entertainement. 
 
 Thus  as  fo  many  Inftruments  of  mufickc,  thefe  play- 
 ing one  and  the  fame  tune :  In  this  of  the  Loft  Sheep  ;  the 
 next  of  the  Loft  Groat ;  and  the  other  of  the  Loft  Sonne, 
 is  taught  one  and  the  fame  DoeTxine.  Parables  of  excel- 
 lent vfe  to  the  Church  and  children  of  God  ;  letting  forth 
 vnto  vs  our  decayed  and  reftored  eftate  (matters  of  mo- 
 ment.) In  a  word,  there  is  no  one  bed  in  the  Lords 
 Eden ;  no  place  of  holy  Scripture  in  the  Bible,  that  yeel- 
 deth  more  fauorie  or  comfortable  Doclrine  then  this 
 Chapter,  and  thefe  Parables  therein  contained. 
 
 Something  from  our  Sauiours  Scope  inGenerall  (be- 
 fore wee  come  to  Particulars)  would  bee  noted.  As 
 firft: 
 
 LMinifters  are  to  maintaitte  their  credits  againfl  the  falfe 
 calumnies  of  wicked  ones.  Thus  did  Chrift  here,  and  fo 
 elfewhere,  as  John  8.48. 49.  &  18.22.  And  this  hath 
 beene  the  care  of  Gods  feruants,  both  Prophets  and  Apo- 
 ftles  in  elder  and  latter  times,  Acls  21.1.&  23.  i.c£-  24,10. 
 ^25.8.  #•  26.2. 
 
 For,  zA good  name  is  a  fret  ions  ointment,  and  to  be  re- 
 garded more  then  riches,  and  valued  aboue  filuer,  yea  be- 
 fore life  it  felfe.  Whence  Saint  Paul  thought  it  better  for 
 him  to  die,  then  that  any  ihould  take  his  glorying  away 
 from  him. 
 
 Otherwife  their  doclrine,  (be  it  neuer  fb  found)  will 
 be  contemned  and  defpifed.   The  ftomacke  loathes  good 
 meate  brought  in  a  fluttifh  platter  :  fo  an  ill  name  giues  i 
 diftaft  to  a  good  Sermon. 
 
 Elfe  they   fhali  beare  felfe  witnefie    againft  them-  \ 
 felues  :   Now  LMofes  defended  the  Mount,  and  ftood 
 amongft  the  people  while  the  Law  was  deliuered.   God 
 hath  charged  minifters  as  well  as   others  with  that 
 
 Precept, 
 
 113 
 
 Dottrine. 
 Miniflers  are  to 
 mamtalne  their 
 credits. 
 
 Reaf.  I. 
 
 Agwdnmek 
 
 prtiiom, 
 
 Pro.ia.i. 
 
 I  Cor. 9.1  5. 
 
 Reaf  2. 
 I  El fc  their  do- 
 
 firine  \x>M  be 
 defpifed. 
 
 Reafi. 
 
 Elfc  bean  falfe  j 
 
 mtneffe. 
 
 Exod.ip.ii." 
 
ii4 
 
 Chap  ao.i*. 
 
 Vfel. 
 
 Ephcf.5.1^ 
 
 Verfc  lOi 
 
 An    Exposition    of    the 
 
 Precept,    ThoH  Jhalt  not   beare  falje  witnefe  againH  thy 
 neighbour. 
 
 Oh  ]  then  let  vs  here  haue  care  ;  Let  vs  roalhe  circtsm- 
 fpetlly-andvnfely^  Jyecaufe  the  dates  are  euill.  The  world 
 is  full  of  caitiucs,  who  itickenot  to  traduce  vs,  heaping  vp 
 all  the  flanderous  imputations  againft  vs,  that  either  SnfpU 
 tioufneffe  can  fiirmife,  or  Malitioufneffe  inuent  :  well 
 knowes  their  Tutor,  Sathan,  how  hard  a  matter  it  is  for 
 him  to  doe  good  vpon  others,  who  is  not  reputed  for  a 
 good  man  by  thoie  whom  he  is  to  do  good  vpon  :  who 
 euer  law  good  done  by  inch  a  man  who  was  contemned  in 
 his  name  and  pcribn  ? 
 
 We  reads,  Nam*  1 2 . 1 .  of  an  vnkinde  mutinie  made  by 
 
 Miriam  and  Aaron  againft  their  brother  Mofes.   Both 
 
 finned,  and  yet  Miriam  onely  was  ftriken,  Aaron  efcaped. 
 
 Why  he  was  not  fmitten  with  his  Sifter,  was  in  refpeel:  of 
 
 Hom,y<tdColo(].\  the  dignity  of  his  Pri  eft  hood  (as  iudgeth  ftryfoflome) 
 
 Godfpared  him,  left  the  inflicling  of  fo  loathfome  adi- 
 
 feaie  vpon  his  perfbn  might  redound  to  thedifhonourof 
 
 his  oiJice.  Is  God  fb  carefiill  of  the  credit  of  the  Prieft- 
 
 hood,  and  fhall  we  be  carelefTe  ?  what,  the  leprofie  of 
 
 prophanefie  appearing  in  o.ur  foreheads  who  are  to  iudge 
 
 of  leprofie  in  ethers  ?  God  forbid  it ;  God  forbid  it:heed- 
 
 fully  anoid  we,  whatfoeuer  may  bring  the  leaft  afperfion 
 
 of  Blot  or  Blemifh  vpon  our  Perfonsor  Callings.    Let  our 
 
 whole  liues  make  Reall  Apologies  for  vs,  fo  as  none 
 
 may  fpeake  euill  of  vs,  but  that  all  the  world  may  fee  hee 
 
 lieth .    And  as  need  requireth,  vfe  Verbal!  alfo,  remembring 
 
 that  faying  ofour  worthy  I  ewe/!.  For  men  (much  more  for 
 
 Minifters)  te  be  careleffe  what  ujpoken  of  them  >  be  it  neuerjo 
 
 falfly  tpokfn,  u  doubt  hffe  the  part  cf  dijfolnte  and  retch/ejfe 
 
 per/ens,  and  of  them  which  wickedly  rfinke  at  the  iniuries 
 
 I  done  to  the  name  ofCjod.  But  of  this  more  in  the  laft  Parable. 
 
 I      Next,  In  that  a  part  ofour  Sauiours  fcope  in  propoun- 
 
 i  ding  thefe  enfuing  Parables  is  to  Conuince  thefe  Pharifecs 
 
 J  and  Scribes  of  fin,  the  better  to  reclaims  them  from  finne. 
 
 I  Note  we: 
 
 Connie! ion 
 
 Ft  nemo  denokis 
 
 male  loqui  abfqt 
 
 mendacwpofjic, 
 
 Hicr.Epiii  ad 
 
 Cat. 
 
 JLpolobfdHA* 
 
 Cap.^Diuifs* 
 
Parable    of    the    lost  Sheep. 
 
 CoHttiflion  ii  the  ready  way  to  \connerfion%  The  beft  me- 
 thod in  Reformation,  i  Sam.  12.17.  2  Sam.  1 2 . 7. 1  King. 
 18.18.  lohn^.  18.19.  *A&s  2.  23.  27.  Many  fuch  like 
 examples. 
 
 Hence  was  it  that  the  Lord  did  charge  his  Prophets  to 
 caufelerufalem  to  know  her  abominations,  and  to  fhew 
 Ifrael  her  tranfgrelTions  and  the  houfe  of  lacob  their  finncs, 
 Ez,ek*\6.2. 
 
 For  till  the  lodgement  is  foundly  Informed,thc  Wi/l  will 
 not  be  inclined,  nor  Affections  Re&ified.  Thefe  depend 
 vpon  the  direction  of  the  vnderftanding,  either  in  choo- 
 fing,  fufpending,  or  refilling,  and  accordingly  are  ordered 
 and  directed. 
 
 And  furely  this  is  onereafbn  (worthy  to  be  taken  no- 
 tice of)  why  fo  many  goe  boldly  on  in  fmne  and  turnc 
 not :  Alas !  as  yet  they  are  not  throughly  conuicled  that 
 they  doe  euill;  their  particular  courfes  are  not  yetproued 
 to  be  finnes,  therefore  they  perfifl  in  their  lewd  pradtifes, 
 fearing  nothing.  Let  one  goe  ouer  fbme  narrow  bridge, 
 vnder  which  runneth  fome  deepe  gulfe  or  violent  flreame, 
 if  it  be  at  midnight,  feareth  not,  becaufe  the  danger  is  vn- 
 feene ;  but  let  him  come  next  morning  and  feethenar- 
 rowneffc  of  the  bridge,  the  fearefuli  downfall  and  furious 
 violence  of  the  ftreame  running  vnder  it,  then  he  flirinkes 
 for  feare,  and  wonders  at  his  owne  fboie-hardinefTe,  and 
 wil  not  by  any  means  be  perfwaded  to  do  that  now  which 
 the  night  before  he  fo  blindly  and  boldly  ventured  vpon. 
 Thus  is  it  with  afinner  while  he  is  in  the  eftate  of  Nature, 
 he  feeth  nothing  worthy  to  be  feared ;  the  narrow-bridge 
 of  his  life  (by  reafon  of  a  falfe  paire  of  Ipeclacles  which 
 the  diuell  puts  vpon  his  nofe)  fe  erne  th  broader  then  it  is. 
 And  the  fearefuli  gulfe  of  hell  vnder  it  (into  which  if  hee 
 Aide  ofF,he  falls  immediatly)  is  altogether  vnfecne  (the 
 God  of  this  world  blinding  his  eyes  through  Infidelity) 
 But  when  his  eyes  are  opened,  his  mind  enlightened,  and 
 he  brought  to  a  knowledge  of  his  eftate,then  he  fees  how 
 little  a  ftep  there  was  betwixt  him  and  death :   He  won- 
 
 I  ders 
 
 115 
 
 1)o8rine. 
 
 Conuiflm  h 
 the  ready  way 
 to  Comer  fan  > 
 
 Ezek.16.2. 
 
 Retfi 
 
 I  Nihil  in  volunta* 
 I  te  quod  nonplus 
 Ifueratinintel- 
 ;  leftit> 
 
 Vfill 
 
 I  Cor.4.4. 
 
Ii6 
 
 Vfe*. 
 
 lam,  i 
 
 An    Exposition-   of     t 
 
 H  E 
 
 EccUfXiki.  cap 
 
 3. 
 
 ders  at  his  deiperate  boldneffe;  Admires  the  riches  of 
 Gods  mercy  in  pre fc ruing,  and  delinking-  him  from  ftch  a 
 danger  ;  And  now  all  the  powers  and  Craft  of  hzll  can- 
 not  bring  him  baske  that  way3  nor  fetch  him  in  for  a-cu- 
 ftomerto  cuill;  His  Infirmitit  miy  yeeld,  but  his  Refe- 
 Itition  neusr. 
 
 It  may  next  feme  for  our  DireBio*  who  are  the  Mini- 
 fters  of  the  word  in  a  courfe,  ifwc  defire  to  fee  any  com- 
 fortable fruit  of  our  labours.  Prepare  we  the  w*y  of  Chrifl 
 bj  throwing  downs  of  Mount  nines,  Efay^o.^.    Endeauour 
 we  to  bring  our  people  to  a  true  fight  of  finne,  which  muft 
 be,  Firft,  by  Holding  before  their  qvcs  the  glaffe  of  Gods- 
 law  :  fo  difpenfing  the  word  in  that  power  and  euidence 
 ofGods  fpirit,  as  that  the  vndcrftanding  being  informed, 
 the  Confcience  may  be  conuifled,  the  Affections  gained, 
 and  the  life  redreffed.     Rhetorical!  defcant  may  pleafe* 
 the  eare,  and  tickle  that ;  but  it  leaues  the  Confcience  vn- 
 touched,  it  little  helps  to  this  bufineffe  :  Reade  i  Cor.  14. 
 24.25.  It  wasnotfhew  and  oftentation  of  humane  gifts, 
 as  W&i  Reading,  Eloquence  and  the  like,that  doth  conuince 
 an  Vnbelieuer,  and  lay  open  the  fecrets  of  his  heart ;  but 
 the~euidence  and  power  of  the  fpirit  which  is  fcmo  and 
 felt  in  godly  fimplicity  and  plainneffe. 
 
 Memorable  is  that  we  reade  of  in  Ruffimu3  which  hap- 
 pened at  the  Councell  of  Nice  Pwhere  many  Learned  be- 
 ing aflembled  about  Arrim  his  opinion,  amongft  the  reft 
 there  was  one  whom  all  the  Learned  Bijbops  with  their 
 skill  and  eloquence  could  not  perfwade  :  A  Chriftian  of 
 no  great  learning  in -efteeme  (knowing  nothing  elfe  but 
 Iefus  Ch rift  and  him  crucified)  itanding  by  and  feeing  rhe 
 Philofopherinfultingouer  the  reft,  and  boafting  himfelfe 
 vpon  the  skill  he  had  in  reafoning,  defires  leaue  to  talke 
 with  that  Philofopher ;  which  hauing  obtained,  hee  thus 
 began  :  In  the  name  of  teftu  (fhrift  hear-e  thou  thofe  things 
 which  are  true.  Qodthat  made  the  Haums  and  Earth,  and 
 gatte  man  a  fpirit ,  whom  he  framed  of  the  dufl  of  the  earth  is 
 one  1  hee  hath  by  virtue  of  hu  Word  created  all  things y  both 
 
 vifible 
 
Parable     of    the    lost   Skeep. 
 
 viflble  and  inxiftb/e,  and  ftrevgthcned them  by  thefanUificati- 
 onof  his  fpirit.     This  word  and  wifedcme  vrho?n  we  call  the 
 Sonne )  taking  pit ty  vpon  humane  errors \ii  borne  of aVirgine, 
 and  by  the  Paffcn  of  his  death  hath  delivered  vs  jromenerla- 
 fling  death,  and  by  his  RefurrcUion  hs.th given  vs  euerlafling 
 life  yvhom  we  look  e  for  to  come  to  be  ittdge  of  all  we  doe,     He- 
 leeueft  thou  this  oh  thou  Thilofopher  ?  The  man  being  ama- 
 zed with  the  words  that  were  fpoken,  flood  mute,  and  as 
 if  he  had  neuer  learned  the  Art  of  contradiction,  'was  able 
 to  make  no  other  anfwer  but  this,  that  it  feemed  (a  to  him 
 indeed.   And  that  there  was  no  other  truth  then  that  deli- 
 uered.    Why  then  replied  the  other;  If  thou  beleeueft 
 iheic  things  to  be  true,  arife  and  follow  me  to  the  Church, 
 and  receiue  Baptifmethe  feale  of  this  thy  faith.    Hereup- 
 on the  party  wonne,  turnes  himfelfe  vnto  his  followers, 
 and  breakes  forth  into  thefe  fpeeches  :  Oyott  learned men> 
 kearktn,  while  this  matter  in  hand  wxs  performed  by  words  ; 
 1  alfo  oppofed  words  to  words }  and  thofe  things  fpoken  I  ouer~ 
 threw  by  the  Art  offpeaking  ;  but  now  that  inficad  of  words, 
 Power  is  proceeded  ft  am  the  mouth  of  him  that  fpeaketh  t  words 
 cannot  withstand  the  truth }  mr  man  ft  and  out  againsl  God. 
 AfTuredly  beloued  ;    not  with  trumpets  of  Gold  or  Siluer, 
 but  of  Ramms  homes  were  thofe  high  walls  of  lericho  laid 
 flat :  Meane  and  Homely  mcanes  God  commonly  vfeth  in 
 his  moft  glorious  workes. 
 
 Secondly,  Defirc  we  the  Adiftance  of  Gods  fpirit  for 
 this  end.  Chrift  tells  his  Difciples  when  hee  fent  them 
 forth  to  preach,  that  he  would  fend  his  fpirit  with  them, 
 and  he  fliould  conuince  the  world  of  finne ;  as  if  he  fhould 
 haue  faid,  when  you  goe  abroad  into  the  world,  you  iliall 
 fTjide  men  pofleffed  with  ftrange  opinions;  and  a  hard 
 woike  you  fhail  haue  to  Reproue  or  Conuince  them,  and 
 bring  them  to  a  true  fight  thereof;  but  I  will  fend  my  fpi- 
 rit along  with  you,  (without  which  you  fhall  doe  no 
 good)  and  he  iliall  helpe  you  in  the  worke.  Content  not 
 thy  fclfe  then  with  the  cloake  of  Eliah  (the  orTice  and  rni- 
 niftery)  but  call  for  the  god  oj  Eliah ,  theafliftance  of  his 
 
 I  2  fpirit, 
 
 117 
 
 Iohn25. 
 
n8 
 
 EXPOSITI 
 
 ON      OF     THE 
 
 Vfejl 
 
 Doftrme. 
 
 Tben>\c\cdwte 
 fatoheersproued 
 as  that  the  godly 
 be  not  ioomucb 
 dsfheartened. 
 
 fpirit,  without  which  thou  (halt  do  nothing  to  anypur- 
 pofc,  in  this  hard  and  weighty  worke  ;  but  when  that 
 comes  and  accompanies  our  labours ,  it  will  foone 
 fhew  men  what  natures  they  haue,  what  Hues  they  haue 
 iiued,  and  what  courfes  they  haue  led  :  Ani  conuince 
 them  of  this,that  they  are  farre  more  miferable  euery  man- 
 ner of  way  then  they  concerned  themfelues  to  be.  Wee 
 may  propound  Arguments  and  Reafons,  but  to  make  the 
 heart  capable  and  apprehenfiue  thereof]  is  aboue  out- 
 power.   And  fo  much  for  that  Vfe. 
 
 Laftly,  I  may  add e  a  word  by  way  of  Apo!logiey  for  fiich 
 Minifters  as  fpend  paines  this  way,  endeauouring  faithful- 
 ly to  difcouer  vnto  men  their  miferable  eftate  by  finne. 
 Thefe  are  they  who  vfually  are  faid  to  haue  a  fpirit  of  gall 
 and  bitterneffe  within  them,  and  to  be  the  onely  men  who 
 driue  their  people  to  defpaire,  &c.  Sure  I  am,  till  we  are 
 brought  to  defpaire  in  our  felues,  there  is  no  comfort  to  be 
 had  from  Chrift.  John  Baptttt  (whofe  tongue  was  as  his 
 rayment  rough)  muft  prepare  the  way  before  him  in  euery 
 heart.  Plaufibility  is  no  fit  preface  to  Regeneration  •  Vio- 
 lence muft  be  offered  to  our  corruptions  ere  we  can  haue 
 roome  for  grace.  Neuer  will  Chrift  come  into  that  foule 
 where  the  Herald  of  Repentance  hath  not  beene  before 
 him.  And  yet  what  wifedome  muft  herein  be  fLe wed  : 
 our  next  point  which  may  be  gathered  from  our  Sauiours 
 drift  in  propounding  the  enfuing  Parables  doth  teach  :  The 
 point  of  Doctrine  is  this : 
 
 Wicked  and  vngodlj  are  fo  to  be  reproued  and  warned ,  as 
 that  the  holy  and  penitent  be  not  too  much  di[heartened.  We 
 fee,  that  as  our  Sauiour  by  thefe  Parables  would  Conuince 
 the  Pharifees ;  fo  alfo  hee  would  comfort  and  encourage 
 Penitents. 
 
 Jfayio.li.&qo.i.  xThefc.i^  This  is  that  which 
 Saint  Paul  calls ,  a  Cutting  or  deuiding  the  word 
 aright,  2  Tim.2.15.  and  that  giuingthe  houflhold  their 
 portion  which  our  Sauiour  fpeakes  of]  LMatth^.^* 
 Luke  12.42. 
 
 For 
 
Parable    of    thb  Lost   Sheep. 
 
 For  thefe  are  of  a  tender  difpofition  and  fofc  temper,  the 
 'leaftnoife  of  anything  that  founds  fearefull,  melts  their 
 hearts,  and  ouerwhelms  them  with  feare ;  Their  belly 
 trembles ;  Their  lipps  quiuer  at  the  terrible  voice,yea  rot- 
 tennefle  enters  into  their  bones.  Gratious  lofith  vpon  the 
 hearing  ofthe  Law  was  Humbled.  Oh  the  tenderncrTe  of 
 Gods  Saints,  the  very  Reading  of  it  afFecTs  them,  the 
 Preaching  of  it  ftirres  not  others.  How  many  are  there, 
 who  after  a  thouiand  hammerings  ofthe  menaces  of  Gods 
 law  vpon  their  guilty  foules,  continue  ftiil  infenfible  of 
 their  danger. 
 
 Accordingly  then  to  the  Condition  of  our  people, 
 mould  Gods  Minifter  giue  euery  one  their  portion ;  Ter- 
 ror to  the  Obftinate,  to  the  Penitent  Encouragement  and 
 Comfort,  as  we  fliouid  throw  downe  mountaines,  Co 
 like  wife  raife  vp  valleys,  Efaj  40.3 ,  Our  viflble  Congre- 
 gations are  much  ofthe  nature  of  this  Auditory  and  Aflem- 
 bly  which  our  Sauiour  ipake  vnto;  mixt  companies  conii- 
 fting  of  both  forts,  now  as  he  did,  fo  fliouid  we,  intermix 
 Reproofes  and  Comforts,  that  each  fort  may  haue  his 
 owne,  and  neither  want  what  to  them  belongs.  To  bee 
 euer  harping  on  the  fad  firing  of  Iudgement  ,•  Alwaies 
 denouncing  damnation  and  theCurfe,  is  too  bloody  and 
 butcherly  a  kind  of  teaching. 
 
 There  was  in  the  Arke  ofthe  Teftament^the  (3  olden  pt 
 of  CManna,  as  well  as  the  Rod  of  A  Aran  ;  And  euery  good 
 Minifter  (as  fpeaketh  Bernard)  fliouid  referable  a  good 
 mother,  who  hath  Vbera  fo  well  as  Verbera,  theD«gas 
 well  as  Rod.  As  fbmetimes  therefore  we  doe  mourn e,  that 
 the  people  may  lament,  fo  fometimes  let  vs  pipe  that  they 
 may  dance  :  Let  vs  learne  and  vfe  the  gentle-craft,  beeing 
 formes  of Confolation,  as  well  as  fonnes  o£Tfmnder9  re- 
 membring  there  are  fome  weake  and  faint,  who  fliouid  be 
 frayed  with  flaggons  of  wine  and  apples  of  paradile,  Cunt. 
 2.5.  The  Minifter  beareth  the  name  of  a  Spiritual  man  ; 
 if  then  he  be  wanting  in  this  Comforting  part  of  his  office, 
 where  is  the  fpirit  that  hee  hath  his  denomination  from  ? 
 
 I  3  The 
 
 lip 
 
 Reaf. 
 
 Hab.|,x5. 
 
 VfiU 
 
 Heb.9.4, 
 
 Maith.1r.17. 
 
Ullll      !■ 
 
 120 
 
 Ifay  50.4. 
 
 Text. 
 
 Verfe  3, 
 4» 
 
 Diuifion. 
 
 Expof. 
 
 N 
 
 Exposition    of    the 
 
 1 
 
 The  Spirit  is  the  Comforter,  if  he  then  can,  or  doth  fay 
 little  to  the  Comfort  of  a  wounded  foule,  where  is  his  fpi- 
 rit?  I  confeffe  fuch  are  the  times  weliuein,  that  the  do- 
 drineof  mercy  is  "like  a  dead  letter.  There  are  thou- 
 fands  who  are  not  worthy  to  heare  thofe  Comfortable 
 things  that  are  to  bee  fpoken  to  Ferufalem.  And  that 
 there  is  afeafon  for  words  of  Comfort  to  be  miniftred 
 in,  which  feafon  may  as  well  bee  preuented  as  ouer  flipt. 
 But  what  then,  yet  in  their  feafon  they  muft  be  fpoke,  and 
 applied  rightly.  Firft,  therefore  whip  away  the  hounds, 
 and  then  giue  Children  their  bread.  To  Terrifie  and  aot  to 
 comfort  is  but  to  rowe  on  the  one  fide  of  the  boate  alone ; 
 will  fuch  rowing  euer  bring  it  to  the  ftioare  ?  Thus  much 
 from  our  Sauiours  fcope  :  Come  we  now  in  Particular  vn- 
 to the  words. 
 
 And  he  fpake  this  P Arable  vnto  them,  faying. 
 What  man  of  you  hatsing  an  hundred  fheep,ifhe  loofe  one  of 
 them,  doth  not  leaue  the  ninty  and  nine  in  the  wilderuejfe,  and 
 goe  after  that  which  id  loft  vntill  he  finde  it  ? 
 
 And  when  he  hath  found  it,  hee  lajeth  it  on  his  (boulders 
 reioyting. 
 
 In  the  words  we  haue  confiderable  :  Firft,  the  In* 
 troduHion,  £And  hee  fpake  this  Parable  vnto  them, 
 faying.]  - 
 
 Secondly,  The  Comparifin  [jwhat  man  of  you,  &c] 
 In  the  firft,  confider  we  (though  briefly)  Firft,  what 
 he  fpake ;  Secondly,  to  whom.  That  he  fpake  was  a  Para- 
 ble: where  two  particulars  :  Firft,  the  Matter  or  kinde 
 of  doctrine  deliuered,  A  Parable.  Secondly,  the  Manner 
 ofdeliuery  \he  fpake  faying  f\ 
 
 The  Terfons  fpoken  to,  were  thofe  murmurers,  the 
 Scribes  and  Pharifees  before  fpoken  of,  hee  fpake  £  vnto 
 them]  faying. 
 
 Parable]  The  word  hath  fundry  Acceptations ;  moft 
 commonly  it  fignifieth,  either  fbme  Graue  and  Short  fen- 
 tence,  as  Pro.i.l*  orelfe  fome  darke  faying ;  Or  obfcure 
 manner    of  Propounding  the  truth    vnder  a  continued 
 
 ________  Si1™"  S 
 
Parable    of    the    lost  Shbbp 
 
 '  Similitude  or  sAllegorie^    iJMatth*  I  3. 13.  Luke 21.  2p. 
 Iobn  1 6.1  p. 
 
 This  is  the  moft  proper  acceptation  of  the  word,  and  Co 
 it  is  vfed  here  :  the  Doctrine  hence  is,that 
 
 By  'Parables  and  Similitudes  (^hrift  often  taught  his  Hea- 
 rets.  As  he  fometimes  taught  them  by  Plaine  principles 
 and  Afjirmatiue  conclujions,  io not  fcldome  by  Parables  and 
 darkc(femcnces>  Marke  4. 3  3 .  34.  The  Euangclift  affirmes, 
 that  without  Parables  he  [pake  not  vnto  the  people.  His  mea- 
 ning is  not  (faith  Augusline)  that  he  {pake  nothing  pro- 
 perly, but  becauft  he  did  not  explaine  himfelfe  almoft  in 
 any  fpeech  :  Sometimes  the  whole  fpeech  or  Sermon  is 
 Parabolical^  neuer  any  whole  Sermon  of  his  Plaine  and 
 Proper^  Mattb.l 3. 10. 24.31. 33. 34. 
 
 Many  Reafons  are  rendered  for  this  his  method ;  as 
 Firft,  that  the  Scriptures  might  be  fulfilled,  and  Prophefies 
 accomplished  which  had  fo  foretold,  Pfal.ySa.  Matth. 
 13. 13.14. 
 
 Secondly,  For  the  profit  of  the  Elect,  who  by  this 
 kinde  of  teaching  haue  j  Firft,  their  VnderFianding  en- 
 Iightened,and  very  much  helped,by  homely  Companions, 
 the  moft  fimplc  is  made  to  vnderftand,  and  by  things 
 earthly  to  conceiue  better  of  heauenly,  they  being  opened 
 and  fitly  applied. 
 
 Secondly,  Their  ^Memory  very  much  ftrengthened,  by 
 prouerbs  and  fimilitudes  drawne  from  daily  praftife.  Ma- 
 ny can  remember  a  familiar  Example,  or  Companion  they 
 haue  heard  from  a  Preacher ;  when  other  matters  (and  it 
 may  be  of  more  fubftance)  then  deliuered  %were  long  fince 
 forgotten. 
 
 Thirdly,  The  JF/// effectually  moued  to  deuotion;  Of 
 all  kinds  of  fpeech  there  is  none  that  doth  more  cunningly 
 infinuate,  and  fecretly  winde  it  felfe  into  the  heart,  and 
 leaue  a  deeper  imprefllon  then  a  Parable  doth ;  It  will 
 touch  the  quicke,  and  in  a  fort  extort  that  which  other- 
 wife  would  not  be  granted,  as  we  fee  in  Dauids  example, 
 2  Sam.  1 2.  and  in  thofe  wicked  Iewes,  ^Matth.%  1.33. 
 I  4 Fourthly, 
 
 121 
 
 AverboGvtto 
 
 rtetpctfioifaeif  quod 
 
 eft  cohferrejiue 
 comparare. 
 Doclrine. 
 Cbrifi  often 
 taught  hit  hea- 
 rer* ey  Parables. 
 
 Aug.QtuBuMi, 
 cap.i$9 
 
 Reaf.l. 
 
 That  the  Scrip* 
 turn  might  he 
 fulfilled. 
 
 Reafl. 
 
 Vtrthegoo&tf 
 the  BUtt. 
 
 Iohn?,i2. 
 
 "Pirn  mourn 
 figurattdifta 
 
 adlan, 
 
122 
 
 Reafo. 
 Fey  &$uwft>* 
 mtnt  to  the 
 
 Vfil  U 
 aCor.9.»*» 
 
 An    Exp  o  s  i  t  i 
 
 O  N      O    F       THE 
 
 Cdueats  invftng 
 VarabUs  and 
 Comparifonu 
 
 Fourthly,  Diligence  encreafed,  and  Attention  quick- 
 ned.  Hence  did  the  Difciples  To  often  take  occafion 
 to  askc queftions,  and moue doubts,  LttkeK.Q.  CWarke 
 q.io.&c. 
 
 •  Fiftly,  Conflant  and  continual!  nonrifhment  fapplie'd. 
 Though  the  Faithful!  finde  afvveete  relifh  in  tlic  word 
 when  they  readc,  or  heare  it ;  yet  .comming  againe  to  it, 
 they  ihall  finde  more  Food  ;  So  fwcetly  hath  God  mixed 
 hard  and  eafie  together,  that  none  might  be  cloyed  nor  any 
 difcouraged. 
 
 Sixtly,  E  fiery  one  from  his  owne  particular  calling  fome  good 
 inftruBion  taught.  Therefore  hath  Chrift  deriu^d  a  Parable 
 from  an  Arrnie  to  teach  Sonldiers ;  from  Le gall  principles  to 
 teach  Lawyers  ;  from  the  Field  and  fomng  to  teach  Hhs- 
 bandmeny  from  a  Leaven  to  indraft  Women :  wherein 
 euery  one  in  his  calling  may  bee  the  Schollars  com- 
 mentarie. 
 
 A  third  Reafon,  why  our  Sauiour  taught  after  this 
 manner  was,  that  Gods  treafure  might  be  hid  from  the. 
 obdurate  wicked,  and  they  further  hardened,  Matth.iz, 
 10.  Z«^8.io.  Hence  was  it,  that  although  hce  opened 
 and~explained  them  to  his  Difciples,  and  ib  made  them 
 eafie  to  vnderftand ;  yet  we  reade  not  that  hee  did  fo  to 
 others. The  V{es  follow. 
 
 And  firft,  it  may  teach  vs  Miniflers,  to  apply  our  felues 
 by  Comparifbns  and  fimilitudes  to  the  capacities  of  the 
 meaneft,  We  ftiould  (in  this  fenfe)  become  All  to  All, 
 that  we  may  win  fo  me  :  Framing  our  felues  to  all  mens  vn- 
 derftandings,  by  AMtgories,  Stories,  P arables,  and  the  like. 
 And  yet  in  following  this  method,  take  thefe  Caueats. 
 
 Firft,  Let  them  not  be  farre  fetcht,  but  fitting  the  mat- 
 ter in  hand,  feruing  more  for  Edification  of  the  hearer, 
 then  Orientation  orfetting  forth  the  wit  of  the  fpeaker. 
 
 Secondly,Let  them  be  drawne  from  thiags  well  knowne 
 and  eafie  to  be  conceiued.  The  end  of  all  fpeech  is  to  con- 
 ueigh  the  fenfe  to  thQ  vnderftanding  of  thofe  to  whom  we 
 ipeake ;  they  may  not  therefore  be  darker  then  the  thing 
 
 it 
 
Parable    of    the    lost    Sheep. 
 
 itfelfeis  that  we  fhould  iliuftrate.  To  fetch  Similitudes 
 from  fundry  things  in  Philofoyhie  or  PoeticaH  Tables  is  not 
 fo  fit,  vnleffe  we  make  them  eafie  to  the  vnderftanding  of 
 the  people  :  Farre  better  to  fetch  them  from  common 
 things  wherein  they  are  mod:  beaten,  after  the  example  of 
 our  Sauiour,  who  (as  TheophilaU  obferucth)  tooke  euery 
 man  in  his  owne  trade,  applying  himfelfe  to  that  which 
 they  vnderftood  belt. ;  Appearing  to  Mary  in  the  garden 
 as  a  Gar  diner  y  and  to  the  Difciples  Travelling  as  a  Tra- 
 veller. 
 
 Thirdly,  That  a  care  be  had  (neuertheleffe)  of  the  maie- 
 fty  of  Scripture  :  Auoiding  all  ridiculous  and  bafeftuffc, 
 lead  we  giue  occafion  to  any  of  thinking  vnreuerently  offo 
 high  a  miftery . 
 
 Fourthly,  Beware  we  ofOrigens  fault  (whofe  wit  fer- 
 ucd  him  to  Allegorize almoft  the  whole  Scripture.)  Turne 
 not  all  into  Allegories  to  the  deftroying  of  the  letter,  and 
 making,  plaine  things  obfcure  :  It  is  fafe  treading  in  the 
 ftepsofthe  Holy  Ghoft,  not  making  Allegpricall  fences 
 where  the  fpirit  hath  made  none. 
 
 Firtly,  Vfe  them  for  InslrnBion  or  III  nitration,. rzther 
 then  for  prouingany  poim  of  Faith.  As  Fainting  (faith 
 Luther)  is  forthegarnifriing  and  fetting  forth  an  houfe 
 already  buiided :  So  is  an  Allegorie  to  let  out  the  light 
 of  a  matter  already  proued,  and  otherwife  fiijficiently 
 confirmed. 
 
 Sixtly,  That  they. bee  quickly  difpatcht,  and  not  too 
 much  infilled  on.Here  the  lighter  the  touch  is,the  fweeter 
 (oftentimes)  will  be  the  mufick.  Thefe  Rules  being  well 
 obferucd  we  may  fafely,  and  profitably  vfe  our  liberty  in 
 this  kinde,  following  herein  the  pra&ife  of  Chrift,  his 
 Apoflles,  and  many  of  the  antient  fathers ;  who  vfiially 
 began  their  Homiles  with  a  Simile. 
 
 And  let  Hearrrj  be  content  in  this  familiar  manner  to  be 
 taught.  What  if  we  borrow  comparifons  f  om  the  Plough 
 and  Fanne ;  From  Linen  or  fuch  like  dom  ?ftkke  bufmefTe, 
 doe  we  any  other  therein  then  did  Chrift  himfelfe  ?  Say 
 
 not 
 
 123 
 
 uuha  Com. 
 M  Gah 
 
 Vfe  *> 
 
124 
 
 An    Exposition    of    the 
 
 Text. 
 
 SoUtatflcyatom 
 dicere*  vulgi 
 loqui. 
 
 dumbe  Priefi. 
 
 Tleonafmui* 
 Thtophil. 
 
 Kfay  s* 
 
 Vfii, 
 
 not  in  fuch  cafes,  the  Minifter  is  mde  ot  blunt,his  Pouerty 
 fuch,  that  he  is  faine  to  goe  to  the  meale-mb  for  matter  to 
 hold  out  with;  but  acknowledge  thou  Gods  goodncfTe, 
 as  in  fpeaking  to  thee  by  his  Prophets,  foin  vfing  Simili- 
 tudes vnto  thee  by  the  miniftery  of  the  Prophets,  for  God 
 accounts  of  it  as  a  fauour,  Hof.  1 2  i  o.  Yron  will  doe  that 
 which  gold  cannot:  This  homely  kinde  of  preaching 
 -brings  that  to  paffe,  which  a  more  gaudie,  glittering,  and 
 glorious  courfe  will  neuer  eifecl:.  Elfe  why  did  the  Holy 
 Ghoft  when  he  came,  fall  vpon  the  Difciples  in  the  like- 
 nefTe  ofa  TW^rather  then  in  the  likenefTc  of  a  Iay%Parrat> 
 or  painted  Butter fijf  I 
 
 Spake  faying  ]  Here  we  haue  the  manner  of  Chrifts  de- 
 liuery  of  this  Parable ;  he  Spake  and  faid :  Sometimes  he 
 vfeth  other  mens  mouthes,  and  other  mens  pens ;  but  here 
 Chrift  Spak*  himfeife  :  Neither  did  hee  onely  Speakey  but 
 Say.  He  diftinttly  and  deliberately  deliuercd  chisdoclrine 
 enfiiing,  fo  that  euery  one  might  vnderftand  the  words 
 and  meaning.  I  intend  not  to  infill:  on  the  Particulars, 
 though  they  would  affoord  good  vfeboth  to  Minifters  and 
 others,  that  I  note,  is : 
 
 Tlhrisl  was  no  dumbe  PrieFl.  We  heard  before,  he  was 
 a  Minifter ;  here  wee  fee,he  was  no  dumbe  one,  he  had  a 
 tongue,  and  fpake  with  it,  CMatth.^.i.  It  is  faid,  Hee  ope. 
 ned  hi*  month  and  taught  the  pople,  which  phrafe  of  ope- 
 ning the  mouth  fome  thinketo  bee  a  more  full  kind  of 
 fpeech  as  we  fay  vfually,  Ifarv  it  mth  mine  ejesy  or  /  heard 
 it  with  mineeares5&c.  Others  thinke  it  is  added  for  di- 
 stinction fake,  becaufe  Chrift  did  fbmetimes  teach  and 
 opened  not  his  mouth,  vi*,.  by  his  miracles  md/ife  ;  but 
 now  he  opened  his  mouth  and  taught  them  by  Doftrine : 
 Yea  it  was  his  cuftome  euery  Sabboth  to  goe  into  the  Sy- 
 nagogue and  preach,  as  witneffeth  Saint  Luke  4.16.  So 
 then,  though  hee  was  dumbe  as  a  Skeepe  before  the 
 Shearer^  yet  neuer  dumbe  as  a  Shepheard  amongft  his 
 Sheepe, 
 A  fhame  it  is  then  for  fuch  as  are,  whether  it  be  through 
 
 want  K 
 
I 
 
 Parable    of   the    lost  Sh 
 
 E   E  P. 
 
 want  of  Science  or  of  Confcience ;  How  will  fuch  anfwer 
 it  before  the  great  Shepheard  of  the  Sheepe,  as  take  vpon 
 them  charge  of  Soules,  and  yet  are  able  to  doe  no  more  rbr 
 the  Saluation  of  them,  then  a  Schoole-boy  of  tenyearcs 
 old  might  doe,  fairely  to  reade  the  gofpelUnd  SpijUt  for 
 the  day  as  he  is  guided  by  the  Kubricks?  Is  this  to  be  a 
 workeman  that  necdeth  not  to  be  aflamed,  deuiMng  the  word 
 of  truth  aright!  Or  are  thefe  thofe  gifts  for  which  Chrift 
 afcended  vp  on  highs  that  he  might  giue  to  men  ;  For  the  per- 
 fecting of  the  Saints j  for  the  work?  of  the  (Jliini/lery,  for  the 
 edifyingof  the  body  of  Chrift?   Why  did  the  Apoftle  de- 
 mand, Who  is/ufficient  for  thefe  things  if  this  be  all  ?    Doth 
 God  expeel:  that  we  fTiould  doe  no  more  for  our  Sheepe, 
 then  our  Sheepe  are  able  to  doe  for  themfelues  ?   It  may 
 not  be  thought :  And  if  thefe  cannot  anfwer  it,  then  much 
 lefle  thofe,  who  hauing  receiued  a  tallent,  wrap  it  vp'in  an 
 idle  braine,  as  Goliab's  fword  was  in  a  cloth  without  vfe, 
 and  pradrife.    Or  as  Labans  WelL  fo  the  Fountaine  of  their 
 J  knowledge  is  fealed  vp,  with  a  great  (tone  of  Security ,  or 
 Saturity.    A  Prelate  (faith  one)  fliouid  be  Predicant :  And 
 right^relating  is  Labouring,   not  Loytering  nor  Lording, 
 'Bernards  fpeech  would  doe  as  well  to  bee  remembred  : 
 That  as  well  by  Silence  and  faying  nothing,  may  a  Mini- 
 ster damne  himfelfe,  as  by  Soothing  vp  his  peopie  in  their 
 finnes. 
 
 Vntothem"}  Wereade,  Matth.i  5.10.  that  the  Difciples 
 commmg  to  our  Sauiour,  and  demanding  of  him  the  Rea- 
 fon  why  he  fpake  in  Parables,  had  this  Anfwer  made ; 
 To  you  itisgiuen  to  know  the  mifleries  of  the  Kingdome  of 
 Heauen^  but  to  them  it  is  not  giucn,  &c%   Therefore  fpeake  I 
 to  them  in  cParablesa  becaufe  they  feeing  fee  not,  and  bearing 
 they  heare  nots  neither  doe  they  vndersland.    In  which  an- 
 fwer (faith  folnin)  it  is  manifeft,  that  Chrift  fpeakes  ob- 
 fcurely  to  the  multitude,  becaufe  they  fhould  not  be  parta- 
 kers of  the  true  light.  For  how  euer  when  the  Expoiltion 
 is  added,  and  made,  (as  vfiially  it  was  to  the  Difciples)  the 
 Figured  fpeech  hath  more  perfpecuity,and  plainnefTe,  then 
 
 the 
 
 125 
 
 Ephef4.g, 
 
 Latimer* 
 
 Text. 
 
126 
 
 An    Exposition    of    th 
 
 BoUrine. 
 
 The  middies  of 
 Godikjngdome 
 kept  from  the 
 
 Reaf.  , 
 Uisinludgemei 
 
 Vfti. 
 
 the  Simple ;  being  not  onely  of  more  cjlicacie  and  force  to 
 moue  the  minde  j  but  alfo  more  cleare  and  euident  to  bee 
 perceiucd  :  Yet  where  the  Expofition  was  not  added,  k 
 was  more  hard  and  difficult,  ftriking  the  Sore  with  con- 
 futed and  ambiguous  found,  but  edilied  not.  Thus 
 
 Chrifi  by  this  his  F  arabolicall  hnde  of  teachings  didkeepe 
 the  wicked  (iuch  as  the  Scribes  and  \Pharifees  were)  from 
 knowing  the  mysleries  of  hid  kingdoms >  Mattb.  1 3 .  14, 1 5 .  fb 
 verfe  4  4.  The  kingdome  of  heanett  is  faid  to  be  a  treafare  kid 
 in  the  field.  Chrift  brought  a  treafure,  and  offered  it  vnto 
 them  in  hisMiniftery,  but  it  was  hidden  from  their  eyes, 
 being  wrapped  vpin  fo  darke  a  method  and  obfeure  kinde 
 ofteaching.  Thus  Saint  Panl calls  holy  doctrines  the  hid- 
 den mfedeme  of  Qody  1  ^r.2.7.  He  hides  it  from  whom,  and 
 reuealeth  it  to  -whom  he  pleafeth. 
 
 And  that  in  lodgement ;  either  becaufe  he  mil haue mer- 
 cyon  whom  hee  will  hauc  mercy  ;  or  becaufe  they  hane/?r*- 
 fnmpttioufly  abufed  Gods  promifes,  to  make  them  bands 
 forfinne  :  or  Contemp'ttotifly  reiectedGods  Call  and  offer 
 of  grace  formerly  in  the  day  of  Saltation,  made  :  Or  Ob~ 
 fli»ately  oppofed  Gods  truth,and  become  *Doggs  2nd  Spine. 
 Some  jftich  like  Reafon,  there  may  be,  why  Chrift  would 
 not  reueale  thefe  fecrets  vnto  them  :  but  bee  it  what  it 
 would  be,  it  was  in  lodgement.  The  Vfe  cone  ernes  both 
 Miniflers  and  People, 
 
 Firft,  it  Admonifheth  vs,  that  we  ftudy  and  affect  Ploi*- 
 neffe.  They  are  Plaine lines  that  beft  anfwer  a  plaine  and 
 euenleuell:  and  wherein  the  euidence  of  Gods  fpirit  is 
 beft  feenc.  Neither  is  it  to  be  flood  vpon  how  Plame  our 
 termor  be,  foit  be  ofProofe.  Let  it  not  bee  forgotten  of 
 vs,that  it  was  in  Iudgement  that  Chrift  taught  darkely,and 
 obfeurely,  without  adding  an  expofition^and  not  in  Mercy. 
 And  can  we  thinke  that  Congregation  bleft,  with  (uch  a 
 Minifter  as  affects  fuch  craggie  fcholafticall  difquifitions,as 
 come  not  within  the  reach  of  popular  capacities  ?  or  that 
 wraps  vp  his  doctrines  in  fuch  darke  phrafes,  as  his  people 
 cannot  apprehend  ?  Thofe  Pajrors  which  are  according  to 
 
 Gods 
 
ARABLE     OF     THE     LOST 
 
 Sh 
 
 E  E  P. 
 
 I27 
 
 Gods  owne  heartland  whom  God  hath  promifcd  as  a  blef- 
 fing  to  a  people,  are  fuch  as  {hull  feed  them  with  knowledge 
 and  vnder  Handing  Jer.1.1%.  How  with  vnderftanding,vn- 
 lefTe  they  can  be  vnderllood  of  them  that  heare  them  ?  In 
 Compajfion  then  to  thofe  poore  Soules  committed  to  our 
 Charges  (good  Fathers  and  brethren)  let  vs  difpenfe  the 
 fecrets  of  the  Gofpeli  with  more  power,  and  plainnefle ; 
 earneftly  defiring  God  to  giue  vs  the  doore  ofvterance.  Of- 
 ten  calling  to  mindc  that  paffage  we  reade  of,  2  Sam.  1 8. 
 2  g.  Cufhi  is  fent  with  tidings  to  David  of  viclory  againft 
 his  enemies :  Ahimaaz.  obtaines  leaue  ofloab  to  run  after ; 
 he fcts  forth  and  outruns  £*/£*,  though  Cufhi  had fet  out 
 long  before  him ;  the  Text  giues  this  to  be  the  Reafon, 
 Ahimaaz  ran  by  the  way  of  the  Plaine.    AfTuredly  he  that 
 goes  the  Plaine  way  to  worke,  fhall  outrun  others  who 
 haue  beene  longer  at  ic  by  many  degrees ;  And  fee  more 
 fruit  of  his  labours  in  one  yeare  then  others  (that  take  ano- 
 ther path)  haue  done  in  tenne.  Other  waies  will  be  found 
 to  be  about,this  way  the  nearefi.  Let  fuch  therefore  as  de- 
 fire  to  fee  the  profit  of  their  labours  tread  this  tracl ;  As 
 An  fin  did,  who  chofe  rather  to  fpeake  barbaroufly  then 
 finely  1(as  himfelfe  faith)  becaufe  heedefired  his  peoples 
 profit  aboue  his  own  Credit.  Conclude  vpon  it,  the  plaine- 
 fong  of  Scripture  is  the  beft  muficke  without  the  quaucring 
 defcants  of  mans  wit.  And  as  in  Heraldry,  fo  here,  the  Plai- 
 nefl  Coate  is  moft  worthy. 
 
 Secondly,  It  falls  heauily  vpon  fuch,  as  fit  like  Sotts  vn- 
 der  the  miniftery  of  the  Word,  who  in  hearing  heare  not , 
 and feeing  fee not ,  neither  doe  they  vnderftand  :  who  heare 
 plaine  doctrines  as  Riddles  and  haue  all  things  fpokcn  to 
 them  as  it  were  in  Parables.  Aske  Paul  what  he  thinkcth 
 of  fuch  a  mans  condition,  and  he  will  tell  vs,  2  Cor  A  3«  V 
 the  Qofpell  be  hid}  it  is  hid  to  them  that  are  losl.  In  whom  the 
 god  of  this  world  hath  blinded  the  eyes  of  them  that  beleeue 
 not)  leasl  the  light  of  the  glorious  gofpeli  efChrifl  who  is  the 
 Image  ofCjod/bouldlhine  vnto  them.  As  if  he  fhould  fay,  If 
 in  fuch  times  as  theie  are,  wherein  the  meanes  of  grace  doe 
 
 fo 
 
 ^«g-wPfm\$B. 
 
 Vfe 
 
128  An    Exposition    of    the 
 
 fo  abound,men  continue  ignorant,and  arc  not  in  ibme  mea- 
 fere  acquainted  with  the  miseries  of  Gods  kingdome.  If 
 the  power  of  the  word  be  nor  in  fome  meafiire  felt  in  their 
 hearts,  to  the  Reforming  of  their  lines,  it  is  a  pregnant 
 figne  that  fuch  are  loft,  and  mall  perifti  for  euer.  Sathan 
 hauing blindfolded  them,  with  the  vaile  of  Infidelity 3  that 
 they  may  nener  come  to  fee  the  fauingand  Aiming  light  of 
 the  Go/pell,  Deceine  not  then  thy  felfe  with  this,thatthoa 
 art  a  hearer,  or  vnderftandeft  what  is  faid,&c.  For  if  the 
 power  of  it  be  hidden  from  thce,thy  condition  is  fearefull. 
 The  Philiflines  (you  know)  vnderftood  the  words  of 
 Sampfbntriddfc-but  that  was  aot  enough,  had  they  not 
 found  out  the  fenfe  and  meaning  it  would  haue  coft  them 
 deare  ;  So  is  it  in  this  cafe.  The  word  may  be  a  fealed 
 booke  vnto  the  learned  as  well  as  to  the  ignorant,fee//*jr 
 J  7p.  1 1.  TheViJion  is  vnto  yon  as  the  words  of  abooke  that  is 
 fealedy  which  men  deliuer  to  one  that  is  I  earnedt  faying  Reade 
 this  I  pray  thee ;  and  he  faith,  I  cannot, for  it  is  fealed,  ^ni 
 the  booke  is  delivered  to  himsthat  is  not  learnedjaying,  Reade 
 this  1  pray  thee,  and  he  faith  I  am  not  learned.  The  mea- 
 ning is,  that  all  forts  were  fo  blinded  through  Gods  iuft 
 iudgement  (who  had  couered  their  eyes  with  tire  fpirit 
 of  flumber),  (as  was  laid  the  vcrfe  before)  fo  as  that  they 
 could  conceiue  nothing,  though  the  Lord  did  affoord  them 
 the  brightnefle  of  his  Word.  Whereupon  followes  that 
 threatning,  Veffi  14.  A  marvellous  worke  and  wonder  Cjod 
 would  doe ,  for  the  -wifedome  of  the  wife  men  fhould  peri/h>  and 
 the  vnderjlanding  of  their  prudent  (hould  be  hid, 
 
 Laftly,  Let  all  fuch  be  thankful!,  as  haue  receiiied  this 
 mercy  and  fauour  from  the  Lord,  to  haue  the  myfteries  of 
 Gods  kingdome  to  them  reuealed.  Let  all  fuch  account 
 their  Earesbleffed  as  doe  Heare  and  their  Eyes  blefled  that 
 
 Vfe3 
 
 doe  fee  :  for  it  is  a  gift  of  God  to  haue  his  fecrets  reuealed 
 to  them.  Flefh  and  blood  reueales  them  not  (as  Chrifi  iaid 
 to  Peter  fJMatth.  1 6,1 7.)  but  our  Father  which  is  in  heauen, 
 Therefore  let  euery  one  jn  particular,  to  whom  God  hath 
 vouchfafed  mercy  this  way,  lay  as  Chrift  did,  I  glue  thee 
 
 thanfyes" 
 
Parable    of    the    lost    Sheep. 
 
 I2p 
 
 pp  cares,  i .  In  Miffing  what 
 
 2.  In  his  Seeking  it  vp,  being 
 
 For  N  umber, 99\kvA 
 
 after  both  Dili- 
 
 Following 
 
 gone  aftray,  though  he  left  the  reft 
 for  Place,  m  the  wilderneffe  ; 
 gently  and  Conftantly. 
 
 The  Sncceffs  he  had  was  anfwerable  to  his  hopes :  Firft, 
 he  Findes  it  and  Uies  it  on  his  Shoulders ,  Reioycing,  verfe  5 . 
 Manifcfting  1 .  His  Power,  z.Affetlion  therein.  "Secondly, 
 He  brings  it  homey  Qfrc.  verfe  6,  I .  /nutting  both  Friends 
 and  Neighbours.  2.  Inciting  and  ftirring  of  them  vp  to 
 participate  with  him  in  that  his  Joy,  where  we  haue  both 
 the  Thing  Requefted^nd  the  Reafon  rendered  Confiderable. 
 In  the  Latter,  viz,,  the  Matter  hereby  Refewbled^vcc 
 haue,  Firft  ,  A  Proportion  \Likewife~\  loy  [hall  bee  in 
 heauen.&c.  Secondly,  A  Confirmation  thereof  [[/ fay  vn- 
 7  to  yonr\  In 
 
 D  tuition. 
 
 thankes  O  Father,  Lord  of  heauen  and  Earthy  becaafe  thon 
 haft  opened  thefe  things  euentomee  a  babe,  a  poorc  filly 
 creature,&c.  And  withall  endeauourto  walke  worthy  of 
 this  mercy  in  all  things  pleafing,  leaft  Chrift  fay  to  vs,  as  to 
 1  Capcrnaum^woe  be  to  thee ;  thou  wert  lifted  vp  toheauenybut  \ 
 I  will  throw  thee  downs  to  hell.  And  thus  much  for  the  In-  \ 
 trodtttiion.  Come  we  now  to  the  Comya-ifon  it  felfe. 
 
 What  man  of  you  hauing  an  hundred  fbeepejf  he  loo/e  one  of  ;  Text. 
 them  doth  not  leau-e  the  nine  tie  and  nine  tn  the  wilder  nejfe,and  j  Verfe  4, 
 go  after  that  which  is  loft  vntill  hefinde  it  ?  &c. 
 
 This  Cotnparifon  is  drawne  from  the  PraBife  of  a  Vigi- 
 lant and  Watchfutl  Shepheard:  who,  loofing  one  of  his 
 Flocke,  leaueth  all  the  reft  to  feeke  that  vp,&c.  Where- 
 in ConSder  we  Firft,the  Refemi 'lance ;  Secondly,the  Mat- 
 ter thereby  Refembled. 
 
 The  Refemblance,  we  haue  in  the  n^-mm  or  Propoun- 
 ding part  of  the  Parable,  contained  in  the  4,5,6.  verfes. 
 And  the  matter  Refembted,  in  the  iiaVoji*  or  Applying  part, 
 contained  verfe  7. 
 
 In  the  former  we  may  take  notice,  Firft,  of  the  Shep- 
 heards  (fare  and  ProHidence,ver.<\.  Secondly,of  the  Succefe 
 he  had9verfe  5.6. 
 
 His  Prouidence  and  Care  , 
 went  aftray  though  but  one. 
 
13© 
 
 Chrifi  Scope  in 
 this  Parable. 
 
 Iohn  5, 
 Luk.  i  ?,!<?* 
 
 An    Exposition    of    the 
 •*     -  — —  '     — j  -         -'  i 
 
 In  theFirft,  we  muft  take  notice :  i .  Ofthe  Thing  Pro- 
 Vounded[_loy  {ball be  inheauen  ouer  euery  fnner  that  Rep  en- 
 teth~]  where  the  Subiett  Matter,  Ay: and  the  Circum/lav- 
 ces ;  Of Place  where   [jn  Heauen\  and  ofperfons,  for  whom 
 [one  fnner  that  Repenteth. 
 
 Secondly,  Obferue  we  how  k  is  Illuflratcd,  and  that  is, 
 Firft,  by  the  Quantities  \jJM.qtc  !oj^\  Secondly,  by  the 
 Quality,  \JLikewifer\ 
 
 In  the  Laft,  the  Confirmation ;  i.  The  Authority  of 
 the  Speaker :  2.  The  Truth  ofthe  thing  fpoken  we  fliall 
 intreate  of.    And  thus  we  fee  the  Parts. 
 
 The  Scope  and  Drift  of  our  Sauiour  herein  is  (as  before 
 was  fhewed)  Firft,  to  luslifie  himfelfe  and  Pratlife  :  5r- 
 condty,  to  Condemne  the  Pharifees,  thofe  proud  Ciuilians : 
 Thirdly,  to  Encourage  the  true  (fonuert  and  Penitent.  In 
 the  Propounding  part,  the  firft.  is  done.  And  in  that  our  Sa- 
 uiour doth  feeme  thus  to  Reafon.  If  it  be  the  duty  andpra- 
 clife  of  euery  good  Shepheard  to  feeke  after  a  Sheepe  that  is 
 goneaslray;  then  doe  I  no  other  then  my  duty  in  conuerfing 
 with  thefe  to  bring  them  to  Repentance  :  But  this  is  the  duty, 
 and  this  the  pratlife  of  euery  good  Shepheard  :  Therefore  1 
 doe  no  other  then  my  duty  in  thus  doing.  The  Antecedent  is 
 taken  for  granted ;  For  what  man  of  you  (faith  our  Sauiour) 
 hauing  an  hundred  Jheepet&c.JThQ  Confe quern  is  euident,in 
 that  he  was  the  true  Shepheard  fent  into  the  world  to  call 
 home  finners ;  to  feeke  and  faue  that  which  was  lofi. 
 
 In  the  Reddition  of  the  T "arable ahe  doth  the  other  :  Con- 
 demning the  Scribes  and  Pharifees  for  murmuring  thus  :  If 
 the  lAngells  reioyce  at  the  Conuerfion  of  a  Sinner,  then  you 
 finne  in  murmuring  at  their  receiving.  But  the  Angels  reioyce 
 thereat,  Therefore  you  offend. 
 
 The  Reafon  ofthe  T>ropofition  is  euident  from  the  Leffe : 
 For  if  the  Angels  reioyce  thereat,  then  much  more  fhould 
 Man,  who  is  ofthe  fame  Kinde  and  Nature.The  ttAffump- 
 tionis  proued and  Uluflrated,  by  the  Ioy  that  is  amongft 
 Friends  and  Neighbours  for  this  finding,verfe  6. 
 
 Further,  for  the  Encouragement  of  'Penitents,  hee  may 
 
 feeme 
 
Parable    of    the    lost  Sheep. 
 
 feeme  thus  to  argue,  If  there  be  loy  on  earth  amongfl  wen 
 for  the  finding  of  one  Sheepe  that  hath  gone  affray,  then  fay  re 
 greater  loy  [hall  be  in  heaven  vpon  the  Ccnucrfion  and  tending 
 of  a  firmer  vhto  god  :  Evt  Joy  u  vfvall  amongH  men  for  the 
 one,  as  Experience  makes  good  ;  therefore  firre  greater 
 f jail  bee  in  heaven  amongji  the  Saints  and  zXngelsjor  the 
 other,  . 
 
 Thus  we  fee  the  Scope ;  come  we  now  to  enquire  into 
 !  theSenfe  and  Meaning  of  the  words,  andfotofuch  profi- 
 I  table  Gbfervations  as  they  affoord. 
 
 As  LMan  fo  Scripture,  and  as  all  Scripture  fb  Parables  eft 
 !  pecially  confifts  of  a  Soule  and  Body.  The  Bxternall  found 
 s\  of  the  Letter  istheTody,  but  the  truefenfe  and  meaning  is 
 |  the  So  vie  thereof?  Frange  os  liter*  &  inptenies  medullam 
 J  intclligentU,  Who  then  is  this  CMan  ;  and-  who 
 I  the  Sheepe;  which  the  Wildcrnejfe ;  what  the  Home; 
 j  and  who  the  Friends  and  Neighbeurs>  muft  bee  enquired 
 1  after. 
 
 By  this  Man,  it  is  generally  agreed  amongft  Expofitors,  I 
 that  our  Saviour  Chrisi  is  to  be.vnderftood,  who  is  that 
 •  good  Shepheard  thdX  notonelyfeekes  vp  the  loft,  but  laies 
 j  downe  his  life  to  faue  his  flicepejbut  who  are  meant  by  the 
 i  Sheepe  is  a  greater  queftion. 
 
 Some,  by  the  ninety  and  nine  vnderftand  the  ssfngels, 
 I  whom  Chrift  lefiywhen  by  his  Incarnation  he  came  downe 
 |  on  earth  for  vs  men  and  our  Saluation :  So  Ambrofe,  Chry- 
 \  foftome,  Hilary,  Evthymivs,  with  others,thinke.  And  (b  it 
 j  may  be  laid,  he  did  leaue  the  good  Angels  in  the  LMovn. 
 |  taine  (that  is,  in  heaven)  as  hauing  no  need  of  Repentance. 
 And  the  wicked  Angels  in  the  tVt Id ernejfe  (that  is,in  helix) 
 i  as  being  vncapable  of  grace. 
 
 Others  vnderftand  thereby,  both  Angels  and  Men,  flg- 
 
 i  nified  by  an  vnperfeel  number  (ninety  and  nine)  left  in  the 
 
 wilderne(Te,becaufe  by  mans  fall  the  number  of  them  made 
 
 to  line  in  Godsprefence  was  dimiiiifhed,  fo  greg.Hom.i^ 
 
 in  Luc, 
 
 Others  there  are  who  vnderftand  by  thefe  ninety  and 
 
 K  nine, 
 
 131 
 
 The  msmni  of 
 tbt  mvdu' 
 
 AjtgSerjo, 
 
 de  imp* 
 
 IohfiKMI. 
 
132 
 
 Atf    Expositi 
 
 ON      OF       THE 
 
 LS*f* 
 
 Refp. 
 
 There  is  a  K*- 
 penuueoftbe 
 State,  ana  a  Re 
 peniMCs  of  the 
 ?erfon. 
 
 nine,  Men  onely  ;  fo  Hiercm  Sfifi.  ad  Damaf,  An*,  cju&st 
 Etiang.lih.i.cap^i,  Anfelmein  Math.\%.  andmoftof  our 
 latter  writers.  For  Firft,  a  Sheep:  is  a  certaine  Image  to 
 refemble  ztJManby,  in  Scripture.  Secondly,  Angels  md 
 CMen  are  not  of  the  fame  Species.  Thirdly,  our  Sauiour 
 feemes  to  explalne  his  meaning  in  the  la  ft  Parable  of  the 
 Prodigall  and  loft  Sonne.  And  here  in  this  Parable  hee 
 fpeakes  of  fuch as  need  no  Repentance.  Fourthly,  Angels 
 are  the  Friends  and  Neighbours  fpoken  of,  who  reioyceat 
 the  Conacrfion  of  Sinners,  as  our  Sattiour  (who  beft 
 knew  his  owne  meaning)  expound eth.  Therefore  not 
 Angels  but  UUen>  are  wee  to  vnderftand  by  Sheepe 
 heere. 
 
 And  amongft  thofe  who  thus  vnderftand,  there  are 
 different  opinions :  ibms  would,,  that  by  thole  nintie  and 
 nine  left,  ftiould  thefe  already  Called,  litflified,  Santlified^ 
 &c.  (whom  Chrifl  leaiics  in  a  flate  of  grace)  bee  vnder- 
 ftood.    Bficer  apnd  Marlorat  in  loc.   ~ 
 
 But  how  can  it  be  faid  of  thefe  that  they  neede  no  Re- 
 pentance }  feeing  euery  one  thatcals  God  Father  is  to  aske 
 forgiueneflc  of  his  finnes,  Alatb.6.12.  And  how  then  fhall 
 we  vnderftand  that  faying,  that  there  is  more  Ioy  in  he  an  en 
 oner  one  that  Repentetbjhenouer  thefe  I 
 
 Anfwer  is  made  by  Diftintlion  to  both  :   For  the  Firft, 
 There  is  a  Repentance  of  the  State,  and  a  Repentance  oft  the 
 Perfon-,  In  refpecl:  of  their  Terfons  and  Infirmities ,thebeft 
 haue  need  daily  to  craue  pardon  of  their  finnes,  and  renew 
 their  Repentance.  But  in  regard  of  their  State  they  fhall 
 haue   nfr  need  to  change  that,   nor   Repent  of  it    (£o' 
 Uxrm&u&ng.      Caluin.) 
 icy  is  cither  in  _        For- the  Next ;  Ioy  is  either  in  the  A  SI  or  Habit ;  Now 
 1  the  former  is  here  meant.    Not  as  if  the  Angels  haue  no 
 delight  in  acontinuall  holding  out  in  a  righteous  courfe, 
 for  nothing  is  more  ioy  foil  vnto  them.   But  there  is  now 
 a  new  occafion  of  loj  offered  in  this  vn expected  alteration 
 and  happy  change.   To  fee  one  who  was  euen  now  a  cor- 
 rupt member  ,and  ready  to  be  cut  off  fiiddenly  (and  beyond 
 
Parable     of    the    lost  Sheep 
 
 all  hope)  healed  through  Gods  vnfpeakeable  mercy.  Oh 
 this  affect eth  more  with  extraordinary  Ioy.  As  a  Captaine 
 for  the  prefent  reioyceth  more  ouer  one  Coward,  who  af- 
 ter flying  returneth  and  prefTeth  the  enemie  moit  valiantly, 
 then  ouer  nintie  and  nine  tall  fbuldiers  that  neuer  forfooke 
 the  field.  Or  as  a  mother  oner  that  child  that  is  now  rc- 
 coucred  from  death  to  life,  expreffcth  more  ioy,  then 
 ouer  all  the  reft  that  were  in  no  danger :  So  in  this  cafe. 
 
 Others  vndcrftand  by  thefe  ninetie  and  nine,  Hypocriti- 
 cal! Itifiiciariesy  who  thinke  themfelues  iuft,and  are  highly 
 opinionated  of  their  owne  worth  :  So  faith  Anftin,  the 
 ninetie  aud  nine  left  in  the  wildernejfe3  may  fit  forth  the 
 Pro  fid,  who haue  a  wilder  neffe  in  their  mindes%  becaufi 
 One  (that  is  vnitie)  being  away  they  want  of  cPerfeclion. 
 Thus  alfb  Ludolphns>  and  Pulke  in  Annot.  Rhem.  Tesl. 
 with  others. 
 
 And  this  Expofition  feemeth  belt  to  agree  with  our  Sa- 
 uisursfiope  (and  what  better  helpe  to  finde  out  the  true 
 .meaning  and  Interpretation  of  a  ^Parable^  then  to  confider 
 ofthe  Thrift  and  Scope  tattentiuely  ?  )  whofe  vfuall  manner 
 it  was  in  all  his  Parables  occafioned  by  their  murmurings, 
 as  to  iuftifie  himfelfe,fo  to  meete  with  them  for  their  Ar- 
 rogance* and  Scorne. 
 
 But  can  it  bee  faid  of  fuch  that  they  need  no  Re- 
 pentance. 
 
 It  is  not  fo  to  be  vnderftood  as  if  they  needed  none  in- 
 deed, but  becaufe  they  were  fo  conceited  :  They  thought 
 they  needed  no  amendment,  and  were  as  good  already  as 
 Repentance  could  make  them.  And  fo  there  is  greater  re- 
 ioycing  ouer  one  Penitent  Sinner,  then  ouer  many  fuch  im- 
 pudent andftameleffe  Saints. 
 
 By  the  [One  lo$T\  all  mankind  (fay  fome)  are  vnder- 
 ftood ,  thus  Ambrofe ;  All  mankind  (faith  he)  is  the  hun- 
 dreth  part  of  Gods  creatures,  this  is  found  when  the  price 
 of  Redemption  is  paid  in  Chrift. 
 
 Others  vnderftand  by  this  One,  all  fiich  as  are  Elected 
 and  fh all  be  failed  by  Chrift,  but  as  yet  uncalled;  One  in 
 
 K   2  Kinde 
 
 133 
 
 Greg.Ham.^ 
 in  Evang. 
 
 Qf4*(l.EU4*g. 
 
 gueft. 
 Refp* 
 
 In  loc. 
 
 OuU  Ilia  geitere 
 vnaeftnonfpecie 
 
x34 
 
 An    Expojiti 
 
 ON      OF     THE 
 
 CaUtan& 
 
 I  Text. 
 
 I 
 I 
 
 i|  Dotlrine, 
 |  Vrsm  mm% 
 j  p?affi(c  may  bs 
 
 iufftfied  GjsIs 
 proceedings. 
 
 Kindt  but  not  in  P  articular  t  for  ail  arc  one  body  but  many 
 members.  To  which  opinion  I  fubfcribe. 
 
 By  [_Friends  and  Neighbours"^  Some  thinke  the  Skints  in 
 this  Parable  are  meant,  and  the  Angels  in  the  next :  But 
 generally  it  is  agreed  that  both  in  this  Parable  and  the 
 next,  Angels  are  thereby  to  be  vnderftood,  though  the 
 Saints  (it  may  be)  arc  not  excluded.  Thefe  are  called  Gods 
 Friends^  becaufe  they  hauc  one  Witt  and  Ni(i  with  God, 
 in  which  refpeclaho  Abraham  (a  Saint  on  earth)  was  cal- 
 led the  Friend  of  God.  And  they  are  called  Neighbours , 
 becaufe  they  are  euer  Neere  god>  alwaies  enioying  the  pre- 
 fence  of  his  brightneffe,.  as  fpeaketh  $regoryy  Horn  34.' 
 in  Luc. 
 
 The  [Horne^  is  Heauen ;  the  Seate  and  Manfion  of  the 
 bleiTcd  Angels  and  godly  ones,  Rom.io.6.  Though  hereby 
 may  like  wife  be  vnderftood  the  vifible  Church  on  earthy) 
 which  alfo  is  called  heauen,  Reuel.n.j.  &  1 3.©*.  And  is 
 Gods  Houfe,  and  into  this  foldChrift  brings  his  ftraying 
 $hcepe,lohn  10.1 6>  But  thQ  Triumphant  part  in  this  place 
 by  Heme  is  meant  efpecially.  The  *Dores  of  which  Hame^ 
 Chrift  in  his  Afcention  opened  ;  and  brought  the  Shecpe 
 vnto,  which  in  his  Life  he  Sought  %  and  conrinited  feeking 
 vntillhe  had  found.  And  in  his  Z)^4layed"on  his  Shoulders, 
 bearing  his  finnes  in  his  body  oruhe  CrofFe,  and  at  his  Re- 
 furretlion  reiojeedfor.  And  thus  much  for  the  meaning. 
 Now  for  Obfcraat ion  or  fiich  Collections  as  the  words  Par- 
 ticularly confidered  affoord. 
 
 What  man  of  yon  hauing  an  hundred  fheepei&c.~\  Some- 
 thing may  be  noted* in  the  general/,  before  we  handle  the 
 Particulars:  And  nrft  this,  that 
 
 From  mans  own  Prac7ifeyway  be  iuflified  Gods  holy  and  iuft 
 proceedings.  The  mouths  of  all  gainefayers,  obie&ing  a-* 
 gainft  Gods  righteous  proceedings,  may  be  flopped  from 
 their  ownewaies  and  cour  fes.  And  thus  we  fhall  fe.e  the 
 Calumniations  ofCauillers  vfually  repelled,  as  CMatth  12. 
 it, 1 2.  Luke  !4.j.  where  Chrift  reafonsagainft  his  aduer- 
 faries  cauills,  for  his  doing  good  vpon  the  Sabboth,  after 
 " ™*kj 
 
Parable    of    the    lost  Sheep 
 
 135 
 
 • 
 
 this  manner  ;  If  yon  care  for  tbofe  things  that  are  your  owne, 
 and  offend  not  in  feeding  to  fane  an  Oxe,  Affe}or  Sheepey  that 
 is  in  danger  vpon  the  Sab  both  day  \i hen  much  leffe  doe  I  offend y 
 infeekin^  to  Sane  Soules,  and  helping  my  neighbour  through 
 lone  (who  by  many  degrees  excelleth  a  beaft)  bat  the  for- 
 mer U  true3  as  your  fratlife  prouesy  and  you  mil  not  deny  : 
 therefore  the  Utter.  And  thus  from  their  owne  praclife,he 
 flops  their  mouths,  for  the  Text  faith,  They  could  not  an- 
 fwer  him  againe  to  thefc  things,  Luke  1 4.6.  Other  proofes 
 might  be  brought,  as  CMal.i*$.%.  Rom.$.ti*  Luke  11. 
 5.1  r.  &  alibi. 
 
 This  may  ferue  to  fet  forth  vnto  vs  Gods  vnfpeakcablc 
 goodnefle,  who  is  pleafed  thus  farre  to  humble  himfelfe,as 
 to  bring  his  actions  and  proceedings  into  comparifon  with 
 ours ;  whofe  waies  as  farre  excel!  ours,  as  the  heauens  ex- 
 cell the  earth ;  neither  are  they  worthy  to  be  named  the 
 fame  day  that  his  are  fpoken  of:  Onely  beware  that  wee 
 goe  not  too  farre,  in  iudging  him  to  be  like  our  felues  in  all 
 things  (as  thofe  Pfal.  50.2 1.)  becaufein  fome  things  he  is 
 pleafed  to  come  into  comparifon  with  vs ;  But  whatfoe- 
 uer  is  truly  and  of  it  felfe  good  in  vs,  know  it  is  in  God 
 in  a  farre  more  excellent  and  high  degree,  who  is  the  foun- 
 taine  of  ail  tint  is  good,and  from  whom  nothing  but  good 
 can  proceed ;  That  being  Nature  m  him,  which  in  vs  is  but 
 a  Quality. 
 
 It  may  likewife  ferue  to  Admoni(h  vs,that  we  goe  not 
 aboutto  charge  God  falfly.  Many  Particulars  might  bee 
 fhewen  wherein  we  plcade  againft  God  and  finde  fault 
 with  him,  when  neuerthelefTe  we  approuein  our  owne 
 praclife  the  like  adl  ac  good,  and  iuftifieit.  That  God 
 fhould  lay  vp  the  Fathers  iniquity  for  the  children,  and  vi- 
 fit  their  finnes  on  their  Pofterities ;  that  Childrens  teeth 
 fhould  be  fet  on  edge  by  their  parents  eating  of  fowre 
 grapcSjfeemes  hard,  yea  vniuft  to  fome ;  when- yet  we  ap- 
 proue  of  the  law  as  iuft  that  depriues  the  child  (that  is  yet 
 vnbome)  of  his  Inheritance  for  his  Fathers  trealbn,  and 
 eyre  and  Executor  for  the  Fathers 
 K  3  debt. 
 
 that  allowes  filing  the 
 
 Vfi.  I 
 
 Efay55.9> 
 
 r/ei; 
 
 Iobsi.l£, 
 
i3l 
 
 Efay  59. 
 
 Pfal.103. 
 Mal.3.17. 
 
 An    Exposition    op     the 
 
 De&rine. 
 
 The  absrratien 
 of  the  Creature 
 isuctmtbouiits 
 vfe  for  win* 
 
 debt.  That  God  fhould  faue  fomc  and  reieft  others  for  his 
 mecre  pleafure  fake ;  that  he  fhould  difpofe  of  men  ashee 
 liketh  either  to  death  or  life,  and  that  before  they  haue 
 done  either  good  or  euiil,  is  iudged  rigour  and  extreame 
 cruelty  :   When  not  with  (landing  we  giue  to  the  Potter 
 full  power  ouer  the  clay,   to  make  what  hee  will  of  the 
 lump  ;  whether  veffels  to  honour  or  difhonour.   The  like  is 
 our  dealing  with  him  in  regirdofhis  workes  of  Mercy. 
 That  God  fhould  pittie  vs  orfpare  vs,  considering  ounna- 
 ny  weakneffes,  we  often  queftion  ;  we  cannot  heare  but 
 we  grow  drowfie  at  it,  orfoone  forger  what  hath  becne 
 deliuered,  we  are  froward,  peeuifh,full  of  difcontent,  &c. 
 and  therefor*  though  God  may  fay  he  will,  yet  we  cannot 
 fee  how  he  can,  and  thus  wee  reafon,  when  our  owne 
 praclifesmayaflure  vs  of  his.  What  Father  doth  notfpare 
 tik  ownechilde  thatferueth  him  t  who  will  not  pafle  by  ma- 
 ny infirmities  in  his  owne?  when  the  infant  fleepes  with 
 ,th.e-  fpoone  in  the  mouth,  will  the  mother  clap  it  ?  or 
 when  it  pukes  vp  the  milkc,wi!i  the  parent  beate  it  ?  doth 
 the  childe  put  forth  the  belt  flrength  it  hath  in  workes  of 
 obedience,  and  will  not  the  Father  accept  of  it  ?  Certain  e- 
 ly  if  Parents  beare  fuch  ArTecTion  towards  theirs,  then 
 much  more  doth  God  towards  his.    See  our  Sauiours  Ar- 
 gument, Mattb.j.i  I .   If  yeti  being  emit,  knor?  how  to  giue 
 good  gifts  vnto  jour  children,    how  much  more  fhali  jottr 
 Father  which  u  in  heauen  giue  good  things  t*  them  that 
 uke  him?    Our  Sauiour  would   haue  vs   to  defcend 
 into  our  fclues,  and  ferioufly  to  confider  of  thofe  kw 
 drops  of  Fatherly  kindnefie,   which  he  hath  inftilied 
 into  vs,  that  when  our  Faith  fainteth,  we  may  comfort  j 
 our  felues  which  the  meditation  of  that  fulnes  which  is  in 
 him. 
 
 Secondiy,there  may  from  hence  thus  much  fin  the  Ge- 
 nerally be  gathered,  that 
 
 The  very  aberration  and  firming  of  the  Creature  i&  not 
 •without  its  vfe  for  our  fpirituail  inflrutliorr.     The  Sheepes 
 going  aftray  ferues  as  well  to  teach  vs  our  naturall  condi- 
 tion • 
 
Parable    of    the    lost  Sheep. 
 
 tion  ;  AstheShephcardsfeckingitvp,  Gods  care  for  our 
 Conuerfion  and  reclaiming. 
 
 And  therefore  let  vs  make  Tome  profit  and  worke  our 
 Advantage  in  goodnefTe  by  the  worft  things.  The  Vfnrcrs 
 jcurfed  courfes,  fhould  teach  vs  fb  to  employ  our  gifts,  as 
 that  the  giuer  may  haue  honour.  And  from  the  vniuft  pol- 
 licy  otdecetifull ftereards,  we  fhould  learne  wifedome  to 
 prouide  for  cuerlafting  tabernacles.  There  is  not  the  worft 
 man,  but  may  teach  vs  fome  good,  nor  the  worft  thing  but 
 (had  we  wifedome  to  make  the  true  vfe  thereof)  might 
 worke  our  fpirituall  benefit.  What  creature  is  there,  but 
 doth  admonifh  vs  of  duty  ?  their  naturall  inclinations  are 
 (in  a  fort)  our  Inftru&ions.  In  a  word,  let  vs  but  open 
 our  eyes  and  wee  cannot  iooke  befides  a  leflbn  in  this 
 vniuerfall  bookc  of  our  maker,  worth  ourftudie,  and  ta- 
 king forth. 
 
 Come  we  now  to  a  more  Particular  handling  of  the 
 words;  And  fo  confidering  them  Literally,  they  teach 
 Prouidcncein  feeding  vp  what  is  lofl ;  sAnd  infauing  as 
 •well  as  in  getting.  A  leflbn  as  here  taught  vs  from  our  Saui- 
 ours  doctrine,  fo  elfe where  by  our  Sauiours  Practife,  John 
 6. 1 2.  who  willed  his  Difciples  to  gather  vp  the  fragments 
 that  nothing  might  be  loft.  And  the  eighth  Commande- 
 ment,that  bindeth  a  man  not  to  impaire  (fo  farre  as  in  him 
 iyeth)  the  eftate  of  his  neighbour,  bindeth  a  man  much 
 more  to  haue  a  care  of  his  ownc  eftate. 
 
 For  the  goods  that  any  man  hath  are  not  his  owne,  they 
 are  Gods  gifts,  Hag.2.9.  neither  is  man  any  other  then  a 
 fteward  of  them,  who  muft  be  called  to  account  for  what 
 he  hath  receiued,as  Matth.1%.  hee  that  had  recciued  fiue 
 talents  muft  be  accountable  for  Hue,  and  hee  that  had  re- 
 cciued two  for  two,and  he  that  had  receiued  one,  for  one; 
 fb  much  as  was  receiued,  muft  be  accounted  fbr.and  there- 
 fore no  need  to  loofe  any. 
 
 Which  Doctrine  reproues  the  waft ftt  11  and  Spendthrift, 
 whether  through  Carelefnejfe  or  Prodigality  and  Idlenefe. 
 How  many  careiefly  let  thatpcrifti  which  aprouident  eye 
 
 K  4 might 
 
 *37 
 
 Vfe. 
 
 Matth.2j.27. 
 
 Luk.i6-8v9. 
 
 lyoUrini. 
 
 Apim&zntcati 
 ought  to  be  bad, 
 thai  there  be  no* 
 thing  lofl. 
 
 Reaf. 
 
 Vfe  I, 
 
i38 
 
 Exod,S3,4. 
 
 Pro.&u. 
 
 Vfe*. 
 
 Exposition     of    the 
 
 might  haue  faued  and  preuented,  and  a  diligent  hand  in 
 vfing  the  meanes,  recouered  and  regained  ?  It  was  Gods 
 command  that  we  fhould  bring  home  our  enemies  Oxe  or 
 Affe  that  went  aftray,  if  in  cafe  we  found  it :  And  there- 
 fore queftionlevTe  his  minde  and  meaning,  that  we  fhouy 
 feeke  after  our  owne  to  recouer  it  againe.  Othcrwife 
 what  doe  wee  but  alter  his  prouidence  and  corrupt 
 his  ordinance  ?  which  hee  cannot  take  well  at  our. 
 hands. 
 
 Againe,  Others  there  are  who  through  Prodigality  con- 
 fume  all  riotoufly,  miipending  die  talent  allotted  to  them, 
 either  in  #»/«// or  juperflmus  expences  on  Themfelues,  or 
 on  Others  >  for  Backe,  Belly,or  Luft ;  exceeding  both  Place 
 and  Meanes ,pa(Ting  their  words  and  promifes  ouer-iightly 
 either  for  "Paying,  or  (fitting  vpon  fome  fudden  fie  of  pot- 
 \  fellow/hip,  or  for  the  praife  vHotinttfulnefte  or  the  like,  by 
 which  courfesthey  lauilri  out  their  goods  and  ftealeaway 
 the  right  vfe  of  them  from  the  Lords  Ordinance,  and  from 
 the  date  both  of  Themfelues  and  Others,  who  for  the  prc- 
 fent  might  be  bettered  in  the  well  beftowing,  and  After- 
 wards bee  holpen  by  the  comfortable  remainder  left  be- 
 hind. \ 
 
 Laftly,  Others  there  are  who  through  their  owne-  Idle- 
 nefe  confume  their  Tatrimoniei  and  Portions  hit.    Some 
 conceiting  it  is  not  according  to  their  Birth  and  Breedings 
 to  fpend  their  time  in  Labour,  and  that  there  is  no  better 
 way  to  manifeft  Gentility,  then  with  the  Nagros  (Noble- 
 men amongft  the  Malabar  s'm  the  Eaft  Indies)  by  wearing 
 I  long  nayles  vpon  their  hands,  to  lhew  they  are  no  wor- 
 !  kers.  But  who  feeth  not,  what  beggery,  want,and  mifery, 
 j  fuch  caft  themfelues  into  before  they  are  aware  ?  Touerty 
 '  comes  vpon  them  like  an  armed  man,  no  refcue  nor  refinance 
 can  bee  made  againft  it,   but  it  driues  fuch  into  defperate 
 courfes  of  Theft,  Riot,  or  Rebellion,  as  {helters  for  a  while, 
 till  they  be  taken  and  (like  fuperfluous  excrements)  cut  off, 
 or  purged  for  feare  of  farther  infection. 
 
 Secondly,  our  Doctrine  exhorts  to  Thrift,  which  hath 
 
 both 
 
I 
 
 Parable  of  the  lost  Sheep, 
 
 both  a  watch  full  eye,  and  diligent  hand  for  the  failing  of 
 whatwe  haue  from  periftiing,  preuenting  lofles  faferre  as 
 may  be  -,  but  if  in  cafe  they  are  fuftained,   then  in  vfing 
 meanes  to  rccouer  them,  and  feeke  them  vp  again c  by  ho- 
 ned cour fes.  It  is  not  (beloued)  as  the  world  would  make 
 men  to  beleeue  :    that  Religion  and  Chrifiianity  brings 
 a  man  to  beggery ;  No  it  bindes  a  man  to  good  husbandries 
 and  calls  vpon  vs  for  Frugality.     Neither  haue  any  becne 
 better  husbands  for  their  outward  cftate,  then  thole  who 
 haue  beene  moil   Religious,   2  Kings  4.18.  Ruth  2.4.— ?0 
 Andiftherebeany  fuch  (as  queftionlefTe  are  many)  who 
 neglect  their  callings  vpon  a  pretence  of  Religious  duties ; 
 let  them  know  it  is  a  lefibn  that  tme  Religion  neuer  taught 
 them.  That  indeed  takes  ofFthe  edge  of  our  Affection  from 
 earthly  things  and  teacheth  vs  to  vfe  them  with  more  So- 
 briety and  Jndfferencie3hi\tnot  to  carl:  them  ofr^and  be  care- 
 leffe  of  our  effotes,  leaft  we  be  a  fcandali  to  our  profeifion 
 and  alienate  others  from  the  truth,  1  Thejf.q.  11. 12. See 
 we  therefore  that  we  adorne  the  Gofpell  this  way,as  well 
 as  other,  following  the  wife  mans  counfell,  Pro.zj.23. 
 being  diligent  to  know  the  [late  of  our  flocksjoohing  well  to  our 
 beards,  not  putting  orTall  care  to  others,  but  oueriooking 
 with  our  eye  as  we  read  o£Boaz,  j  who  came  into  the  field 
 toouerfee  his  Reapers:    Hee  wanted  no  oiiicers  to  take 
 charge  of  his  bulinefTe,  yet  he  knew  fiill  well  that  the  beft 
 eftate  requires  a  carefull  managing  of  the  owner.  It  is  the 
 matters  eye  that  feedes  the  horfe  not  with  (landing  ail  ths 
 truft  he  puts  in  others.   The  like  wee  reade  ofSetowm, 
 I  Kings  5.1(5.    and  Nehemiab,  Chap. 2.  &  *•  and  of  the 
 vertuous  woman,  who  ouerfees  the  waies  ofher  houfliold 
 Pro.  3  r.  therefore  (he  had  a  double  portion,  the  fruit  of  her 
 hands  and  praife  in  the  Gates,  verfe^i.    All  the  world 
 ■fiiould  fee  that  (hee  wore  her  owne  cloth,  and  nothing 
 borrowed.  Yea  the  mafter  of  this  great  houfhold  of  the 
 world  giues  vs  an  example  of  this  care,whoie  eye  is  in  eue- 
 ry  comer  of  this  his  large  poMe-iion-As  for  fuch  who  think 
 it  a  difparagemet  to  their  worth  to  be  their  own  founts  in 
 ouerfeeing 
 
 i39 
 
 Pro.S  i. 
 27. 
 
 2$. 
 
 PM 
 
 3V 
 
I4° 
 
 An    Exposition    of    the 
 
 "Do&rine. 
 
 Cbn(i  u  the 
 
 Sbepheardof 
 
 bisibutcb. 
 
 Reaf.l. 
 
 Btcaufe  burnt - 
 benareSbetpe. 
 
 Reaf.l. 
 
 Hebsthalltbe 
 V roper ties  of  a 
 good  Sbepbeafd. 
 i. Goes  covered 
 xv'uhourstyns.- 
 Heb.2.17. 
 
 &  4.1  i* 
 
 2.  Goes  in  and 
 out  before  vs. 
 
 l.Vtouldetb 
 good  Layer, 
 
 ouerfeeing  of  their  bufinefle,  let  them  know,  they  take  a 
 faire  way  to  be  other  mens  fiaues  in  Drudgery  and  Beggery, 
 either  in  themfelues  or  their  pofterity.  But  we  haften  from 
 the  Literallandcometothewjf/iVd/Zand  more  noble  fenfe. 
 And fo  welirft  learne from  hence  :  that 
 
 Chrifl  is  the  Churches  Shepheard.  A  truth  that  hath 
 for  further  confirmation,  fundry  Scriptures,  Pfal.z^.t. 
 Ifaj 40.11. Ez.ek.34  23.  ZAch.ii.j.MMth.iti.ii.ldhn  10. 
 II.14.   I  Pet.7.2%  ^-5.4. 
 
 And  fitly  is  he  fo  compared ;  For  Firft,  all  his  members 
 arerefembled  vnto  Sheepe  (as  wee  fliail  fee  in  the  next 
 Point)and  therfore  he  who  is  their  owner  and  keeper  muft 
 be  the  Shepheard  of  them, 
 
 Secondly,  He  hath  all  the  Properties  of  a  good  Shep- 
 heard, as  Firft,  hee  Loues  his  people  as  Shepheards  doe 
 their  Sheepe,  and  in  figne  thereof  he  tooke  our  nature  on 
 h ini,  clothing  himfelfe  with  our  flefli;  As  Shepheards  of 
 old  were  wont  to  goe  couered  with  the  skins  of  their 
 fheepe,  that  they  might  be  leffe  awfull  and  more  louely 
 to  them ;  So  this  Shepheard  of  our  foules,  that  he  might 
 be  lonely  to  vs  and  not  terrible,  ma.de  himfelfe  like  vnto  vs 
 in  all  things,  fin  onely  excepted. 
 
 Secondly,  He  goeth  in  and  out  before  his  people  as  a 
 Shepheard  doth  before  his  fhe-epe  ;  from  the  fold  to  the 
 pafture,  and  from  one  pafture  to  another,  Iohn  10. 3.  Hee 
 leaueth  them  not  vnto  themfelues,  as  well  knowing  their 
 ftraying  nature,  but  conduces  them  by  his  fpirit,  leading 
 them  in  the  path  of  rightecufhejfe  for  hi*  names  fake,  Pfal. 
 
 Thirdly,  He  Prouideth  good  Layer,  and  wholefome  pa- 
 fture'for  his  people,  as  a  Shepheard  doth  for  his  fheepe. 
 He  m/lfeede  them  vpon  the  mountaines  oflfraelbj  the  Riuers, 
 &  in  all  the  inhabited  places  of  the  Country, he  vcillfeede  them 
 in  agoodpaflure,  and  vpon  the  high  mountaines  of  Ifrael  fhall 
 their  fold  bee ;  there  fhall  they  lie  in  a  good  fold,  and 
 in  a  fat  pafture  fhall  they  feed  vpon  the  mountaines  of  If- 
 rael, E&k.  34. 13. 14. 15.    Their  pafture  is  not  barren, 
 
 rotten, 
 
Parable   of    the    lost    Shee  p 
 
 141       I 
 
 rotten,  nor  foyled  grafTe ;  but  grcene  and  flourifning, 
 growing  not  on  euery  mountaine,  nor  waft  wildernefle, 
 butvponthe  high  mountain  es  of  Ifrael.  And  what  are 
 thofe  high  mountain es  of  Ifrael,  but  the  Oracles  of  God 
 committed  to  Ifrael  his  facred  Truth  and  Ordinances. 
 Neither  will  he  feed  them  aboue  vpon  the  mountaines  of 
 Ifrael,  but  water  them  alfo  at  the  Riuers.  The  fweete  and 
 comfortable  graces  of  his  fbirit,  he  will  conucy  vnto  them 
 through  thofe  pipes  of  his  Wordani.  Sacraments ,for  the  re- 
 freiliing  of  their  drieand  thlrfty  foulcs.  And  with  Paflnre 
 and  Water  he  prepareth  good  Layer  for  them.that  nothing 
 maybe  wanting  :  he  caufeth  them  to  He  dowae  and  take 
 reft  at  noone ;  in  the  greateft  ftormes  and  troubles  that  do 
 befall,  hee  hath  ftiadow  for  them,  vnder  which  they  are 
 fafe,  and  may  fweetly  chew  the  cud;  Comfortable  refre- 
 shings he  prouides  for  them  in  the  midft  of  hotted:  per- 
 fections, I  Kings  18.13.  Rom. 5.3.  lohn  16.33. 
 
 Fourthly,  he  doth  iJMcdicine  his  people  if  they  fall  into 
 difeafes,  as  a  She f heard  doth  his  Sbeepe ;  drefting  fome,  re- 
 mouiiig  other  from  the  fold,  and  flocke  (ifthedifeafebee 
 contagious)  till  they  be  cured ;  fome  he  lanceth  with  the 
 fword  ofhis  fpirit,  and  annointeth  their  (bares  with  the 
 falue  ofhis  m:rcy :  but  if  their  Hues  be  fcandalous,  and  the 
 difeafeinfeclions,  them  hedeliuers  vp  (by  Excommunica- 
 tion) vnto  Sathan/ar  the  biftruUion  oftheflefi>  that  the  fpi- 
 rit may  be  fatted  in  the  day  of  the  Lord,  I  Cort5'5  • 
 
 Fifdy,  he  doth  Order  his  people  as  a  5 hep  heard 'doth  his 
 flocke  not  by  cruelty,  but  with  Judgement,  £^.-4.16. 
 flie wing  a  due  refpecTr  of  their  feuerali  ages  and  conditi- 
 ons, diftinguilhing  betweeae  Sbeepe  and  Lambes  \  gathe- 
 ring the  lambeswith  his  arme,  carrying  them  in  his  bo- 
 fome,gently  leading  thofe  that  arc  with  young,  E fay  40.11. 
 
 Sixtly,  he  hath  a  care  that  none  of  them  be  lacking,  as 
 the.  Shepheard  hath  ouer  his  Sbeepe,  hee  kf&pes  all  that  are 
 gitien  to  him,  Co  that  no  manjball  take  them  out  of  bU  bands, 
 John  j 0.29.  for  this  end  he  Brands,  or  fetshis  marke  vpon 
 them,  that  they  may  be  knowne,  2  Tim.z,  \  p. he  kyowes  his 
 
 {heepe 
 
 Cant.1.6. 
 
 4-  McdklneshU 
 
 Sbeepe. 
 
 Achi  37.38, 
 
 $. Order  shii 
 Sbeepe. 
 
 6.Seesibatnont 
 be  rv.tnting. 
 ler  aj.4. 
 
 Raiel.7.3 
 
142 
 
 •Exposition    of    the 
 
 lohn  10,3. M- 
 Exod.32.32. 
 
 Redfy. 
 
 Hebatba&tbe 
 Implements  of  a 
 good  Sbepbeard 
 \,  A  Scrip. 
 1  Sam,  1 7.4°* 
 49. 
 
 z.A  Croofy, 
 
 Reuel,'3.i9» 
 
 Hof.s.lS. 
 
 Pfal.30.687,8. 
 
 Pfal.119.41 
 Ezck.zo.37.. 
 
 A  Wki[He> 
 
 fieepe  and  calls  them  by  their  names  and  is  kpowne  of 'them ', 
 lohn  lo.  3.  rfwaJ  /^f/S  written  the  names  of  them  all  in  the 
 bookeef  life.  Thus  hauing  all  the  Properties  of  a  good 
 Shepheard  he  may  be  fitly  fo  compared. 
 
 Thirdly  andlaftly,he  is  a  Shepheard  $s  hauing  all  the  Im- 
 plements of  a  Shepheard ,  as  Scrip  3  Staff?  }and  Whittle.  Firft, 
 He  hath  a  Scrip,  wherein  is  his  prouifion  or  ftore,  euen  the 
 holy  Scripture ;  Into  this  hee  puts  his  hand  and  fetcheth 
 out  what  is  neceflary  (as  T>aHid  did  the  frnooth  ftones, 
 wherewith  hee  fmote  Goliahin  the  forehead)  both  for 
 his  owne  (as  UWattb.4.4..  7.10.)  and  for  his  peoples 
 vfe,  in  which  refpecl  wee  are  willed  to  fearch  it,  John- 
 
 5- 19- 
 
 Secondly,  He  hath  a  Crook*  or  SM^Ty*/. 2 3 ^.where- 
 with, Firft,  hee  driueth  on  his  flocke,   and  forceth  the 
 floathmll  to  pace  it  better  :  Secondly,he  catcheth  and  pul- 
 leth  backc  his  ilieepe  when  they  begin  to  bee  vnruly, 
 compelling  the  ftrayes  to  accompany  their  fellowes.Third- 
 ly,  he  driueth  away  all  euill  beafts,  fo  that  they  fhall  not 
 dcuoiirc  them,  nor  make  a  prey  of  them,    Ez,e\*  54. 25.28. 
 Of  thefe  ftaues  wherewith  Chrift  feeds  his  flocke,fec  what 
 is  fpoken,  Zach.  1 1 .7.  1  took?  "Jnio  mee  two  Stauesy  the  one  / 
 called  Beauty,  the  other  I  called  Bands ,  and  I  fed  the  flocke, 
 &c.  By  which  Stages  fome  vnderftand  good  Lawes,  both 
 Spiritualized  Temporall  •  which  expofition  the  vcrfes  fol- 
 lowing feeme  to  approue,  in  that  both  Staues  were  bro- 
 ken, Beauty  for  the  finnes  of  the  Prietts,  and  the  Staffe  of 
 Bands  for  the  finnes  of  the  Trince  and  his  Subiecls. 
 
 Thirdly,  He  hath  a  whiflle  whereby  he  calls  his  ilieepe, 
 which  Voice  or  whittle  they  know,  lohn  10.4.  and  will  not 
 heare.the  voice  of  a  Stranger,  verfe  5.  No  other  DocTrine 
 will  they  receiue,  then  what  hath  beene  by  him  deliue-  | 
 red ;  no  though  an  Angell  from  heauen  fhould  preach  it,  j 
 yet  would  they  not  receiue  it,  nor  beleeue  it,  but  hold  him  ) 
 tobeaccurfed,  that  bringeth  it,  bee  his  charme  neuer  fo 
 fweete,*£**/.i  .8.  And  fo  much  for  the  Reafons.  The  Vies  \ 
 followe.  I 
 
 And  1 
 
Parable    ofthk   lost  Sheep. 
 
 H3 
 
 v/hu 
 
 Andfirft  let  it  feme  to  giua  warning  to  all  fuch  as  are 
 enemies  of  Gods  Church  and  people,  whether  open,  cr 
 Secret  i  Wild.beafts,  or  G oat es;  Beretick*  or  Bypccriies, 
 who  feeke  any  way  to  annoy  the  Sheepe  of  Gods  pafture, 
 who  are  the  worke  of  his  hands,  Pfal.ico.  Let  allmch 
 knowthefe'haue  a  Shepheard,  v/ho  hath  a  mighty  Anne,  I  Efty  40.10,1 1. 
 andhh  arme /hall  rule  for  him.  He  hath  ability  to  driue  a- 
 way  from  his  flocke/thofehurtfullbeafts  that  other  Shep- 
 heards  cannot  refift  :  For  when  the  hungry  Lyon  rotates  af- 
 ter hU  prej,  though  a  multitude  of  Shepherds  bee  called  out 
 againsl  him,  yet  he  cares  net  {or  the  voice  of  them  all  (faith 
 the  Prophet)  Efaj  31.4.  But  this  Shepheard,  with  his 
 voice  alone,  can  make  the  fierceft  Lyon  leaue  his  prey, 
 as  he  made  Paul,  Alls  9.4.  when  hee  was  hunting  after 
 the  blood  of  Gods  Saints.  And  as  for  fuch  CjoMes  as  puih  at 
 them  with  their  hornes}and  foule  their  pafiures  with  their 
 kzty  they  may  not  but  .know  that  hee  will  one  day  re- 
 iiengeall  fuch  wrongs  offered  to  his  fold,  £^£.34,  17. 
 18,59,20. 
 
 Secondly ,1'et  it  teach  all  fuch  their  duties^as  do  acknow- 
 ledge him  for  their  Shepheard  :  Firft,.  in  Following  him 
 where  he  feeds,  Cant.i.y.  running  thither  with  all  wil- 
 lingneiTe,  as  fheepedoe  to:  their  foddering  place  or  fold, 
 hating  the  Congregations  of  fuch  as  teach  and  praflife  the 
 worfhip  of falfe  gods;that  thus  ranging  our  felues  amongft 
 the  fheepe  of  his  pafture,  we  may  the  better  be  kept  from 
 hauing  any  thing  to  doe  with  flrange  Sbepheards,  who 
 in  name  participate  with  Chrift,  but  in  deed  are  none 
 of  his. 
 
 Secondly,  in  Submitting  our  felues-  to  thofe  Shepheards  \ 
 who  are  vnder  him,  to  whom  hee  hath  committed  the  j 
 charge  of  our  fbules,  Beb.13.t7.   yeelding  to  their  i?r-  j 
 prorfes,  Reftraints,  fubmitting  in  doctrines  of  felfe-deniall ;  f 
 In  doctrines  vnpleafing  to  flefh  and  blood  :  knowing  that 
 what  is  done  to  them  (in  their  regular  proceedings)  }iq  re- 
 iectingV  or  receiuing,  their  perfons,  or  doctrines,  Chrift. 
 (the  great  Shepheard)takes  as  done  to  himfelfe,L/^.  10.16, 
 __ Thirdly, 
 
 Vfe  2.  1 
 Duties  cfthe 
 Sheepe  tGiwds 
 theh  Shepheard 
 1  XofoUm  him, 
 
 %  Submit  m 
 
 ('duetto  thofe 
 vnder  him. ' 
 
i44 
 
 l.Kclfingen  him 
 
 Vfel 
 
 Ob.l. 
 
 Refp. 
 
 Ob.2< 
 Refp. 
 
 Ob. i, 
 Refp. 
 
 An    Exposition    of    the 
 
 Thirdly,  in  Tr  a  fling  to  hum,  and  relying  on  him  for  all 
 things  neceflary  for  our  Soules.  W hat  need  they  feare,  or 
 wherefore  bedifmayed  that  haue  fuch  a  Shepheard  ?  ler. 
 23,4.  Heare  Dauids RefolutiontPfil.2^,^  Though  1  walks 
 through  the  valley  of  the  Shadow  of death ,1 will feare  no  euill, 
 for  thou  art  with  me,  thy  Rod  and  thy  Staffe  doe  comfort^  me. 
 And  hearken  to  Dauids Aduife^  Pfal.^y.^.  Truft  in  the 
 Lord  and  doe  good,  fo /bait  thcu  dwell  in  the  land,  and  verily 
 thou/halt  be  fed. 
 
 And  fo  it  may  make  much  for  ourfiwfort,  for  happy  are 
 the  people  that  arc  in  fuch  a  cafe,  blefled  are  they  who  haue 
 Chrift  for  their  Shepheard.  No  obie&ion  that  our  wicked 
 hearts  or  Sathans  malice  can  make  againft  our  comfort,but 
 vpon  this  ground  the  Scripture  hath  fully  anfwered.    If 
 
 thou  fayft 
 
 Thou  art  hungry  and  thirfty  and  thy  foule  euen  faint eth 
 ■within  thee}  whilft  thou  liuefi  in  tbu  dry  and  forfaken  wil- 
 derneffe. 
 
 Thou  art  anfwered,  E fay  49.1c.  Thou  (halt  not  hunger 
 nor  thirflthe  (that  is  thy  Shepheard)  that  hath  mercy  on  thee, 
 fhall  leade  thee  by  the  firings  of  water,  hee  (hall guide  thee  : 
 yea  he  hath  engaged  his  promife  that  thou  Shalt  goe  in  and 
 out  and findepaflure,  John  10.9.  Hisordinances  fhall  be  vn- 
 to  theCyLife  and  Spirit ;  thou  {halt  neuer  refbrt  vnto them, 
 but  finde  comfort. 
 
 But  fuch  greene  paftures  (flourishing  doctrine)  and 
 quicke  fpnngs  are  not  eucry  where  to  be  found,  there  are 
 fuch,  but  thoucanfi:  not  come  neere. 
 
 He  himfelfe  mil  goe  in  and  out  before  thee,  he  will  leade 
 thee  and  guide  thee  to  them,  John.  10.4.  PfaLt^.^.  hee  will 
 [hew  thee  -where  hee  feeds  and  direfl  thee  to  the  fertill  pa* 
 flures  offome  powerfull miniflery >Cant.l.j. 
 
 But  thou  art  a  poore  one,  and  weakling,  and  not  able  to 
 endure  driuing. 
 
 Hee  will  then  carry  thee  in  hi*  bofomei  and  with  great  care 
 
 and  gentleneffe  lead  thofe  that  are  with  young,  Sfay^c.  n.  he 
 
 wilirequire  no  more  oftheweake  then  they  are  able  to  do. 
 
 1  Still 
 
 v 
 
Parable    of    the    lost    Sheep 
 
 145 
 
 0^.4, 
 
 Reft. 
 
 Oky 
 
 Still  thou  fearefl  fainting,  the  Sunne  fcorcheth  :  Con- 
 fidence is  troubled,  and  thou  can  ft  not  endure  the  heate 
 thereof 
 
 The  heate  nor  Sunne  p>all  notfmite  thee,  Efay  49. 10.  The 
 wrath  and  anger  of  God  fliall  not  long  afflict  thy  fpi- 
 rit,  hee  willcanfe  then  (in  the  end)  10  lie  downe  in  great 
 rift  and  tranquillity  cfconlcieiice,  Ez>ekt$$.\  5. Peace  fliall 
 come,  thou  ilialt  haue"  reft  tn  the Jhadorp,Sfay  57.2. 
 
 But  ifthou  hadft  a  fleece,  then  thou  mighteft  (as  thou 
 concerned)  haue  more  hope  the  heate  would  abate, 
 confcience  bee  at  quiet,  at  leaft,  thou  better  fenced  againft 
 the  fcorching  of  it ;  but  thou  art  naked,  RighteoufheiT, 
 is  wanting. 
 
 He  willcloath  thee  with  a  fleece  of  his  owne  ;  The  Lord  \  Refp, 
 our  Right  eon fnefe  is  thisShepheards  name,  /em  1.6.  hee  ' 
 will  put  his  owne  righteoufneffe  vpon  thee,  and  it  fliall  be 
 imputed  to  thee.  As  for  thy  owne  fleece,  it  would  but  en- 
 creafe  thy  heate  and  no  whit  abate  it. 
 
 There  are  many  wild  beafts,  that  feeke  thymine,  and 
 thou  haft  neither  home  nor  tuske  :  Euery  way  thou  art 
 vnable  to  make  reliftance,  how  then  can  it  bee  but  thou 
 muft  become  a  prey  ? 
 
 What  though  ?  yet  thou  needeft/*v*r<?  no  euil^Pftl.i^^. 
 Thou  [halt  ft  and  andfeede  in  the  flrength  of  the  Lord,  in  the 
 maieUy  of  the  name  of  the  Lord  thy  God  thou  Jhalt  abide, 
 Mich.5.4.  Y eaw the  wildernejfe  thou  (lialt  dwell fafaly^and 
 fleepe  in  the  woods  ;  no  haft  /hall  prey  vpon  thee,  nor  de- 
 uoure  thee ;  thou  [halt  dwell fafely,  and  none  (hall  make  thee 
 4fiaid9Ez,?k*Wi$*'l%' 
 
 Yet  there  are  many  difeafes  thou  art  fubiccl:  vnto,  thou 
 may  ft  die  of  them. 
 
 He  knowes  all  thy  wants  and  difeafes,  and  the  waies  to 
 helpe  and  cure  thee :  Ifthou  failed:  into  any,  he  will  giue 
 thee  fuch  a  medicine  as  fliall  refre/h  thyfoule^PfaLz^.  and 
 ftrengthen  thee  in  thy  jickneffs,  Ez.e^.  34.16.  and  giue  life  for 
 exsrfohn  10. 10. 
 
 But  though  this  be  true,  yet  thou  art  aSheepe  and  fo 
 
 ! aPc 
 
 Ob.6, 
 
 Reff. 
 
 ot.r- 
 
 Refp. 
 0£>.S, 
 
\      14* 
 
 Refp. 
 
 N 
 
 Exposition    of    the 
 
 Text. 
 
 Man  n^fmbkd 
 toaSbupe* 
 
 dicemifoma* 
 
 BH6* 
 
 l, for tnnscmcy 
 
 apt  to  wander,  and  breake  forth  of  pafttirc  :  and  being 
 from  vnder  this  Shepheards  care  mayft  bee  loft  for 
 eti:r. 
 
 He  will  notloofe  thee  ;  he  will  feeke  thee  vpand  brin<* 
 thee  in,  none  [hall  be  lacking  (faith  the  Lord)  ler.23q.none 
 {ball  be  able  to  take  ont  of hti  bands  any  that  are giuen  him, 
 
 Onely  (that  thefe  Comforts  may  abound)  make  it  good 
 thou  art  a  flieepe  of  Chrift,  one  of  his  fold  :  for  other- 
 wife  thou  art  out  of  his  protection.    There  are  many  of 
 whom  he  faith,  /  rviH  notfeedeyonx  that  th:t  dyeth  let  it  I 
 diet  and  that  that  U  to  be  cut  off  let  it  be  cut  offt&c.    Zechar,  \ 
 1 1 .9.  It  is  cuen  you  O  pcore  of  the  flocks  that  hie  will  feed,  \ 
 Zechti  T.7.-V011  that  hearc  his  voice  with  great  Attention.  \ 
 and  AffetiioKi  and  depend  onely  vpon  it,  that  hee  takes  ! 
 charge  of,  John  \  0.3. 27.    See  then  you  now  make  it  good  ; 
 that  you  are  his,  by  fiiencing  all  objections  of  your  hearts 
 againft  this  truth  deliuered  ;  and  by  aread/and  ioyfoll  en-  ' 
 tertaining  of  this  comfortable  doelrine.   More  concerning 
 the  meanes  of  difcouery  whether  wee  bethefheepe  of 
 ChriIVs  pafture,  yea  or  no,  we  fliall  ilie  w  in  the;  next  Do- 
 ctrine, which  we  now  come  vnto. 
 
 Shee?e~\  We  haue  heard  before  in  the  Expoftion,  that 
 as  Chriftisthc^/^rdherefpoken  of,  fo  the  Sheepezxt 
 CMavkind^  both  EleB  and  Reprobate.  And  fo  we  firide  in 
 Scripture  that  Refemblancc  ordinary:  In  one  Chapter  of 
 Ez,ekiei  (the  foure  and  thirtieth)  we  haue  Gods  Prophets 
 thirteenc  times  compared  to  Shepheards  >  And  the  People 
 one  and  twenty  times  compared  to  Sheepe :  and  in  the  lafr 
 verfe  of  that  Chapter,  the  Lord  expreffeth  himfelfe  thus, 
 Yee  the  Shccpe  (or  Hocke)  of  my  pafture  >  are  Men^andlam 
 ycur  Cjed^&c. 
 
 The  Reafons  of  this  Refemblance  are many,  amongft 
 which  thefe  are  fome.  Sometimes  LMan  is  likened 
 to  a  Sbcepe  for  Innocencie^  Patience ,  and  Profiiabtenejfe, 
 as  UWattb.  35.  And  thus  onely  true  Heteeaers  are 
 Sh&pe. 
 
 Sometimes 
 
 : 
 
Parable    of    the    lost  Sheep, 
 
 Sometimes  for  Siflineffe  and  Simplicity,    No  Creature 
 being  more  apt  to  wander,andgoe  aftray  euen  when  there 
 isjplenty  of  good  pafture  at  home  ;  And  once  being  gone 
 ahde  it  hath  not  the  wit  to  returne.    Very  Swine,  accufto- 
 med  to  the  trough,  will  at  night  come  home,  fo  not  the 
 Sheepe,  that  ftill  wanders  on,  and  expofcth  her  felfe  to 
 dangers  remedilefTe,  vnlefTefhe  beepreuented  by  the  care 
 and  prouident  forefight  of  her  Shepheard.  Thus  All  Vncon- 
 nerted  meny  whether  JEletl  or  Reprobate  are  Sheepe.     Yea 
 the  gedl)  after  their  Calling  arc  thereto  likened  in  refpeft 
 of  their falls  and  fay  lings,  PfaLx  19.1  j6. 1  hane  gone  aslray 
 Hkealoftfheepe,  Seeke  thyferuanttO>c*   But  here  it  is  to  be 
 conlidered  in  the  former  fenfe,  as  fetting  forth  Mans  Con- 
 dition before  Calling : 
 
 Shewing  it  to  be  euill,  and  no  other  then  lifte  that  of  a  losl 
 and  zander tngSheepe.  Which  let  be  the  Qbfer nation  and 
 Dotlrine  hence  considerable. 
 
 For  Proofe ;  Heare  that  Courtly  Prophet  /fay's  Con- 
 feffion,  Efay  5  3 .6.Alltve  like  fheepe  haue gone  aslray  ;  which 
 words  Saint  Teeter  doth  take  vp,  1  Vet.  2.25.  and  auouch 
 the  fame  truth,  cDauid,PfaL\as  3.  lpcaking  of  the  whole 
 race  of  mankind,  ailirmeth  that  They  are  corrupt,  they  haue 
 done  abominable  workes,  they  are  gone afide,  they  are  become 
 filthy.  And  Saint  Paul  fettcth  downe  what  the  Pfalmifl 
 had  done  AiKrmatiuely,  by  Negation,  keeping  the  fenfe 
 though  not  the  words,  in  thefe  tearnies  :  There  u  none 
 that  vnderftandeth, there  is  none  thatfee^eth  after  Cjod,  they 
 are  alt  gone  out  of  the  way^c. Rom. 3.11.12*  And  what  is  now 
 deliucred,  is  on  all  hands  granted,  while  (as  our  Church  in 
 her  Lyturgie  hath  well  taught  vs)we  ConfefTe  We  haue  er- 
 red and  fir  ajcd  from  Cjods  wajes  like  loft  Jheep.Thz  point  may 
 be  put  to  thefe  Vfes, 
 
 Firft,  for  Humiliation.  How  fliould  all  be  humbled  and 
 abafed,  vnder  the  fight  and  fenfe  of  fo  wretched  a  conditi- 
 on as  this  is  ?  Hating  all  pride,  conceitednciTe,  and  con- 
 tempt of  others,  feeing  the  bell  of  vs  naturally,  are  loft : 
 Yea  as  Sheepe  going  aft  ray  which  is  the  more  grieuous, 
 
 L  confide - 
 
 "BoUriue. 
 
 Mam  naturaR 
 condition  u  no 
 other  thin  % 
 thatofahfl 
 Skepe. 
 
 Vfel. 
 The  befl  ofvs 
 like  Sheepe. yea 
 li\c  (If ay  Shetpt, 
 and,  that 
 
148 
 
 wombs. 
 
 z.Frmgoodpa 
 ttumtoworfe. 
 
 ^.toetteywrke 
 
 ^Andihatw'h 
 delist. 
 
 Vfe*. 
 
 Tbemifevyofd 
 hfl  Sbeepe. 
 
 An    Exposition    of     the 
 
 considering  the  many  aggrauating  Circumftances  it  admits 
 of.  As 
 
 Firft,  it  hath  beene  from  the  wombe,  wee  haue  gone 
 aflray  euer  fince  we  were  borne.  We  were  loft  fo  looneas 
 euer  we  came  into  the  world,as  fheweth  Dauid9Pfal  5  8.3. 
 The  wicked  are  eftranged  from  the  wombe,  they  goe  aftray  as 
 foone  as  they  be  borne,fpeaking  lies. 
 
 Secondly,  We  haue  ftrayed  from  Gods  paftures,  into 
 farre  worfe  \  forfaking  things  excellent,  and  glorious^  for 
 things  vile  and  bafe.  An  eflate  of  Immortality  for  an  Apple , 
 as  t^dam  did  :  A  birth-right  with  all  thepriuiledges,  for 
 a  mejfe  of  pottage  :  A  little  belly-cheare  as  Sfatt  did  :  A 
 kingdotne  for  Cfffes  as  Saul  did.  Our  Portion  in  Chrifi  for 
 bacon  as  the  Gergejites  did  :  A  Royalty  in  heauen,fbr  a  poore 
 farme  on  earth,  as  the  Inuited gueft  did.  Hereunto  comes 
 that  of leremiah,  £hap.  3.15.  They  haue  forfaken  the  foun- 
 tain of  lifting  waters  yand  haue  digged  to  thewfclftes  C eft  ernes 
 that  will  hold  no  water. 
 
 Thirdly,In  euery  worke  done  by  vs  we  haue  wandered, 
 as  was  fpoken  of  Egypt  Jfay  19.14.  In  our  ^Prayers  we  haue 
 wander ed,in  our  Hearing,  Preaching;  we  haue  wandered 
 in  outgoing,  forgwing^&c.  in  all,  we  haue  but  ftrayedand 
 wandered  out  of  the  good  way,  wherein  we  fliould  haue 
 walked  ;  fo  that  as  Solomon  fpeakes,  our  whole  way  is  an 
 abomination  to  the  Lord,  T^ro.i  578.9. 
 
 Fourthly,  We  haue  pleafed  our  felues  in  this  ftraying 
 courfe,  delighting  to  wander;  placing  our  chiefe  felicity 
 in  wickedneffe,  glorying  in  our  Sinnes,  which  is  our  flame, 
 PhiL . .  i  9.  we  haue  as  Solomon  fpeakes,  JV0.14  9.  counted 
 it  a  paftime  to  doe  wickedly.  Hence  it  is  that  we  are  fb 
 forward  (and  indeed  neuer  more  forward  to  any  thing 
 then)to  that  which  is  euill,and  will  not  fiirTer  our  felues  to 
 beaduifed,nor  reclaimed.Thefe  considerations  me  thinkes 
 fliouid  humble  the  beft  of  vs  ,•  yea  they  could  not  choofe 
 but  fill  our  feces  with  friame,if  they  were  welf  weighed. 
 Secondly,  It  may  feme  to  awaken  fuch  as  ytt  remaine 
 vncallcd  :  6  that  fuch  would  but  confider  in  good  iadnefle 
 
 of 
 
Parable    of    the    lost  Sheep. 
 
 of  their  eftatcs,  eucti  fo  farre  forth  as  this  fimilitude  of 
 a  loft  (heepe  iinpo  u  ;  And  fo  we  know 
 
 Firft,  the  ftray  S heepe  hath  no  certaine  paflure  :  All 
 the  world  is  before  her,  but  fhee  knowes  not  where  to 
 fettle ;  (lie  may  be  heere  now,but  anon  who  can  tell  where 
 to  hride  her  ?  Thus  is  it  with  thee,  who  yet  art  in  the  ftate 
 of  nature :  thou  haft  no  certaine  ftate  in  any  thing  but  in 
 Jhame  and  ntifery*  Hoe  h  e  that  ivcreafeth  that  which  is  not 
 his :  Bow  long  f  &c.  And  who  can  fay  where  to  morrow, 
 he  may  haue  thee.  Thou  art  now  here  fitting, or  {landing1, 
 but  by  tomorrow  this  time,  as  the  Diuelltold  Sanls  thou 
 mayfi  be  with  him,  i  Sam. 2  8.  ip.  this  night  thy  Sortie  may 
 be  taken  from  thee.  No  houfe,  nor  fort,  nor  place,  nor  caue 
 vpon  the  earth  canfo  fhelter  thee  from  the  dart  of  death, 
 as  that  thou  canft  fay  with  warrant  and  make  it  good,  that 
 a  man  ftiali  finde  thee  in  the  morning  where  at  night  hee 
 leaucsthee:  neither  is  there  any  Repaft,  or  Recreation, 
 whatfeeuer  thou  art  at,  that  thou  art  fure  to  continue  out 
 vnto  the  end  thereof,  before  Gods  Iudgements  feaze  vpon 
 thee  and  fpoyle  thy  fport:  Should  not  this  confideration 
 awaken  thee  ? 
 
 Secondly,  The  Loft  Sheepe  is  without  the  Shepheards 
 Protection,  and  keeping.  He  lookes  not  to  it,  to  prouide 
 for  it,  neither  doth  he  goe  in  and  out  before  it :  Thus  art 
 thou,  who  art  yet  vncalled,  without  the  CompafTe  of 
 Gods  fpeciall  Prouidence,  though  not  of  his  generall  (for 
 fo  nothing  is.)  Thou  art  as  a  Sheepe  which  no  man  taketh  vpy 
 as  I  fay  fpeaketh,  Ifay  15.14.  thou  art  giuen  vp  towalkein 
 the  way  of  thine  owne  heart :  And  what  curfe  more  fearer- 
 full  out  of  the  place  of  torment  ? 
 
 Thirdly,She  is  in  continuall  feare,  whilft  fhe  is  a  Stray ; 
 It  may  be  ihe  is  got  into  fome  good  pafture  amongft  other 
 Sheepe ;  yet  ftiee  feeds  in  Feare,  and  coucheth  downe  in 
 Fearc.  Euery  little  found  affrights  her,  and  euery  whiftle, 
 or  barke  ofa  little  Curre,  makes  her  run  and  feperate  from 
 the  reft  :  Thus  is  it  with  thee  who  art  vnconuerted,  A 
 found  of  feare  is  ener  in  thy  eares.    In  the  midft  of  the  beft  j 
 
 L  2  Poflcfllons  1 
 
 149 
 
 1  It  hath  noun 
 tame  paflure. 
 
 Kab.2.6 
 
 2. It  u  without 
 the  Shepheards 
 preleftiooi 
 
 3  In  continuall 
 feare. 
 
M  o 
 
 An    Exposition     of    the 
 
 4  Jn  great  dan* 
 
 Ob. 
 
 Refj. 
 
 Signesefalofl 
 Shiepe* 
 
 Po/Teffions  of  this  life,  thoucanft  haue  no  peace:  euery 
 little  found  of  death  and  iudgement,  makes  thy  crrekes 
 looke  pale,  and  lets  thee  into  a  trembling,  as  1***1*  prea- 
 ching did  Fchx,  /ifts  i,-.'$  In  the  miaft  of  thy  cups  and 
 (ports,  euery  little  ach  or  fudden  ucknefle  taking  thee,is  as 
 the  handwriting  on  the  wall,  which  Bc/fiaz,<,erfow>  it 
 troubleth  thy  thoughts  within  thee ;  it  loofeneth  thy 
 ioynts,  and  caufcth  thy  knees  to  fmite  the  one  againft  the 
 other. 
 
 Fourthly,  As  the  ftray  fheepe  5s  in  continuall  Feare  ;  fo 
 alfo  in  Continuall  danger,  to  be  worry ed  with  doggs,  de- 
 uoured  with  wolues,  or  wild  beafts,as  hauing  neither  cou- 
 rage to  refift,  fwiftnefle  to  fly,  nor  wifedome  to  hide  her 
 felfe  :  At  the  bell  {he  falls  into  the  Lords  hand  as  a  ft  Lay. 
 Such  alfo  is  thy  condition  whilft  thou  liueft  in  finne.  What 
 fii»  once  laid,  maift  thou  lay ;  Entry  one  that  findethme; 
 (ball fifty  me,  Not  a  luft,  nor  temptation,  but  foyles  thee ; 
 Not  a  bafe  fellow,  in  a  Countrie,  but  can  draw  thee  to  any 
 wickednefTe  :•.  And  it  is  Gods  great  mercy,  and  thoamaift 
 well  wonder  at  it,  ifthz  god  of  tbu  rvcrld  hath  not  feazed 
 on  thee  for  his  owne,  long  ere  this.  Howeucr  know,  if 
 thou  continueft  in  this  Graying  courfe,  and  that  none  of 
 Gods  Cryers  can  heare  of  thee,  ncrof  thy  finding  ,•  that 
 will  be  the  end:  S  at  ban  (whokjill  ftray es  are,thathaueno 
 other  owner  to  be  found)  wil  brand  thee  for  his  own,euen 
 v/hilft  thou  liu'ft  here,  2  Cor^.q-And  when  thou  dyeft, 
 thy  Beay,  ftiallnot  be  fofbone  carryed  to  thegraue,by  thy 
 Friends  ami  ^:ighbours ;  nor  thy  goods  io  foone  entered 
 vponbythy  Hyrttocnd  Executors  \  As  thy  Soule  fhallbe 
 fetchtawa,?  to  Hell  by  7JiWj. 
 
 But  all  ♦•his  cencernes  not  thee(itmaybe  thou  wiltima- 
 gine,)For  tbou-art  a  member  of  the  Church,and  within  the 
 Fold  of  Chrift  and  no  lofl:  Sheepe. 
 
 Alas !  for  thee,  to  tmft  thus  in  lying  words,  ler  7.4.  Are 
 
 there  not  many  in  the  Church,  who  are  not  true  members 
 
 of  the  Church  ?    There  fore  to  put  it  out  of  doubt,  let  thy 
 
 Confcience  anfwer  to  two  or  three  Interrogatories  that  I 
 
 jfnail  propound. Firft, 
 
Parable    of    the    lostShbbp. 
 
 Firft,  Art  thou  not  Ignorant  of  the  waies  of  God? 
 though  thou  fitteftvnder  the  meanes,  and  haftit  plcntiful- 
 Jy,  yet  artthou  not  zSotm  regard  of  fpintuall  things  ? 
 Though  thou  liueft  vnder  a  Miniitery,  where  thou  haft 
 Jtne  vpon  Itnc,  precept  vpon  preempt,  yet  thou  art  no  more  in- 
 ftrufted  then  the  child  new  weaned  frcrn  the  breft  ?  Why 
 (if  thus)  thou  erreftby  Gods  own  teilimonie,/y*/p  5.10*0 
 Such  a  one  efpecially  (if  he  defire  not  knowledge)  cannot 
 chttfe  but  wander.  Oh  what  heart  can  ftand  before  the  fe- 
 rious  thoughts  of  the  damnation  of  multitudes,  who  now 
 fit  with  vs  in  the  houfe  of  God  euen  for  this  very  finne  of 
 Ignorance,  Hoj.^.6* 
 
 Secondly, Art  thou  not  one  of  thofe  the  Lord  complaines 
 of,  Efay  19.3*  who  draw  neere  with  the  mouth  when  the 
 he  Art  u  removed  fare  off.  Is  not  thy  minde  carried  away 
 with  wandering  and  pleating  diffractions  when  thou  art 
 about  holy  performances,   which  conftantly  draw  thee 
 away  from  all  ^inward  Attendance  vpon  thy  God?    Is  it 
 not  thus  in  thy  Hearing,  Reading,  Singing,  graying,  and 
 that  Conftantly,  and  without  refiftance,  and  bewailing  ? 
 If  fo,  thou  err  eft  in  thy  heart,    As  Cjod  in  that  Pfa/me  before 
 quoted,  Ty^/.pj.  and  verfe  1  o.  ailirmcth.    Doe  but  Con- 
 fider  it  in  one  Particular  :  Were  our  Prayers  penned  as 
 we  conceiue  them,  and  our  By-thought*  (as  parenthefes) 
 enterlaced,  what  ftrange  ftuffe  would  there  be?  would 
 wee  not  blufh  for  iliame,  to  haue  them  either  read  or 
 heard  ?  And  fo  in  other  holy  performances.   Well,  I  know 
 (and  who  know es  not  that  in  any  meafiire  know  them- 
 f  felues^  that  wanderings  (like  the  Flyes  of  Egypt)  come 
 by  fwarmes  and  trouble  the  moil:  godly  in  all  holy  duties, 
 though  they  watch  their  hearts  with  double  diligence  : 
 But  thefe  inevitable  infirmities  being Tefifted,fliall  neuer  to 
 the  godly  be  imputed  :  As  we  fee  m'Dauids  cafe,  Pfal.  3 1 . 
 22.  Ifaid  in  my  heart  I  am  casl  out  of  thy  fight :    See  what 
 a  wicked  and  corrupt  thought  crept  into  his  heart,  while 
 he  was  vpon  his  knees:    And  yet  (faith  he)  thouheardett 
 the  voice  of  my  prayer  jwben  I  cried. vnto  thee  1  G  od  reiecled 
 
 L  3  not 
 
 151 
 
 EfayaS.S; 
 
152 
 
 An    Exposition    of     the 
 
 not  his  prayer,  though  taunted  with  £o  foulea  corruption; 
 becaufeit  was  lamented,  and  bewailed. 
 
 Thirdly,  Art  thou  not  one,  who  doth  fattour  earthly 
 things'  as  Saint  Pafil{fZzktt\i^Rom.%.^.  Spiritual*  things, 
 thou  canft  not  raft"  nor  rclifli.  Now  and  then  thou  art  car- 
 ried with  the  crowd  to  Chrift,  and  goeft  with  others  to  a 
 Sermon.  Or  in  the  family  fometimes  failed:  on  thy  knees, 
 and  ioyneft  with  others  in  outward  performance  of  thofe 
 duties;  But  yet  rinded  no  more  Sauour in  thefe things 
 then  (as  lob  ipeaketh)  in  the  white  of  an  egge.  A  good  bar- 
 gaine  (next  thy  heart)  in  a  morning,  thou  art  better  for  all 
 day  after.  The  profits  and  pleafures  of  this  world  are  on- 
 ly pleaiing  to  thy  pallat ;  why,  what  greater  fignc  can  be 
 of  one  out  of  the  Lords  paftures  ?  fee  what  Saint  Paul 
 faith,  Phil.  5.19.  of  fuch  as  minde  earthly  things. 
 
 Fourthly,  Art  thou  not  one  of  thofe,  that  God  com- 
 plainesofby  his  Prophet,  E^k.  34.1 8. 19.  Thou  treadefi 
 downe  with  thy  feet  e  what  the[heepe"of  h'u  paflure  (hould  eate, 
 and  fowled  with  thy  feete  what  they  fkwld  drin\e  f  Thou  art 
 fo  farre  from  feeding  vpon  Gods  Ordinances,  as  that  thou 
 cafteft  reproaches  on  them  that  doe,  counting  Preaching 
 FoolilhnefTe,  and  fuch  as  follow  after  it  Idle  fooles,  &c. 
 andfo 
 
 Fiftly,  Art  of  that  other  fort  fpoken  of  by  that  Pro- 
 phet in  the  aforefaid  Chapter,   verfe  21.  who  tkrufteft 
 with  the  fide  and  with  the  Shoulder  >and  pttfieft  all  the  difeafed 
 with  thy  homes  till  thou  haft  fcattered  them  abroad-dithzarte- 
 ning  poore  Chriflians,  difeafed  with  fome  Infirmities,  vt- 
 terly  from  a  religious  courfe  :  branding  them  with  a  black 
 coaleof  Hypocrifie  For  fome  flips  and  weakeneffes,  which 
 theyhauebeene  ouertaken  with,  euenbefides  their  pur- 
 pofe :  •  Twitting  them  with  their  Prcfeffion  and  Peiigion  to 
 the  griefe  of  their  foules :  And  canft  thou  yet  fb  farre  de- 
 ceiue  thy  felfe,  as  to  imagine,  thou  art  a  Shcepe  of  Gods 
 Fold,and  Flocke?Do  Sheep  bite  Sheep  .?Nay  allure  thy  felfe 
 thou  art  one  of  thofe  wicked  beads  that  God  will  Iudge. 
 And  laftly,  tell  me  and  that  truly,  art  thou  not  one  of 
 
 thofe 
 
Parable    of    thb    lost   Sheep 
 
 thofe  Saint  Paul  makes  mention  of,  i  Cor. 6. 9,10.  Liueft 
 thou  not  in  fome  of  thofe  groflfe  finnes,therc  reckoned  vp, 
 as  Fornication,  Idolatry,  Adultery,  Effeminatencffe,  Sodo- 
 mitrie,  Theft,  Couetoufneffe,,  DrunkennefTe,  Reuiling, 
 Extortion,  or  in  any  other  fuch  kuowne  finne  without  Re- 
 pentance ?  If  yea,  then  I  fay  to  thee  (for  all  thy  Profeffion) 
 as  Nathan  to  Dauid9  Thou  art  the  man.  Thou  art  this  loft 
 Sheepe  I  here  fpcake  of,  and  whofe  miferable  and  curfcd 
 condition  I haue before  fiie wed;  therefore  fufTernotthy 
 felfe  to  be  any  longer  deluded  by  the  Diuetl,  or  thy  owne 
 deceitfull  Heart,  which  is  woife  then  he. 
 
 But  yet  it  may  be,  fome  other  may  be  well  opinionated 
 of  themielues  (who  haue  as  little  caufe)  in  regard 
 they  haue  diuers  properties  of  Sheepe,  as  lnnocencie,  and 
 Harme/efnejfe ;  they  are  without  Tuske,  or  Home,  they 
 doe  no  man  harmc,  Hue  quietly  amongft  their  Neighbours, 
 pay  their  dues,  &c. 
 
 For  Anfwervnto  fuch,  take  the  next  Doctrine,  which 
 in  a  word  is  this : 
 
 A  man  may  be  a  Sheepe  and  jet  left.  Tell  me  is  it  not  a 
 Sheepe  that  Chrift  here  fpeakes  of?.  Not  onely  D^^and 
 Swine,  and  Beafti  of  prey  may  wander,  but  euen  Sheepe,  i.e. 
 fuch  men  as  are  of  an  innocent  and  harmelefle  nature  (as 
 we  account  it)  of  a  courteous  difpofition,  free  from  groffe 
 crimes,  &c  yet  fuch  may  be  cleane  out  of  the  way  ofHap- 
 pinefle ;  and  if  this  good  fhepheard  finde  them  not,  to 
 bring  them  home,  they  may  perifheuerlailingly. 
 
 Was  not  that  boafting  Pharifee  fuch  a  one  ?  heare  him 
 commending  of  himfelfe  (and  queftionlefle  he  truly  (pake 
 (for  the  moil:  part  if  not  in  all)  in  that  he  fa  id)  Firft,  Pri- 
 uatiuely  he  fhewes  what  he  was  not  \  No  Extortioner,  no 
 Adulterer,  no  vmufi  dealer \&c*  He  had  a  fa  ire  skinne,  and 
 clearehide;  fromthefe  and  other  fiich  like  foule  crimes 
 he  was  free.  Then  Pofitiuely  what  he  was,  and  what  he 
 did  :  If  aft  twice  in  the  veeeke,  I  giae  tythe  of  all  I pojfefe, 
 &c.  He  bare  as  goodly  a  white"  fleece,  and  was  as  well 
 woirdas  could  be  deilred:  Yet  this  man  departs  away 
 
 L  4  vniuftified. 
 
 *53 
 
 Ob. 
 
 Reft. 
 
 Doflrine* 
 
 A  man  may  bee 
 
 a  Sheepe  and  yet 
 
 Luk.18. 11. 
 
54 
 
 rfi> 
 
 An    Exposition     of    the 
 
 vniuftified.  God  Iookes  not  as  man  1  ookes ;  he  iudgeth 
 not  by  the  appearance,  as  man  doth  s  He  faw  his  Heart  and 
 Liner  was  fpotted,and  tainted  ,•  therefore  will  none  of  the 
 flefli  nor  fleece.  And  how  thinks  you  of  him  that  told  our 
 Sauiour,  All  t  hid  kaue  I  kept  front  my  y oath ,» hat  lacke  I  yet? 
 £»^.  18.21 .  weigh  but  the  circuraftances  of  the  place,  and. 
 yon  mall  finde  him  to  be  of  the  number  of  thofe  who  led  a- 
 ciuill  life  ;  being  free  from  grofTe  finnes,  and  could  no  way 
 be  charged  with  any  flagitious  criarfe. 
 
 Wjifch  me  thinkes  fhouid  awaken  all  fuch  as  plcafe 
 themfelues  in  a  ciuill  harmeleffe  carriage :    Contenting- 
 themfelues  with  akinde  of  Negatiue  Dininitie,  they  are 
 not  thus  nor  thus,  while  they  negled  the  weightier  mat- 
 ters of  the  law.    It  may  be  thou  art  none  of  thofe  Doggs 
 that  barke  at  goodneffe  ;  iharle  at  Minifters :  Nor  of  thofe 
 Swine  that  tumble  in  the  filth,  and  myre'ofDrunkennefTeJ 
 and  prophannefTe,  and  oth  er  fuch  iike  finnes :  And  ix  may ) 
 be  thou  art  fomewhat  in  the  Affirmatives  alfo:  thoupayeft 
 thy  dues  to  holy  Church,    and  giueft  euery  man  his  owne, 
 &c.    All  this  is  good ;  But  yet  there  mttft  be  more.  There 
 is  ajlue  thou  o weft  vnto  God,  of  Faith,  Repentance,  and 
 New  Obedience ;  which  vnlefle  thou  payed,  thou  malt  ne-  \ 
 uer  goe  for  an  honeft  man  in  Gods  efteeme,howeuer  thou 
 doft  in  mans.  Heare  what  Chrift  faith,  CMatth.  5 .20.  Ex- 
 cept your  Righteoufnejfe  exceeds  the  Right  cottfneffe  of  tlit 
 Scribes  and  Pharifeesy  you  can  in  no  wife  enter  into  the  King- 
 dome  of  Heamn.   Where,marke  the  Gradation,  which  is 
 threefold:  Firft> there  muft  be  [_Righteotifne{fe-}  [Jan  vncor- 
 rupt  life,an  habkuarlpra&ifeof  godlinefTe,ifyou  would  be 
 faued:Seeondly>Itmuft  be  ["your  Right  e  on fnes~\  It  is  not  die 
 Righteoufneffe  of  any  friend  liuing,  or  Saint-dead  (what 
 cuer  the  Papifts  pleads)  that  fhall  doe  thee  good,  but  it 
 muft  be  Inherent  in  thy  felfe  :  A  fruit  of  Chrifts  Right  eouf- 
 neffe  Impmed,  and  wrought  in  thee  by  Gods  blefled  fpirit : 
 Thirdly,  It  muft   {jxceed  that  of  the  Scribes  and  PharifeesJ: 
 for  if  you  come  fhort  of  thofe  that  come  fhortof  Heauen,- 
 what  hope  haue  you  ?  Now  that  Righteoufneffe  of  theirs 
 
 was 
 
Parable  of  the  lost  Sheep 
 
 155 
 
 was  a  Ri^hteotifueffe  that  had  many  piayfes :    They  eaue 
 Aimes^Faftedjtwice  euery  weeke ;  prayed  often  and  Ion-*: 
 nine  of  the  clocke,  and  twclue,  and  three, were  thdr  ordi- 
 nary, conftant  hoares  for  that  exercife:  They  were  marael- 
 lous  ftrict  in  keeping  of  the  Sabbath,  as  appeared, in  that 
 thzy  taxed  Chrifts  Difciples  for  rubbing  of  an  care  ofcornc 
 vpon  that  day ;  And  (as  Stories  fpeake)  they  were  lb 
 fcrupulous,  as  that  they  would  not  flop  a  running  veflell, 
 nor  lay  an  apple  in  the  fire,  nor  Hill  a  child  by  rapping  vp- 
 on a  dore,  nor  being  fallen  into  a  lakes  fuffer  themfelues  on 
 that  day  to  be  plucked  oat. And  in  a  word, that  which  was 
 warrantable  in  refpefl  of  the  law  outwardly,  that  they. 
 did.  And  yet  faith  Chrift,  vnlefTe  there  be  a  Righteout- 
 nefTe  exceeding  this,  there  is  no  poffibiiity  of  being  faued, 
 »  pa,  two  Neattwcs  which  according  to  the  propriety  of 
 the  Greeke  tongue  make  the  flronger  negation,  and  ferua 
 as  two  bolts  to  keeps  fuch,  as  exceed  them  not,   out  of 
 Gods  kingdoms. 
 
 Now  tell  me,  were  not  many  of  them  Saints,  in  com- 
 panion of  thee  ;  Did  not  their  Rifhteonfne^e  exceed  thine, 
 as  farre  as  .thine  fhoald  exceed  theirs  ?  and  yet  plea- 
 fcft  thou  thy  felfe  in  thy  Cinitl  (either)  Nature  or 
 Life  ? 
 
 We  fpeake  not  (brethren)  in  thus  fpeaking,  againft  CV- 
 uility  \  Religion teacheth  it,  and  calls  for  it,  Row.n.iy. 
 And  we  haue  caufc  to  blefle  God,  that  men  are  fo  rcftrai- 
 ned  as  to  be  ciuill,  and  aifb  wi ih  that  many  others  were  as 
 they  are  (if  they  will  not  be  wroaght  vpon  to  become  bet- 
 ter.) And  certainely,  though  ciuiiity  and  morall  virtues 
 make  not  good  mcn,nor  bring  to  heauen,yet  they  will  eafe 
 fome  part  of  the  extreamity  of  hell  torments.   It  is  againft 
 the  milling  to  it,  and  relying  on  it,  as  futficient,  tliat  we 
 fpeake  again  ft.    And  therefore  take  thou  warning.    One 
 would  thinke  it  pittie  that  fuch  harmeiefle  creatures  fliould 
 fry  in  hell.  And  who  would  not  grieue,   to  fee  an  honsft 
 neighbour  counted,  and  as  faire  a  conditioned  man  as  any 
 in  the  Country  where  hedwelsto  ftandinthe  cheyne,  at 
 
 the 
 
 The  hiv  hi 
 Tc  Wilbur)  * 
 
156 
 
 An    Exposition    of    th 
 
 Texu 
 
 <Do&rinc. 
 
 Cbtift'spYBui^ 
 dinceUaparti" 
 cul&Y  prouidence 
 
 Iohn  1.47. 
 
 Exod.S2g2. 
 
 Kal.<59.28, 
 
 Phil.4.3. 
 Rcu.20.12. 
 
 Vfeli 
 
 th  e  AJfiz.es  amongft  Thieues,  and  Cutpuries.  But  tell  me, 
 doe  wc  not  efteeme  a  Toad  loathfome,  though  it  doth  not 
 hurt  vs  ?  and  doe  we  not  kill  it,  in  regard  of  the  poy (on- 
 fall nature  of  it  ?  -So  God  thefe.  I  defire  with  my  foule 
 that  what  hath  beene  laid  might  moue  thee  that  readeftor 
 heareft  this,  to  enter  into  a  ferious  consideration  of  the  va- 
 nity of  thy  confidence.  It  is  indeed  a  doctrine  hardly  en- 
 tertained by  this  fort  of  men  :  but  it  muft  beknowne. 
 
 If  he  loofe  one  ofthetn]  Here  we  haue  this  Shepheards 
 Prouideme  and  Care  to  be  confidered,  which  appeared  5 
 Firft,in  his  Miffing  one  (amongft  lb  many)  gonaftray ;  Se- 
 condly, in  his  Seeking  of  it  vp  io  foone  as  it  was  miffed,lea- 
 iiing  the  reft  for  Number  [ninetie  and  nine~^  and  for  Place 
 \jntbemidernefte.~]  Following  that  one  'Diligently  and 
 Constantly ,not  giuingouer  till  he  had  found  it.  From  the 
 ftrft  let  vs  note,  that 
 
 ChriF? 's  prouidence  reacheth  not  onely  to  hu  whole  fiocke  in 
 generally  but  to  euery  one  of  his  fold  particularly.  This  is  that 
 he  giues  vs  to  vnderftand,  I&hn  1  o.  3 .  Hee  caUeth  hid  orvne 
 Sheepe  by  name  fo  that  he  is  not  ignorant  of  our  Numbers 
 nor  Names,  but  can  call  vs  by  them,  As  he  did  Nathaniel 
 whom  he  law  and  knew  by  name,  being  farre  from  him 
 while  he  was  vnder  the  Figg-tree.  Hereunto  we  may  re- 
 ferre  that  vfuall  phrafe  of  fpeech  in  the  Scriptures,  of 
 writing  our  Names  in  the  Book*  of  life ;  which  is  a  bor- 
 rowed fpeech  from  fuch  Records  as  are  kept  in  Cities, 
 wherein  the  name  of  euery  Freeman  is  written  and  recor- 
 ded. So  that  our  particular  names  and  our  particular  eftates 
 are  not  vnknowne  vnto  him  according  to  that  the 
 Prophet  fpeaketh,  Efay  49.  t  .  The  Lord  hath  called  me  from 
 the  ypqmbe,  and  mads  mention  of  my  name  fiom  my  mothers 
 bdhe. 
 
 Which  in  the  firft  place  giueth  fingular  fimfort  to  euery 
 true  Sheepe  of  Chriffyn  that  he  knoweth  both  their  Num- 
 ber and  their  Names,  that  are  his  and  how  many  he  hath, 
 fo  as  that  we  may  be  lure  (according  to  the  Prouerb)  Not 
 one  of  them  /ball  be  loft  in  the  telling.    This  was  Dan  ids  ftay 
 
 and 
 
Parable- of    the    lost    Sheep. 
 
 *57 
 
 and  comfort  that  the  good  Sbep&earddid  take  fpeciall  no- 
 tice of  him,  PfaLi^.  and  did  leade  him  and  prepare  Layer 
 and  Water  for  him,&c.  thence  he  concludes  his  fafety,zw. 
 6.  And  fureiy  if  the  Haires  of  our  head  are  numbred,  and 
 by  him  ordered,  fo  as  that  not  one  can  fall  off,  without  his 
 diuine  prouidencc,as  we  are  taught,  C/W<i///m  0.29,  ro.then 
 much  m  ore  our  Per  fens ;  If  our  excrem  znt  s,  th  en  our  (bales 
 much  more.  He  hath  vs  in  his  regiftir  by  Name,  yea  en- 
 grauen  vs  on  the  Palmes  of  his  hands,  fo  as  that  he  cannot 
 forget  vs  nor  furTer  vs  for  euer  to  be  loft  ;  but  muft  feeke 
 vs  vp  when  we  wander,as  we  fhall  fee  more  at  la-ge  here- 
 after. In  the  meanc  time,  know  that  it  is  his  will  that  not 
 one  of  hi*  little  ones  JboPtldperiJht  Mattb.  1 8. 1  o.  r4» 
 
 Secondly,  it  may  teach  all  lnferiour  Shepbeards  their  du- 
 ties, who  as  they  are  to  haue  a  Care  of  their  whole  flocks, 
 ouer  which  the  Lord  hath  made  them  ouerfe:rs  j  fb  like- 
 wife  of  euery  part  thereof  and  ouer  euery  particular  Per- 
 fon.  For  Firft,Euery  foule  is  the  Lords ;  Chrift  hath  (h  ed 
 his  blood  for  particulars  as  well  as  for  the  whole  in  Gene- 
 rail :  ouer  euery  Particular  (therefore)  muft  care  be  had, 
 that  by  his  blood  they  may  befaued,  Iokn  1  o.  1 1. 
 
 Secondly,  Account  muft  begiuen  to  God  by  vs,  as  for 
 the  whole  in  Generall,  fo  for  euery  particular  peribn  vn- 
 der  our  charge.  W  hat  the  Prophet  laid  to  <*Ahab  concer- 
 ning Benhadad;  the  fame  faith  God  vn to  his  Prophets  of 
 euery  foule  committed  to  their  truft  :  Keeps  this  man  if  he 
 be  lofi  and  want,  (*i*.  through  thy  default  and  idleneffe) 
 then  [hall  thy  life  be  for  hu  life. 
 
 Thirdly,  What  Mmifter  but  will  haue  an  eye  ouer  euery 
 TVr/i*  in  their  floclec,  particularly  for  their  dues  arifing, 
 though  but  fmall  and  little  ?  who  is  it  that  lookes  not  in- 
 to euery  quarter  and  corner  of  his  Parifh  for  the  tenth  or 
 tithe  that  is  comming  to  his  ftiare  ?  And  can  we  thinke 
 they  are  not  as  much  bounden  to  enquire  of  their  Sonles 
 as  of  their  Sub  {lance  ? 
 
 Such  then  may  fee  their  er-ror,  who  though  they  grant 
 that  a  generall  care  is  to  be  had,  yet  thinke  (as  fome  idly 
 
 doe 
 
 Vfe2. 
 A£s2o.a$. 
 
 rKing.20  39. 
 
I       158 
 
 An    Expositi 
 
 ON      OF     THE 
 
 Pfai,l9.«. 
 
 Re/p. 
 
 Damsfui  Efift  4 
 
 innhatcafa 
 lavfuNfor  a 
 
 M'mifler  to  he 
 abfentfrem  his 
 floc\ey  and  flip- 
 py bis  place  by 
 aful/flMte* 
 
 do;  of  Gods  Prouidence)  that  it  reacheth  not  to  Specials 
 and  Particulars.  But  Should  not  a  Faithfull  "Minifter  be 
 vnto  his  flocke  as  the  Soule  is  to  the  Tiidj,  the  Head  vnto 
 the  CMemters,  And  the  Sunne  vnto  the  World  t  Doth  not 
 the  Soule  quicken  the  whole  body  and  cuery  part  thereof, 
 doth  knot  giue  Life  to  the  Hand  as  well  as  to  the  Head  -y 
 To  the  Foot  as  well  as  to  the  Eye ;  to  the  parts  that  are 
 Lowe/}  as  well  as  to  thofe  that  are  Highefi  ?  And  doth 
 not  the  Head  feme  forthe  benefit  of  euery  Member,  by 
 Seeing  Hearing,  ere.  as  well  as  any  ?  Is  not  the  whole 
 world  enlightened  by  the  Sunne,  is  any  thing  hid  from  the 
 heate  thereof?  And  (hill  not  then  a  Minifters  care  extend 
 it  felfe  to  all  ?  Surely  as  the  Center  equally  rcceiues  all  the 
 Lines  ;  fo  (hould  a  faithfull  Shepheard  tender  the  good  of 
 eueryoncinthe  duties  both  o£Re/tdence%nd  Prejtdence. 
 •   But  may  not  this  be  performed  by  a  Subslkute  ? 
 
 A  very  learned  writer  doth  bring  the  Text  in  handa- 
 gainft  the  fubftitution  of  others,    ipfe,  ipfe  inqxam  ottem 
 pcrditam  qtsa/iuit,  &c    Hee  euen  hee    (I  fay)    himfelfe 
 did  feeke  the  loft  Sheepe  and  found  it,  and  carried  it 
 home  vpon  his  owne  moulders ;    Further,  hee   rcfem- 
 bleth  fiich  Paftors  as   put  forth  their  Sheepe  to  feedc 
 by  others  vnto  Harlots,  who  put  forth  their  Infaats  fo 
 foone  as  they  are  borne  to  other  nurfes,  that  they  may  a- 
 gaine  the  fooner  fall  to  luft.  ~Yet  notwithftanding  what 
 is  fa  id  again  ft  the  perpetuall  fubftitution   of  others,  All 
 'Deputation  may  not  bee  thought  vnlawfull.    There  are 
 many  iawfull  and  iuft  caufes  both  7>«£//£e  and  Private,  that 
 may  require  a  VaSlors  abfence  fi-pm  his  flocke,  for  a  while, 
 whofe  abfence  by  others  for  that  time  may  be  fupplied. 
 As  Mofes  going  v  p. to  tli  e  mount,  left  Aaron  and  Harrhis 
 deputies,  Exod, 24. 14.  Befides  how  euer  (as  may  be  gathe- 
 red) there  was  in  former  times  one  Leuit  for  an  hundred 
 lfraelites,  yet  now  (through  an  vnequalideuifion  of  pan- 
 fries)  there  are  in  fome  places  1000.  in  fome,  2000.  in 
 fome  5000.  Ifraelites  vnderthe  charge  of  one  Leuit,  and 
 it  is  notpoflible  to  tend  this  great  flocke  without  fome 
 
 helpe. 
 
Parable  of  the  lost  Sheep. 
 
 *5P 
 
 Vfeh 
 
 Exod.33.12. 1 7 
 
 Aftszo.zo, 
 
 helpc.  In  fuch  cafes  the  Pafior  may  lawfully  fee  with  ano- 
 thers  £je  (not  putting  out  his  owne)  and  doe  his  beft  both 
 by  Himfelfe  and  Subfkttute,to  k^ow  the  eftate  of  huflockf>  <wd 
 looke  vnto  his  herds* 
 
 Laftly,  let  euery  one  be  content  to  be  eyed  by  his  Shep- 
 heard,  and  neucr  thinke  it  to  be  well  with  him  till  he  be 
 knowne  by  Name  vntc*  him.Ohlit  is  our  happines  that  our 
 chiefe  Shepheard  vouchfafeth  to  caft  afpeciall  eye  of  Pro- 
 uidence  vpon  vs,  and  take  fuch  fpeciall  notice  of  vs.    7  hot* 
 haft  found  grace  in  my  fight  (laid  God  to  Mofes)zi\d  I  know 
 thee  by  Name ;  fhe  wing  the  greatneiTe  of  the  fauour  to  be 
 thus  knowne.  And  for  Inferior  and  Subordinate  S  hep  hear  ds: 
 Thefe  Paftors  I  meane  that  God  hath  placed  ouer  vs,  great 
 aduantage  haue  wee  aboue  others,   when  wee  are  thus 
 knowne.    Many  herein  arc  too  too  pecuiQi ;  Let  Paul 
 teach  publikely,  but  they  like  not  this  folio  wing  from  houfe 
 to  houfe  1   The  Minifter  mud  haue  no  eye  vpon  them,they 
 care  not  for  this  obferuing ;   But  how  then  fliall  he  know 
 if  one  be  milling  ?  how  feeke  thee  vpfo  fbone  as  thou  go- 
 eflaftray  ?  Know,my  friend,thy  Pafior  is  bound  to  ouer- 
 lee  thy  courfe  and  follow  thee  home  to  thy  Shop,  Ware- 
 hmfe.&c.  and  obferuethy  dealing,  yea  to  thykennell,  and 
 fee  how  thou  lyeft  downe  and  rileft  vp,  and  to  tell  thee  of 
 thy  fin.  A  necejftty  u  laid  vpon  him^and  woe  to  him  if  he  doth 
 it  not. 
 
 Dotlt  not  ieaue  the  r-inetie  and  nins~]  Milling  the  one 
 gone,  he  foliowes  after,  and  though  there  were  ninety 
 and  nine  ftill  remaining  with  him,  yet  that  hinders  not, 
 but  he  leaues  them  and  that  in  a  Place  dangerous  \jhe  wi/- 
 dernejfe'j  to  hnde  vp  the  ffcay.  Firft,  hence  wee  gather, 
 that 
 
 Number  or  ^JMultitude  preuailes  notfofarre  with  (jody  44  ,  Doflrine. 
 to  hinder  or  make  (lay  of  the  courfe  of  his  Providence  and  \  Multitude  is  no- 
 goodnejfe  towards  hi*  Elrcl,  though  but  a  few,  euen  one  in    Prei*aM*g  argu* 
 number  ya  pao*e  Jfnil  ie  indeed  not  a  number. 
 
 A  truth  that  might  be  confirmed  with  plentifull  tefti- 
 raonies,  and  examples:  as  gen.6.i2,i$,i4.&i9»  i?,i4> 
 
 15- 
 
 Text. 
 
 mm  with  G&d. 
 
i6o 
 
 Reafi 
 
 Urc&rdofbU 
 Coutwnt  vohhb 
 u  mib  cuery 
 particular  for 
 bimfelfe. 
 
 Vft.  I 
 
 When  Singula 
 ritj  is  a  virtue* 
 
 No  geo&  Vita  te 
 fay  rveare  not 
 alone* 
 I.  The  way 
 wherein  mofl 
 w.ill\e3is  te  be 
 fufpeftceL 
 
 An    Exposition    of    the 
 
 I5.    Ufa  6.  17.  leremie  5.  14  iy,  Romanes  3.3. 
 
 The  Ground  of  it,  is  the  Covenant  which  he  hath  made 
 witheuery  member  of  the  Church  particularly:  For  as 
 we  couenant  one  by  one  at  our  Baptifme  with  him,  to  be 
 obedient  and  faithful! :  So  alio  he  with  vs,  to  be  a  God 
 AU-fujjictent  vrnto  vs,  and  our  God  for  euer.  Now  let  God 
 he  true  though  euerj  man  a  Ljar,  /??**.  3. 4. 
 
 Why  then  fliould  Multitude  fo  farre  preuaiie  with  vs 
 as  it  doth?  feeing  God  is  not  led  by  the  multitude  of 
 wicked  ones,  to  fbrfake  the  godly  being  few ;  nor  to  like 
 well ofeuill  ones becaufe many,  why  are  we?  Who  {qqs 
 not  how  powerfull  an  argument  this  is  with  mod:  for  the 
 approuing  or  difapprouing  of  any  way  or  courfe ;  The  mofl 
 doe  thtu  ?  Tapifts   would  proue  themfelues   the   True 
 Church  hereby  5   And  many  Popijhly  affected  are  carryed 
 away  herewith  as  by  a  mighty  ftreame,  forgetting  who  it 
 was  that  told  Chrifi  his  name  was  Legion  for  they  were 
 many",  CMarke  5.9.  And  a  number  of  Camall  Prote flams 
 there  are,  who  bring  this  as  furJicient  Authority  for  what 
 they  doe,  or  that  courfe  they  take,  The  moslare  with  them 
 and  they  affect  not  Singularity.  As  for  Singularity  I  may 
 not  but  tell  them,  It  is  a  Virtue  when  Vice  growes  'into  fa- 
 friion.  Noah  would  feme  God  alone,  when  all  the  World 
 was  drowned  in  wickedneiTo  Lot  was  in  his  lingular  way 
 from  all  the  Inhabitants  ofSodome.  Elijah  was  alone,  and 
 Michaiah  alone  in  auouching  and  profeiTIng  of  the  truth: 
 And  lofuas  refolution  was  to  goe  alone  in  the  feruice  of 
 his  God,   if  others  would  not  bearehim  company  that 
 friould  ;  neither  did  it  euer  repent  thefe  for  being  Singular 
 and  going  alone  in  that  narrow  way  that  leades  to 
 heauen. 
 
 Next,  In  that  mofl  are  with  you,  I  would  haue  you 
 know ;  Rrft,  that  the  courfe  you  take,  and  the  way  you 
 walke,  is  iuftly  to  be  fufpe&ed  euen  in  that  relpecl,  be- 
 caufe the  mofl:  approue  it ;  For  the  way  which  mofl  men 
 take  is  not  the  right.  It  is  the  broad  way  that  leadeth  to  de~ 
 aruftion  and  many  there  he  that  goe  in  that,  but  the  gate  u 
 J  ftrait 
 
Parable    of    the    lost    Sheep 
 
 firait  and  the  way  narrow  that  leadeth  vnto  life,  and  few  there 
 bethatfindett,  Matth.y.ii.iq.  The  way  to  H<?//thenis  a 
 beaten  roade,  through  the  many  feete  that  tread  it,but  the 
 way  to  Heauen  is  narrow,  and  hardly  difcerned  through 
 paucity  of  paflengers,  Hence  is  it  that  our  Sauiour  vfed  io 
 ftrange  a  fpeech,  Woe  vnto  you  when  all  men /hall fpeake  well 
 ofjou,Luk.6.i6. 
 
 Secondly,  That  no  finne  is  the  lcfle  odious  to  God,  nor 
 lefle  dangerous  to  our  felues,  becaufe  it  is  Common, fhould 
 all  children  in  the  houfe,  or  all  the  feruants  in  the  family 
 confpire  in  one  againfl:  their  mafter  or  father,  would  it  not 
 aggrauate  the  offence  and  make  it  blacker  ?  fo  is  it  in  this 
 cafe ;  offuch  a  Confpiracie  God  complaines,  ler.i  i.p,  that 
 was  found  amongfl  the  men  of  Iudah  and  Inhabitants  of 
 lerufalem.  The  children  gathered  woodland  the  Fathers  kind- 
 led the  fire,  and  the  women  kneaded  their  dough,  to  make 
 cakes  to  the  Queene  of  heauen,  Ierq.  1 8.  this  was  a  (innc,fo 
 much  the  more  prouoking  (as  the  Lord  there  fpeakes)  by 
 how  much  the  more  odious.  In  the  like  manner  alio  doth 
 God  aggrauate  their  finnes  elfewhere,as  Ezel^.22.6.1  i.and 
 Daniel  in  his  Confeflions  of  the  finnes  of  his  people,  Dan. 
 9  1 1 .  In  that  all  Ifrael  had  tranfgrejfed  and  turned  backe 
 and  not  hearkened  to  his  voice*  As  for  the  danger  it  is  neuer 
 a  whit  the  leffe  :  For  albeit  with  men  many  times  it  is  a 
 meanes  of  immunity  from  pttniflimeht  that  they  haue  ma- 
 ny who  ioyne  with  them  in  wickedneffe,  yet  with  God 
 it  is  not,  Pro.  1 1 . 2 1.  Though  hand  ioyne  in  hand,  yet  the 
 wicked  [hall note fcape.  Company  cannot  fhrowd  vs  from 
 his  wrath,  nor  keepe  off  his  ftroakes.  Yea  it  is  fo  farre 
 from  that,  as  that  indeed,  Firft,  it  hafteneth  Gods  ven- 
 geance vpon  Sinners  here  in  this  life  and  nothing  more: 
 For  as  the  Generality  of  Repentance  and  ioyning  together 
 in  the  profeflion  of  the  fame,is  ofgreat  force  to  itay  Gods 
 wrath,  as  inthefe  two  famous  examples,  Indg.io.i6,  and 
 Jonah  3.5.  appeares,  fois  the  Generality  o£  finne,  ofgreat 
 force  to  haften  and  encreafc  iudgements ;  As  is  manifefl:  in 
 thofe  three  famous  examples  ofthe  DefiruUion  of  the  Old 
 
 World. 
 
 161 
 
 t  tfofn  is  lefle 
 odicus  or  dange- 
 rous becaufe 
 common. 
 
 2  Sam,;, 39. 
 
l6i 
 
 Efay44-I 
 
 N 
 
 XPOSITION      OF      THE 
 
 i  Kings  it, 
 
 Worldfie*i.6.\\y  I  a.   of  Sodome*  gen.x  9.4.3111!  of  the  Capti- 
 vity in  Baby lender. 5.7, p.  In  all  which  examples,  it  is  eui- 
 j  dent  that  it  was  Generality  in  iinne  that  haftened,  and 
 brought  Gods  wrath  :  For  whiift  fume  kept  it  felfe  with- 
 in any  bounds,or  bankcs,God  foiboare  ;  but  when  it  oner- 
 flawed  all,  God^ould  forbeare  no  longer.   Secondly,  It 
 will  increafe  the  torments  of  fuch  wicked  ones  in  Hell ; 
 would  it  mittigatc  the  paines  thay:here  they  mull  endure, 
 tohaue  Fellowes  with  thern  in  their  miferies,  the  matter 
 were  the  lefle,  but  that  it  will  not ;    For  the  more  Fuell 
 the  greater  Flame.  This  appeares  by  that  fuite  the  sRich 
 man  made  to  Abraham ,that  he  would  fend  fbme  from  that 
 place  of  torment,  wherein  he  was,  to  his  fathers  houfe,and 
 warnehis  Hue  brethren  that  they  came  not  thither,  Luke 
 1 5.2  8.  which  doubtlefle  was  not  in  Charity  to  them  but 
 out  of  Selft-lwe  that  his  torment  by  thir  companies  might 
 not  be  encreafed.  In  that  day,thou  that  art  a  Dmnkard,an 
 Adulterer,&c.  that  makeft  a  ieft  at  H<»//and  chofeft  rather 
 to  be  there  then  in  Heauett,  (as  thou  fayed)  becaufe  there 
 are  moft  good  fellowes  to  beare  thee  company,  flialt  haue 
 company  enough :  All  that  haue  beene  of 'thy  foci ety  and 
 fa/hion,  that  lined  and  dyed  therein  without  Repentance 
 fhallbe  gathered  together,  fo  as  then  thou  flialt  be  able  to 
 fay  as  now  thou  doeft,  Thou  art  not  alone  :    but  it  fliall  be 
 little  to  thy  cafe  or  comfort,Tor  thou  flialt  then  finde  that 
 to  be  molt  true,  which  the  Prophet  fpeaketh  in  another 
 cafe,  Behold  all  that  are  of  the  fellow/hip  thereof  [hall  be  con- 
 fonndeb,  let  them  all  be  gathered  together,   let  them  fi and  vp 
 yet  they  {hall  feare-and  they  [hall  bee  confounded  together.  Lit- 
 tle will  it  auaile  thee  therefore  at  that  day,  to  haue  all  the 
 men  in  the  world  to  be  of  thy  minde,  or  eueiy  mans  hand 
 and  fealc  to  iuftifie  thy  courf  e,  or  teftifie  in  thy  behalfe  be- 
 fore God.  %Achabs  iourney  was  neuerthe  more  profpe- 
 rous,  when  he  went  contrary  to  Gods  will  againft  Ramoth 
 qilead,  though  he  had  fourc  hundred  falfe  Prophets  that 
 faid  vnto  him,<3o  vp  and  prof  per.  And  as  poore  a  plea  it  will 
 be  for  thee  to  fay,I  faw  few  of  that  ftamp,but  many  ofthis. 
 
 And 
 
Parable    of    the    lost  Sh 
 
 EBP. 
 
 And  I  did  but  as  the  mofl  of  my  neighbours  did  ;  As  if  a 
 man  conucnted  before  a  Judge  for  theft,  mould  fay,  good 
 my  Lord  I  am  not  guilty,  for  all  my  neighbours  Hue  by 
 robberie ;  I  know  not  one  in  theparifti  where  I  line,  that 
 will  make  fcruple  of  taking  a  purfe  by  the  high-way-fide. 
 If  this  be  afoolifh  plea,  thine  cannot  be  wile  ?  All  the 
 comfort  that  thou  malt  haue,  will  be  this,  that  thou  /halt 
 not  bee  deflroyed  alone,  "Pfal^y.^S.  nor  the  damned  in 
 hell,  alone,  and  that  is  but  poore  comfort  as  I  before 
 /hewed. 
 
 It  ftands  then  etiery  one  vpon  to  attend  the  Apoflles  ex- 
 hortation. (jat.6.q.$ .  Seeke  to  haue  matter  of  rcioycivgin 
 thyfelfe  alose,  and  not  in  another ,  for  euery  man  mufl  heave 
 huowne  burthen.  And  if  Sinne  bee  General!,  make  not  the 
 lelTe  account  of  it,  but  take  fo  much  the  more  heed  to  thy 
 fdiby  that  thou  beefl  not  plucked  away  with  the  Common 
 error,  2  Pet. 3. 17,  walking  the  more  circumfpe&ly,  redee- 
 ming the  time  becaufe  the  daies  are  eft  iff.    And  the  leiTe  com- 
 fort thou  haft  in  the  times,the  cloferthou  moulded  walke 
 with  God,  and  the  neerer  draw  vnto  him,  as  did  the  Pro- 
 phet CMicah,  who  bitterly  complaining  of  the  times, 
 miich.f.z*—'].  as  that  good  men  were  peri/led ',  there  was 
 none  vpright,  all  laid  waite for  blood,  euery  one  hunted  hit  bro- 
 ther -with  a  net,  they  dideniil  with  both  hands  (i'o  easier  and 
 induftrious  were  they  at  it)   Princes ,  fudges,  great- men, 
 Watch-men,  Friends,  Guides,  Wines,  Children,  Families, 
 all  were  corrupt,  the  be  si  of  them  was  as  a,  bryar^nd  the  mofl 
 vpright  amongft  them,  were  [harper  then-  a  theme  hedge,  &c. 
 j  Conclude  thus,   Therefore  Imllloofre  vnto  the  Lord;  I  will 
 j  WAiteforthc  Qodofmy  faluationmy  (jod  will  hear e  mey  verfe 
 I  7.  qJ.  I  will  turne  mine  eyes  from  allthefc  wicked  ex- 
 I  amples,and  becaufe  the  world  is  (o  fiili  of  wickednelTe,  I 
 j  will  fet  the  Lord  eucr  before  me,that  I  may  not  be  drawn e 
 j  away  therewith;  he  (I  doubt  not)  but  will  heare  my  pray- 
 er and  deiiuer  me  in  theft  perillous  times.    And  thus  did 
 j  2)jf*»f/~while  he  lined  in  the  Court  of  Darius  Jazzzwz  him- 
 fdtz  much  to  fecret  prayer,  <ZW.i5.  jo.  which  is  the  onely 
 [  preferuatiue.  M  Next, 
 
 163 
 
 EcdeC5.i5.1S 
 
i^4 
 
 \Vft2. 
 
 Text. 
 
 Dextrine, 
 
 This  would  U 
 <z  wildernefc. 
 Cant.8,5. 
 
 Iohni.13. 
 
 An    Exposition    of     the 
 
 Next,  much  Csmfort  may  be  gathered  from  this  point 
 in  hand;  Though  the  godly  are  but  Few,   yet  (we  fee) 
 God  will  be  neuertheleffe  mindfull  of  them  ;    If  but  one 
 fheepe  goe  aftray-,he  will  fetch  it  home :   If  but  one  groat 
 loft,  he  will  looke  it  vp:    If  but  one  (inner  repents,  there 
 (hall  be  ioy  in  heau:n  for  him  :  If  but  one  prodigall  come 
 home,  he  fhall  be  receiued.  With  man  it  is  other  wife, 
 who  will  beftow  gathering  of  one  apple  vpon  fome  top 
 bough  ?  or  fend  a  reaper  into  a  field  for  one  eare  of  wheat 
 {landing  in  fome  corner  of  it  ?  or  what  husbandman  will 
 beateouer  his  ftraw  againeforone  graine  of  corne  ?  or 
 winnow  ouerall  his  chafFe  for  a  few  graines  of  wheate  ? 
 But  God  will  not  loofe  an  apple,  not  an  eare,  not  one  ker- 
 nell  j  he  will  winnow  a  great  heape  for  a  few  graines,as  he 
 did  the  Old  World  for  8.  Cjen.j.j.  1  Tet^.to.  And  it  is 
 rio  rare  thing,but  often  feene  that  God  fends  many  of  his 
 feruants  to  threfii  or  winnow  in  great  AfTemblics  of  chafFe, 
 &  yet  after  diuers  yeares  paines  and  fbre-fweating-Iabour, 
 they  get  but  one  graine  of  corne:  After  all  their  toyle,they 
 conuert  but  one  or  twofoules,  whom  God  in  his  proui- 
 dence  hath  fent  them,  by  all  their  paines  to  faue. 
 
 In  thef^ildsrtsejfe^  Here  is  the  PUce  where  the  ninetie 
 and  nine  were  left :  which  if  by  pp.  we  vnderifcand  men 
 (as  I  doe  not  fee  how  we  can  otherwife)  muft  be  vnder- 
 ftood  of  this  world,  and  fo  indeed 
 
 ThU  world  u  (exquifitely)  like  a  JVilderneffe  or  DefartyCo 
 is  it  called,  fo»(.8.$.  who  u  this  that  commeth  vp  from 
 the  wilder  n?fp  leaning  vpon  her  helopted  f  B  efore  had  beene 
 fhewed  the  great  defirethe  Church  had  ofChrifts  Incar- 
 nation, and  here  folio wes  the  duties  fhe  will  performer fhc 
 will  Afcend  from  the  Defart  of  this  worlds  wherein  is  no 
 pleafure  nor  found  delight,  but  a  very  wildernefe  ,znd  rely 
 wholy  vpon  her  Sauiour,  folacing  her  felfe  in-him,  fo  loh.i. 
 a^.Thevoiceofhim  that  cryeth  in  the  wilderneffe%  Prepare 
 you  the  way  of 'the  Lord,  &c.  where  by  wildernefte,  fome 
 Interpreters  vnderftand  this  world  a  defert  of  goodnefle, 
 wherein  the  Preacher  mud  fight  withbeafts,  zs  Paul  at 
 
 Ephefas 
 
Parable  of  the  lost  Sheep. 
 
 Bphefns  ia  the  fhapes  of  men,  Crying  vnto  Rauening 
 Welues,  fiuetous  Foxes,  Roaring  Lyons, &c. 
 
 And  lb  indeed  we  may  well  conceiue  it  to  be,  for  Firft, 
 what  man  but  in  regard  of  innumerable  wants  hee  heere 
 findes,  Hues  in  this  world  as  in  a  defart  ?  wee  are  but  in  a 
 barren  and  dry  rvtlderneffe  where  no  water  is  while  wee  are 
 heere;  hence  is  this  world  called  a  land  of  Famine  in  the 
 Parable  oftheprodigall^r/2*  i}.  i4.of  which  hereafter. 
 
 Secondly,  It  is  a  place  forfaken  by  the  Inhabitants ;  the 
 Godly,  who  are  indeed  the  true  h eyres  and  inheritors  of 
 the  earth, LMattb.  5. 5.  haue  renounced  it  in  their  'Baptifme, 
 and  howeuer  they  are  in  this  world,  yet  they  are  not  of 
 this  world. 
 
 Thirdly,Itis  Inhabited  by  wild  and  fauage  Creatures; 
 as  Tygers,  Lyons  *  Leopards,  Cockatrices.  Forfuchare  al!  na- 
 tural! men  defcribed  to  be,  and  Co  called,  I  fay  1  u  yea  it  is 
 full  of  fiery  flying  ferpents ;  Diuels  in  the  ayre,  we  leade 
 our  Hues  in'the  midft  of  them,  no  place  in  the  world  free 
 from  them. 
 
 Fourthly,  This  world  is  a  dangerous  loofingpIace,cuen 
 as  a  wildernefle  or  defart  is,  wereade  of  a  rich  man,  Luke 
 1 2.  that  loft  himfelfe  in  one  fmall  corner  of  it  \hi*  Barnes^ 
 a  narrow  compaffe ;  and  yet  many  haue  loft  themfelues  in 
 a  narrower,  their  Countinghoufes,  as  CMatthew  and  Za- 
 cheus, too  griping  Viurers  were,  till  Chrift  found  them  vp 
 again,which  was  a  cafe  fomwhat  rarc,for  if  8  in  a  hundred 
 bee  there  found,  a  hundred  for  eight  will  be  for  cuer  loft. 
 
 This  may  giue  all  wicked  ones,  men  of  this  world  to  vn- 
 derftand  of  their  Condition ;  For  if  this  world  bee  a  w/7- 
 demejfe,  then  worldlings  are  but  as  Beafts  inhabiting  the 
 fame  ;  And  fo  they  are  termed,  Ecc/efi  3 . 1 8.  and  Saint  Paul 
 in  his  Epiftle  to  Titus  1.12.  ftiles  them  Estill  Beasls  : 
 'Beafts  they  are,  and  that  in  Vnderflandtng,  7^.10.14.  in 
 Senfaality,  as  2  Pet  2. 1 2.  ler.^.%.  And  in  other  brutifh pra- 
 fiifesi  2  Pet.i.n.  And  £«#'//,  being  either  Fierce, and  Crw 
 ell ;  in  which  regard  in  Scripture,  they  are  called  Lyons, 
 Leopards  y  Wolues,  &c.  Or  Poyfonfu// and  Venemow,  and  in 
 
 M  2  that 
 
 1*5 
 
 i  Cor.  1 5,32. 
 
 Redf.ll 
 
 In  regard  of  the 
 dr'meffe  and 
 hairwQethtw 
 in. 
 
 z.It  it  for  fallen 
 by  the  lnhabfr 
 tants. 
 
 3  .Inhabited  by 
 Xeaflu 
 
 ±A  dangerous 
 lodfagpUce. 
 
 Vfe  U 
 
 Ifay  ill 
 
\66 
 
 ler.B.if. 
 Pfal.  140.5, 
 
 Matth.j, 
 
 Vfe*. 
 
 An    Exposition     of    the 
 
 thatrelpecT  they  are  called  Serpents  .Cockatrices  Crocodiles, 
 r^nandthe  like.  There  is  no  deformity  we  fee  and 
 diftikz  in  Beasts,  but  may  be  found  inthefe  :  we  deteft 
 thzfalfioodof  the  -Fox ;  the  Snbtilrie  of  the  Serpent ;  and 
 yet  wicked  ones  falfer  then  both,  We  cannot  endure  the 
 Dogg  licking  his  fomit,  not  2<SmnevDnHowingm  z.pnke ; 
 when  thefe  feede  on  their  filth,  and  fwallow  againe  that 
 gorge  they  before  caft  vp.  Yea,whereas  other beafts  haue 
 their  particular  deformities,  fbme  one,  fome  another: 
 j  Thefc  haue  all,  in  onQ,  Euery  one  naturally  exceeding 
 the  Serpent  for  Subtiltj,  the  Fox- for  Craft,  tlvz  Lyon  for 
 Cretelty,  the  Wolfe  (on  Gree  dines,  the  Sox  for  Ftlthinejfey 
 &c. 
 
 Heuce  proceeded  thofe  Poetries  of  Metamorphofcs : 
 not  that  either  'Beafts  or  'Birds  were  changed  into  men,  or 
 rfien  into  them,  but  albeit  men  retained  ftiil  the  ftiape  and 
 place  of  men,  yet  the  eye  of  nature  fa w  that  they  did  ftill 
 rriore  and  more  degenerate  from  themfelues,  and  became 
 daily  neerer  vnto  Beasts  in  Qualities  and  Praclifes.  And 
 hence  ako  was  it  that  that  Cynick  at  noone  day  lighted  a 
 candle,  and  ranne  into  markets  and  thronges  of  people  to- 
 feeke  a  man. 
 
 Oh  !  that  fuch  would  remember  what  they  reade,D*». 
 4,33.  Senen- times  faffed  ouer  Nebucadnez,z,<ir,  i.e.  feuer* 
 yeares  heliued  like  a  bead,  eating  grafle  as  the  beafts  did 
 before  hu  vndsr  Handing  (not  his  fTiape,  for  that  was  not 
 changed)  was  refloredto  him-  Nebuchadnezzar  was  not 
 more  a  bead  then  thou  art,  that  arta  wicked  one  :  Thou 
 haft  lined  feuen  y eares  twice  told,  (at  lead)  like  a  beaft  in 
 lewd  and  voluptuous  courfes,  and  yet  the  houre  is  to 
 come,,  wherein  it  maybefaid,  hit vnder ft andingu  retur- 
 ned to  him,  or  (as  it  is  faid  afterwards  of  the  Prodi- 
 gall)  hec  ii  come  vnto  himfelfe  againe.  Oh  when  fhall  it 
 once  be. 
 
 .  Next,  See  what  need  the  godly  haue  to  hearken  to  the 
 Councell  of  Saint  Pattl,  Epbef.$.  1 5.  and  -walks  circum/petl- 
 ly  \  feeing  while  we  are  in  this  world,  we  are  in  no  other 
 
 then 
 
Parable    of    the    lost  Sheep. 
 
 then  in  a  wide  and  wild  de(art,  befet  on  euery  fide  with 
 men,  who  for  their  di/pofitions  are  like  Doggs  and  Bulls  of 
 Bafia*,  yea  like  Wolues  and  Suening  w clues  \  like  Lyons  y 
 and  Lyons  whelpes ;  Roaring  and  Ramping  Lyons  \  Teafts, 
 and  Beafts  ot'Prey,  that  liue  ex  rapto ;  Not  onely  Tram- 
 p/wgy  but  Tearing  Beafts.  And  for  number  innumerable, 
 euen  as  many  as  there  are  Vfarers,  Gpprejfcrs,  Extortioners, 
 and  the  like  :  who  like  the  Frogs  in  Egypt  haue  couered 
 the  face  of  the  land.  Our  fafcft  courfe  while  we  liue  here 
 will  be,  to  haue  the  pillar  of  Fire  goe  before  vs,  and  fol- 
 low that  clofe,  ncuer  to  be  from  the  light  thereof  fo  we 
 /hall  be  fafe.  That  Spirit  that  led  Chrift  our  Head  into 
 the  wildernefie,  be  our  guide  in  it :  And  then  as  He  fo  We 
 in  the  midft  of  wild  beads  /hall  be  fecure ;  CMolsfied  (in- 
 deed) we  may  be  by  them,  and  put  in  feare,  yea  it  may  be 
 tsfjjauired  and  SUiney  and  yet  not  Hurt  nor  Ouercome: 
 wee  /hall  bee  more  then  Coxquercurs  as  were  the 
 Martyrs. 
 
 And  goe  after  that  which  was  Iofi~]  As  he  left  thofe 
 many,  fo  he  folio wes  after  this  One.  By  which  one  (as 
 I  haue  before  /hewed)  the  Eletiyet  Vncalled  are  to  be  vn- 
 derfioodwhom  this  good  Shepheard  by  his  Incarnation 
 (faith  Gregory}  came  downe  from  heauento  feeke  vp ;  the 
 Doctrine  is : 
 
 The  end  of  (fhriFis  comming  was  to  feche  vp  the  /off,  to  re- 
 call wanderers.  Thus  he  witnefleth,  Luke  ip.io.  The  fonne 
 of  man  U  come  to  feeke  and  fane  that  which  wot  /off.  And  this 
 he  did  all  the  daies  of  his  flcih  vpon  the  earth  ;  No  place 
 did  he  leauc  vnfought,  to  finde  hisowne  :  In  the  Wilder- 
 *}e(fe>  we  fee  here  he  feekes  the  Sheepe :  In  the  Houfe^s  we 
 readers  the  next  he  feekes  the  Groat:  In  the  World,  hee 
 feekes  vp  the  Prodigal!  andloft  Sonne.  He  goes  to  Sama- 
 ria to  feeke  the  Woman  ;  to  Hethany  to  feeke  vp  Mary ;  to  I 
 Capcwtumto  feeke  the  Centurion ;  to  /ericho  to  feeke  Z>  | 
 chetu  :  no  place  that  he  left  vnfought  or  vnfanclified.  He 
 Sanctified  the  Houfe (faith  one)in  his  Qonception-x\\e  Stable 
 in  his  Incarnation ;  the  Fields  by  the  mejfage  of  his  Birth  ; 
 M  3  the 
 
 I67 
 
 Amos  4.1. 
 
 Rom.  8. 
 
 Text. 
 
 Hem  ^.jn  Luc, 
 
 BoElrine* 
 
 Cbiificameto 
 (ce{ctbclcPa 
 
1(58 
 
 An    Exposition    of     t 
 
 H   E 
 
 Vfel. 
 Phil  1.0. 
 
 !  Pfil.-8. 
 
 i  Cor.  5  io. 
 
 the  River  by  the  blefTmg  of  his  Baptifme  •  the  Sea-fhoare . 
 by  his  teaching  ;  the  Vatiey  by  his  healing  ;  the  Garden  by 
 his  Praying  ;  the  Temple  when  he  was  o^cr*?^ ;  and  the 
 Mount ,when  he  pilfered.  How  his  whole  life  was  taken 
 vp  in  following  the  loft  flieep  of  the  houle  of  Ifrael,  would 
 be  too  long  in  this  difcourfe  particularly  to  manifeft.  For 
 Vfethen. 
 
 It  fets  forth  vnto  vs  the  rare  humility  and  goodnefle  of 
 the  Sonne  of  God,  who  though  he  were  in  the  forme  of  Gody 
 and  thought  it  not  robbery  to  be  equallwith  Godi  made  him- 
 felfe  of  no  reputation,  and  tooke  vpon  him  the  forme  of  afer- 
 uant>  and  rvai  made  in  the  lil^eneffe  of  mant  and  being  found 
 in  fafnon  as  aman  he  humbled  himfelfe  thus  to  feeke  after 
 vs.  That  hefhould  haue  fome  refpeel:  vnto  vs  after  our 
 Conuerfion  and  finding,  it  may  be  mans  reafon  can  con- 
 e'eiue  fome  caufe  why ;  but  that  he  fliould  regard  vs  fo  far 
 as  to  feeke  our  faluation  with  fuch  Endeuour,  Care>  and 
 Patience  when  we  were  vtterly  without  grace ;  children 
 ofthediuell,  enemies  to  all  goodneffe ;  fpecially  fuch  no- 
 torious finnersas  many  of  vs  then  were  :  this  argues  won- 
 deriullloue  indeed. 
 
 Oh  what  is  man^  orthefonneofman  (faith  Ttauid)  that 
 thou  Jbouldcflfo  regard  him :  fo,  what  i?  man,  or  who  the 
 j  Sonnesof  men,  that  theSonn^of  God  ftiouldthus  feeke 
 \  them  vp  ?  Had  we  fought  after  him,  and  after  all  our  fee- 
 !  king,  had  hebeene  pleafed  at  laftto  be  found  of  vs,  wee 
 ]  could  neuer  enough  haue  acknowledged  that  mercy \  but 
 that,  we  neither  did,  nor  would  as  fpeaketh  Dauid,  PfaL 
 10.4.  through  the  pride  of  our  owne  hearts  as  if  we  were  too 
 good  :  If  hee  will  haue  vs  he  muft  follow  after,  and  at- 
 tend vpon  our  conuerfion  •  and  Serve  vs  (for  ib  faith  God 
 to  Ifraei,    Thou  hafl  made  mee  to  feme  with  thy  fnnes^  Efay 
 43.24.)  Therefore  he  is  content  to  become  a  Seruant  ^nd 
 that  not  onely  to  his  Father  ybut  to  Vs  Sinners  alfo ;  hunting 
 after  vs  who  enquired  not  after  him  ;   fending  forth  his 
 Seruants  and  Embaffadors,  who  befeech  vr  in  ChrifPs  [had 
 euenasif  Chrtsl  did  befeechvs,  that  wee  would  returne, 
 
 come 
 
Parable  of  the  lost  Sheep, 
 
 come  backe,  and  be  reconciled  to  the  Lord.  Indeed  hee 
 knowes  that  we  haue  neither  valemis  oculum,  nor  volentid 
 animum  :  An  able  Eye,  nor  a  Willing  minde :  and  that  if  the 
 Way  findc  not  F>,we  fhall  neuer  ftide  the  way  %  therefore 
 thus  in  goodnefle  he  fee  kes  after.  Oh!  See  his  PittyjA- 
 mire  his  Mercy, who  is  not  content onely  to  take  vs  Retur- 
 ning but  thus  to  feeke  vs  Straying. 
 
 It  may  like  wife  difcouer  the  horrible  Ingratitude  and 
 Vnthankefulnejfe  of  fuch  Sinners,  who  after  all  this  Seeking 
 and  Serving  will  not  be  Found.  How  will  fuch  at  the  laft 
 day  ftand  with  confidence  before  him,  who  how,  while  it 
 is  called  to  day,  runne  further  and  further  from  him  ?  Will 
 he  be  found  of  fuch  then,as  will  not  be  found  of  him  now? 
 Nay,  he  protefts  againft  fuch  that  they  [hall feeke  him  early, 
 but  fhall not  finde  him.  He  being  defpifed  when  he  fought, 
 will  defpife  when  he  is  fought  vnto. 
 
 Ah  'wretched  creatures  that  we  are,why  wil  we  be  guil- 
 ty of  our  own  eternall  loffe  ?  why  fculke  we(with  Adam) 
 hiding  our  heads  in  the  bullies,  when  our  Sauiour  feckes 
 vs  for  our  eternall  good  ?  Saint  Paul  defired  nothing 
 more,  then  to  be  found  in  Chrift,  well  knowing  that  with- 
 out him,he  was  for  euer  loft  :  And  doft  thou  defire  no- 
 thing lefie  ?v  if  he  re  tame  with  a  Hon  inuentm,  woe,  woe, 
 to  thy  foule  for  euer. 
 
 Laftly,  from  hence  let  LMiniflers  be  Admonilried  of 
 their  duties,whofe  care  fhould  be  no  leffe  to  recouer  thofe 
 Loft,  (after  Chrift's  example)  then  to  preferue  thofe  that 
 be  already  vnder  their  hand  and  brought  home  to  God. 
 The  Rhemifts  haue  the  like  note  vpon  the  words.  Tki*  man 
 (fay  they)  id  our  Sauiour  Chriff,  whofe  care  and  trattellin 
 fearching  and  reducing  Jinners  to  Repentance,  all  fpiritmil 
 men  e/pecially  Jhould  follow*  The  Nott  is  good,  and  it  will 
 not  beamiffe  for  CMofes  to  hearken  to  the  councell  of  a 
 Mideanite,  onely  we  may  wifh  it  were  in  their  Text  ra- 
 ther then  in  their  Mar  gent  (for  in  the  text  it  is  not)  Looke 
 we  into  that  •  obferue  their  praBtfe  and  they  follow  Faire: 
 If  there  beany  whom  they  thinke  haue  gone  aftray  from 
 
 M  4  them, 
 
 I6*p 
 
 Vfi%* 
 
 Qucejitui  con- 
 temmt  qri  qu*»\ 
 rcmcomtmnitut 
 
 Phi!  |9. 
 
 Vfis\ 
 
 Rbm,marg* 
 Ainotjn 
 
 Luk.J5.4, 
 
170 
 
 Matth.23  3' 
 
 Exposition     of    thh 
 
 Text, 
 
 Chri(l  findis  be* 
 fore  bee  glues 
 otter  faking* 
 
 John  4, 
 
 Vcfe  7. 
 8, 
 
 10. 
 
 them,  in  places  where  they  are  of  power,  in  ftead  of  See- 
 king, Finding  and  Laying  on  their  Shoulders,  they  make 
 fhorter  worke  ;  Cut  their  throats,  roaft  them  aliue,&c.  a 
 plaineeu'dence  tlreyare  Wolves,  not  Shepheards  ?  We  (as 
 Chnft  taught  his  Dilciples  concerning  the  Phariiees  fitting 
 in  Mofes  chairej  aretoobfcrue  what  they  there  bid  vs  to 
 obferue  and  doe,  though  they  fay  and  doe  not.    And  furely 
 if  we  thinkeit  to  bee  a  worke  worthy  of  our  paines,  to 
 faue  a  plant  from  withering ;  A  bead  from  drowning  ;  A 
 body  from  periihingj&c.   how  much  more  worthy  of  our 
 labour  and  paines  is  it,  to  faue  A  poore  fouie  from  Dam  - 
 ning  ?  which  is  more  worth  then  a  world,  and  will  bring 
 more  gaine  to  vs  in  the  end. 
 
 Vntdl  hefinde  iQ  As  before  we  faw  th  e  Shepheards  Di- 
 ligence ;  io  here  his  Conslancie,  he  Findes  before  he  giues 
 ouer  feeking.    So  that  hence  we  learne  : 
 
 Chrijl  giues  not  ouer  following  the  Eletl  in  their  wandering 
 courfes,tillhe  hath  found  them  out, 
 
 Remaikeable  for  this  end  is  that  pafTage  (among!!  ma- 
 ny others)  betweene  Chrisl  and  the  -woman  of  Samaria  : 
 Hejdemands  water  of  her,  that  thereby  he  might  haue  oc- 
 casion to  commend  vnto  her  the  water  of  life,  thirfting 
 more  after  her  foule  then  pitcher  :  This  common  courte- 
 fie  fhe  denies  him,  wondering^that  he  being  a  lew  would 
 aske  any  of  her  being  a  Samaritan^  (fuch  a  hatred  bdn^ 
 betwixtthem,  as  that  they  could  not  abide  to  haue  any 
 dealing  together.)    Our  Sauiour  rejects  her  not  for  her  in- 
 humanity, neither  meddles  with  the  point  of  difference  be- 
 twixt the  lewes  and  Samaritans,  but  gently  Reproues  her, 
 and  vet  not  fo  much  for  denying  water  to  him }  as  for  not 
 making  that  vfe  of  him  fhe  iriould  haue  done ;  and  taketh 
 occafion  hereby,  to  difcourfe  vnto  herofanother  manner 
 of  water  that  he  had  to  bellow  vpon  her,which  ifihe  had 
 knowne  him,  fhe  would  haue  asked  of  him.    This  offer 
 the  woman  feemes  to  reiecl:  with  difdaine,  and  fcorrre  • 
 (through  her  ignorance,  fhee  not  as  yet  vnderftanding 
 what  water  it  was  he  fpake  of)  vnhappily  flouting  at  our 
 
 Sauiour 
 
Parable    of   the    lost 
 
 Sh 
 
 E  E  P 
 
 Sauiour  for  his  kindnefTe ;    Thou  baft  nothing  (faith  Hie)  to 
 draw  wit  hall j  and  the  well  is  deepe,  whence  hasl  thou  that  wa- 
 ter of  life  ?   Art  th  on  greater  then  our  Father  Jacob  ?  &c.  as 
 if  £he  lliould  haue  laid,  if  thou  wilt  giue  me  lining  water, 
 thoutnuft  either  haue  it  here,  or  in  feme  better  Well,  but 
 not  here  \  for  where  is  thy  pitcher  ?  and  there  is  no  better 
 Well,  for  this  Well  is  Iacobs.    Our  Sauiour  ftill  follow^ 
 the  chafe,  and  will  not  giue  her  ouer  for  this  her  blcckifh- 
 neiTc  and  Infidelity,    but   (as  hee  that  came  to  feekc  that 
 which  was  loft)  ftiil  continueth  labouring  with  her,  and 
 (for  all  her  fcorne)  falls  in  commending  of  that  water  by 
 him  offered,  (thereby  to  bring  her  to  an  admiration  and 
 defire  of  grace)  And  fo  iriewes  the  exxeliencie  of  it,  aboue 
 that  in  Iacobs  v/ell\  for  this  Oiall  fatisfie  the  defire,  and  giue 
 full  contentment,  fo  as  that  he  who  drink es  thereof  iliall 
 not  thirft  more,  which  that  in  Iacobs  well  could  not  do. 
 Still  {he  continues  in  her  fcejJing  veine,  breaking  iefts  vr> 
 @n  our  Sauiour  and  his  drink e  :    Oh  Sir,  giuemeefiome  of 
 that,  fo  I  (hall fane  a  labour  in  comming  hither  to  draw.   But 
 our  Sauiour  will  not  be  fb  flouted  off:  Hevfoxle  was  that 
 he  came  for,  and  that  he  would  findc  before  hee  leaues ; 
 ftiil  he  goeth  on,  mewing  her  the  great  need  (lie  had  to 
 drin  ke  of  that  water  he  had  offered,  which  that  he  might 
 the  better  doe,  he  feekes  to  make   her  better  vnderftand, 
 both  who  he  was,  and  iikewife  herowne  Efiate  ;  and  there- 
 fore wills  her  to  call  her  hmband>    And  fo  vpon  her  an- 
 fwer3  tells  her  what  (lie  was,  and  how  iheliucd:  cmco- 
 uering  vTnto  her  the  moft  fecret  things  that  euer  flic  did,  as 
 appeares  by  her  words  to  her  neighbours,  yerfe  ig.^cj. 
 Now  vpon  this,  (lie  leaues  herlefting,  and  in  good  ear- 
 ned acknowledged  him  to  be  a  Prophet,  and  (o  of  him  as 
 of  a  Prophetjieekes  reibkition  in  a  Cafe  of  Confidence  ^whe- 
 ther that  lining  water  i 'tinned  in  lemfalem  or  in  Samaria, 
 &c  Now  hath  Chrift  found  what  he  was  fo  long  in  fee- 
 king,  and  hauing  ftirred  vp  her  thirft,  he  quencheth  it  by 
 refoluing  her  concerning  Gods  worfhip,  and  by  reuealkig 
 himfeife  vnto  her  to  be  the  Cbrifl* 
 
 A! 
 
 12, 
 
 13.14. 
 
 1* 
 
 16. 
 
 17. 
 
1 72 
 
 An    Exposition    of    the 
 
 i  Vfi.  i. 
 
 \  Sam^.4. 
 
 Pro.9  3»4« 
 
 A  Comfortable  Doflrine  for  poore  Sinners ;  who 
 would, but  as  yet  finde  no  comfortable  AiTurance  of  their 
 Ending  :  well,  yet  thus  farre  they  may  haue  comfort,  that 
 Cfarift  hath  not  giuen  ouer  feeking  them,  nor  will  he  till 
 he  haue  brought  them  home  ifthey  belong  to  God.  Hath 
 Gods  good  prouidence  beene  fuch  towards  thee,  as  to  fol- 
 low thee  from  TUce  to  Tlace;  as  Saul  did  his  fathers 
 AfTes,  from  mount  Ephraim  to  Shalifha  ;  from  thence  to 
 Shalim  ;  from  thence  to  the  land  of  the  Bemamites  ;  from 
 thence  Co  the  land  ofZaph^  following  thee  from  Pariili  to 
 
 Pariiri  with  the  meanes  of  grace,  his  Word  and  Ordinan- 
 ces, and  thus  hath  continued  thy  feeking  this  twenty  or 
 thirty  yeares,  more  or  leffe  ;  fb  that  no  place  nor  market 
 thou  commeft  to,  but  thou  heareft  thy  felfe  cryed  vponthe 
 high  places £.x\o\  defcribed  by  markes  and//^.r,which  wife- 
 domes  maidens  (fcnt  forth  for  thy  finding)  giue  of  thee? 
 Oh  1  it  is  a  hopefull  figne  that  God  will  not  loofe  thee,  a  cer- 
 taine  figne  that  god  would  not.  €>nely  take  heed,  that  thou 
 per fift eft  not  in  thy  wanderings,  hereby  encouraging  thy 
 felfe  in  thy  ftraying  courfes,  turning  Gods  grace  into  wan- 
 tonnefTe  left  he  fay  in  his  wrath,  that  that  will  die  Jet  it  die, 
 Zach.w.9. 
 
 And  fo  for  others  yet  Vncalled,  ofwhofe  finding  wee 
 almoft  defpaire,  be  not  out  of  hope  if  the  meanes  be  conti- 
 nued ;  Chrift  hath  not  a  Sheepe  that  belongs  vnto  his 
 fold,  which  he  was  not  faine  to  feeke  vp  in  the  woods  and 
 defer  ts  and  folitarj  places  of  the  world-.  And  after  much 
 coft  and  crying,  and  many  a  yeares  waiting  bring  home 
 vnto  his  fold.  Defpaire  not  then.  It  may  be  thy  wife,  thy 
 Chi/de.thy  Fr*>tf^,hath  with  the  woman  of 'Samaria  beene 
 witty-  to  deceiue  themfelues,  and  reafcned  againft  their 
 owne faluation  ;  and  with  lenah  flewen  from  God  and 
 the  motions  of  his  (pint  to  Tarfhifb  •  and  yet  the  Word  of 
 God  comes  to  lonah  the  fecond  time,  yea  the  third :  why, 
 fo  lon^  there  is  great  hope,  who  knowes  what  the  next 
 crowin^ofthecockemay  doe.  God  may  thereby  awa- 
 ken more  then  by  the  former. 
 
 Three 
 
Parable    of    the    lost    Sheep 
 
 1 73 
 
 Three  times  the  Lord  called  Samuel,  andheperceiucdit 
 not,  but  thought  it  had  beene  old  Eljes  voice.  Thm  did 
 Samuel  (faith  the  Text)  before  be  knew  the  Lord,  and  before 
 the  W 'erd  of the  Lord  was  reuealed  vmo  him;  yet  vponthc 
 fourth  call  he  makes  anfwer,  fpeaks  Lord  for  thy  fru ant 
 heareth.  So  long  then  as  God  hath  not  giuen  o:ier  calling, 
 but  is  pleafed  to  continue  the  meanes  of  grate,  and 
 make  them  willing  to  heare,  hope  well  of  them,  how  ig- 
 norant, vnreformed  or  prophane foeuer  they  bee.  When 
 John  Baptifl  faw  the  Pharifees  andSadnces  come  vnto  his 
 Miniftery  though  he  knew  them  to  bee  moft  wicked  men 
 (euen  a  generation  of  Vipers)  yet  he  note  th  that  as  a  good 
 figne  in  them,  a  figne  that  fome  body  had  warned  them  to 
 fiie  from  the  wrath  to  come. 
 
 And  hence  alfo  let  (uch,  by  whofe  feruicc  Chrift  doth 
 ordinarily  and  externally  adminifter  this  work e  of  finding 
 his  fheepe,  (I  meane  his  Minifters)  be  Admoniined,no 
 way  to  iurceafe  their  paines  in  fcckingy  for  want  of  prefent 
 fucceffe.  Saint  ^ aid  to  Timothie  enioynes  meehnefie  towards 
 fttch  as  are  contrary-minded  (though  perhaps  he  had  (pent 
 many  a  day  to  no  purpofe after  their  enquirie)  and  prefleth 
 the  duty  with  fundry  reafons ;  Fir  ft,  their  time  of  finding 
 is  to  vsvnknowne,ZV0#**jr  (faith  he)ifat  any  time  God  wilt  I 
 q^iae  them  repentance  :  Secondly,  He  puts  vs  in  mindeof  | 
 their  miferable  bondage  vnder  Sathan.  They  are  in  the 
 fnare  of  the  diuell,  now  to  refcue  a  foule  out  of  Sathans  do- 
 minion is  not  (bone  done.  UWofes mu&  to  Pharaoh  againe, 
 and  againe  before  he  let  Ifrael  goe.  And  writing  to  Titus, 
 he  remembers  vs  of  our  owirz  eftate  and  behauiour  before 
 our  CalHng,thatit  was  euery  whit  as  vntoward  and  defpe- 
 rate  as  theirs,  yet  Gods  bountifulnefle  appeared  to  vs,  he 
 faued  vs  :  why  then  fhould  we  not  meekely  and  patiently 
 wait  for  like  fauour  of  God  towards  others  ?  Sure  I  am, 
 we  hauenofuch  caufe  fo  todefpaire  of  any,  becaufewee 
 fpeednot  prefently,astomake  vs  furceafe  our  paines.How  ' 
 many  Admonitions  did  we  our  feluesmake  light  of,  how 
 many  gratious  motions  of  Gods  ipirit  did  we  contemne  ? 
 
 yet 
 
 1  Sam.3, 
 
 10. 
 
 Matth.3,7« 
 
 2Tim.i,2$. 
 
 Tit.3.3. 
 
174 
 
 Text. 
 6. 
 
 An    Exposition    of    the 
 
 'DoBrive. 
 thrift  continue 
 
 fjtidingvfbofs  hi 
 finies. 
 
 yet  after  all  this  contempt,  Gods  grace  maruellouffy  ap- 
 peared at  cur  bringing  home  :  Like  Patience  and  vnwea- 
 lied  fcmpajfion  becomes  vs  towards  our  poore  brethren. 
 B elides,  God  ftill fapplies  our  Auditories  with  new  gene- 
 rations, that  we  may  be  encouraged  to  Conftancie  :  And 
 withall  it  would  be  remembred,  that  we  are  Gods  Labou- 
 rers and  Husbavdmen  ;  and  therefore  muff  not  thinkc  much 
 though  we  labour  and  toyle  many  weekes,and  months  be- 
 fore we  fee  the  fruit  of  our  labours,  hoping  in  rheendto 
 fee  a  comfortable  harueft.  Neither  ftiall  wee  loofe  any 
 Chipg  by  our  Patience  and  Co»fta*cie,  what  euer  the  ifTues 
 be,  for  if  Ijrael  fhould  not  be  gathered  pet  our  reward  is  with  ' 
 God, 
 
 And  when  he  hath  found  it^  he  layeth  it  on  hu  Shoulders  re- 
 iojeing ; 
 
 And  when  he  commeth  home,  he  calleth  together ,  &c. 
 Hitherto  of  the  Shepheards  Providence  and  fare  in  See- 
 king vp  his  Sheepe  loft  :  Now  followes  the  Succejfe, 
 verje  5. ,6.  Firft,  he  Finds  it,  and  takes  it  vp.  Secondly, 
 he  brings  it  Homeland  Calls  together  hi*  Friends  to  reiejee 
 wttkhiwforhis  Finding.  In  the  Firft,  he  manifeftcth  Pow- 
 er  1  For  he  layes  it  on  his  Shoulders  :  And  Affetlion ;  Hee 
 reioycetb.  In  the  next,  he  Invites  both  Pri?nds  and  Neigh- 
 bours :  and  then  Incites  them  to  beare  a  part  in  that  his 
 Ioy  ;  rendering  the  Reafen,  For  I  hauefonnd^efrc* 
 
 And  firffyn  that  the  Shcpheard  baaing  found  his  Sheepe, 
 leaues  it  not  where  he  finds  it.but  takes  it  vp,  and  layeth  k 
 on  his  Shoulders,  and  carry  ethit  home.&c.  We  may  con- 
 clude, that 
 
 Whom  Chrift  brings  into  a  good  courfe^  thofe  hee  continues 
 ffuidino  by  his  grace.  Fie  goes  forward  with  his  worke 
 begun,  and  to  grace  Presenting,  adds  grace,  Corroborating 
 and  Strennhemng.Kt  Calleth  and  then  maketh  ^Perfetrjiit 
 fabHp;eih3ftrengthencthy  and fstletbvs,  (as  fpeakes  Saint 
 Peter")  I  Pet. %.\o.  He  begins  the  good  worke  andperfefls  it. 
 Hee  is  the  zA'tthor  and  Finifhsr  of  our  Faith  (as  faith  Saint 
 
 Paul)  Tktl.lJ.Heb.n.i. 
 
 And 
 
Parable    of   the    lost  Sh 
 
 e  e  p, 
 
 And  therefore  giue  him  the  glory  of  our  preferuation  in 
 this  eftate  wherein  we  ftand.   *s£dam  in  his  bell  eftate  of 
 Innocency  continued  nor,  and  could  we  ftand  in  grace  if 
 ^Perfeuermce  (which  he  wanted)  were  not  communicated 
 tovs?    Itw2L$msrcj   (Brethren)    which  brought  vs  to  I 
 this  Eftate  ofgrace  •  and  it  is  by  mercy  that  we  are  kept  { 
 and  preferued  in  it.  He  that  fir  ft  fought  vs,  and  found  vs 
 vp,  hauing  found  vs,tooke  vs  by  the  hand  ;  bore  vs  in  his 
 Armes ;  laid  vs  on  his  Shoulders,  and  fo  hath  kept  vs  to 
 this  very  moment. 
 
 Itinayfecondly,  Encourage  vs  to  Repent,  for  fee  what 
 tender  hands  we  fall  into,he  will  take  vs  vpgeatly,fiiftairie 
 vs  and  beare  vs  in  his  Armes.  A  bruifed  reed  h:e  will  not 
 brea!ief  nor  quench  the  fmoakjngflaxe,  but  bring  forth  itsdge- 
 mentinto  vitlory.  Oh  giue  your  fellies  vnto  him,be  willing 
 to  be  found  of  him,hee  will  keepe  that  you  commit  to  him 
 tili  the  day  of  drift,  2  Tim.i.n. 
 
 And  k  may  alfb  ftirre  vp  Minifters,  to  be  no  leffe  Care- 
 full  oftheir  peoples  Perftuerance  then  fir  ft  Conner fion  after 
 Chrifts  example.  Let  vs  Returns  (faid  Saint  '■'Paul  to  Ber- 
 nabas)  and  vifit  our  brethren  in  euery  citie  where  wee  hm$ 
 preached  the  Word  of  the  Lord  and  fee  how  they  doe,  AUs  \^. 
 36.  Ail vn warrantable  pretence  it  is  that  fome  mike,  for 
 neglect  of  people  committed  to  their  charge,  becaufc  they 
 are  already  (as  is  fuppofed)  found,  which  grant  we,  yk 
 God  gaue  not  T  afters  tJ  gather  oneiy,  but  to  build  Vp 
 vmo  perfection.  Befides the  Finding,  there  muft  be  a  Laying 
 on  the  Shoulder  and  Bringing  Home.Thzrt  is  none  fo  good  I 
 but  ftands  in  great  need  of  his  Paftors  Hands  and  i^rmes  '! 
 till  he  comes  to  his  iourneys  end. 
 
 Hee  Uyeth  it  on  his  Shoulder  s~~\  The  Shoulder  notes 
 ftrength  in  Scripture.  And  fo  obferue  we  : 
 
 In  Chrift  is  fuffciency  of  ftrength  and  power  }for  th:  prefer- 
 uing  an&  vpholding  ofapoorefinner.  Efay  40. 1  o,  \  I .  lob  A  o. 
 15.  hence  is  he  called  the  Lyon  of  the  Tribe  ofludah  ;  the 
 home  of  Saluation,  Luk^i.  The  mighty  God^lfaj  p.6.  The 
 Strong  Redeemer j  Ier.50.3 4.  The  Strongefl  man^Luk^  \  1 .22. 
 
 This 
 
 Vfe  I. 
 
 Vfir 
 
 EphcC-fr.ia-? 
 
 Text. 
 
 Dctlrine. 
 Sufficient  fafabl 
 iiiftCbriftfit 
 
 euy  ptefewatiofc 
 
 Lulc.i. 
 
Ij6 
 
 Reaf. 
 
 Fie  hath  it  fie 
 God. 
 
 IohaiJ.24. 
 
 Vfe.  V 
 PfaUi. 
 
 Phil  .4. 1 3* 
 Ob. 
 
 Reft. 
 Pfal.uo.*. 
 Ob. 
 Reft. 
 
 Ob. 
 
 Reft. 
 
 Ob. 
 
 Reft. 
 
 Ob. 
 Reft. 
 
 Ob. 
 
 Reft. 
 
 Oh. 
 
 An   Exposition    of    the 
 
 ThisGod  hath  giuen  him,  Clfanb.iS.i2:  (vnderftand 
 it  of  the  power,  not  of  his  E fence  (for  his  power  as  God 
 is  not  receiued)  but  of  his  Office  who  was  to  per  forme 
 thole  workes  which  no  other  creature  could  doe,  and 
 therefore  was  to  haue  fijeh  Power  as  no  other  creature 
 was  Capable  of.  Hee  was  to  fatisfie  Gods  luftice,  me~ 
 r  it  life >  Apply  bis  merit,  fend  his  fpirit,  raife  himfelfe, 
 refcue  the  prey  ;  preferue  them  refcued ;  beare  them 
 through  death  and  dull: ;  and  therefore  neceilary  he  fhould 
 haue  Shoulders^  bee  endued  with  ftrengtb  md  might  for 
 fuch  a  worke. 
 
 Which  Dottrine  may  ferue both  for  Comfort  and  En- 
 couragement of  the  poore  weakling.  The  Lord  hath  laid 
 belpe  vpon  one  that  is  migbtj  ;  what  need  ft  thou  feare  ?  by 
 him  thou  (halt  ftand ;  by  him  fight ;  through  him  ouer- 
 come  :  Ail  things  fhalt  thou  be  enabled  vnto,tbrougb  bim, 
 4  bat  fir engt bens  thee. 
 
 But  Enemies  are  many,  Pharoah  and  his  hoaft  pur- 
 fues. 
 
 Yet  Chni\  rules  in  the  very  midsl  of  them,  therefore 
 Feare  notjbe flill^c.Exod.i^. 33. 
 
 But  Sathan,  is  a  ftrong  one.  * 
 
 Yet  Chrift  is  ftronger  then  he,and  the  Prince  of  the  world 
 U  already  cat!  ont. 
 
 Yet  his  temptations  are  mighty,&c. 
 
 Chrift  u  amercifullhigb  Prieft,  and  id  able  tofuccour  tbofe 
 who  are  tempted. 
 
 Butfinnefoylesme. 
 
 Yet  it  fliall  neuer  ouercome  thee,  Chrift  bath  triumphed 
 affainft  it  on  the  Crotfe* 
 *  Death  affrights  me. 
 
 Why  what  need  it?  Chrift  hath  fubdued  it,  Ob  death 
 I  will  be  thy  death  !   "Death  where  is  thy  fiing  ? 
 
 But  the  graue  is  irkefbme. 
 
 We  bane  the  Afturance  of  a  glorious  RefurreHion  by  the 
 working  of  his  Power, 
 Hellaftoniflicthme. 
 
 Chrift 
 
Parable   of    t 
 
 he     LOST 
 
 She 
 
 e  p 
 
 Chrift  hath  thekeyes  of  hell  and  death,  not  a  haire  jfhall 
 be  finged  with  that  flame. 
 
 Yet  fbmething  may  preuaile  againft  me. 
 
 No  not  any  thing,  either  prefect  or  to  comey  fliall  be  able 
 to  make  a  reparation  betwixt  thee  and  hcaucn. 
 
 Oh  then  my  brethren,  why  feare  we  ?  Why  arc  we  Co 
 difcouiaged,  fb  out  of  heart  ?  Chrift  is  ftrong  in  himfelfe, 
 and  he  willgiue  ftrength  to  vs,  his  grace  is fhfficiettt  for  vs ■, 
 and  hit  forcer  is  made  perfect  inourweakeneffe,  z  Cor.  12.9. 
 Leanewethcn,  (as  the  Church  is  defcribed,  Carit.%.<$. 
 comming  out  of  the  wildernefle  of  this  world)  on  oar  belo- 
 ued.  Are  thy  hands  yvea^e%  thy  tyeet  feeble  <  why  (not 
 Aaron  and  Httr  as  in  Lftfofes  cafe  but)  Chrip  himfelfe  will 
 be  thy  fupporter,  this  ly on  of  the  Tribe  of  ludah  (whereof 
 thofelyons  ofbrafle  which  the  Altar  of  the  Sanfhiary  at 
 the  bafe  had  forfupporters,  were  but  as  Types)  will  ena- 
 ble thee,  and  vphold  thee  in  euery  particular  that  God  re- 
 quires. Ifin  Reading,  Hearing,  Praying,  Lining,  thou  fin- 
 deft  weakenefTe,  fainting ;  Oh  then  leane  on  thy  beloueds 
 breaft,  and  as  the  weary  infant  to  its  mother,fo  cry  thou  to 
 God,  good  father  carry  me ,  I  cannot  goe,  my  leggsfaile, 
 my  heart  faints.  Oh  I  fhall  fall !  Lord  ftay  me,  &c.  neucr 
 was  tender  hearted  mother  more  willing  to  take  vp.  her 
 wearied  infant  in  her  amies,  then  Chrift  thee  vpon  his 
 (houlders ;  put  him  to  it,  make  tiyall. 
 
 Next,  letvsreturnepraife  to  Chrift  for  thofe  abilities 
 we  haue.  Are  we  perfecuted  and  yet  faint  not,  in  Pouerty 
 and  yet  not  ouercome ;  Tempted  and  yet  ftand  fift  ?  why 
 fay  with  Paul,  it  is  by  (fhritt  vce  are  thus  enabled :  Hee 
 ftrengthens  vs  to  doe.  It  is  he  that  enables  vs  to  fuffer  ; 
 his  ftioulders  beares  vs,as  thefethersand  wings  the  bird  : 
 Without  him  we  could  doe  nothing,  were  wee  left  vnto 
 our  feiues :  the  World,  the  Flefb,  the  Dwell  would  be  too 
 hard  for  vs  by  many  degrees.  When  Bue  faw  the  beauty 
 of  the  apple,  and  Achat*  the  wedge  of  gold,  they  had  no 
 power  to  kecpe  off  their  hands ;  neither  haue  wee  in  as 
 final!  temptations.   Oh  forget  we  not  then  the  Sacrifice 
 
 of 
 
 177 
 
 Reft. 
 
 Ob. 
 Refp. 
 
 Exod.17.11. 
 
 Ffe*. 
 
 Phil.* 
 
i78 
 
 An    Exposition    of    the 
 
 Vfefr 
 
 Ezek;34>t& 
 
 Text. 
 
 Humeri  Cbriffi 
 lefu  brachla 
 truck  font. 
 Amb'Sn  loc. 
 Smmfma  c(l 
 pajjioms  ChriQi 
 fignificatio* 
 UffmjotLin 
 Iocs 
 
 cDoUrine, 
 thrift  hare  our 
 burditibnths 
 Crop. 
 
 pfalxie-i^  of  praife  :  take  we  the  cup  of  faluation  and  gitie  thankes 
 vnto  the  Lord  :  It  is  all  the  recompence  that  the  Lord  ex- 
 peels,  for  what  he  doth  ;  bewaile  former  ingratitude  ; 
 ftriueto  amend,  left  Chrift  cafe  himfelfe  of  his  load,  and 
 cad  thee  downe  ;  leauing  thee  for  a  while  vnto  thy  felfe, 
 as  one  flings  downe  the  burden  that  doth  pinch  the  backe, 
 and  let  it  He  vpon  the  ground,  till  it  be  better  truft  vp  aad 
 amended. 
 
 Laftly,  Deipaire  we  of  none.  Dauid  can  refcue  the 
 prey  from  Beare  and  Lyon,  and  Chrift  a  fmner  not  onely 
 out  of  the  diuels  iaw,  but  euen  out  of  his  «wwalfb  ;  As 
 Jonah out  of  the  Whales  belly.  Haft  thou  a  friend,a  child, 
 a  kinfman  ;  lewd,  wicked,  viie,&c.  Oh  remember,  Chrift 
 can  bring  him  backe ;  yea  his  promife  is  paft  that  hee  will 
 fieke  what  is  iofii  bring  againe  what  it  driuen  away ;  vrge 
 him  with  his  promi/e ;  put  him  in  minde  of  his  OjJice,and 
 afliire  thy  felfe  if  he  belong  to  God,  Chrift  will  be  his  ref- 
 cne,  and  bring  him  home  vnto  his  fold. 
 
 On  his  Shoulders^  The  braces  of  the  Crofle  are  the 
 Shoulders  of  Chrift  (faith  Amfaofe)  and  fo  Chrift  laid  this 
 flnetipe  vpon  his  Shoulders  in  his  death  :  Our  point  then 
 (conftming  this  of  Chrifts  Paflion)  take  thus : 
 
 The  burden  of  a  [inner  was  borne  by  Christ  in  his  body 
 vpon  the  (fr off e.  According  to  that  of  Peter,  i  Episl*  Chap. 
 2.  verfe2^  CofoJf.ui^Efay  53.12.    . 
 
 And  that  in  two^refpecls  efpecially  ;  Fir  ft,  our  finnes 
 were  Imputed  vnto  him  ;  our  faultes  charged  vpon  him  as 
 our  furety,  %  Cor.^,  2  f . 
 
 Secondly,  He  bare  the  Curfe  mid  maleditlion  due  tovs 
 for  finne,  by  the  Law  ;  and  was  made  a  Sacrifice  for  frnne, 
 Efay  93^.^.  6V.3.  1  o.  Hee  dyed  vpon  a  tree,  to  anfwer 
 for  our  firft  difobedience,  in  eating  the  forbidden  fruit  of 
 a  tree  :  He  was  mocked,  buffeted,  and  {pit  vpon,  to  beare 
 the  ftiame  that  was  due  tovs  for  our  fiithineiTe  and  vile 
 conuerfation  :  Hedranke^//to  pay  for  our  tinfoil  plea- 
 fur  es  :  He  Eiffercdreuiliag  mid  f coffin?;,  to'farisfic  for  our 
 ■finfiill  words.  Marke  but  the  ftory  of  Chrifts  lun%ings,and 
 
 we 
 
Parable    of    the    lost 
 
 Sh 
 
 EBP, 
 
 we  may  obferue,  how  the  load  of  our  finnes,  did  light  hea- 
 uily  vpon  his  backe :  G od  fuffering  our  finnes  to  be  char- 
 ged ,vpon  him,  in  a  fpcciall' fitnefle  of  the  iudgement  to 
 om finnes,  both  in  the  Circumslances  of  our  finning  and  in 
 the  Sons. 
 
 What  caufe  then  haue  we  with  the  Apoftle  to  reioyee 
 ixtheCroffeofChrtft.  The  remembrance  of  the  loue  of 
 Chrift  herein,  and  our  wonder  full  delinerance  from  the 
 vnfpeakeable  dangers  we  were  in  by  reafbn  of  our  finnes, 
 fliouid  breed  in  vs  a  maruelious  inward  and  hearty  exulting 
 in  this  bearing  away,  and  expiation  of  finnes  by  Chrift  his 
 paflion. 
 
 The  Papifts  keepe  a  folemne  feaft  in  honour  of  the 
 CrofTe  whereon  Chrift  died,  and  teach  that  the  CrofTe  it 
 felfe  is  to  be  worshipped,  ratione  contaBmt  becaufe  it  tou- 
 ched our  Sauiours  body  :  but  why  doe  they  not  rather 
 keepe  a  foiemne  feaft  in  honour  of  the  Ajfe  whereon 
 Chrift  rode  into  lernfalem,  feeing  when  hee  was  on  the 
 Ajfes  backe  he  was  vfed  royally,  but  on  the  CrofTe  moft 
 defpitcfully,  and  why  fnould  not  the  multitude  that  crow- 
 ded him  and  trad  vpon  him:  And  the  Woman  with  the 
 bloody  ifiue  that  touched  him  \  And  ludas  that  kifTed 
 him.;  And  thofeCatchpoles  that  apprehended  him  ;  And 
 tnofc  Mifcreants  that  buffeted  him,  and  the  ground  where- 
 on he  trod, both  in  Egypt  and  fade*  be  worshipped  in  like 
 manner  ratione  contatlus* 
 
 This  is  not  my  brethren,  the  honour  wee  owe  to  the 
 Crohn:  of  Chrift,  to  worfhip  the  woodt&c.  it  was  our  Saui- 
 ours torture  :  but  it  is  that  allfuflicient,  Expiatory  and  Sa- 
 tiifaclory  Sacrifice  of  Chrift  vpon  the  Crolfe»  wlt^  the 
 whole  worke  of  our  Redemption  wherein  wee  fnould  re- 
 ioyee, and  in  the  failing  knowledge  whereof  Saint  Paul 
 profeffcth  he  will  reioyee.  The  memory  alio  of  whofe 
 death  and  paflion,  letvs  celebrate,  with  all  honour  and 
 hearty  affection  when  we  approach  vnto  the  Table  of  the 
 Lord,  for  that  is  thefolernne  feaft  we  are  to  keepe,  which 
 doth  Crticifie  Chrift  before  our  eyes,  and  iliew  how  hee 
 
 N  was 
 
 119 
 
 Vfe. 
 
 Gal  6,14^ 
 
 Ma  J  3.* 
 
 BtUar.  lib.  z.de 
 imag.cap.17* 
 
 GaU.14/ 
 
 I  Cor. 5.8. 
 
i8o 
 
 Vfct. 
 
 Pbil.ui. 
 
 loha  10,17.1s 
 1  Cor. 1^21 
 
 An    Exposition    of    the 
 
 Vfe* 
 
 In  ifid  paiibili 
 nobilis  cerate  e 
 reqateui.  AfJib% 
 Com  .in  loc. 
 
 was  taken,  broken,  giuen,  and  flairte  for  vs.  God  forbuf, 
 God  forbid  that  we  fhould  dare  toeate  of  that  bread,  or 
 drink  of  that  cup  vnworthily  .See  therefore,  that  wekeepe 
 thefeaft  not  with  old  l:aueni  neither  mth  the  leaucn  of  malice 
 andwickednejfe,  but  mth  the  vnleattened  bread  »f  (inceritj 
 and  truth,  i  Cor^.%.  neither  let  vs  4eale  wickedly  with 
 the  Couenant  fo  often  made  ouer  the  crucified  body  of  our 
 Lord. 
 
 Oh  how  fhould  wee  Loue  the  Lord  Jefm  with  our  vt- 
 moft  afFeftions }  how  fhould  wee  Acknowledge  his 
 marucllous  kindneflfe,  Confeflfe  his  praifes ,  Adorne  his 
 name,  who  could  bee  willing  to  fufTer  fuch  things  for  vs  ? 
 The  Father  tones  him  (as  Chrift  himfelfe  teftifieth,  euen 
 Therefore  becaufe  he  did  lay  downehii  life  for  his  Jheepey  and 
 dial!  not  we  mu:h  more?  oh  let  them  be  accurfed,  and  fo 
 accounted  that  loue  him  not  ? 
 
 This  may  likewife  direct  vs  whither  to  goe  to  finde 
 deliuerance  from  the  fting  and  venorne  of  any  trouble  that ! 
 doth  befall  vs,  namely  to  the  CrofTe  of  Chrift;  put  vp  I 
 thy  earneft  fuit  to  God  for  the  pardon  of  thy  finnes  in  his 
 bloocj :  And  with  the  ey§  of  faith  looke  vpon  this  Brazen 
 Serptnt,  this  is  the  onely  way  to  findexafc  and  comfbrt,to 
 lie  do  wne  and  take  reft,  as  Ambroje  fpeakes  in  the  boughes 
 and  bofome  of  that  fweet  tree. 
 
 Laftly,  If  Chrift  bare  fuch  a  burden  vpon  his  Shoulders , 
 and  found  finnetobee  a  load  fo  heauie  vpon  the  CrofTe, 
 which  yet  was  no  otherwiie  his  then  by  Imputation.  Then 
 woe  to  fuch  as  make  light  of  it,  laugh  at  it,  fport  with  it. 
 Alas  poore  foule,  that  which  pit  our  infinite  Redeemer  \ 
 God  and  lM*n  fo  hard  to  it,  mufl:  needs  fwallow-vp  and 
 confound  thee  poore  finfull  wretch.  Smne  prefTed  him  fo 
 farre,  that  to  the  amazement  of  earth  and  heauen,  it  wrung 
 from  him  fwe*e  and  Wood,    teases  and  vnconceiueable 
 ^^jofanaffli^edfpirit,  and  ihalt  thou  beareitaway 
 lighter  ?    Alas  thou  knoweft  not  the  waightnor  price  of 
 the  leaft  ilnne,  but  thou  muft  know  it  and  finde  fhoulders 
 tobeareittoo,  if  this  Sauiour  (as  onefpeaketh)  hath  not 
 
 on 
 
Parable  of  the  lost  Sheet, 
 
 onthybehalfc.  &n  Eternal  I  paffion  (hzMbz vponthee,  if 
 the  Eternal?  s  paffion  were  not  for  thee.  Now  thou 
 mocked  at  thy  blafphemies,  lufts,  fraud  es,oppreflions,  and 
 no  wonder,  for  the  diucll  puts  vnder  his  Shoulders,  and 
 thus  fupported,the  waight'snot  reitjbut  when  thoucom- 
 meft  to  that,  of  hauing  thypnnesfet  tn  order  before  thy  eycsi 
 yea  impofed  vpon  thy  weake  and  yeilding  Confcience%  then 
 fhall  thediueli  fteale  away  his  flioulder  (as  in  ludat  his 
 cafe)  and  then  oh  the  wa'ght !  oh  the  load  I  of  the  Ieaft 
 finn»;  oh  the  Cries,the  gro*ties,the  Complaints  that  thou 
 wilt  make.  For  though  the  wheeles  of  a  Ciocke 
 ftirrenot,  the  poife  being  downe,  or  ho  waight  on,yet 
 wound  vp,and  waight  put  too,all  is  fet  ongoing>fo  whiles 
 Confcience  is  downe,  and  feeles  no  waight,there  is  no  mo- 
 iling in  the  heart,  all  is  quiet  >•  yet  when  it  is  wound  vpby 
 the  luftice  of  God,  and  the  heauie  waight  of  fin  hung  vp- 
 on the  lines,then  all  the  wheeles  are  fet  on  workjthe  Eyes 
 they  weepeyHands  they  isrirg^Breafl  is  b eaten, Heart  akfsy 
 Voice  roares,  and  the  Tongue  as  the  hammer  ftrikes  thicke 
 and  indinftitiftly  (vnlefle  there  be  fome  counterpoyze  of 
 mercy)  as  thefe  Reuel.6.  \  6.  to  the  mountaines  and  hills  fall 
 on  z//,couer  vs.  Oh  heare  this  you  who  now  in  contempt 
 of Law ,  Gofpell,  Ho»eJlytConfcience3  Earth,  Heauen,  call  to 
 Pride,  to  Ambition,  &c.  to  couer  you  and  fall  on  you. 
 How  different  one  day  will  your  cry  be  ?  oh  mountaines 
 fall  on  vs  ;  Rocks  couer  vs  ;  oh  Graues  Conceale  vs  •  oh 
 Fire  Burne  vs  ;  oh  Seas  drowne  vs  ;  oh  Tfeafts  deuoure  vs ; 
 oh  Vengeance  cpnfumevs ;  but  all  in  vaine.  Thou  [wearer 
 fhalt  lay  to  the  heauieft  creatures  you  are  lighter  then  my 
 oathes;  thou  Couetoui,  you  are  not  fo  ponderous, as  my  op- 
 prellions ;  And  thou  Adulterer,  Conrefle  the  whole  earth 
 is  a  gentle  preffure  to  the  burden  of  thy  Lusls.  Oh  Confi- 
 der  this,  confider  this  you  that  forget  God^  left  hee  tear  e  you 
 in  peeces  and  there  be  none  to  deliueryou. 
 
 Reiojcivg~}  It  may  happily  be  queftioned  how  this  can 
 be  conftrued  of  ChrifVs  frofe  and  "Taffton^  feeing  the 
 Text  faith,  he  laid  it  on  his  fiioulders  [Rtiojcing^  when 
 
 N  2  in 
 
 m 
 
 Pa(po  aterna 
 eritinte,fipafflo 
 fiLtermnon  crai 
 pro  t^ 
 
 Pfalso. 
 
 Pfal.75.^. 
 
 PfaLjo. 
 
 Text. 
 Ob. 
 
l32 
 
 An    Exposition     of    the 
 
 Heb.5.7.    . 
 
 Refp. 
 
 Iohmo.s?. 
 Caietan  &  peg* 
 tnloc. 
 
 DoUrine. 
 
 What  Cbrifl  fuf 
 fered>be  fit  feted 
 ioyfulty. 
 t^nuichcYtain 
 
 Matth.16.22. 
 Ioh4i8.l, 
 
 Luk.i2.39. 
 Iohni8.2. 
 
 Iohni8.4, 
 
 Matth.a-S.53. 
 Iohn  j8,io. 
 
 ill  Scriptures  we  finde  he  vnderwent  that,  with  Crying  and 
 Complaining  ? 
 
 Chrift  himfelfe,  doth  make  the  anfwer.  I  lay  dawne  my 
 life  for  myfieepey  mrman  taketb  it  from  mt,  but  1  Uy  it  down 
 ofmyfelfe  1  Chrifl  is  faid  to  lay  the  loft:  fheepe  on  his 
 fhoulders  ley f ally  %  for  that  he  dyed  Willingly -9  fa  then  it  is 
 a  true  P option  5 
 
 What  our  Sattionr  vnder-went  for  mans  redemption,  hee 
 willingly  and  I oy folly  vnder-rvent  it.  Efay  53*  10.  where 
 the  Prophet  by  a  peculiar  phrafe  of  the  Hebrew  tongue 
 (vnufuall  in  other  languages),  exprefleth  the  lame  laying, 
 that  hUfoule  made  itfelfe  a/acrifice  for  finne .and  Luk±  1  2.50. 
 Chrift  commendeth  this  his  lone  towards  vs,  vnder  the  fi- 
 guratiue  name  o£T2aptifme,  Shewing  his  vehement: and  ear- 
 ned defire  to  be  therewith  baptized,  he  was  cuonftraitned 
 vntili  it  were  accompli  Hied. 
 
 This  his  willingnelTe  was  manifefted  in  fiuidry  parti ca- 
 ters, as  Firft,  by  his  going  vp  to  ler&falem9  the  place  ap- 
 pointed for  his  death,  (JMaitb.  20.  17.  A  thing  well 
 knowne  vnto  him,  as  appeares  by  his  foretelling  his  Difci- 
 ples  thereof.  Secondly,  by  reprouing  cPetcr  from  difwa- 
 dingliim.  Thirdly,  by  his  choice  ofxCjarden  for  the 
 place  where  he  would  be  taken:  well  he  knew  that  it 
 would  not  beveryeafieforthe  Priefts  to  apprehend  him 
 in  the  fity,  becaufe  of  the  people,  therefore  he  goes  out 
 J  of  it  vnto  a  place  aeere.  Fourthly,fuch  a  Place  as  he  was 
 accuftomed  to  goe  vnto,  as  the  Euangelifts  note,  that 
 fo  he  might  the  more  readily  be  found,  and  as  Saint  John 
 ftieweth,  a  place  well  knowne  vnto  the  traytor  Iudas. 
 Fiftly,  he  mcetes  his  Enemies  in  the  mid-way,  that  came 
 to  take  him,and  asketh  them  t*bomtbcyfeet>e;opming  him- 
 felfe vnto  them,  vnkno  wne  before,  telling  them  I  am  be; 
 foffering  them  to  rife  againe,  being  foucken  to  the  ground 
 with  a  word  of  his  mouth,not  once  offering  to  efcape  from 
 them.  Sixtly,  not  admitting  the  afllftance  and  protection 
 of  Angels,  which  he  might  haue  had  for  his  iafeguard  a- 
 gainft:  thofe  that  apprehended  him.  Seuenthly,reprouing 
 
 Peter 
 
Parable    of    the    lost  She 
 
 e  p. 
 
 Peter  for  vfing  the  {word  in  his  defence.  Eightly,  healing 
 the  EzTQofeJwalcbtu,  wherein  he  fnewed  his  Almighty' 
 power,  which  he  might  haue  exercifed  for  his  efcape  anci 
 fafety. 
 
 Thefe,  and  other  like  circumftances  verific  our  point  in 
 hand,  viz,*  What  Cbrisl  vnder«wept  for  muns  Redemption^ 
 he  willingly  and  icy  fully  vndei-went  it. 
 
 And  how  could  it  otherwile  be,  feeing  he  is  the  Prince 
 or  Lord  cf  life  ;  and  therefore  had  an  absolute  ^ower  as 
 ouerthe  Life  of  others, fo  likewife  of  his  owne  :  Man 
 gaue  him  not  his  life,  man  could  not  bereaue  him  ofit :  he 
 might  haue  kept  his  foule  within  his  teeth  in  fpighl  of  all 
 the  world. 
 
 Neither  might  it  otherwife  be  ;  For  vnlefle  his  PafTion 
 had  beene  Voluntary ,  there  had  not  becne  a  Iuft  fatisfaclicn 
 for  our  finnes  to  God.  If  it  had  beene  onely  cperis  and  not 
 voluntatis,  materiall  and  not  formal! ;  it  could  not  haue 
 beene  meritorious  as  faucuring  of  cenftraint :  that  is  onely 
 done  well,  that  is  done  with  the  will  ^  he  would  deferue, 
 therefore  he  would  die. 
 
 But  he  praies  thrice  with  ftrong  Cries  and  Teares.  Let 
 thitcuppajfe. 
 
 What  neceffity  is  there  to  vnderftand  it  of  his  death  ? 
 what  inconuenience  would  follow,  if  wee  vnderftand  by 
 that  Cup  the  Agonie  of  Soule  he  was  then  in  ?  Of  which 
 there  was  no  necelfity  that  he  fhould  abide  £1x11  in  it,  and  fo 
 might  defire  that  that  Cup  might  paffeii.e. quickly  be  rcmo- 
 ued,  if  it  were  poffible,  and  might  ftand  with  Gods  good 
 pleafure.  Secondly,  if  we  vnderftand  it  of  his  death  (as 
 generally  it  is)  then  by  diftinction  it  is  anfwered  thus. 
 There  was  in  Chrift  a  double  Created  will ;  the  one  Na- 
 tural!, the  other  Rcafonavle,  Chrift  according  to  his  Na- 
 tural will  trembled  atthe  pangs  of  death/md  this  without 
 finne:  For  Nature  abhoreth  all  huvtflill  and  deftruftine 
 things.  Burin  regard  of  his  will  Rationally  he  willingly 
 fubmits  himfelfe  to  drinke  of  that  cup,  Netiertheleffe  not  as 
 I  mil  0  Father,  hut  as  thon  wilt, 
 N  3  Tfcs 
 
 183 
 
 Luk.»2.$i, 
 
 Reaf  1. 
 A&sj/is. 
 He  i6  the  Lord 
 
 :  of  Life. 
 
 2. 
 
 Ob.  \ 
 Refp. 
 
 P'oluntasut  n 
 twa.         g 
 VoluntM  * 
 ratio. 
 
1 84 
 
 Ak    Exposition    of     the 
 
 Vfiu 
 
 Cant.x,2< 
 
 lob  i. 
 
 Vfi* 
 
 Aftsao.24. 
 
 The  point  may  be  thus  exemplified  ;  A  man  Naturally 
 will  not  endure  the  lancing  of  any  member,  yet  knowing 
 it  to  make  for  the  good  of  the  whole  body,*by  his  Reajg. 
 nable  will  confentSL  So  Chrift  by  theftrength  of  his  Nattt- 
 rail  will  feared  death,  but  well  perceiuing  that  the  cutting 
 and  crucifying  of  the  head,  would  bring  health  to  the 
 whole  body  of  his  Church,  and  if  hee  bled  not  on  the 
 Crofle  we  muft  burne  in  Hell  for  euer,  by  his  Reafonable 
 will,  willingly  and  chearefully  drunke  of  the  cup  pre- 
 pared. 
 
 How  fhould  this  ftirrc  vp  our  hearts  to  Admire  the 
 greatncfle  of  our  Sauiours  loue  vnto  vs,  who  came  thus  lea- 
 ping vpon  the  momtaines,  and  skipping  vpon  the  hills ,  with 
 fiich  willingnefTe  and  celerity,  fo  that  neither  the  Hiuocks 
 of  our  leffer  Infirmities  nor  the  mountaines  of  our  grower 
 iniquities^  could  ftay  his  mercifuil  pace  towards  vs.Skinfor 
 skinne  (faith  the  Diuell)   and  all  that  a  man  hath  witlhte 
 giuefor  hid  life  fez  here  he  is  proued  a  Lyar :  skin  and  life 
 and  all  hath  Chrift  giuen,  (and  that  moft  ioy fully)  for  vs 
 not  caring  to  be  diflolued  in  himfeife,  that  we  might  bee 
 vnited   to  his   father;    A  facnfice  queftionlefTc    well 
 pleafmg  vnto  God  who  euer  loueth  a  chearefoll  giuer. 
 And  next,let  vs  by  way  of:  Thatt%fnlneJ[e  and  in  Imitation 
 of  our  head  doe  that  whereunto  we  are  called  willingly  ^nA 
 with  Reioycingt  though  it  feemel>  neuer  fo  difgracerull  to 
 the  world,  or  grieuous  to  our  weake  flefh  :    So  enflamed 
 was  the  holy  Apoftie  with  this  fo  great  loue  of  our  blefled 
 Sauiour,  as  that  he  ioyfully  embraced  bonds  and  afflicti- 
 ons for  his  fake,  not-connting  hts  life  deare,  fo  that  he  might 
 finifh  his  cotirfe  with  loy ,  andthe^Miniftery  he  had  receipted 
 of  the  Lord  lefts  to  teftifie  the  Gofpell  of  the  grace  of 
 God.   But  alas  for  vs,  it  is  a  fhame  to  tell  how  we  are  be- 
 fotted  with  the  Earth,  and  how  bafe  fhifts  we  make  to 
 iiue,one  with  a  maimed  body,  another  with  a  periured 
 foule,  a  third  with  a  rotten  name ;  v  And  how  many  had 
 rather  neglect  their  foule  then  their  Life  3  and  will  rather 
 renounce  and  curfeGod,  then  die.    But  thou  haft  not  fo 
 
 learned 
 
Parable  of  the  lost  Sheep. 
 
 learned  Chrift,  he  died  voluntarily  for  thee,  and  wilt  not 
 thou  be  forced  to  die  for  him?  He  Reioycing  bare  thy  .bur- 
 den on  his  Shoulders  yand  wilt  not  thou  chearefully  take  vp 
 his  Croffe  and  followe  ?  oh  let  vs  be  content  a  while  to  be 
 held,  as  the  Ram  in  the  bufh,that  we  may  be  made  a  fit  Sa- 
 crifice for  our  G  od,  Gy  ».  1 2 . 1 3 . 
 
 And  when  he  commeth  home*  hecallnh  together  hit  friends 
 and  neighbours,  faying  vnto  them,  Reioyce  with  meei  fori 
 haue  found  my  fheepe  which  was  losl. 
 
 Thai  by  this  Home  wc  arc  (efpecially)  tovnderftand 
 Heauen.was  before  ftie wed.  To  which  home  (fay  fome) 
 Chrift  in  his  nsffcenfion  brought  the  (inner.  And  fo  vnder- 
 ftanding  it,  our  firft  note  is  : 
 
 That  our  home  is  not  here.  For  proofe,  heare  the  ac- 
 knowledgement of  Gods  Saints  in  all  ages,  who  ■ccnfeffed 
 they  were  but  flrangers  and  pilgrims  on  the  earth.  So  our  Fa- 
 ther Abraham  aboad  in  the  land  of  promife  as  in  aftrange 
 country  Jacob  both  in  the  behalfe  of  himfelfe  and  anceftors, 
 calleth  the  daies  of  their  liues  the  dates  of  their  pilgrimage. 
 Holy'Dauid  in  diuers  places  confefTeth  the  like  both  of 
 himfelfe  and  fathers.  Saint  /Vf<fr  auoucheth  as  much  of  the 
 godly  that  they  were  but  ftr  angers  and  pilgrims  :  And  our 
 life  a  time  offoiourning.  Saint  Paul  in  the  name  of  all  the 
 Saints ;  that  wee  haue  here  no  continuing  city,  and  that  our 
 houfe  is  inheauen.  A  cloud  ofwitneffes  hereto  fubfcribes 
 their  hands  and  not  without  good  ground. 
 
 For  is  not  that  to  be  efteemed  a  mans  home  wh  ere  his  fa- 
 ther,friends,  and  kindred  remain e  ?  where  his  Hiring  and 
 fubftance  lyeth,  and  where  the  mod  part  of  his  life  is  to 
 be  fpent  ?  Now  is  that  in  this  world  ?  truly  no  :  Here 
 onely  weremaine  a  few  daies,  which  though  they  were 
 equall  to  the  daies  of  Methufelah  vpon  the  earth,  yet 
 were  they  not  fb  much  as  a  minute  in  companion  of  eter- 
 nity. And  while  we  are  in  the  body  we  are  abfcnt  from  the 
 Lord.  All  the  kindred  of  the  faithfuil  are  in  Heauen,  ex- 
 cept fome  few  that  are  our  fellow-pilgrims  vpon  earth. 
 There  is  god  our  Father ,  Chrift  our  elder  Brother ,  our 
 ^ N  4 godly 
 
 iSs 
 
 Text. 
 Verfe6. 
 
 DoHrine* 
 
 Our  home  U  not 
 
 here. 
 
 Heb.sr.13. 
 
 Gen.i3.4, 
 
 Heb.ii.p. 
 
 Gcn.47.9. 
 
 1  Chron.a9.15 
 
 Pfal.39.1a, 
 1  Pet.  1.  &  2. 
 Heb.13.i4. 
 1  Cor.j.x. 
 
 Reaf. 
 Vbi  Pater jbi 
 VatxU, 
 
 2  Cor.s, 
 
i86 
 
 r  Fet.1.4. 
 Vft  u 
 
 ler4S.S» 
 
 Expo-sit  i  o 
 
 of     THE 
 
 godly  Ancefttrs  who  haue  liued  before  vs  :  Innumerable 
 other  brethren  and  fitter s  who  are  together  with  vs  diif- 
 drtno?  fa  fomz  fpirituatl  father.  And  there  is  our  chiefe 
 fab 'll [anc e  and  patrimony,  enenan  Inheritance  vndefiied  that 
 fadeth  net  array. 
 
 The  point  firft  meets  with  fuch  as  Hue  here  as  if  they 
 were  at  Home.  Yeaeuenthe  godly  themfclues  are  in  ma- 
 ny refpecls  blame -worthy. 
 
 Firlt,  for  their  Eanhty-mindtdncffe,  whofe  hearts  are 
 
 too  too  caried  awav  after  things  of  this  world,  being  in  a 
 
 manner  rauidied  with  this  earth,as  Teter  with  Tabor ;  it  is 
 
 good  being  hecre ;  Oh  brethren  I  why  fuffer  we  oar  hearts 
 
 to  carrie  vs  away  after  the  world,feeing  it  is  but  our  Inne- 
 
 and  not  our  Hew?,  Andf--e\efl  thou  great  things  fo*  thy  flf> 
 
 I  (as   Jeremiah  from  the  Lord  to  Bar neb)  feeh  tbem  not  \  \ 
 
 I  this  is  neither  time  nor  place  to  feeke  honours,  offices, 
 
 &c.  being  now  but  in  a  Citie  that  wee  are  to  traueli 
 
 through.'' 
 
 Secondly,  for  Cnrioptj  andanouer  bufie  medling  v/ith 
 fuch  things  as  belong  not  to  them.  A  fault  that  Chriil  re- 
 prouedin  Peter,  John  22.21.12. 1  befcech  you  earneftly  be- 
 warrof  this.  A  child  will  be  enquiring  in  cuery  ftrange 
 Houfe  it  comes  vrtfo,  what  is  this,  and  why  is  this,  when 
 a  wife  man  will  be  Stent.  Thou  art  not  now  at  Home  my 
 brother,  away  with  ail  idle  and  curious  enquiries,  take 
 \  heed  of  flipping  thy  neigbours  broth  left  thou  burne  thy 
 lipps.  Keepe  within  the  bounds  of  thy  owne  Calling. 
 And  what's  amiffeinthe  Pnblike,  thou  that  art  apriuate 
 perfon  pray  for  reformation  o$\  but  leaue  the  worke  to 
 thofe  who  are  called  thereunto. 
 
 Thirdly,  for  their  Faivt-heartedneffe,  yea  Impatiencie 
 vnder  trie  CrofTes  of  this  life,  and  fcornes  of  the  world. 
 Doth  a  (hanger  meafure  his  own  worth  by  what  he  findes 
 abroad .?  or  doth  he  (it  downe  and  whine  for  the  barking 
 ofa  curre  ?  why  then  do  we  feare  reproach  ?  why  fadd  we 
 our  fpirits  for  the  bawling  of  any  currifri  caitifte  or  dogged 
 
 Doeg  that  falfly  accufeth  our  go 
 
 ud  conuerfation  in  Chriil? 
 
 oM 
 
Parable  of  the  lost. Sheep, 
 
 oh  chinke  on  what  thou  flialt  pofTeiTe  when  thou  commeft 
 Home,  and  how  regarded.  In  the  meane,  Hue  by  bmh 
 and  not  by  fight,  thy  greatneffc  fhall  be  hereafter  in  Gods 
 kingdome. 
 
 The  wicked  alfo  would  here  be  iefToned:for  whatfoeuer 
 they  thinke,  yet  this  world  is  but  the  through-fare  and  net 
 the  Home  (though  indeed  they  haue  their  portion  in  this 
 life.)  It  is  faid  of  ludxs  going  to  hell,  that  b?e  went  to  his 
 ovene  place  \  therefore  that,  not  this,  is  their  Hants  and 
 Country^  as  fure  as  they  make  themfdues  of  this  world. 
 Ther's  their  Father  Sathan,  ther's  their  brethren  and  fi- 
 tters, that  haue  pertaken  with  them  in  (Inne  ;  ther's 
 their  Patrimony  and  Portion;  and  there  are  they  t3  fpend 
 their  Time  for  euer  in  that  burning  Lake  that  iTiall  ncuer 
 be  quenched.  Ohthinke  of  thy  end,  of  this  Hem:-  (thou 
 wretched  foule)  to  which  thou  art  now  hailening,  that 
 thou  maift  in  time  preuent  it,  if  thou  beeft  not  already  too 
 farre  fpent  and  gone. 
 
 Next,  the  point  impofeth  on  vs  findry  duties ;  as  Firft, 
 A  connerfaion  without  cottetoufnefle.    Through  this  world 
 we  iliould  paiTe  as  the  children  o?Ifrael  promifed  to  goe 
 through  Sdomy  without  making  any  ftay,  or  hailing  any 
 commerce  with  the  Inhabitants  more  then  ourprefent  ne- 
 ceiTities  inforce  vpon  vs ;  feeing  as  the  truth  is, this  world 
 is  not  our  Home,  nor  place  of  Habitation,  but  our  Inne  and 
 Lodging  by  the  way,  yea  the  bert  ofvj  euen  in  his  owne 
 Houie  vpon  the  earth ,  is  but  as  a  gueft  or  flranger.  Were 
 itnotfo,  why  paiTethhe  away  and  ftaies  not  in  it?  But 
 hebequeatheth  his  Inheritance  vnto  his  children.    True, 
 fb  doe  I  my  chamber  and  my  bed  at  my  Inne  to  the  next 
 commer :  Thus  his  rather  gaue  place  to  him,'  and  fo  hee  to 
 hispofterity,  who  are  likewife  flitting  as  himlelfe.    And 
 thus  this  world  being  as  our  way,  and  our  earthly  Habita- 
 tion's our  Inne ;  the  things  of  this  life  malt  needs  be  but 
 as  necelTaries  for  our  iourney;and  what  a  folly  k  it  to  elogg  ' 
 our  felues  with  things  fuperfluous  ? 
 
 Secondly,  Circumffcblion  or  warineffe  in  our  carriage; 
 
 how 
 
 i87 
 
 2Ccr«5  6-7^ 
 
 A£s  1.  a  5. 
 
 Vfel. 
 Heb  13,4. 
 
 Num.SO.17, 
 
 I 
 
 j  Ccfjit  tlbi  letuum 
 pater  tum%  cef- 
 [uyus  a  locum 
 filijs  t:us%  nee 
 man/urus  mxtut 
 nctmirfuiU  re- 
 UnquU  Aug, 
 
 10. 
 
i88 
 
 Phili. 
 
 14. 
 
 Ruth  2.10, 
 
 zCor.f. 
 
 Taylor* 
 
 An    Exposition    of    t  h  3 
 
 how  cauteloiis  and  wary  vfe  we  to  be  when  we  are  from 
 home  in  a  ftrange  place,  or  country  ?  how  heedfull  of  our 
 waies  and  words  defirous  to  Hue  without  offence  ?  So 
 fhouid  a  Chriftian*be  while  he  liues  in  this  world,  ioyning 
 the  wijedome  of  the  Serpent  with  the  innocencie  of  the  T)otte, 
 fi/tdjing  to  beecjtsiet  :  fining  no  offence  to  lent  nor  Genttlty 
 medling  -with  his  owne  bttftnejfe  and  with  no  Other. 
 
 Thirdly,  Thankefulneffe  eucn  for  fmall  fauours.  A  ftran- 
 ger  vfeth  to  bee  arretted  with  fmall  curtefics  offered  in  a 
 ftrange  place,  as  wefeeini?#r&.  So  ought  wee  to  bee 
 with  the  leaft  kindneffe  (hewed  in  this  world,  feeing 
 it  is  not  our  Home ;  and  therefore  a  place  we  cannot  ex- 
 peft  much  in.  It  is  enough,  it  fTiall  goe  well  with  vs  in 
 heauen,  and  that  in  our  Fathers  houfe,  we  fhalihaue  bread 
 enough  ;  fulneffe  of  ioy  and  true  content. 
 
 'Fourthly,  An  A ffeftion  Home-ward;  Our  thoughts,  de- 
 fires,  longings,  wiiliings,  friould  be  after  heauen.  As  the 
 childeat  fchoole  longs  for  the  breaking  vp,  that  he  may 
 home  and  fee  his  father,  fo  fhould  we,  T^Ai.25.  &  5.20. 
 H<?£.i  1.12,1 3,14.  In  the  meane  time,  wee  friould  be  glad 
 to  he^are  ftom  home,  and  euer  fending  vpon  any  opportu- 
 nitie,xhe  remembrance  of  our  duty  in  our  prayers  vnto  our 
 Parent. 
 
 It  is  a  doctrine  alfo  full  of  Comfort ;  for  were  this  our 
 Home,  of  *i  men  we  were  mofl  mifertble.  In  this  world  we 
 haue  many  forrowes  and  ftill  a  fuccelllon  of  miferies, 
 but  it  is  not  our  Home ;  therefore  nee  fighy  de firing  to  bee 
 there,  for  while  wee  are  here  wee  are  abfent  from  the  Lord. 
 And  yet  that  we  be  not  ouermuch  troubled  ;  Firft,  wee 
 often  heare  from  Home  ;  Once  a  weeke  we  receiue  letters; 
 God  fends  hisferuants  to  vs  with  good  tidings.  Secondly, 
 we  may  daily  fend  Home,and  make  knowne  our  wants  vn- 
 to our  Father  who  will  foone  iQnd  fupply.  Thirdly,yea  we 
 are  in  our  way  home-ward.Fourthiy3and  euery  day  adaies 
 iourney  neerer.  Fiftly,  and  within  fight  of  home,  fo  that 
 as  that  worthy  Martyr  (being  neere  the  ftake)  wee  may 
 skip  in  that  wee  want  but  a  ftite  to  our  fathers  houfe. 
 1  '  Sixtly, 
 
Parable   ofthe    lost    Sheep 
 
 Sixtly,andtothinke  what  welcome,  and  entertainement 
 we  fhali  haue  at  Home,  fhould  put  life  and  fpirit  in  vs.  Oh 
 behold  the  very  outfide  of  thy  Fathers  hou'e  is  Faire,  the 
 outmoft  wails  are  beautified  with  glorious  Lights,  euery 
 one  being  as  a  world  for  Greatneffe,  Co  a  heauen  for  Good- 
 Jineffe :  what  may  we  thinke  there  is  within,  when  fuch 
 glory  is  without  ?  Ah  dead  hearts,  dull  (pints,  that  wee 
 haue  ;  to  be  no  more  rauifhed  with  the  confideration  of 
 thefe  things. 
 
 Next,  in  that  the  Shepheard  brings  the  fheepe  home 
 which  he  hath  found,  it  may  teach  thus  much : 
 
 Chrisl  leaues  not  guiding  tbofe  he  fades,  till  he  brings  them 
 home  to  heauen  and  t»  happinejfe.  As  hee  guides  thofe  hec 
 findes,  (which  point  we  heard  before)  fo  he  Qontimes 
 guiding  his  vnto  the  end,  neuer  ieauing  them  till  hee  hath 
 brought  them  to  his  Houfe  and  Home. 
 
 This  doctrine  (howeuer  by  the  enemies  of  Gods  truth 
 much  impaired)  yet  hath  abundant  and  apparant  confirma- 
 tion out  of  Scripture,  /y^2g.i.4.5.&P4.i4.  £^.34.2  8.— 
 &  36.24.25.26.27.  Hof.2.19.  1  CoKi.S.9.Phi/.l.6.Rom. 
 S.v/t.  1  Pet. 1.5  .John  1 0.257.30.  Thefe  places  onely  for  a 
 taft  of  what  might  be  alledged. 
 
 And  it  muft  needs  be  fo,  feeing  Firft,  whom  he  leueth 
 bee  loueth  to  the  end,  John  15.  I.  2.  leremie  3 1.  3.  Efay 
 54.  10. 
 
 Secondly,  the  gifts  (viz,,  of  Gods  fpeciall  Ioue,  fiich  as 
 faith,  hope,  loue,  RemiJJion  offinnes,  luftification,  &c*  [And 
 Calling  of  tJQ(t\  (that  is,  fauing  knowledge  and  obedi- 
 ence, and  that  both  inward  and  outward  according  to  Pur- 
 pofe)  [Are  without  Repentance^  (i.e.  are  net  changed.)  So 
 that  albeit  fome  gifts  and  fbme  kinde  of  Calling  are  with 
 Repentance,yet  thofe  gifts  and  that  calling  are  without  it3 
 Rom.11.29.  Vpon  this  Dauid  grounded  his  Comfort  and 
 AfTurance,  P/4/.25.6.  And  ftirres  vp  all  the  godly  to  doe 
 fo,Pfal.  1 18.3.^4. 
 
 Thirdly,  in  him  there  is  firft  Power,  2  Tim.i.\i.  Rom. 
 14.4.  he  is  Able  to  keepe  vs  \   Able  to  make  vs  ftand.   He 
 
 is 
 
 189 
 
 TtoHrinu 
 
 Chiifi  leaues  not 
 guiding  bis  iiB 
 he  haue  brought 
 them  to  Heauen. 
 
 Reafi 
 
 1  Peti.  jr. 
 
 pral.37.a4. 
 
1  IpO 
 
 An    Exposition    of    the 
 
 Vfi.  i. 
 
 lames  3.1  $.t 7 
 
 is  the  Lord  omnipotent  mighty  tofau?,  Efaj  6%.  1.    But  how 
 
 foliowes it,  becaufehe  is  able,  thereforeit  fhallbeefb? 
 Why,  fecondly,he  hath  will  as  well  as  Power^  and  £0  what 
 God  can  doe,  and  will  doe,  fhall  be  done.  From  the  Con- 
 junction of  which  two,  refulteth  that  ftrong  Bulwarke  of 
 this  truth,  iehn  10.18.  Aiy  Father  uftronger  then  all  ^neither 
 p7aH  any  manplttcke  my  [hnpe  otrt  of  my  hand. 
 
 Fourthly,  Chrifthimfeife  Liues  in  the  hearts  of  thofc 
 who  are  truly  SanUtped   and  finrterted,  CJal.t.io,  and 
 Chriftcandie  no  more  as  is  euident,  Rom.6.io.  Now  hee 
 may  as  well  die  at  the  right  hand  of  his  Father,  as  die  in! 
 the  heart  of  a  Chriftian. 
 
 Which  point  meets  with  a  PopifTi  error,  namely  that  a 
 man  being  truly  called,  may  yet  fall  finally  away  from 
 grace;  And  of  a  Sheepe  become  a  Swine  and  Dogg,  and 
 ib  ceafe  to  be  a  Sheepe  jxi&  neuer  come  vnto  this  Home, but 
 for  euerperifli  :  of  which  doctrine  we  may  fay  as  Saint 
 lames  of  wifedome,  it  is  not  from  aboue,  pure,  peaceable, 
 gentle ,  eape  to  be  intreatedt  fr/l  of  mercy  y  &c.  but  from  be- 
 low, fenfuall ',  earthly ,  dine/ifi,  and  manifeftly  oppugning 
 the  truth  of  Gods  Word.  Neither  is  there  cither  Exhor- 
 tatitinot  Comminution ;  PetitionfPhrafe^  or  Example  in  the 
 whole  Scripture  (rightly  vnderftood)  (howcuer,  from 
 cuery  of  theft  ouraduerfaries  would  pickc  many  quarreiis) 
 that  doth  infringe  the  truth  hereof. 
 
 As  for  Exhortations  to  feare  that  we  fall  not,  fuch  as 
 thofe,  1  CV.10.12.  H^.3.12.  and  the  like,  theyarede- 
 liuered  to  Hypocrites ;  inch  as  thinke  they  (land,  being 
 caried  away  with  a  prelum ptuous  opinion  and  conceit  of 
 faith, &c.  And  fo  what  is  this  to  the  found-hearted  Chri- 
 ilian  ?  or  elfe  if  they  be  deliuered  to  the  godiy  (as  in  fome 
 places  we  deny  not  but  they  are.)  Yet  Firft,  they  prcue 
 not  that  a  man  may  fall  away  from  true  fauing  grace  Total-  \ 
 ly  and  Finally ,  but  oneiy  in  meafure,  degree,  and  Parts ; 
 Now  it  is  one  thing  to  fall  from  omfirft  Loae,  and  another 
 thing  to  fall  from  all  Lone.  Secondly,  they  are  but  meanes 
 tokeepevs  from  falling,  and  not  proofes  of  falling,  they 
 
 make 
 
Parable  of  the  lost  Sheep. 
 
 make  rather  againft  it,  then  any  way  for  it.    As  for  Com- 
 minationsani.  fhreatnings  againil:  backiliders,{uch  as  thole, 
 Heb  10.25.98  John  15.6.  and  fuch  like,  whereof  in  Scrip- 
 ture there  are  (lore  ;  feme  of  them  are  to  be  vnderftood 
 of foch  as  ilnne  againil:  the  Holy  Ghoil,  which  is  not  inci- 
 dent to  an  Eiefl  perfbn.   Secondly,  they  are  properly  to  be 
 applied  tofeemmg  branches ',  vh found  (fhriflians  ;  or  Third- 
 ly, they  are  Conditional/,  and  fo  ferae  to  (iirre  vp  to  Care 
 and  watchfalneffe  and  further  conclude  nothing. 
 ;  As  for  thofe  'Petitions, we  finde  made  by  thz  godly  in 
 holy  Scripture,  either  for  not  looling  of  Gods  fpirit,  or  the 
 rcftoring  of  it,  as  that  ofDauid,  Pfal.^  1.1 1 .  it  prou:s  no 
 more,  but  that  fometimes  the  fence  and  feeling  of  the 
 powerfuil  working  therof,may  be  wanting  in  a  true  BeUe- 
 uer  (which  we  deny  not)  but  it  will  not  follow  hence,  be- 
 caufe  they  feele  not  the  work  of  it,therefore  it  is  not  there, 
 no  more  then  it  will  follow,  that  he  who  is  in  a  fwoon  is 
 a  dead  man  &  hath  no  life,becaufe  himfelf  perceiues  it  not. 
 As  for  thofe  &  fiieh  likephrafes  in  holy  writ,of  Blotting 
 out  of  the  booke  of  life,  Exod.  32.32.  and  begins  in  the  fpirit 
 and  ending  in  the  flefh,  QaL$  3.  an4  Turning  ^<?*V  to  old  fins  j 
 after  purging, 2  Pet.1.9  &c.  they  are  to  be  vnderflood  not  ! 
 Simp/yjtmt  Conditionally.  If  Gods  glory  &  his  peoples  good  j 
 might  thereby  be  preferred.   Secondly,of  inch  as  profeffed  I 
 the  truth,&  feemed  to  be  purged  by  reforming  many  things  j 
 outwardly  ,&  in  the  iudgement  of  Charity  were  accounted, 
 as  purged  and  redeemed,  and  yet  were  neuer  found  at  the  \ 
 core,  nor  had  true  fauing  grace  wrought  in  their  hearts. 
 As  for  thofe  cxap/es  brought  by  our  Aduerfaries  to  in  fring  e  j 
 this  truth,  .they  are  either  of  Hypocrites  fixch  as  Saul \Ittdas, 
 DemM ', Simon M 'agm ^Hymen&w ,3c  P "hiletm ,who  are  faid  to 
 loofe  the  fpirit,make  fhipwrack  of  Faith  &  a  good  cofciece 
 dec.  Or  elfc  ofgodiy  men,as  Dauid^eter^c.  For  the  for- 
 mer,they  neuer  had  true  grace  to  fall  from,only  a  fhadow  of 
 graced  the  comon  gifts  of  Gods  fpirit  &  thefe  may  be  loft; 
 but  the  queftion  is  notthcrof.  For  Examples  of  the  latter 
 
 fort,know  we  that  the  graces  wrought  in  the  hart  of  a  child 
 
 c 
 or 
 
 *9I 
 
 CondmnalU  pv& 
 pojiiiomijilponu 
 in  e£e. 
 
igz 
 
 An   Exposition    op   the 
 
 Vfi%* 
 
 Ob* 
 
 Refp. 
 
 oh 
 
 Refp. 
 
 of  God  are  cither  fuch  as  feme  for  their  'Being  in  Chrift, 
 asFaith^ottei&c.  or  fuch  as  feme  to  their  we/l-being  in 
 him,  as  Ioy>  Peace ,&c,  that  thofe  of  this  latter  kinde  may 
 be  loft,Diuinesyeeld,  and  this  feemesto  be  the  eftateof 
 Afa.  As  for  thofe  Graces  of  the  former  kinde,  that  the 
 worke  and  aft  thereof,  may  be  flopped  for  a  time,and  that 
 it  may  be  loft  in  ibme  degree,  in  the  meafitre,  fencey  and 
 Comfort  of  it,is  Granted.  But  that  the  Habit  of  grace,  or 
 Grace  it  felfe  fliould  be  euerloft,  is  vtterly  denied  :  for 
 though  fauing  grace  in  the-elecl:  may  be  loft  according  to 
 its  degrees  and  afl,  neuer  according  to  the  effence  and 
 habit  thereof.  W  hen  th  erefore  the  godly  are  (aid  to  fall 
 from  grace,  it  is  to  be  vnderftood  of  the  meafitre  >  degreeyor 
 fenct,  not  of  the  whole  grace  giuen.  Come  we  now  to  a 
 fecond  Vfe. 
 
 '  Which  is  for  the  Comfort  of  fiich  as  haue  any  comfor-  I 
 table  affurance  they  be  found  by  Chrift;  fuch  loft  Iheepe 
 as  haue  beene  fought  vp  by  him,  and  brought  out  of  their 
 old  waiesand  wandering  paths.  For  tell  me,  is  it  not  a 
 comfortable  thing,hauing  obtained  ail  excellent  commodi- 
 ty ,to  be  affured  of  the  continuance  thereof,  and  to  be  freed 
 from  feare  of  loofing  it  ?  Oh  what  a  ioy  then  to  a  Chrifti- 
 an  foule,to  confider  that  God  hauing  begun  to  ftiew  mercy 
 to  his  foule  in  feeking  of  him  yp,  when  he  was  loft ;  will 
 neuer  withdraw  his  fauour,  but  bring  him  home  to  heauen 
 before  hee  leaue  him. 
 
 Alas  this  may  bee  true  of  many,  but  how  know  I 
 that  Chrift  will  haue  fuch  a  care  of  mee  in  parti- 
 cular ? 
 
 Gods  promife  is  Vnitterfall  not  one  of  them  fhallbee 
 lacking,  /^.2?4'   and  it  is  the  fathers  wi/!  that  Chrift 
 fliouldfeetothe  keeping  of  euery  (heepe,  M*  6.39,40.  if 
 of euery  one  then  of  thee  alfo. 
 
 True,  but  I  may  ceafe  to  bee  a  fieepe,  and  flinke  out 
 of  the  "Fold,  and  leaue  Chrift  though  heleauc  not  me,  and 
 foperifh. 
 
 To  ceafe  tobea  fheepe  (if  thou  art  now  one)  is  a  thing 
 
 impoffible 
 
Parable   of    the    lost    Sheep 
 
 l9i 
 
 impoffible.'  And  ho  weuer  in  thy  felfe  thou  art  mutable  and 
 foolifh,yetbyChriftthou  (halt  be  preferued  from  to  tall 
 mutation  and  change.  For  the  couenant  is,  that  hee  will 
 not  depart  from  thee  nor  (halt  thou  from  him,  Iertmie 
 32.  41. 
 
 Onely  looke  that  thou  beeft  a  fhecpe  Returned, that  this 
 Comfort  may  rightly  bee  applyed:  And  the  rather,  be- 
 cause there  are  thoufands  who  now  go  for  Sheep ,&  lb  take 
 themfelucs,  that  at  the  day  of  iudgement  will  bee  found 
 Go*tes9yea  Doggs:  And  (hall  heare  no  other  from  the  mouth 
 ofChriit,  then  Away  thou  cttrfed, 
 
 Markes  of  tryall,  whether  as  yet  thou  beeft  effectually 
 returned,  may  be  thefe  and  fiich  like  :  Firft,  leauing  off 
 thy  former  courfcs :  Is  not  that  enough  to  poyfon  zjieepe 
 that  doth  pleafe  a  dogg  ?  that  which  giues  the  wicked 
 content,  and  delights  their  hearts,  will  be  as  rats-hane  to 
 thee,  yea  a  dagger  to  thy  fbule  :  as  J fm aring^dr •infyjgxw ho- 
 ri»g%  &c. 
 
 Secondly,  by  thy  delight  in  Chrifts  pafture  :  If  thou  art 
 indeed  returned  and  brought  backe,  Gods  Word  and  Or- 
 dinances will  haue  the  fwceteft  relifh  with  thee,  of  all 
 things  in  this  life,  Pfal.%9.  &  119.  which  is  remarkeabie, 
 for  in  that  Pfalme  ineuery  verfe  (except  two)  thePro- 
 I  phet  mentions  it,  vnder  the  name  of  Law,  Iudgements,Te- 
 ftimonies,&c.  There  are  in  the  Pfalme  176.  verfes,  and 
 in  them  174.  proores  of  'Dauids  delight  in  Gods  Or- 
 dinances. 
 
 Thirdly,  by  thy  Profkableneffe,  according  to  thy  big- 
 nefle,and  pafture.If  thou  beeft  full  of 'mercy  and  q^oodfrmt 
 I  den  with  thefrmt  of  righteoufneffe,  it  is  a  fure  figne  of  thy 
 returning.  For  thefe  be  the  things  meete  for  Repentance; 
 that  is,  things  that  being  put  in  the  fcales  with  it,  weigh 
 iuft  as  much  as  it. 
 
 Laftly,  it  thou  beeft  earneft  with  God  to  perfect  his 
 worke  begun  in  thee,  and  to  he  ale  thy  nature  as  Ephraim 
 ler.ii.  8.10.  and?ALgypt    Efay  19.?  2.  defining  God  ear- 
 neftly  to  mend  thy  wandering  difpofitionj  Then  muft  thou 
 
 comfort 
 
 Caticat* 
 
 Martys  °fa 
 S bes pe  found. 
 
TP4 
 
 Vfi.  3. 
 
 2Tim,i.l9« 
 
 Steffi* 
 Reft. 
 
 Cant.j. 
 Efay  30.  »o. 
 
 1  Cor.5< 
 PfaJ.51. 
 
 Ah    Expositio 
 
 N      OF      THE 
 
 comfort  thy  felfe  that  God  will  keeps  that  thou  commit- 
 ter!: vnto  him  to  that  day. 
 
 And  to  conclude  §  It  may  Inftruft  all,  to  feeke  after  fo 
 permanent  a  condition,  and  fo  to  labour  for  fauing  gra- 
 ces, fceim;  they  onely  are  the  things  of  Perpetuity.  All 
 things  elle  areiubiecl  to  Vncertaintie,  onely  the  foundation 
 of  the  Lord  remaineth  fare*  Oh  then  that  we  were  wife  to 
 chufe  the  better  part  for  our  felues  that  fhali  neuer  be  taken 
 from  vs.  In  earthly  things  euery  mans  defire  is  after  that 
 which  is moft durable;  And  why  not  here  in  this,  that 
 mod  concenxes  vs,  and  whereto  fo  often  exhorted,  fee 
 filof  ij. 22.  Epbefz.'ij.id.i  9. 
 
 But  is  not  this  a  doclrine  of  preemption  ? 
 
 Nothing  lefle  :  neither  is  there  any  reafbn  why  wee 
 Jhould  prefume ;  for  as  Chrifts  Power  will  Preferue,  fo  his  | 
 glory  willReuenge.  Iffuchasare  in  Couenant  with  God, 
 returnetofinne,  he  will  notbeare  it;  and  what  though  . 
 his  louing  kindnefle  be  not  taken  away  from  vs,  yet  hee 
 hath  many  waies  to  fcourge  vs,  as  by  lofTe  of  many  gifts ; 
 and  want  offence  of  all  grace;  as  alio  of  Gods  prefence ; 
 the  ioyes  of  his  promifes  and  faluation  :  By  terrors  of  con- 
 fcience,  the  want  of  many  blefiings;  Church  cenfures; 
 Terrible  buffets  both  of  the  Word  and  Spirit ;  Soare  trauell 
 and  terrors  vponreturne  againe ;  great  need  therefore 
 haue  wee  to  worke  out  our  faluation  with  feare  and 
 trembling. 
 
 Notwithstanding  this  that  the  enemies  of  Gods  truth 
 can  fay,  or  that  thy  owne  naughty  heart  will  fay  to  the 
 contrary,  yet  ftudie  after  grace,  which  when  all  failes,  that 
 will  fticke  by.  It  is  not  like  our  fumrner  fruit  which  will 
 not  lafl,  but  it  is  lafting  fruit,  it  will  endure  all  the  yeare, 
 yea  all  our  life  toliue  vpon,  and  to  cheer c  our  hearts  fo 
 long  as  we  haue  a  day  to  liue.  A  friend  may  faile,  a  friend 
 as  Ac hit op b el  did  Dau id ;  the  Councell  his  Client,  as  Abi- 
 rxelecbythz  Sichemites  ;  the  Wife  her  Husband,  as  Dalilab 
 did  Sampfor,-fi\t  D aught *r leaue  her  mother,as  Orphab  did 
 Maomi;yaz  thy  fight  may  faile thee,as  fftacks did; thy. 
 
 ftrength 
 
Parable    of    the    lost 
 
 Sh 
 
 HEP 
 
 ftrength  may  faile  thee,as  lacobs  did,thy  Wealths  lobs  did, 
 but  Chrift  will  neuer  failc  thee,  Grace,  if  true,  will  neuer 
 foriake  thee,  but  abide  by  thee  to  the  end. 
 
 If  we  conftruc  this  of  Chrifts  Refurretlion  and  Afcenti- 
 on :  then  this  is  further  obfemeable,  that 
 
 C drift  at  hi*  Afcention brought  man  to  Heauen.  Ephef.r. 
 6.  In  Chrift  Iefus  we  were  raifed  vp  and  made  to  fit  in 
 heauenly  places.  And  lb  much  would  the  Apoftle  allure 
 ofvs,  Rom*iq.$.  when  he  faith,  that  to  this  end  Chrift  both 
 died  and  rofe,  and  reutuedy  that  he  might  be  Lord  both  of  the 
 dead  and  of  the  lining  :  hee  obtained  power  ouer  vs  to 
 faue  vs,  and  bring  vs  to  heauen  by  dying,  rifwg,  And  re- 
 uiuing. 
 
 For  Explication,  know  that  Chrift  may  be  faid  to  bring 
 vs  to  Heauen  at  his  Refurretlion  and  Afcention,  in  diuerfe 
 refpecls  :  As  Firft,  that  he  thereby  opened  heauen  for  vs, 
 and  for  vsmade  a  way  into  the  molt,  holy  place,  which  fin 
 had  {hut  vp,  as  was  ihadowed  out  by  the  Angels  flopping 
 the  way  into  Paradife  (which  was  a  Type  of  Heauen)  af- 
 ter the  Fall  with  a  flaming  fword  :  Now  as  the  firft  Adam 
 /hut  Hea u en,  the  Second  opened  itfprvs,  #&*£.  44. 1,2,3. 
 Heb.io.ig.io. 
 
 Secondly,  by  Sending  vs  a  Comforter  and  a  Conduit ,euen 
 the  Spirit  o£  truth,  who  fliould  lead  vs  in  the  right  way  to 
 heauen,  and  fill  vs  with  vnutterablc  afilftance,  and  qualifie 
 vs  with  diuers  gifts,  and  fo  fit  vs  for  heauen.  This  was 
 one  end  of  Chrifts  Afcention,  asappeares,  lohn  1 6.j.  Pfal. 
 6$.  1  <?.  Ephef.4.10,11.  Andthisinpartisthemeaniugof 
 that  fpeech  of  Chrift,  lohn  14.2.  I  goe  to  prepare  a  place  for 
 you.  Nov/  he  prepareth  a  place  by  making  men  fit  for  the 
 place. 
 
 Thirdly,  he  may  be  faid  at  his  Afcention  to  bring  man  to 
 Heauen^  in  that  he  then  tooke  poffeffion  of  heauen  for  vs,  and 
 in  our  name  and  perfbn,  lohn  20.1 7.  &  14.3.  q.d.  I  will 
 not  fo  enter  into  the  kingdome  of  my  Father,  as  that  I  will 
 enter  it  for,  or  retaine  the  fame,  to  my  felfe  alone ;  but 
 for  your  caufe,  and  in  your  fteads  I  goe  :    And  with- 
 
 O  all 
 
 W 
 
 Hcb.13, 
 
 DoUrine* 
 
 Chrift  at  his  a{' 
 cention  brought 
 mn  to  Heauen. 
 
 Paratquodam 
 modomanfonto 
 parando  manft* 
 res. 
 
 Augjtr&ft&.in 
 
 lean. 
 
 CatuJn  toe. 
 
ig6 
 
 An    Exp  o  s  i  t  i 
 
 ON      OF       THE 
 
 Ob, 
 
 Refc 
 
 A  tbyeefola  Af* 
 eention  wrought 
 foY  vs  by  Cbrifl'i 
 Afantiov. 
 
 all  I  fo  goe,  as  that  /  will  corns  againe  andreceineyoti  vnto 
 mee. 
 
 Fourthly,  in  that  at  his  Afcention  hi  lifted  vp  ottr  nature 
 andflefh  with  him  Hnto  heauen ;  Thereby  as  by  a  certaine 
 pledge  (hee  being  our  head,  and  we  his  members)  wee 
 might  hauc  Aflurance  alfoto  afcend  thither  in  due  time, 
 Ephef.2.6.  fo  as  that  we  doe  now  aftually  poflefTe  heatien, 
 in  that  our  head,  yea  our  flefh  is  there.  Not  longer  to  in- 
 fill on  this  point,  an  ObieUion  would  be  anfwered  before 
 we  come  to  Vie. 
 
 How  came  thofe  to  Heaven,  or  by  whom  were  they 
 brought  thither  that  died  before  Chrifl's  manifeftation  in 
 the  flefri,as  £/;Vg/?  and  others  ? 
 
 Ail  that  euer  Afcended,  Afcended  by  virtue  of  Chrift's 
 Afcention  and  Clients,  who  had  couenanted  with  God  to 
 make  Satisfaction  and  fo  prepare  away  and  open  heauen 
 from  the  beginning  of  the  world. 
 
 Now  let  the  Vfe  bee,  to  ftirre  vs  vp  to  ftriue  that  our 
 foules  be  truly  affected  with  the  glorious  Afcention  of  our 
 Sauiour,confidering  the  great  benefit  redounds  to  vs  there- 
 by,k*that  we  haue  AcceJJe  into  the  holy  place  by  th?  new  &  li- 
 ning wayf&hich  he  hath  prepared  for  vs  through  the  va'le%Heb* 
 io. i  p.20.Heauen  is  now  opened,and  a  threefold  <*Afcenti- 
 on  his  zAfcention  hath  wrought^  for  vs  :  As  Firft,  of  our 
 Mindes  and  Ajfeflions,  euen  while  our  bodies  are  on  earth, 
 Colef. 3. 1. 2.  without  Chrifl:  our  thoughts  are  barred  out 
 of  thofe  Gates.  For  what  comfort  can  our  hearts  take,  in 
 thinking  of  that  glorious  place  which  we  haue  loft-  that 
 was  ours  but  not  now  ? 
 
 Secondly,  of  our  Scales  at  death ;  When  wee  die,  our 
 Soules  fhall  tAfiend Really ,  and  bee  carried  by  the  Angels 
 into  heauen,  L«%  16.22.  They  waite  to  receiuethem, 
 and  like  faithfull  Sorters  conuey  them,  fo  foone  as  euer 
 they  haue  ltft  the  body,  into  the  bofome  of  faithful! 
 Abraham. 
 
 Thirdly,  both  oFHody  and  Soule  at  the  last  day,  as  wit^ 
 n-efTeth  Saint  Paul,  1  Thejf.q.  1 4. 1 7.  Then  fbdlwe  be  caught 
 
 vp 
 
 *pi 
 
Parable    of    the    lost  Sheep. 
 
 vp  in  the  Clouds,  and  for  euer  be  with  the  Lord.  So  prayed 
 our  Sauiour  (who  was  heard  m  that  hee  prayed)  Fa- 
 ther I  mil  that  they  which  thou  haft  giuen  mee  be  with  me  euen 
 where  1  am,  that  they  may  behold,  that  my  glorj  whtch  thou 
 hasl  giuen  mee  John  1 7. 24. 
 
 See  then  that  thou  be  made  partaker  of  the  benefit  of 
 Chrifts  Afcemion  •  make  it  good  to  thy  owne  Soule  by 
 the  former  of  theie  three,  thy  heauenly-mindednejfe ;  bee 
 now  in  Heauen  while  thou  arc  in  Eai  th,  let  thy  fouie  paffe 
 the  Errand  Inn*r  Court  into  the  Holy  of Holies.  Let 
 thy  Conuerjation  and  Affections  be  aboue :  fo  maifl:  thou 
 haue  Afjurance  that  thy  Soule  fhall  bee  brought  thither 
 when  it  parts  from  thy  body,  and  afterwards  both  in  bo- 
 dy and  foule,  thou  (halt  enioy  it  for  euer. 
 
 Oh!  how  tenderly  and  louingly  hath  God  dealt  with 
 vs  ?  eucn  as  the  Eagle  doth  with  her  young  (as  Mofcs  told 
 the  Ifraelites )  who  berldes  couering  vs  with  the  wings  of 
 his  Protection,  as  the  Eagle  doth  her  Birds,  and  gently 
 pecking  vs,  andquickning  vs  by  Afflictions,  as  the  Eagle 
 alfb  doth  her  little  ones,  when  fhe  perceiues  them  dull  and 
 drooping  to  make  them  looke  vp :  hath  alfb  taken  away, 
 and  receiued  Chrift  our  heauenly  CManna  into  glory, 
 (therein  alio  rcfembling  the  EagU,w\\idi  taketh  away  her 
 young  ones  meate,  and  flyeth  vp  with  it  into  the  aire/ther- 
 by  prouoking  them  to  endeauour  to  foare  on  high)  that 
 wee  might  learne  to  afpire,  and  foare  vpwards  with  our 
 thoughts,mindmg  and  affecting  things  that  are  aboue,that 
 where  he  is  we  might  be  alfo.  If  he  be  our  treafure,let  our 
 hearts  be  there. 
 
 Friends  and  Neighbour /]  Thefeare  the  Parties  Inuited; 
 by  whom,  the  Inhabitants  of  Heauen,  Saints  and  Angels 
 (efpecially)  are  to  bee  vnderftood  •  whence  wee  may 
 learne : 
 
 The  Saints  and  Angels  are  Cods  Frifnds.  The  truth  of 
 the  point  will  better  appeare,  ifweconfider  the  Particu- 
 lar refpecls,  in  regard  whereof  they  are  fo  called,  which 
 are  thefe  efpecially. 
 
 O  2  Firft, 
 
 197 
 
 Text. 
 
 DoBrine. 
 The  Sa'mts  and 
 singeli  are  God$ 
 Friends. 
 
i?8 
 
 Exposition     of    the 
 
 ldemveUe>\dem 
 nolle  firm  $ 
 amicitia* 
 
 Pfal.103.10. 
 
 Vfer 
 
 Heb,M4. 
 
 Firil,  they  LoueGod  vnfainediy  and  entirely,aboue  all 
 others.  Hee  and  fits  hath  their  whole  heart: :  And  like 
 true  Friend?  they  are  alwaies  ready  to  manifeft  this  their 
 vnfained  affection  in  any  Seruice.  Bleffe  the  Lord  jee  his 
 Angels  that  excellin  flrength,  that  doe  his  Commandements 
 &c.  PfaL  103.20.  Th ey  haue  the  fame  Will  and  NiS  with 
 God.  In  which  refpecl  Abraham  was  laid  to  be  the  Friend  1 
 of  God,  Jam.  2.23. 
 
 Secondly,  they  hearken  to  his  directions,  as  one  friend  I 
 who  takes  aduicc  in  any  bufintiTe  of  another  :  So  in  that  i 
 Pfaime  before  quoted  and  the  fame  verfe  they  are  laid  to  ! 
 hearken  to  the  voice  of  his  will. 
 
 Thirdly,  God  impartcth  his  minde  and  Secrets  to  them 
 fully  and  familiarly,  as  one  Friend  doth  vnto  another,  John 
 15.15.  none  on  earth  know  ib  much  of  Gods  fecrets  as 
 they  doe  (though  they  know  not  ail  •  for  of  many  things 
 the  Angels  are  ignorant,  LMatth.i^.^6.  Afts  1.24.  yet) 
 maluellous  things  God  hath  reuealed  to  them  and  they  to 
 the  Prophets. 
 
 A  docbrine  that  may  terrifie  the  wicked,  who  are  by 
 Gods  owne  teftimony  his  Enemies.    If  the   Angels  are 
 Gofts  Friends  then  not  theirs,  neither  will  they  doe  any 
 Friendly  office  forthem>  as  they  doe  for  the  Godly  (to 
 whom  they  are  ministering  Spirits  for  their  good9  both  in 
 Life,  atDeath)  and  at  the  day  ef  Judgement  (as  we  iliall  fee 
 hereafter  in  the  next  Parable  particularly:)    They  watch 
 not  for  their  fafety,  butrunne,  being  alwaies  ready  to  exe- 
 cute Gods  vengeance  on  them,  as  they  did  vpon  the  army 
 of  Senacherib,^  Kings  19.35.  And  firft-borne  of  Egypt, 
 Exod.  1 2 .  And  vpon  blalphemous  Hcrcdt  A  Eh  1  a .  2  3 .  And 
 fhall  vpon  the  wicked  at  the  lail  day,  binding  them  vp  as 
 faggots  to  be  burnt  m  heli  for  euer,  CMatth.  1  p  3  o.  Needs 
 mull  thy  condition  bee  fearefull  who  art  a  licentious  liuer. 
 Thy  mifery  calls  vpon  thee  to  high  to  heauen  fora  Pardon, 
 for  thy  poore  foules  faluation :    And  there  thou  haft  neuer 
 a  Friend  to  doe  any  Friendly  oifice  for  thee.  Thinke  but  of 
 the  like  Condition  here  on  earth,  fhould  one  come  with  a 
 
 Petition 
 
Parable    of    the    lost  Shbbp. 
 
 Petition  for  his  Life  to  Courts  and  there  finde  all  his  Ene- 
 mies, the  King  frowncs  on  him,  the  Prince  difdaines  him, 
 the  Z^j  fcorrie  him, the  Fauourite  r^fj^/'w,  the  Porters 
 expell  him ;  could  fuch  a  one  cuer  haue  hope  to  fpeed  ?  So 
 here,  god  is  ofTendcdjC^r^prouoked^heex/^/xincenfed 
 -againlithee ;  what  hope  remaines  ?  needs  muft  thy  heart 
 buril  didft  thou  truly  confider  thy  eftate.  But  an  vmrifeman 
 will  not  confider  neither  doth  the  brtitijh  vnderfland* 
 
 Secondly,  this  might  fire  the  djfetliont  of  the  Godly 
 ■with  a  longing  to  hee  in  heauen,   amongft  our  Fathers 
 Friends.  What  child  but  grieues  to  lee  and  heare  their  Pa- 
 rent cuill  ipoken  of  in  company  they  fall  into  ?  how  tedi- 
 ous is  fuch  a  prefence,  howiikefome  fuch  a  place?  what 
 longing  andfliifting  to  get  out  offuch  a  company  who 
 lone  them  not,  into  the  company  offuch  as  are  friends  in- 
 deed ?  Soihould  it  be  withvs  ;  while  wee  arc  inthefc 
 Lore-Countries,  no  company  we  come  into  but  our  Fathers 
 houfe  is  flandered ;  our  god  himfelfe  dishonoured,    his 
 Name  blafphemed,  his  Children  muled,  his  Sdboths  and 
 Ordinances  fcorned,  his  Precepts  violated  ;  euery  where  we 
 come,  we  meete  with  enemies  and  haters  of  him.    Were 
 we  but  truly  affefted  with  Gods  caufeand  our  Fathers  cre- 
 dit, wee  would  thinke  euery  rioure  a  day,  and  euery  day 
 a  yeare,  till  we  were  in  heauen  amongft  better  company, 
 euen  the  Saints  and  Angels  who  doe  intimately  refpecl: 
 him.  Gods  Miniftersihould  not  need  to  ftudie  Arguments, 
 as  Spurres  to  put  vs  on,  vpon  alonging  for  heauen,  but  ra- 
 ther as  Bits  or  Bridles  to  keepe  vs  from  an  ouer-haftie 
 longing  and  defiring  after  it. 
 
 Laftly,  Seeing  the  Lines  of  the  Saints  and  Angels  in  hea- 
 uen mould  be  a  fount  erpaine  of  the  Hues  of  Saints  here  vp- 
 on the  earth,  whereto  they  fliould  be  daily  framed  ;  let  vs 
 imitate  therr^  that  we  may  haue  the  honour  to  be  counted 
 the  Friends  of  God >  as  ^Abraham  had  and  Chrifts  Dilciples. 
 Andthisfhallbc 
 
 Firft,  when  our  Aptlionszxz  vm'ted  vnto  God,  as  tfre 
 AfteZlions  of  a  true  Friend  vnto  him  he  ioueth.    So  were 
 
 O  3:  the 
 
 199 
 
 Vfe 
 
 Signet  of  'a  Fried 
 of  God. 
 
 Iohms.14. 
 
200 
 
 Pfal.I*.*. 
 
 An    Exposition    of     the 
 
 lcJib.9. 
 
 the  Affeftions  o^lonathan  to  ^Dauid,  who  loued  him  as  hii 
 ownefonh,  1  Sam.io.ij,  Neither  did  Dauid  forget  his 
 Friend  fo ip,  or  furTer  his  ioue  to  be  ditTolued  with  his  mate, 
 but  after  [onatham  death,  deriued  it  to  his  pofterity,  and 
 made  them  the  heires  of  his  Affetlions.  And  thus  are  tha 
 Affections  of  the  godly  vnto  Cbrtflfis  witneiTeth  the  Song 
 of 'Songs  andbecaufe  he  isabfent,  his  children  and  members 
 are  dearely  loaed  and  affected. 
 
 Secondly,  when  by  our  words  weemanifeft  it,  and  that 
 not  onely  in  CbmmauU*£  (as  Cant.^.xo.)  but  like  wife  in 
 "Defending  of  him.  A  true  Friend  cannot  endure  to  make 
 his  Eat e  thtgraus  ofhis  friends  good  name.  As  he  will  be 
 his  prefent  Friends  Se/fe,  fb  his  abfent  Friends  Deputie  to 
 fpeakefor  him  what  he  would  (were  he  prefent)  fpeake 
 forhimfelfe.  Thus  for  God  (if  we  would  bee  efteemed 
 for  friends  indeed)  let  vs  fpcakc  as  in  his  Praife,  fb  in  a 
 fpeciall  manner  in  his  Defence,  Luke  2341.  John  p.  3  o,  3 1, 
 33.  Matth.10.12. 
 
 Thirdly ,when  (befides  talke)  we  are  ready  for  his  fake 
 bath  toT>oe  and  Suffer.  Nothing  in  the  Power  of  a  faith- 
 fulI_Frietid  that  mall  be  forborne,  which  might  giue  con- 
 tent, he  will  ftealc  (as  it  were)  the  peiformance  of  ibme 
 good  office  vnfeene,  1  Sam.io.q.  Whatfoeucr  thy  Joule  de- 
 firetb  (faid  Jonathan  to  his  deareft  David)  I  will  doe  it 
 for  thee.  Thus  in  all  things  fhould  we  giue  Obedience,  and 
 thcGonfcience  of  our  FaithfuInefTe  herein  will  bee  fb 
 much  the  fwceter,  as  it  is  more  Seer  it.  Then  Suffer  firft 
 from  him,  Admonition,  Reproof?,  Corrector*,  Heb.12.5.  A 
 true  Friend  will  reprooue  thee  erring,  when  the  falfc  one 
 flatters.  True  it  is,  that  as  he  is  the  fweeteft  contentment 
 in  the  world,  fo  in  his  qualities  hee  refembleth  Honj  the 
 fweeteft  of  all  liquors,  nothing  more  pleafing  to  the  raft, 
 nothing  more  fharpe  and  clenfing  when  it  meets  with  a  pu- 
 trified  foare.  Thou  art  not  without  thy  faults,be  therefore 
 content  to  finde  thy  God  fharpe  in  Rcproofes  and  Cenfnres: 
 yea  Loue  him  fb  much  the  more  as  thou  doft  thy  Friend, 
 by  how  much  the  more  thou  fmatt eft.     Next  For  hint, 
 
 Aduerftie 
 
Parable    of    the    lost  Shee  p 
 
 Adtterfitie  is  a  true  touch  of  Friend/hip,  when  feigned 
 Friends,  like  Cuckoes  fing  in  the  Summer  to  one,  but  arc 
 gone  in  Inly  at  the  fait  he  it :  Or  as  Mice,  they  continue  in 
 the  Bame  onoly  while  the  Come  remaiaes.  A  true  Friend 
 flicks  by  one.  Extremity  doth  but  faften  him  :  He  like  a 
 well  wrought  Vault,  lies  the  ftronger,  by  how  much  more 
 waighthebeares.  Thus  proue  thy  felfethe  Friend  ofGod 
 in  the  day  of  trouble,  cleaue  then  clofer  to  him,  be  content 
 to  vndergoe  any  thing  for  him  as  did  the  aJfo'artyrs.  And 
 thus  making  it  good  we  are  the  Friends  of  God,  we  may 
 looke  for  the  priuiledges  of 'Friends  ;  As  to  haue  his  Conn- 
 (ells  reucaled  to  vs ;  And  when  we  fue  vnto  him  hee  will 
 be  much  moued  by  vs,  and  at  the  laft  we  /hall  be  the  onely 
 men  that  hee  will  beftow  his  greateft  Fauours  vpon,his 
 Kingdome  and  Crowne  of  glory.  And  lb  much  for  this  firft 
 point,in  that  they  are  called  Friends  •  Now  they  are  alio 
 called 
 
 Neighbours']  A  Neighbour  properly  is  one  that 
 dwelleth  ncere  vs  in  the  fame  borrow  or  Street,  And 
 fo  may  they  in  this  refpeft- bee- called  Neighbours 
 becaufe, 
 
 They  are  euer  neere  God  and  in  his  pre  fence.  And  that  is 
 our  point  we  note. 
 
 Saint  John  tells  vs,  that  they  who  are  there, y£*  him  ai  he 
 is,  i  John  3.2.  and  that  the  Faithfull  there  (hall  fee  his  face, 
 Reuel.n.4.  yeaasSaint  T^aul ipeaketh,  1  C0r.13.12.  Face 
 to  Face,  which  words  are  not  literally  to  be  vnderftood,  as 
 if  God  had  a  Face  •  butthus,that  we  fliall  haue  as  plenti- 
 ful! a  knowledge  of  God  as  we  haue  of  him  whom  we  fee 
 face  to  face. 
 
 For  further  opening  of  the  point,  confider  we  wherein 
 this  neere  neighbour-hood  which  the  Angels  now  haue, 
 and  all  the  Eled  one  day  fhall  haue  with  God  efpecially 
 confifteth. 
 
 And  fo  it  is  either  in  the  Vi/ton,  Sight,  and  Knowledge 
 of  him,  or  in  that  neere  Fellow/hip  and  Communion  with 
 him. 
 
 O  4  For 
 
 201 
 
 Text. 
 
 "DoBrine. 
 
 7  be  Angels  are 
 euer  in  Gods 
 preface. 
 
 Wherein  the 
 seer  e  Neighbour 
 hood)  the  Angeh 
 now  haue  vohb 
 God,cozf(leth, 
 
202 
 
 An    Exposition     of    the 
 
 A  double  ftgbl 
 
 in  man: 
 
 i  .That  of  the 
 
 Eye* 
 
 jtMg.ijifl.il* 
 
 Tom. i* 
 
 jpitb  which  God 
 
 Unottebefeene 
 
 otberwife  then 
 
 accidental!}' 
 
 lob  I9.i7« 
 
 i.Thatofthe 
 ttin&e  which  is, 
 I.  imperfect 
 which  we  batte 
 here, 
 
 Per  imagines 
 fsYnifscut  appa' 
 rentes,  (euvoses 
 fonantes. 
 
 FortheFirft,  know  wee,  there  is  a  towfold  fight  in 
 man,  that  of  the  Eye,  and  that  of  the  Aiin&e  :  By  die  firft, 
 no  man  can  fee  God  in  his  E fence  or  Sub  fiance,  which  is 
 moil  Spiritual/ and  folnuifib/e,  not  to  bee  feenc  with  the 
 Corporal  Eye,  which  can  fee  nothing  but  things  Corpora// 
 ZtiA-Pifible  ;  But  with  the  Spiritual/  and  Pure  eye  of  the 
 Minde  and  Fndcrfianding  is  this  pure,perfed:  andSpirituall 
 pib fiance  to  be  beheld. 
 
 Sure  it  is  that  the  Saints  friall  Accidentally  (though  not 
 E([entia'!y)  behold  him  in  his  vifible  creatures  with  their 
 bodily  eyes,  in  whofe  glorified  bodies,  his  Wifedomey 
 Power,  Glory ,  fnall  cleareiy  (riine.  And  albeit  we  cannot 
 fee  the  Deity  becaufe  in  it  o  wne  E  fence  it  is  fpirituali,  yet 
 fhall  wee  fee  God  in  chat  litiely  Image  ofhis  Sonnetwho 
 is  God  and  Otfan,  in  which  refpeel:  it  is  thztlob  faith,  bee 
 fhall fee  God  in  his  Fie  fly,  that  is,  Chrifi  his  Redeemer,  and 
 in  him  as  his  perfect  Image  and  picture  wee  mall  fee  the 
 Father  and  his  Holy  Spirit*  As  wee  cannot  in  this  life  fee 
 the.fubftance  and  EiTence  of  oar  Soules  with  our  bodily 
 Eyes,  yet  we  can  with  them  behold  them  in  the  functions,  \ 
 operations,  and  actions  which  they  exercife  in  the  body ; 
 lb  is  it  here  in  this  cafe  :  But  not  with  (landing  our  chiefe 
 vifion  and  know/edge  of  god  fhall  be  fpirituali  in  our  So  vie; 
 Adinde^nd  Under  Handing.      ^ 
 
 Now  this  Knowledge  of  the  <J\$inde  is  two-fold';  Imper* 
 feci  And  Terfetl.  Imperfetl  is  that  which  the  Saints  of  God 
 hauein  this  life.  Now  we  know  in  part  (faith  the  Apaftle) 
 I  Cor.  i  3. 1 1 ,  and  againe,^*  know  andvnderfiand  at  chil- 
 dren ;  that  is,,  weakely  and  imperfectly,  and  conceiue  of 
 high  matters  after  a  babifli  and  childim  manner.  We  fee 
 darkely^r  through  a glafte;  And  that  either  as  wee  fee 
 the  wifedome,  power,  and  goodnefle  of  God  mining 
 (though  dimly)  in  the  glaffe  of  the  Creatures  (which  is 
 onrNatura/lvificn,  and  feeing  of  him  common  vnto  vs 
 with  the  Gentiles)  Or  that  Symbolical/  fight  and  vifion 
 when  we  haue  fbme  fmall  glimpfe  of  his  glory,  by  fome 
 Signes,  Shadowes,  Created  Images,  and  Similitudes ;  or 
 
 other  : 
 
Parable  of  the  lost  Sheep. 
 
 other  darkc  Refemblances  :  In  which  kinde,  Mofes  is  (aid 
 to  haue  feene  Gods  hinder-parts,  that  is,  fome  fmall  figncs 
 and  appearances  of  his  glorious  prefence :  Yea  to  hauc 
 fcmt  him  face  t$facey  but  yet  that  fpeech  &  other  fuch  like, 
 as  Cjen.%  2.30.  are  onely  Comparatiuely  fpoken,  and  to  bee 
 vndsritood  in  regard  of  other  Vifions  and  Reflations  made 
 to  them  or  others  before,.  Numl.  12 . 5.7.8 ^  For  (till  this 
 fight  was  darke -end  through  Couerings.  Or  the  Vifionof 
 Faittiy  whereby  we  fee  God  in  his  Word,  not  onely  dc- 
 fcribed  vnto  vsin  his  Attributes  and  Perfons,  but  alfoin 
 thatliuely  Image  of  his  Sonnsy  in  which  fence  Chrift  faith, 
 He  that  bath  feene  me  hath  feene  the  Father.  And  yet  ftili  this 
 is  but  darke  through  a  g  la  fie ;  A  walking  by  Fatthywt  fight y 
 2  Cor.  5. 7.  i.e.  not  fiich  a  Vifion  or  Sight  y  as  they  who  haue 
 ended  their  walking  and  reft  in  the  Lord  haue  and  /hall  en- 
 ioy.  Of  the  next. 
 
 Perfetl  fight,  is  that  which  the  Angels  now  haue  and  all 
 Gods  Saints  /hall  haue  in  the  life  to  come.     Yet  this  mu ft 
 warily  bee   vnderftood,   and   with   this  ReftriBion;  It 
 isar-d  mall  be  Perfetl  inrefpecT:  of  the  Creature.  Not  that 
 we  mall  there  behold  God  in  his  full  £hsantitiey  which  is 
 Infinite,  and  therefore  lncomprehenfible,  but  fo  much  as  the 
 Creature  is  capable  of,  that  it  hath  and  mail  haue,and  that 
 Immediately  without  Vailes  and  Shadowes.     Hence  thofc 
 ^Angels  which  ftand  about  the  Throne^  are  defcrib^d  vnto 
 v-s,  couering  their  faces  with  their  wings,  Ifay  6.2.  Ez,e^, 
 ivi  1.  witneffing  thereby,  that  there  is  in  God  a  more  In- 
 finite glory,  then  they  are  able  to  comprehend.     And  no 
 maruell,  for  euery  creature  is  Finite-;  A  VcfTell  of  limited 
 and  definite  bounds :  and  can  any  thing  Finite  comprehend 
 that  which  is  Infinite  ?    Afimp'le  T  erf eB  Sight  then,  fo  to 
 feeGodas  hce  iswholyin  himfelfe,  we?  mall  not  rhere 
 h3ue;  but  that  Comprehenfinc  perfeB  Sighf,  whereby  tfre 
 Creature  feeth  God,  fo  farre  as  it  is  capable  of  his  know- 
 ledge, mall  then  and  is  there  to  be  had.    There  my  whole 
 CMtnde  mall  be  filled  with  his  light,  no  darkenefTe  mall 
 be  leftin  it.;  Hee  {hall  quicken  xny  whole  He*rty^Q  more 
 
 deadheiTe 
 
 2  03 
 
 Iohn 
 
 14-9. 
 
 z.Perfefi&h 
 fbatt  bee  had 
 hereafter. 
 
 islh 
 
204 
 
 Ob. 
 
 Reft. 
 
 Omne  rcceptum 
 
 *[l  in  recipitnte 
 
 nmptrmodum 
 
 rcccpt'ifcdpcr 
 
 modftm  Yc&pkn* 
 
 An    Exposition    of    the 
 
 deadnefle  fhall  be  in  it :  And  the  whole  AffeUions  fhall  be 
 replenished  with  his  Peace  and  loj*  All  that  is  in  vs  the 
 Lord  Hiall  fill ;  ourCupfhaiirunouer,  wc  fhall  defireno 
 more :  Yet  fhall  we  not  be  able  to  comprehend  all  that  is 
 in  the  Lord.  As  Vefels  caft  into  the  Sea,  (It  is  AugHJlua 
 Similitude)  bee  they  neuer  fo  large  are  all  filled,  and  may 
 bctrulyfaidtobe/tfr/ftf/p  Full,  and  yet  that  which  "they 
 containe  is  nothing  in  companion  of  that  great  abundance 
 which  isaboutthem. 
 
 But  if  we  comprehend  not  God  Infinitely  in  the  life  to 
 come,  it  may  feeme  we  cannot  be  thus  bleffed.  For  no  Fi- 
 nite thing  can  make  a  man  bleffed. 
 
 We  apprehend  an  Infinite  thing,  as  being  Infinite,  but 
 not  by  an  Infinite  Apprebenfion ,  for  wee  apprehend  him 
 who  is  Infinite  but  finitely  :  And  it  is  a  true  Axiome,  that 
 Euery  thing  is  receiued  by  the  recciuer,  not  according  to 
 the  thing  receiued,  but  according  to  the  meafurc  of 
 the  receiuer.  As  appeares  before  by  that  Ancient  Fathers 
 Similitude. 
 
 Now  from  this  that  hath  beene  faid,  it  appeares  that  the 
 Knowledge  we  haue  of  God  in  this  Life,  and  that  in  the 
 Life  to  come,fhal  not  be  diuers  in  themfelues,nor  differing 
 in  their  fubftance  and  eflence,but  only  in  degree  and  excel- 
 lencie :  For  as  we  fee  the  fame  Sun  with  the  fame  eyes,and 
 after  the  fame  manner,  through  athicke  mift  or  cloud, 
 which  we  doe  in  a  cleare  day,though  much  more  obfeure- 
 ly  and  imperfectly  :  fofhaiiwe  with  the  fame  vnderftan- 
 dings  fee  the  fame  God,  after  the  famefpirituall  manner  in 
 heauen,  as  we  doe  on  the  earth,  but  yet  in  refped  of  the 
 meafure  and  degree  with  much  more  excellence,  cleare- 
 nefle,  and  perfection.  ^  And  thus  much  for  the  V'tfion  and 
 Sight  which  in  heauen  is  to  bee  had  of  God.  Now  next 
 for  the  Commmi9n  t^iat  *s  tnere  t0  be  had  with  him.  A 
 word  of  it. 
 
 As  there  is  in  heauen  a  fight  of  Gods  excellencie  and 
 perfection,  fo  likewife  a  Communicating  with  him  in 
 all  his  happinefTe,  which  is  the  fupreamc  end  of  Creation 
 
 and 
 
Parable   of    the    lost    She 
 
 E  P 
 
 and  Redemption^  and  the  very  perfeftion  of  our  glorifi- 
 cation. 
 
 Which  Communion,  though  begun  bet  wixt  God  and  his 
 Elect  in  this  life,  in  and  through  the  Lord  Iefus,  who  being  \ 
 God  and  LMan  by  his  humane  nature  a  [fumed,  vnites  fb  ma- 
 ny as  are  members  of  his  body  vnto  God,  and  by  his  Di* 
 nine  nature  atfuminovmteth  God  to  vs,  and  by  virtue  of 
 this  Vnion  makes  vs  partaker  of  God,and  fo  caufeth,as  that 
 we  haue  communion  with  him  in  ail  his  goodnefTe  and 
 diuine  excellencies,  and  that  truly  though  in  refpect  of  de- 
 gree weakely  and  imperfectly.  Yet  in  heauen  it  fliall  bee 
 euery  way  more  excellent  and  perfect.  Then  hatiing  fuli- 
 netTe  of  fpirit,  we  fhail  be  fb  perfectly  vnited  to  our  Head, 
 and  through  him  to  God,  in  foch  a  neercuefTe,  as  wee  can- 
 not now  conceiue  of,  lobn  17.20,21.  And  whereas  in  this 
 Life,  God  communicateth  to  vs  himfelfe,  and  all  that  is 
 his  by  Inferiour  meanesand  Secundary  caufes  (as  his  fpiri- 
 tuall graces  by  the  Word  and  Sacraments;  his  temporal! 
 benefits  tending  to  our  preferuation  and  liuely-hood,  by 
 his  Creatures,  as  the  Sun,  Ayre,  Earth,  Rain e,  Sec.)  then 
 thefe  Inferiour  meanes  fliall  Ceafe,  and  God  without  them 
 fliall  be  all  in  all  vnto  vs ;  fupplying  all  our  wants,and  per- 
 fecting our  happinefle  by  himfelfe  alone, immediatly  with- 
 out helps  or  inferior  Instruments,  Reuel. 2 1 .4  22.23.  And 
 in  thefe  things  (lands  that  neereneflfe  of  neighbour-hood  in 
 heauen  which  is  to  be  had  with  God. 
 
 All  which  fhotild  ftil!  pricke  vs  on  to  a  greater  longing 
 after  this  place.  TbemiHocles  (we  read)  doubted  not  but 
 he  fliould  let  his  farme  the  better,  by  giuing  out  it  had  a 
 good  neighbour  by  it ;  And  fliallnot  heauen  in  this  reipect 
 be  the  moredefired  and  fought  after  ?  Oh  1  the  Vifion  of 
 God ;  Oh  I  that  Commumonthzt  fliall  be  there  had  with 
 him  :  Oh  !  thofe  admirable,  ineftimable  priiiiledges,  that 
 {hall  accompany  both.  It  is  he  that  made  all :  It  is  he  that 
 bath  all :  It  is  he  that  hall :  There,  and  no  where  elfe  is 
 that  true  CManna  that  hath  the  tail  of  euery  good  thing. 
 Whatfoeuer  is  excellent  that  thou  defireft,  whatfoeuer 
 
 beautifull 
 
 2  05 
 
 Our  CcmmtiKion 
 mtbGod'm 
 heauen  ^bince 
 itis94ndwbtrt 
 in  it  confifietb. 
 
 Bern  de  mtfer, 
 humanaScim* 
 jybatfoeuer  U 
 excellem  fljfitl 
 be  exited  in 
 God. 
 
205 
 
 An    Exposition    of    the 
 
 Text. 
 
 beautifulLthat  thou  likeft,  whatfoeuer  delightfull  thou  re- 
 quireft  in  him,  thou  (halt  finde  it,  in  him  thou  fliak  enioy 
 it.  WouldfUhou  fowjw  *   He  fliall  be  thy  Joy.     Woulft 
 thou  be  Crowned  ?  "He /hall  be  thy  Crowne.  Defireft  thou 
 Power?  He  is  Omnipotent.    If Fortitude?  He  is  Strength. 
 If  Prudence  ?  He  is  wife  dome.  Vc  Charity  ?  He  is  Loue.  If 
 Riches  ?  He  is  a  Treafure  that  fliall  neuer  faile.  If  Honour  f 
 He  is  CMaisfty  and  giorj.    Whatfoeucr  good  tkow  canft 
 defire,  this  chiefe  good  fhall  repienifli  thee  with  ity  Ail  in 
 Alt  he  will  be  to  his  owne.  Oh  !  thinke  if  fuch  felicity 
 follow  vpon  Gods  dwelling  neere  vs  in  thefe  fmoakie  cot- 
 tages o four  mortality,   where  wee  haue  but  a  glimpfe  of 
 him  (and  fcarce  that  comparatiuely)  fb  as  that  nothing  can 
 make  vs  miferabic ;  ,  All  miferics  are  thereby  fo  fweetened 
 as  that  our  Earth  is. to  vs  as  Plate,    our  Steyned  C loath  as 
 Afros \&c*    What  happinefTe  fliall  there  bee  in  our  dwel- 
 ling with  him  in  the  fame  houfe,  vnder  the  fame  roofe,  in  ' 
 thofe  eternall  Tabernacles  of  Reft,  and  Glory,  at  whofe 
 right  hand  there  fliall  be  fulneffe  of  ioy  and  that  for  euer- 
 more  ?   Thefe  Meditations  digefted,  could  not  but  make 
 vs  to_abhorre  that  abfence  that  fliould  hinder  the  fruition 
 of fiich  vnfpeakeable  happinefTe,  which  is  enough  to  fire 
 the  moft  frozen  Soule  with  an  vnquenchable  loue  and  lon- 
 ging, and  caufe  them  daily  to  lift  vp  their  Eyes  to  heaueny 
 their  *4W  to  (/*d,  and  their  hearts  to  Paradife.    Oh  that 
 there  were  fo  great  Faith  on  Earth  9  as  there  is  glory  and 
 happinefTe  in  heauen}  then  fliould  we  fbone  preuailc  with 
 men  to  mind  thefe  things. 
 
 Reioyce  with  me  fori  hauefoundmy  fyeefe  which  was  hff\ 
 In  which  words,  we  fee  The  Thing  whereto  they  are  In- 
 uited ;  namely  to  partake  with  him  in  this  his  Ioy,  concei- 
 ued  vpon  the  finding  and  Returning  ofthe  Stray.  Particu- 
 larly we  may  conlider :  i .  The  thing  dtCircd, Reioyce  with 
 mee  :  2.  The  Reaf on  rendered \  for  I  haue found  my  fheepe 
 which  was  /o(l» 
 
 From  the  words  Litterally  confidered^  wee  may  in- 
 ferre  :  that 
 
 There  1 
 
Parable  of  the  lost  Sheep 
 
 There  li  a  Uwfulnejfe  of 'mutual I  reiojcing  betwixt  Friends 
 and  Neighbours  vpon  good  occafions. 
 
 A  truth  warranted  both  by  precept  mid  example  out  of 
 holy  Scripture.  Saint  Paul  wills  vs  to  Rcioyce  with  them 
 that  do  ReiojcefiS  wei  as  to  weepe  with  them  that  rt>eept,Rom. 
 12.15.  A  mutual!  Afteclion  there  ought  to  be  betwixt 
 Chriftiaas  in  both  eftates,  vfduerfity,  and  Prosperity;  To 
 mourne  with  them  in  the  one,  and  to  Reioyccwith  them 
 in  the  other.  Which  precept  reacheth  as  well  vnto  Tempo- 
 rail  cafes  as  vnto  Spiritually  prouided  they  be  lawful} :  For 
 if  a  Foole  fliall  iport  himfelfe  in  doing  mifchiefe,  as  Solo- 
 mon fpeaketh,  ZV0.1o.23.  Oronedeftituteofvnderfhn- 
 ding  reioyce  in  his  folly,  Pro.  15.21.  If  a  Drunkard  fliall 
 reioycein  his  cups,  an  Adulterer  in  his  whore,  &c.  they 
 are  toreioyce  alone;  In  fuch  cafes  this  precept  doth  not 
 reach  vs,  (as  Origen  notes  well.)  And  as  we  haue  Precept 
 for  ky  fo  the  Praflife  of  diners  of,'Gods  Saints  to  continue 
 vs  in  the  truth  of  it.  Abraham  makes  a  feaft,  and  inuites 
 his  friends  at  l/aacs  weaning,  Gen.ti.S.  Lab  an  (though  a, 
 Churle)  inuites  all  the  men  of  the  Place  to  a  Feaft  at  Iacobs 
 wedding,  Gen.2g.27.  The  Icwes  by  command  reioyce  and 
 make  merry  after  their  return  e  from  ■' captiuity,  Neh.  8. 1  o. 
 And  another  Feaft  they  kept  vpon  their  deliuerance  from 
 Hamans  confpiracie,.£/?*r9.2  2.  We  reade  of  Lotte-Feafts 
 the  godly  had,  lude  12.  And  of  Gojfips-Feafis,  Luke  1.38. 
 Befides  fimdry  other  occafions  of  meeting  and  reioycing,ia 
 that  the  truth  of  the  point  cannot  be  quelHoned. 
 
 The  Reafon  is  that  rendered,  1  Cor.it.i6.  wee  are 
 members  one  of  another,  as  the  members  then  re- 
 ioyce one  at  the  others  welfare,,  fo  ought  it  to  bee 
 with  vs. 
 
 Such  then  as  thinke  Religion  condemnes  if,are  much  de- 
 cerned. It  is  an  illufion  of  Sathan  to  perfwade  any,  that  if 
 once  they  become  religious,  they  mull:  fhake  hands  for 
 euer  with  all  mirth  and  merry  meetings :  but  it  is  n  Dthing 
 fo.  Indeed  there  is  a  mirth  that  Religion  is  an  enemie  vnto,. 
 bat  it  is  that  which  Solomon  condemnes  and  ftiles*  mtdde 
 
 mirth  ; 
 
 207 
 
 Dollrine. 
 
 ■^lawfuUncQeoj] 
 fn'tluaH  rsioy* 
 chg  betwixt 
 Friend^ 
 
 Reaf. 
 
 we  art  members 
 
 one  cf  another,    \ 
 
 Vfii. 
 
208 
 
 Ob. 
 Reft. 
 
 Six  particulars 
 confi&erabktth&t 
 we  may  bs  right* 
 ly  informed  ef 
 our  liberty  in  the 
 vfeofctitveird 
 tomforts. 
 
 An    Exposition    of    the 
 
 mirth ;  being  either  in  things  euill,  or  elfe  after  fuch  a  man- 
 ner that  is  not  good,  being  both  out  of  Time  andTlace. 
 But  as  for  Honeji  and  Sober  mirth,  Religion  allowes ;  And 
 Chrift  himfelfe  approucd  of  by  his  prefence,  John  2,2.  In- 
 deed wee  reade  not  of  ChrifFs  laughing  in  the  Scripture, 
 yet  wee  need  not  thinke  hee  neuer  did,  or  that  hee  was 
 fb  rigid  andauftere  as  to  endure  no  mirth  nor  meeting, 
 for  had  hee,  (without  queftion)  hee  would  not  haue 
 beene  inuited  to  fo  many  Feafts  as  wee  reade  hee  was ;  or 
 at  lead:  not  haue  frequented  and  reforted  to  fo  many  as  we 
 reade  he  did;  fuftering  and  permitting  his  Difciples  and 
 others  to  reioyce,  drinke  wine,  bee  merry,  before  his 
 face. 
 
 But  Scripture  calls  for  Msrtification  of  Affsclions>  Gal. 
 5.3.4. 
 
 'True;  but  it  is  the  Carnality  ofthem,  that  is  ftrucke  at, 
 not  the  Affefiidns  themfelues. 
 
 Let  vs  therefore  in  the  next  place  be  rightly  informed  of 
 our  Liberty  in  the  vfe  of  the  outward  comforts  of  this  life, 
 and  Co  vfe  *f  1  net  as  an  occ a  ft  on  to  the  fls(h.  Many  apoore 
 Chriftian  giues  great  aduantage  vnto  Sathanin  the  day  of 
 their  anguifli,  through  an  erroneous  conceit,  or  rather 
 deceit  of  their  hearts,  that  they  fhould  much  offend  if 
 they  fhould  giue  liberty  to  themfelues  to  enioy  the  crea- 
 tures of  God  for  their  delight ;  If  they  fhould  come  in 
 company  with  their  neighbours,  or  bee  merrie,  and  fo 
 through  their  ignorance  of  the  liberty  God  allowes  in  the 
 vfe  of  thefe  things  indifferent,  they  bring  great  aduantage 
 to  the  Diuell,  and  darnmage  to  their  ownefoules.  For  pre- 
 uenting  which,  Confidcr  thefe  particulars. 
 
 Firft;  All  Joy  and  Reioycing  in  the  Creatures  is  not  good, 
 nor  lawfull.  There  is  a  hellifh  Ioy,  and  a  diuelifli  laugh- 
 ter; of  which  Solo  *»0»fpeakes,  Fcclef.2.2.  I faid  of  laugh- 
 ter )t  is  mad,  and  of  mirth  what  doth  it  ?  and  of  which  ^Saint 
 lames  fpeakes,  Cbap.q  9  Let  your  laughter  be  turned  into 
 wosrnivv,  and  your  ley  into  heauineffe.  And  of  which  our 
 SauioudpeakeSjZH^d.s?.  Woebes  to  you  that  laugh,  for 
 
 you 
 
Parable    of    the    lost    Sheep 
 
 yoH  fhallmourne  and  rveepe.  And  Solomon  calls  fazh  fooles 
 whofe  hearts  are  enueigled  with  it,  Eeciefy.6.  For  albeit 
 the  Things  wherein  we  reioyce  in  themfelues  (it  may  be) 
 are  not  euill,  yet  we  reioyce, in  them  euilly,  not  obferuing 
 Circumftances ;  neither  haue  fuch  any  right  to  reioyce 
 therein  that  doe  reioyce  ;  their  perfons  not  being 
 reconciled  to  God  in  Ghrift,  and  iuch  arc  no  where 
 bidden  to  reioyce  in  Scripture,  but  euer  called  vpon  to 
 mourne  and  weepe. 
 
 Secondly,  though  all  Ioy  that  men  take  in  the  Creatures 
 be  not  Good  j  yet  there  is  a  Good  and  Lawfall  loy.  A  liberty 
 that  God  hathgiuen  to  the  godly  to  vfe  his  good  crea- 
 tures, not  only  for  Neceffityfowt  liberally  and  for  delight  al- 
 io, Three  times  of  the  yeare  God  allowed,  yea  commanded 
 his  people  to  meete  togcther,and  at  euery  fuch  meeting  to 
 keepe  a  feaft  feuen  daies  by  way  of  Thankefulnejfeto  God 
 for  his  bleffxng  them  in  all  their  encreafe,  and  in  all  their 
 workes  of  their  hands ;  At  which  time  they  (hall  purely 
 reioyce  (faith  the  Text)  'Dem.x  6.15.  And  that  not  onely 
 in  the  vfe  of  common  or  ordinary  bl«ffings  ;  but  a  liberty 
 was  giuen  to  pleafethe  appetite  with  the  heft  and  dainti- 
 er!, Thoufh&h  beslow  thy  money  (faid  the  Lord)  for  wbat- 
 foeuer  thy  fotile  lufteth  after ;  for  oxen ,  or  for  [heepe,  or  for 
 wine,  or  forfirong  drinke,  or  for  rvhatfoeaer  thyfoale  defireth, 
 and  thoftfbalt  eate  before  the  Lord^and  thofijhalt  reioyce}thou 
 and  thy  honfhold^  Def4t,J^.l6. 
 
 Thirdly,  Although  God  giue  fuch  liberty,  yet  thefe 
 blelTings  are  not  to  be  vfed  without  Sobriety.  We  fhould 
 Reioyce  with  Trembling,  and  eate  with  Feare,  hide  \  2. 
 leaft  we  fall  into  that  we  are  fo  fiibiecl  vnto,  Exaffe.  It 
 iseaficforaman  to  furfet  and  take,  too  much  of  thofe 
 things  which  are  fwcete :  HaH  thottfemdhony  (faith  So- 
 lomon) eate  fo  much  as  id  Efficient  for  thee,  leas}  thou  be  filled 
 therewith  and  vomit  it,  Pro.it. ? 6.  Though  worldlings 
 gitxe  the  reines  to  their  minds,  'and  powrc  out  themfelues 
 to  pleafurc,fearing  onely  they  fiiall  not  Ioy  enough;  yet 
 fhould  the  AjfcBions  offhrijlians  ftand  like  fo  many  good 
 
 fcr- 
 
 2  op 
 
 I  Tim, 4. 3, 
 
 Pfal.i. 
 
2X0 
 
 An    Exposition    of    the 
 
 feruanCs  in  a  diligent  attendance, 'ready  to  bee  commanded 
 by  Religion  and  Reafbn.  This  care  oft  Sobriety  was  taught 
 by  that  ordinary  praftife  in  feaftsofold  (as  appeares  by 
 that Expoftulatioivof the  Ljonernour  v/ith  thzll  ridegroome, 
 Johft  1.9  10.)  when  to  wards  the  end  they  gaue  them  wea- 
 ker wine  and  more  delayed  with  water,  left  their  braines 
 might  beouercome,  and  their  mirth  might  be  turned  into 
 madneffe. 
 
 Fourthly,  Though  God  giues  this  liberty  vnto  the 
 Godly  to  vie  the  creatures,and  outward  comforts  as  afore- 
 faid;  yet  there  is  a  time  of  Refirawt,  enioyned  by  God 
 hirnielfe  in  the  vfe  of  thefe  things.  As  in  the  day  of  Ha-  I 
 miliAtion  ofthefoule  when  he  calls  to  faft.ing,to  mourning, 
 and  to  weeping,  Leuit.ii.  then  may  we  not  enioy  the  li- 
 beral! vfe  of  the  Creatures.  DanisUato,  no  pleafant  bread, 
 neither  came  flefh  nor  wine  into  his  mouth,  neither  did 
 heeannoint  himfelfeatall,  till  three  whole  weekeswere 
 fulfilled,  the  time  of  his  humiliation,  ^D^w.io.^.  Nor 
 may  wee  then  allow  to  our  felues  the  comfort  of  So- 
 ciety >  Ioel2.i6.  Zach.j.^-  Nor  vfe  Recreation,  nor  the 
 meanes  of  mirth ,but  hang  vp  our  harps  vpon  the  willowes, 
 TfaL:  37.2.4*6* 
 
 Hftly,  Albeit  at  fuch  times  wee  fhould  reftraine  our 
 felues  of  this  our  Liberty,  yet  ypon  no  pretence  of  Humi- 
 liation for  finne,  or  for  too  long  a  time  may  we  Altogether 
 depriue  our  felues  of  thefe  outward  comforts.    See  this  in  I 
 Davids  example,  who  although  he  had  as  great  a  caufe  to 
 be  humbled  as  any  poore  (inner  could  haue,    yet  after  the 
 child e  was  dead,  arofefrom  the  earth,  and  wafhed  and  i 
 annointed  himfelfe,  and  changed  his  ApparrelJ,  and  came  | 
 into  the  houfe  of  the  Lord,  and  worshipped,  and  came  vn-  i 
 to  his  owne  houfe  and  did  eate  bread,and  comforted  Bath-  I 
 fiebfi  his  wife,  and  went  in  vnto  her  and  lay  with  her,  and 
 went  about  the  workesof  his  calling  chearefolly,  iSam. 
 12-  20. 24. 3 9. 
 
 Laftly,That  albeit  we  take  Occafion  from  outward  com- 
 forts, to  be  merry  and  reioyce  together,  yet  ourchiefeft 
 
 i.j 
 
Parable    of    the    lost  Shbbp, 
 
 loyttionldbeintbe  Lord.    Thefc  things  may  giue Occ*fi- 
 ons  but  not  Bounds  to  our  reioycmg  ;   wee  may  not  fuffer 
 thefe  low  baughes  to  draw  away  rhefap  from  the  highefi 
 bramb^er.g.2^2^   Friends,  Wine, Health,  Reputation, 
 &c.  in  thcmfclues  are  nothing,  but  in  God  they  are  worth 
 our  Ioy  indeed.   Obferuing  thefe  Rules ;  we  may  be  mer- 
 ry at  meat e  and  workeT>e*t.  1 2,1 8  yea  we  fhall  highly  of- 
 fend if  we  doe  not  ftirrc  vp  our  hearts  to  CheareruInefTc. 
 And  that,Firft,againft  God.  Secondly,  againft  our  Selues. 
 Thirdly,  againit  Others.   Againft  God,  for  wee  difpraife 
 our  Mafter,  and  bring  vpan  euill  reportofhisferuice,by 
 being  heauie  and  vncomfortable,  what  one  thing  cauieth 
 naturall  men  todiflike  Religion  more  then  this  ?  whereas 
 God  maketh  this  the  onely  priuiledge  of  his  feruants,  and 
 that,  that  fhould  greatly  commend  hisferuice  vntomen, 
 that  where  others  fhall  bee  afhamed  and  cry  and  howle, 
 his  feruants  fhould  reioyce  and  fing,  Efay  6$.\^.\^.  If 
 therefore  sArtaxerxes  the  King  could  not  abide  to  fee  his 
 feruants  fad,  Neh.t.i.i.  much  lefle  can  God  whodeligh-  i 
 teth  rnoft  in  that  leruice,  that  is  done  him  with  Cheare-  | 
 fuIneiTe  and  a  gladfpirit.  And  how  highly  God  is  offen- 
 ded when  it  is  wanting,  fee  0**^.28.47. 
 
 Againft  our  Selves  we  offend  by  our  SadnefTe ;  Fir  ft,  in 
 Sinning  againft  our  bodies,  making  them  vnfen.iceableto 
 our  foules  in  any  good  :  Anna  abftained  from  the  facrifice 
 because  (lie  could  not  be  chearefull.  Hereto  tends  that  Pro- 
 uerb  of  Solomon,  A  mnry  heart  doth  good  like  a  medicine , 
 bm  a  broken  fpirit  dryetb  the  bones,  'Pro.  \J.12.  Dauid  fub- 
 fcribes  to  this  truth,  PJal.  31.10.  my  life  a  wafted  with  hea- 
 uineffe. 
 
 Secondly,  againft  our  Sotiles,  and  that  Firft,  in  hindering 
 grace  in  the  vie  of  the  Word  and  Prayer.  It  is  true  that  is 
 fpoken  by  Elihu,  lob  %%..\6'.  that  Sorrow  and  Affliction 
 openeththeeare,  but  it  is  to  be  vnderftood  of  ^Moderate 
 Afflitlion;  for  if  it  bee  Extreame  it  fo  ftraighteneth  the 
 heart  and  opprefteth  it,  as  that  it  makes  amanvnable  to 
 profit  by  the  beft  teacher  that  fhall  come  vnto  him.    As 
 
 P  we 
 
 211, 
 
 in  not being 
 chearefuU  wee 
 offend* 
 \.Agm$  God. 
 
 i.^gain/l  our 
 
 Seluesandtbe 
 
 Body. 
 
 1  Sam.  i.7- 
 
 MdSoult* 
 
212 
 Exod.$.9> 
 
 Exod.4.31, 
 
 An    Exposition    of     the 
 
 we  fee  in  Ifraels  cafe  to  whom  (JMofes  and  Aaron  were  lent 
 with  as  glad  tidings  as  could  be  brought  vnto  a  people  in 
 their  eftate,  yet  they  hearkened  not,    nor  made  they  any 
 reckoning  of  whatthey  fpake  (when  yet  before  they  had 
 receitied  another  meflage  brought  by  them  (not  altogether 
 fo  full  of  Comfort)  and  praiied  God  for  it,  gxod.^o, 
 31.)  and  the  reafon  is  giuen  why  they  hearkened  not, 
 Sxod.6.g.  for  angkipo  off  pint  and  crae  11  bondage.    So  like- 
 wife  for  Prayer;  Extremity  of  Sorrow  and  Heauineffe 
 makes  a  man  that  hath  the  belt  gift  in  prayer,  vnable  to 
 make  any  comfortable  vfe  of  it  as  wee  fee  in  Dauids  cafe, 
 jPy^^.77.2.3.4.  In  the  day  of  my  trouble  1  [ought  the  Lord^my 
 f&are  ranne  in  the  night  and  ceafed  not :  my  Sostle  refufed  to 
 bee   comforted,     I  remembrcd  Qod   and  wot  troubled^    I 
 complained  and  my  fpirit  was  overwhelmed.    Thot*  holdefl 
 mine  eyes  waking,  /  am  fore  troubled  that  1  cannot fpeake.  It 
 is  true  he  prayed  \  For  no  Affliction  nor  fbrrow  can  vt- 
 terly  quench  the  fpirit  of  Prayer  in  Gods  child,  Rom  8, 26 
 nay  if  it  be  moderate  (as  I  faid  concerning  Hearing)it  helps 
 it  and  makes  a  man  befl  able  to  pray,  as  I  fry  26.16.  butiri 
 this  his Extreame  Affliction,  though  hee  prayed,  ycty  he 
 laith,he  was  fb  troubled  as  that  he  conldnot  fpeal^e;  to  wit, 
 as  he  fliould  and  ought  5  Nothing  to  the  purpofe  if  he 
 did  :   And  alfo  that  that  he  did  dpe,he  could  take  no  com- 
 fort in.  Thus  true  is  it  that  Solomon  fpeaketh,  Pr^.ij.ig. 
 by  the  Sorrow  of  the  heart  the  Spirit  is  broken t 
 
 Next,  As  it  Hinders  grace,  foitgiueth  great  aduantas;e 
 vnto  Sathan,  and  maketh  amanleffe  able  to  refifthimin 
 his  temptations:  And  this  is  that  that  is  faid,"  Nehemiak 
 8.10.  Theioy  of  the  Lord  is  the  ftrength.  As  Sampfons 
 ftrength  lay  in  his  haire,  fba  Chriftians  ftrength  in  his  fpi- 
 rituali  Reioycing.  Thus  wee  fee  wee  offend  againft  our 
 felues  by  our  want  of  cheerefuineffe. 
 
 And  fo  laftly,  againft  our  'Brethren  we  of? end,  in  caufing 
 themtothinke  hardly  of  aChriftian  courfe,  as  that  that 
 robs  them  of  all  the  comforts  of  this  life,  and  cafts  them 
 that  follow  it,  into  malancholy  doubts  and  feares.   How 
 
 many 
 
 ■■— ^MM— ——————— ^M        ■— — —     J     I  I  »'     ■     — ■■»■       I  I  Mil    r  I     l»  1 
 
Parable  of  thb  lost  Sheep, 
 
 many  a  Chriftian  hath  much  to  anfwer  for  before 
 God  euen  in  this  refpeft  ?  Thefe  things  Considered, 
 no  wonder  if  we  be  ib  often  called  vpon  to  amutuall  Re- 
 ioycing. 
 
 Secondly,  wee  hence  obferue  Atme  Fruit  of  Friend- 
 ship, VI*. 
 
 To  Communicate  our  Seines  and  impart  our  Ioyes  vnto 
 onr  Frv  nds. 
 
 The  Shepheard  cannot  reioyce  alone,  he  muft  call  vpon 
 his  Fnena,  and  Neighbours  to  partake  thereof.  Hereunto 
 (as  fbme  vnderftands  it)  tends  that fpeech  of Solomon,  Pro, 
 27  9.  As  in  water ,  face  to  face 9  fo  the  heart  of  man  to  man. 
 True  it  is,  euery  mans  heart  is  alike  by  nature,  and  anfwers 
 other  as  face  doth  face  in  the  water  ;  in  which  fence  fbme 
 take  it.  It  \s  like  wile  true,  that  the  countenance  will  fome- 
 times  bewray  the  heart  of  man  to  man,  as  the  water  doth 
 thefemblance,and  proportion  of  one  mans  face  to  another, 
 that  lookerh  in  the  water  with  him.  And  fo  fome  other 
 expound  it.  Yea  it  is  certaine  that  the  minde  and  conference 
 of  euery  man,  will  tell  him  (though  not  perfectly)  what 
 a  one  he  is,  whether  good  or  bad,  as  the  water  like  a  glaiTe 
 (though  fomewhat  dimme,  yet  very  true)  reprefenteth 
 the  countenance  therein  imprinted,  vnto  the  countenance 
 that  beholds  the  fame.  Which  is  the  meaning  fome 
 giue  of  it.  And  as  true  it  is  that  in  a  Friend  wee  may  fee 
 our  felues  and  Image ;  the  difpofition  of  our  owne  foules 
 and  hearts  euen  as  face  fees  face  in  water;  For  True 
 Friends  are  our  fecond  felues  and  the  liuely  reprefentations 
 one  of  another.  See  this  in  Jonathan  and  Dauid  (a  paii  e  of 
 true  Friends  indeed)  how  did  they  communicate  them- 
 felues,  their  ioyes,  their  fbrrowes  each  to  other  ?  Jonathans 
 foule  wm  kvitt  to  Dmid.,  and  Damds  foule  was  knit  to  him ; 
 As  if  one  foule  did  enliue  them  both  :  yea  their  bodies 
 fhall  bee  fuitedas  well  as  their  hearts;  All  euen  to  the 
 fword,  the  Bow  and  girdle,  will  Jonathan  communicate 
 vnto  his  Friend,  that  all  beholders  that  fee,  may  fay  there 
 goes  Jonathans  other  fclfc.  The  like  wee  finde  betweene 
 ^ P_2 CMary 
 
 215 
 
 <Doclrine. 
 
 To  communicate 
 our  Ioyes  vnto 
 our  Friend^a 
 true  fruit  of 
 
 FrUndfhh 
 
 Efl  tavquam 
 alter  iicmtTuU 
 i  Sam. i9,& 
 ao*Chap. 
 
214 
 
 An    Exposition 
 
 of     THE 
 
 Reafii. 
 
 Loueisofa 
 fpreadingnatun 
 Rom,  5. 5. 
 Pfal.f33*i« 
 Reafa. 
 Tbingi  of  lik* 
 nature  dc§rt 
 vnion. 
 Vfe  U 
 
 Medicammum 
 viulib>de  Amic 
 
 B&coni  Effaycs. 
 
 CMary  and  Elizabeth  ,Luke  1.59.  no  fooner  had  the  holy 
 virgin  vnderftood  by  the  Angell  of  her  Cozens  concepti- 
 on, but  (he  haftens  her  iourney  into  the  hill-country,  to 
 vifit that gratious Matron;  and  being  met  how  did  thofe 
 two  wonders  of  the  world  impart  their  ioycs,  each  to 
 other,  and  congratulate  their  mutual!  happineffe  ?  Thus 
 lob  imparted  to  his  Friends  his  griefes ;  And  Sarah  her 
 happineffe  and  comforts,  that  they  might  laugh  with  her 
 as  the  others  mourn5  d  with  him. 
 
 And.no  wonder  if  it  bee  thus  betwixt  Friends,  feeing 
 true  Affection  is  of  afpreading  nature ;  and  therefore  com- 
 pared to  Fire,  to  Water%  to  Ojle  m  Scripture,  which  are 
 acliue  and  fp  reading. 
 Befides  things  of  like  nature  defire  vnion:as  diuers  flames 
 become  one  ;  and  diuers  riucrs  if  they  meete,  make  one- 
 ftreme:fo  true  friends  being  of  like  teperature  &  diipofitio.  ' 
 
 By  th  e  fruit  then  iudge  of  th  e  tree.   Needs  muft  a  true 
 Friend  be  worth  the  hauing,  and  enioying.    Hee  is  neerer 
 and  dearer    (in  Solomons  iudgement)    then  a  brother. 
 Alas  !  What  is  it  to  abound  in  all  outward  happineffe,  and 
 hauejione  to  impart  or  communicate  it  vnto  ?    A  compa- 
 nion in  our  ioyes  adds  much  vnto  it.  And  fo  is  it  in  our  mi- 
 feries,to  haue  a  true  Friend  condole  with  vs,  greatly  mitti- 
 gates  it.  Hence  is  itthataftiend  (by  Auftin)  is  called^* 
 falue  of  a  mans  life,  as  the  onely  one  that  can  eafe  the  fwel- 
 lings  and  fullneffe  of  the  heart  which  paiTions  doe  induce. 
 For  difeafes  of  {toppings  and  fuffocations  in  the  body,  you 
 may  haue  diuers  helps :  Sarz,a  to  open  the  Litter  ;  Steele 
 to  open  the  Spleene  •*  Flower  ofSulphar  for  the  Lungs;  Ca- 
 fl  or  earn  for  the  Braine  ;  but  no  receipt  opens  the  Heart  but 
 a  true  Friend.  To  him  wee  impart  griefes,  Ioyes,  Hopes, 
 FearesySnfpitions,  Couxce// ;  and  whatfoeuer  lyeth  vpon 
 the  heart  to  oppreffe  it  in  a  kind  of  Ciuili  fhrifc  or  Confel- 
 fion.   Hail:  thou  then  no  Friend,  Oh  get  one  to  be  the  So- 
 lace of  thy  life,  without  whom  the  world  is  but  a  wilder- 
 neffe ;  And  faces  are  but  a  gallery  ofpiftures,  and  Talke  but 
 a  Tinkling  Cymball  without  Loue.   And  yet  bee  wary  in 
 
 thv 
 
Parafle    of    the    lost  Shbbp, 
 
 thy  choice.  For  as  one  faid  once  of  Priefts,  fo  I  of  Friends, 
 there  arc  many  Friends ,  and  yet  but  few  Friends y  many  in 
 fhew,  few  in  truth  and  deed  :    For 
 
 Firft,  there  is  a  Time-feruing  Friend,  who  worftiip  the 
 Sun-rifing,  but  nor  fetting;  fuch,  like  the  Swallow,  will 
 chcrifti  themfeluesinthe  Summer  of  a  mans  profperity, 
 in  the  heate  thereof;butin  the  Cold  Winter  of  his  Aducr- 
 fitie  will  treacherously  forfake  him :  Such  Friends  lob  met 
 withall. 
 
 Secondly,  there  bee  many  FMfe-hearted  Friends  5  who 
 counterfet  Loue,  to  this  end,that  they  may  get  knowledge 
 ofthy  fecrets,and  fo  hurt  at  pleafure;  effecting  that  by  clofe 
 and  let  ret  Craft,  which  they  could  not  bring  to  paffe  by 
 force  and  violence,  fuch  a  deceitfull  hoasl  T>auid  found  at 
 the Jtgne  of Friend. 
 
 Thiidly,  there  is  a  Mitskfd  counterfet  who  (as  one  faith 
 well)  is  all  lime,  his  words  are  lime,  fo  are  his  geftures, 
 fo  his  countenance :  And  inch  a  Friend  found  Abner  and 
 Amafa  loab  to  be;and  Chrift  Iudas,who  when  they  faluted 
 with  the  tongue  Alhhaile,  faid  in  their  hearts  Take  heed, 
 •giuing  poyfon  with  pleafing  mixture.  Many  fuch  friends 
 the  world  is  full  of,  and  therefore  it  is  wifedome 
 
 Firft,  not  to  be  ouer-haftie  in  entertaining  Friendftiip 
 with  any,  feeing  there  be  many  lurking  holes,  and  fecret 
 corners  in  mens  minds,  but  firft  trie  him  as  thou  doft  a 
 velTell  with  water  before  thou  put  in  wine. 
 
 And  fecondly,  hauing  found  him  true,  and  fare,  keepc 
 him,  and  arTecl  not  change.  A  true  friend  is  not  borne  eue- 
 ry  day.  While  thou  haft  him,  prize  him,  and  let  him  well 
 perceiue  it,  by  communicating  thy  ioyes,  and  forrowes,  as 
 is  fitting  :  fo  fhalr  thou  enlarge.,  and  redouble  the  one,and 
 mitigate  and  lelTen  the  other.  For  as  in  'Bodies,  Vnion 
 ftrengtheneth  and  cheriilieth  any  naturall  action,  and  on 
 the  other  fide  weakeneth  and  dulleth  any  violent  impreffi- 
 on,fo  in  minds.  No  man  imparts  his  Ioyes  vnto  his  Friend 
 but  Ioyes  the  more  :  None  impartes  his  S or r owes  to  his 
 Friend  bat  grieues  the  leffe. 
 
 P  3  And 
 
 Faeilui*x& 
 communiiijuus 
 (urn  totttii  fed 
 pduciorti  eft 
 
 Simdry \mds6f 
 falfefriends. 
 
 Caueats  and 
 tytltsfertbujtng 
 and  vjing  of 
 friends. 
 
zi6 
 
 An    Exposition    of    the 
 
 'DoBrine. 
 
 Cbrifl  imparts 
 bis  ioyes  vnto 
 bis  Friends. 
 
 Vfi. 
 
 P  fall  33.2. 
 
 And  in  a  word,  feeing  few  friends  are  to  bee  found  in 
 earth,  high  to  heauen,  there  thou  canft  not  mifTe  asbeforc 
 was  (hewed.  GetGodtobc  thy  Friend,  and  fhewitby 
 giuing  vent  vnto  thy  foule  in  all  diftrefTes,po  wring  out  thy 
 complaints  and  gricuances  into  his  bofome.  Thus  from 
 the  words  Uteraliy  confidered.  Now  myftic^f,  and  fo 
 they  teach  vs,  that 
 
 Cbrift  (A  true  Friend  indeed)  imparts  hi*  loyesvntohi* 
 Friends.  See  font .  5 . 1 .  Eat e  0  my  friends,  drink?  and  make 
 yon  merry  oh  welbeloned.  ej.d.  you  that  are  my  friends  whe- 
 ther blefTed  /£#£?// or &ithfiill  Cbrif?ianty  partake  with  me 
 in  this  Ioy,  arifing  from  the  faithfullneffe  of  my  fbnrcb  1 
 yeachearevp  and  fill  your  felues  6  mybeloned  with  the 
 fame  fpirituall  dainties,  wherewith  I  am  refrefhed.  Eate 
 of  my  hony  and  hony-combc,  drinke  of  my  milke  and 
 vine,  and  be  filled  therewith.  Thus  plentifiill  and  kinde- 
 hearted  is  the  Lord,  that  he  cannot  kcepe  his  Ioy  within 
 himfelfe,  but  his  Friends  muft  partake  thercofjfee  John  17. 
 
 IJ.1I.22,H. 
 
 A  doclrine  fell  of  comfort,  to  all  fuch  as  are  his  Friends. 
 Needs  muft  our  life  be  a  life  of  Ioy,  when  Chrift  himfelfe 
 makes  vs  partakers  of  that  Ioy  he  hath.  And  fuch  is  his 
 Nature  as  that  he  is  willing  to  communicate  Ioy  as  well  as 
 other  graces,  2  TW.t.?,  Ifali  things  that  pertaine  to  life 
 and  godlineffe,  then  that.    He  annoints  vs  with  the  oyle 
 of  gladneiTe  aboue  our  fellow es,     For  with  that  oyle 
 the  head  is  annointed  fhall  the  members  bee  alfo ;  And 
 withfuch  oyle  was  hee  annointed,  PfaL^y.  H^.1.8,9. 
 therefore  with  fuch  his  members,  fQQ'm^  (like  that  preti- 
 ous  ointment  powred  vpon  Aarons  head)  (the  Type  of 
 this)  all  frayed  not  on  the  head,but  fbme  went  downe  to  the 
 skirts  of  hi*  garment :  So  fheweth  Saint  Iohny  \  Episl.  2.27. 
 the  annotating  which  jon  ha  fie  received  of  him  abide  th  in  you , 
 &c.  Sure  then  how  euer  men  of  this  world  pleafe  them- 
 felues  with  that  fond  conceit,  that  the  life  of  a  Chriftian  is 
 an  Vncomfortable  life,  yet  the  contrary  is  euident :  For  if 
 any  one  be  not  lojfull  enough,  it  is  becaufe  he  is  not  Chri- 
 ftian 
 
Parable  of  the  losi  Sheep, 
 
 117 
 
 flian  enough,  wherefore  let  the  godly  put  to  filence  the  ig- 
 norance of  fooli/h  men,  and  kt  the  fauour  of  this  oyle  bee 
 fented,  wherefoeuer  we  come ;  And  in  cafe  of  want  goc  to 
 Chrifr,  defire  him  that  while  thou  art  in  this  life,  hee 
 would  be  pleafed  to  communicate  fome  of  his  Ioyes  vnto 
 thee.   He  hath  promifed  to  communicate  all  things  pertai- 
 ning to  Grace  and  Glory :  by  viitue  of  the  Promife  goe  to 
 him  boldly,  hold  on  in  thy  requeft,  fearcnot;  thyfuitis 
 honcft;  doubt  not  ofipeecling.  VorasTtberitain,  a  letter 
 faith  vnto  his  Friend  Seianmjjac  pro  amicitta  noflra  Hon  oc~ 
 cult  mi :  So  Chrifl  in  his  Word  hath  faid  to  thee,  I  haue 
 called  yott  friends,  and  for  Friendship  fake,  all  things! 
 hatte  beard  and  receitsed  of  my  Father,  I  bane  made  know** 
 vntojott,  lohu  15.15.  Now  he  difcouers  much,  but  6  what 
 fecrets  fhall  he  one  day  breake  open  to  vs  ?  little  doe  we 
 know,  or  hcare  ofwhathe  will  (in  regard  of  Friend  friip) 
 one  day  difcouer.  The  Euerlafting  CouncelsofGod  :  the 
 depths  of  his  Prouidence  :  The  Deeds  of  ail  both  Good 
 and  Bad ;  The  Glory  of  the  Elecl  1   The  Eternall  mKzvy 
 of  the  damned  ;  he  will  reueaie.  Then  (hall  we  Enter  in- 
 to his  Ioy^  now  that  Ioy  hee  communicates  enters  into  vs$ 
 but  hereafter  we  fliali  enter  into  it,  and  bee  poffefied  of  it 
 for  euer. 
 
 Before  I  pafTe  the  point,  A  Queftion  would  be  Anfwe- 
 red  :  By  thefe  Friends  the  Angels  are  efpecially  vnder- 
 flood  fas  we  heard  before)  now  it  may  bee  demanded, 
 whether  Chrift  doth  communicate  himfelfe  to  them,  and 
 what  are  the  benefits  they  haue  by  him. 
 
 For  Anfwer  to  this  Queftion,  two  things :  Firft,  The 
 Angels  in  heauen  haue  diuers  diftinft  benefits  by  Chrift. 
 He  doth  gratioufly  communicate  himfelfe  and  feuours  to 
 them  as  his  Friends. 
 
 Secondly,  that  albeit  he  doth  communicate  himfelfe  to 
 
 them,  yet  he  is  much  neerer,  and  farrc  more  communica- 
 
 tiuc  to  the  Saints  then  to  them,  though  they  bee  creatures 
 
 otherwife  more  excellent. 
 
 'Forth&fifft;  It  is  true,  they  haue  able  {Ted  life  (forthe 
 
 P  4 lub- 
 
 Matth,2$; 
 
 Whether  Chrifl 
 doth  communis 
 eate  himfelfe  to 
 the  jin^and 
 what  benefit 
 they  haue  by  him 
 Reff. 
 i .  Hee  doth 
 communicate 
 himfelfe  to  them. 
 1  Tahe  is  more 
 communicttiue 
 to  the  Saints, 
 
ai8 
 
 An    Exposition     of    thb 
 
 I  Pets.  I  J, 
 
 fubftance)  not  commingto  them  by  Chrift,  confidsred  as  a 
 <Jlfidiator ;  eum  that  bleffed  life  in  which  they  were  firft 
 created:  yet  they  haue  gaine  by  Chrift,  and  through  him 
 their  happineflfc  is  augmented,  and  their  Ioyinmany  re- 
 gards very  much  increafed.   For  firft,  it  is  a  fauour  that 
 they  are  vouchfafed  a  place  in  the  mjfticall  body  vnder 
 Chrift  >  and  that  Chrift  fhould  be  their  bead,  Coiof. i.io. 
 Secondly,they  receiue  from  Chrift  (as  fome  conceiue)Co«- 
 firming  grace,  and  fo  Aflurance  that  they  fhallneuer  fall, 
 which  is  a  maine  benefit.    Thirdly,  Teace  it  made  betwixt 
 them  and  man  in  CbriB.   And  the  roomet  of  thofe  fallen  are 
 fuelled  by  the  Elett  in  Chrift.   Fourthly,  their  Illuminati- 
 on and  loy  in  many  regards  is  through  him  much  augmen- 
 ted* They  who  fo  delire  to  iooke  into  the  things  of  the 
 C^hurch,  and  with  fuch  wonder  full  delight  and  admirati- 
 on, hauing  their  faces  alwaies  vp:>n  it,  (As  the  Cherubims 
 vponthe  Arke)  as  if  they  could  neuer  fatLfie  themfelues 
 in  beholding  and  prying  into  the  fecrets  of  the  Gofpell: 
 Oh  what  loy  thinke  wee  haue  they  in  beholding  the  pre- 
 fence  of  God-Man  now  afcended  and  glorified  t   what 
 doe_they  there  heare  thinke  wc,  by  enioying  his  prefence 
 who  fittethatGods  right  hand  for  euermore?  And  they 
 who  are  fo  refrefhed  with  lingular  ioy  for  the  conuerfion 
 of  the  Eled,  how  many  waie^  by  Chrift  is  their  loy  enlar- 
 ged ? 
 
 For  the  Second,  viz,,  that  he  is  -ae*  (hotwithfrandin^) 
 more  Commnnicatiue,  and  much  neererto  vs,  then  to  the 
 Angels  :  And  that,  Firft,  in  that  hee  hath  taken  the  fclfe 
 fame  Nature  with  vs,which  he  did  not  of  the  AngehtHeb. 
 2.16.  Secondly,  in  that  he  doth  vnite  vs  to  himfelfe  more 
 neerely  then  the  Angels;  they  being  vnited  to  him  by 
 that  Knowledge  and  Loue  which  they  haue  of  their  owne 
 from  the  firft  Creation;  but  wee  are  vnited  vnto  hun  by 
 fuch  graces,  as  himfelfe  by  his  fjpirit  begetteth  in  vs,  as 
 Faith  and  Loue  in  this  life,  and  in  that  other  by  Fifon.Our 
 bands  take  their  beginning  from  the  head,  As  neruesand 
 finnewes,  wherewith  the  members  of  the  naturail  bodie 
 
 are 
 
Parable  of  the  lost  Sheep 
 
 arevnited.  Thirdly,  by  his  Sufferings  hee  hath  procured 
 forvsalibleffings  both  Spirit  null  and  Temporal!,  making 
 apurchafe  of  thein  with  his  blood  :  In  like  kinde  hee  in 
 his  death  rcfpeeted  not  the  Angels .  Fourthly,  hee  doth 
 Communicate  with  vs  that  whole  Life  of  grace  and 
 glory ,  which  wee  haue  and  fhall  receiue  :  As  the 
 members  of  the  body  haue  no  fcnfc  and  motion  which 
 floweth  not  into  them  from  the  head,  no  more  haue 
 wee  :  But  the  Angels  haue  a  blefled  life  (as  was  before 
 touched)  not  comming  from  him  a§  a  Mediator.  And  fo 
 much  for  Solution  of  that  Queftion.  Now  proceed  wc  to 
 the  next. 
 
 For  1  haue  found  my  fheepe  which  yeas  lo$T]  In  that  this 
 is  rendered  as  a  Reafon  (  Considering  the  words  ac- 
 cording to  the  Letter  )  this  may  bee  thence  obferucd  : 
 that 
 
 The  welfare  of  our  Neighbours  in  things  outward  and  Tem- 
 porall.piould  afford  matter  to  vs  of  Joy  and  reioycing  :  So  we 
 Teade,  Exod.i^.Q.Iethro  reioy red  for  all  the  goodneffe  which 
 the  Lord  had  done  to  Ifrael,  whom  hee  had  de  littered  out  of  the 
 hands  of  the  Egyptians.  Our  Sauiour  CWatth.6.u.  wills 
 vs  to  pray  for,and  as  truly  to  defire  the  outward  welfare  of 
 others  as  our  own.  Now  it  is  a  lure  Rule,that  whatibeuer 
 we  are  to  pray  for,  hauing  obtained  it,  we  are  to  be  thank- 
 full  for  it,  and  reioy ce  in  it. 
 
 For  the  Law  of  Charity  doth  binde  a  man  to  Louehia 
 neighbour  as  himfelfefx}d  this  he  doth  not,  if  in  cafe  here- 
 ioyceth  not,  as  well  for  his  neighbours  good  as  for  his 
 owne. 
 
 Befldes  what  one  member  hath  beftowed  on  it^femetrr 
 for  the  vfe  of  the  reft;  And  therefore  in  reioycing  at 
 anothers  good,  we  reioy  ce  at  our  owne  welfare. 
 
 And  therefore  as  it  femes  to  Reproue  fuch  who  are  fo 
 farne  from  reioycing  at  their  neighbours  good,  as  that  ha- 
 uing that  Euitl  Eye  Solomon  fpeakes  of,  they  Enuie  their 
 profperity,  and  feeke  by  finfull  and  indirect  courfes  (as 
 pilfering,  cheating,  oppreffing,  and  fuch  like)  to  breake 
 
 their 
 
 2ip 
 
 Text. 
 
 Doflrine. 
 
 tfejhwldre. 
 ioyce  at  our 
 ntigboHTi  wet* 
 /are. 
 
 Reaf.i. 
 
 Thelapfofcba' 
 rityrequiresit, 
 
 Reaf,2. 
 We  rewyce  at 
 our  own  veil  fare 
 
 Vfeu 
 
220 
 
 Vfi2. 
 
 'DoElrtni* 
 
 The  Conuerfon 
 of  others  wee 
 fhauldreiojcein. 
 
 An    Exposition    of    the 
 
 their  backs,  and  bring  them  to  beggarie,  of  whom 
 wee  (hall  fpeake  more  fully  in  that  Parable  of  the  Prodi- 
 gall. 
 
 Solikewife  it  mould  teach  vs  to  take  notice  of  Gods 
 fauours  towards  others,  cuenin  outwards  refpe&s,  and  to 
 enquire  after  their  health  and  welfare,  as  lo/eph  did  after 
 his  Fathers  :  //  the  good  man  yet  aline  bow  doth  he  i  &'C 
 not  for  this  end  that  wee  fliould  repine,  and  grudge,  at 
 Gods  fauours  beftowed  on  them,  as  the  Phihslims  did  at 
 Ifaac  becaufe  he  had  pofleflions  of  flockes,  and  poffeffions 
 of  heards,  and  great  ftore  offeruants,  and  waxed  great,and 
 went  forward  in  the  world,  and  grew,  waxing  very 
 great,  (y^tf- 2 6. 13.14.  but  that  wee  may  laugh  with  them 
 as  Sarah  fpake,  blefFe  God  for  them,  bearing  (like  good 
 neighbours  and  friends)  a  part  in  that  their  Ioy.  Neither 
 fhould  others  Conceale  Gods  bleffings,  as  the  manner  of 
 moil  is,  who  are  euer  complaining  of  want  and  weaknefle; 
 go  barely,  fare  hard,  and  would  make  the  world  beleeue 
 they  haue  nothing  when  they  haue  abundance,  to  this  end, 
 that  they  may  be  free  from  payment  of  thofe  dues  which 
 they^owe  to  Church  and  Common  wealth ,&c.  a  finfull 
 courfe  met  with  by  Solomon*  ^Pro.x^.y.  .and  highly  di£- 
 pleafing  vnto  God ;  As  robbing  him  of  that  glory  hee 
 fhouldhaue,  by  their  owne  Comfortable  vfe  of  what  is 
 giuen.  As  alfo  from  the  lips,  and  hearts  of  others,  who 
 fliould  reioyce  with  them,  and  gme  thankes  to  God  for 
 that  their  welfare.  And  thus  much  inbriefefromthe  words 
 considered  as  aforelaid. 
 
 Next  (as  we  areto  consider  them  in  afpirituall  fence,) 
 wearetoiearne  : 
 
 To  be  afecled  vnto  loj  andgladneffefor  the  Saluation  and 
 finding  vp  of  others.  And  thus  haue  Gods  feruants  beene: 
 They  haue  greatly  reioyced  in  the  grace  they  haue  feene  in 
 others:  3  John  4.  /  haue  no  greater  toy  (faith  Saint  John)  then 
 to  heare  that  my  children  walke  in  the  truth,  and/*  in  his 
 2  Epift.  and  4.  1  reioyced  greatly  that  I  found  of  thy  chil- 
 dr en  walking  in  truth,  fo  Rom.  i.2.&i6.l9*Jcl.  15. 3. 
 
 1  Yea 
 
Parable   of    the    lost    Sheep 
 
 221 
 
 Yea  they  haue  beene  fo  ferre  affected,  as  that  they  haue 
 held  themfelues  bound  to  giue  God  hearty  thankes  for  the 
 conuerfion  of  others  :  As  if  they  had  themfelues  rcceiued 
 fome  great  benefit  thereby.  Thus  the  Church  for  Saint 
 PaulfiaLi,  24.  and  Saint  iWfor  the  Church  of  the  Epbe- 
 funsy  Ephef.i.\6.andfor  the  'JPbilippians,  Philtp.i.%.  and 
 for  the  Thejfalomarts,  I  Evift.  3.  9.  and  for  Philemon, 
 vsrfe  4. 
 
 And  no  wonder,  for  great  glory  thence  acreweth  to 
 our  Lord  and  Sauiour  which  fliould  affect  vs  aboue  all 
 things. 
 
 Secondly,  great  benefit  arifeth  hence  to  our  felues;  as 
 helpe  of  their  H ad s  and  Hearts:  the  army  is  iucreafed, 
 and  more  hands  6re  put  to  the  Cable. 
 
 Thirdly,  hereby  we  teftine  that  we  loue  our  brethren, 
 and  no  way  fo  much  as  this  way,  in  reioycing  at  their  fpi- 
 rituall  welfare. 
 
 Thisferueth  to  Reproue  fuch  as  are  Snmous  and  Mali- 
 tiotts,  who  either  little  regard,  and  reioyce  not  at  all,  or 
 which  is  worfe  doe  Repine  and  Fret  at  the  finding  and  con- 
 uerting  of  others.  When  the  Scribe  had  anfwered  difcreet- 
 ly,Chrift  encouraged  him;  And  when  the  young  man  manl- 
 fefted  a  confeience  in  keeping  the  Law,  Chrifl  looked  vp- 
 on  him  and  loued  him.  But  when  we  fee  any  beginning  to 
 feare  God,  wc  encourage  them  not,  but  deride  them  and 
 perfecutethem,  giuing  them  gall  and  vinegar  to  drinke, 
 becomming  their  aduerfaries  for  this  very  thing,  becaufe 
 they  follow  the  thing  that  good  is,  Pfa/.tf  20. 
 
 Next,  to  ftirre  vp  euery  good  Christian  to  this  duty,  let 
 vs  loue  others  for  their  graces,  and  more  reioyce  in  them 
 for  their  Conuerfion  to  the  Lord,  then  for  any  other  thing 
 what  euer.  Many  Parents  you  /hall  haue,  reioyce  in  their 
 children  for  other  refpects,as  for  Wit,Wifedome,Know- 
 ledge.  Learning,  Beauty,  &c,  And  fo  one  Friend  and 
 Neighbour  in  another  for  fuch  like  common  gifts  ofnature: 
 W  lien  thefe  things  feuerd  from  grace  are  but  (as  Solomon 
 i  fpeakes  of  Beauty  in  a  wicked  woman)  like  a  ring  of  gold 
 \  in 
 
 Reaf.  1. 
 
 Gsd  hath  glory 
 by  it. 
 Reaf,  2. 
 Our  felues  bam 
 Geodbylt) 
 
 Reafl* 
 
 Wemzuifefimr 
 loue  to  our  bn* 
 th/en. 
 Vfel. 
 
 Mark»io.2i. 
 
 Vfel, 
 
222 
 
 An    Exposition    of    the 
 
 Text. 
 
 Detlrine. 
 
 Chip  hath  an 
 inter  ell  in  the 
 Eltflbcfdre 
 their  c&'ding* 
 
 Reaf.u 
 juheyarekis 
 by  Creation. 
 Reaf.2. 
 As  they  are  his 
 by  Elettion. 
 Reaf.i. 
 As  they  are  hu 
 by  Redemption, 
 Reaf.q, 
 At  they  are  hit 
 by  Donation. 
 
 in  the  front  ofafwtne.  Of  fuch  Reioycing  I  may  fay  as  Pa*  I 
 in  another  cafe,  year  Reiojcing  is  not  good,  it  will  end  in 
 mourning ;  you  reioyce  not  lb  faft  now,  but  you  may 
 wecpe  and  waile  as  faft  hereafter.  True  it  is,  rhofe  com- 
 mon gifts  are  in  themfelues  the  good  gifts  of  God,  and 
 fuch  gifts  as  we  ftiould  be  glad  of*  and  thankful!  for,  both 
 in  our  felues  and  others ;  but  yet,.  Fir  ft,  as  Fruit  of  Grace 
 and  accompanied  with  it.  Secondly,  and  principally  for 
 grace,  efteeming  one  dramme  ofit  worth  many  pounds  of 
 naturall  parts,  and  abilities,  holding  our  felues  more  bound 
 to  God  in  all  true  thankefuln eiTe  for  the  leaft  meafure  of 
 fauing  Grace  bellowed  on  cur  felues,  or  ours,  then  for  all 
 the  ornaments  of  Nature  whatfbeuer. 
 
 CMySheepf]  From  which  words  (were  itnotaPara- 
 ble,and  fo  euery  word  not  too  far  to  bee  prclTed)  we  might 
 further  gather,  that 
 
 Christ  hath  an  inter 'eft  in  the  Sletl,  and  beares  a  loue  to~ 
 wards  them  as  his  owne  euen  before  their  Conner fion  and  cal- 
 ling, The  Shepheard  had  a  propriety  in  the  Sheepe,  hee 
 counts  it  His,  euen  while  it  was  a  Stray.  Forproofe,  fee 
 Rom.^.B*  God  (faith  the  Apoftle)  commendethhis  loue  to- 
 wards vsin  that  while  we  were  jet  Sinners  Chrift died  for vs, 
 fo  I  hhna.g.  In  this  was  manifested  the  lone  of  god  to- 
 wards vsy  becaufe  that  Godfenthis  ottelj  begotten  Sonne  into 
 the  world \that  we  might  line  throitgh  him.  Out  of  which  pla- 
 ces it  is  euident  that  there  is  a  Loue  of  God  to  his,  euen 
 now  in  the  ftate  of  mifery. 
 
 For  Firft,  they  are  his  Creatures,  hee  Cqcs  in  them 
 his  owne  creation  -whereby  hee  loues  then*  with  a  ge- 
 nerallloue. 
 
 Secondly,  as  they  are  his  by  Eleclion,  they  are  beloued. 
 God  hath  elecled  and  chofen  vs  in  him  before  the  foundation  of 
 the  world,  Ephefx  .4. 
 
 Thirdly,  as  they  are  his  by  Redemption,  hee  hawing  fhed 
 his  blood  for  them,  and  brought  them  to  be  a  peculiar  peo- 
 ple to  himfelfe. 
 
 Fourthly,  as  they  are  his  by  Donation,  all  the  Elecl: 
 
 being 
 
Parable  of  the  lost  Sheep. 
 
 being  giuen  vnto  him  from  the  Father,  lohn  1 7. 6.9,  1 1 .1 2 
 20.24. 
 
 But  how  then  are  they  laid  to  bee  Enemies,  Rom. 
 5.10. 
 
 As  the  Apoftle  fpeaketh  concerning  the  Iewes,  As  con* 
 cerning.the  Cjofpell,  thej  are  enemies ,  but  as  touching  Elttli- 
 ony  the y  are  belouedfor  the  Fathers  fake* Rom. 1 1 . 1 8'Though 
 we  be  loued  as  creatures,  and  more  loued  as  elected  and 
 bought  creatures,  yet  in  refpecl  of  inherent  and  remaining 
 corruption,  we  are  ftill  enemies,  being  neuer  aftuallybe- 
 ioued  till  we  be  Regenrated  and  haue  the  Image  of  God  a- 
 gaine  imprinted  in  vs. 
 
 If  it  be  thus  that  they  are  Loued  before  Called,  then 
 their  Perfbns  are  accepted  ;  and  if  their  Pcrfons,  then  their 
 Workes,  and  Actions ;  for  whom  I  loue  I  accept  of  and 
 delight  in. 
 
 Firft,  we  are  to  know,  that  Loue  in  God  though  it  is 
 but  one  moft  (imply,  as  God  himfelfe  is  moft  (imply  one, 
 yet  for  the  change  that  it  maketh  in  the  Creature,  and  to 
 helpe  our  weake  vnderftandings  5   it  may  be  (aid  as  is  of 
 his  YViiedome  to  be  manifold,  and  diuerfly  may  be  consi- 
 dered:: Firft,  it  is  to  be  taken  for  his  good-mil  to  one  in* 
 tendings  or  pur fofing  their  good.  As  Rom.g.li.    compared 
 with  verfe  13.  Secondly,  for  the  Declaration  of  this  his 
 good  will  by  the  EffeEls*  as  1  John  3. 1 .    Thirdly,  for  the 
 "Delight  he  takes  in  that  he  loues,  Pfal.^.j.  In  the  firft 
 fence  God  may  be  faid  to  Loue  the  Elett.    They  haue  a 
 Former  lone,  but  not  a  Later.    As  a  kinde-hearted  father 
 (fiich  a  one  as  T^anid  was)  doth  beare  an  inward  affection, 
 and  good  will  towards  an  vngratious  fonne  (as  he  to  Ab- 
 falon)  2  Sam. 1 3. -$9  &  14'1*)  though  he  will  not  exprelfe 
 it,  nor  fufrer  it  to  appeare,  till  by  the  fuite  or  mediation  of 
 fbme  third  perfon  whom(perhaps)himfelffuborneth  he  be 
 reconciled  to  him  :  foin  this  cafe  betwixt  God  and  his 
 Elect. 
 
 Secondly,  that  albeit  Gods  loue  in  it  felfe  admits  neither 
 more  nor  Lejfe ;  yet  as  it  is  extended  and  reached  out  to 
 
 the 
 
 *3 
 
 Ob. 
 Refp. 
 
 Ob.  2.' 
 
 Reff. 
 
 Gods  loue  though 
 but  one ',  yet  may 
 diutrjlybecon 
 fidered. 
 
 Gods  loue  bath 
 different  degree* 
 as  it  U  extended 
 out  to  the  ere  A'  \ 
 ture. 
 
224 
 
 An   Expositi 
 
 ON      OF     THE 
 
 VfiX, 
 
 the  Creature,  there  are  different  degrees  thereof.    He  lo- 
 ueth  not  all  things  equally  alike.  God  hath  preferred  man- 
 kinde  aboue  all  other  Creatures  in  his  Loue,  as  is  manifeft 
 in  Scripture,  as  7>fetl.%.&c.  And  amongft  men ;   the  fame 
 loue  appeareth  moft  bright  towards  the  Elett,  whom  he 
 hath  chofcnoutofthe  whole  reft  of  mankind,  fo  thatin 
 comparifon  ofthefe,he  faith  he  hateth  the  reft,/?^i».p.  i  .3. 
 And  cuen  amongft  the  Sle  8  themfelues,  though  hee  loued 
 all  equally  vnto  eternall  life,  before  the  conftitution  of 
 the  world  in  Chrift ;  and  had,  and  hath  the  fame  will  to- 
 wards all  the  Elect,  willing  to  giue  them  all  eternall  life ; 
 yet  as  we  confider  this  loue  of  God  another  way,  viz.  as 
 itjs  extended  and  reached  out  in  Atls  there  it  differs :  For 
 amongft  the  ElecT  fome  are  ftill  wicked  and  not  yet  re- 
 conciled, as  Paul  before  his  conuerfion,  and  diuers  others : 
 now  hee  cannot  loue  them  with  that  degree  and  kinde  of 
 loue  while  they  are  in  the  ftate  of  Nature^  as  he  doth  after 
 their  conuerfion  when  they  come  to  be  in  the  ftate  of  Grace. 
 They  are  beloued  of  him  before  conuerfion  as  the  EleB  of 
 god  onely  knowne  to  him  to  be  fo,  and  with  that  degree 
 oflpue  that  is  proper  to  the  Elecl  vncalled ;  But  when 
 they  are  effe equally  lufiified  and  Sanclifted,  then  are  they 
 loued  with  a  further  degree  of  loue,  euen  to  an  Actual  I  ac- 
 ceptation of  their  Per/bus  and  Performances.    The  Cjold- 
 fmith  which  determined!  txTrefine  three,  mafTes  ofgold 
 alike,  is  faid  truly  to  loue  all  three  alike,  but  that  which 
 he  hath  now  firft  fully  purify ed  doth  like  him  better, then 
 either  that  which  he  hath  but  now  begun  to  purge, or  that 
 other  which  hee-hath  not  taken  in  hand  to  purifie.    The 
 fame  is  to  be  thought  concerning  the  Eiecl.  And  fo  much 
 for  the  doubt. 
 
 The  Vfe  this  might  be  put  vnto,is;  Firft,to  endeare  the 
 loue  of  God  vnto  vs,  it  being  both  Antient  and  Tree.  In 
 humane  loues  the  circumftance  of  Antiquitie  doth  make  it 
 more  reflected.  Loue  as  Winey  doth  receiue  the  greater 
 praife  by  the  Age  of  it  :*  Ott  Wine  is  the  6eft,  and  Antient 
 Lous  is  the  mosl  approved.  How  much  doe  we  efteemeof 
 
 fiich" 
 
Parable    of    the    lost    Sheep 
 
 225 
 
 fuch  a  friend,  as  hath  borne  vs  good  will  this  fortie  or  fifty 
 yeares  ?  Oh  how  friould  we  prize  this  loue  of  God  which 
 hath  beene  from  eternity  towards  vs,who  hath  counted  vs 
 as  his  owne  before  we  were,  or  before  the  foundation  of 
 the  world  was  laid,  Epbef.  1 .4, 
 
 Then  alio  iiismofi  Free,  for  what  could  God  fee  in  vs 
 before  our  conuerfion  but  finne  and  mifery  ?  there  was 
 nothing  in  vs  to  draw  his  Affection  towards  vs,  but  his 
 owne  good  will  and  pleafure.  Now  that  loue  which  we 
 haue  deferued  we  leffe  cfteeme,  but  vndtferned  Lone  is  a 
 great  binder. 
 
 Secondly,  it  might  further  giue  vs  to  Consider  for  otic 
 Comfort,  how  Conftant  Gods  loue  is  towards  his :  Hee  j 
 euer  hath  and  euer  will  loue  his  owne  with  a  lone  vn- 
 changeable.  Thinke  of  it  (for  I  may  but  touch  the  point, 
 leaft  I  feeme  to  ftretch  the  parable  too  farre,  and  when  it 
 offers  togoe  a  mile  to  compell  it  to  go<z  twaine)did  Chrift 
 loue  thee  as  his  owne,  while  thou  wert  a  Sheepe  loll ;  a 
 ftray,  and  thy  minde  fet  on  euill :  And  will  hee  not  now 
 much  more  loue  and  fane  thee  being  called  and  reclaimed  ? 
 Did  hee  loue  thee  before  thou  kneweft  of  it,  and  laid 
 claime  then  vnto  thee,and  will  he  now  withdraw  his  mer- 
 cy and  companion,  hauing  manifefted  his  loue  vnto  thee  in 
 fpeciail  manner,  in  thy  Effectuall  Vocation,  damping  his 
 Image  and  fetting  his  Brand  vpon  thee  ?  it  cannot  bee. 
 Thou  maift  indeed  feele  changes,  but  looke  as  the  skie  is 
 variable,  the  Sun  it  felfe  being  no  whit  changed  ;  So  may 
 the  effects  of  Gods  loue  varie  in  vs,  yet  himfelfe  in  his 
 Affection  is  towards  vs  Immutable. 
 
 which  wxs  losf\   So  that  hence  it  may  eafily  bee  ga- 
 thered : 
 
 That  Before  Calling  the  godly  themfelties  were  Strajes* 
 They  were  loft  Sheepe  \  out  of  the  way  as  well  as  others. 
 
 1  Cor. 6. p.  Ephef.2  2.  Tit.^.^.Celof.^.j.  And  may  fur- 
 ther be  made  euident  in  the  example  of  iJ7tfana(fes,  Aiary 
 Magdalene yPattljheTbiefe  on  the  Crojfe,  the  Iajler  with 
 !  many  more. 
 I  _ They 
 
 r/t*. 
 
 Text. 
 
 'DoBrinc. 
 
 M  Gods  Elcft 
 \yere  Stray  ei 
 before  wiling. 
 
226 
 
 Reaf. 
 
 An    Exposition    of    the 
 
 Vfe  I. 
 
 Vfe  2. 
 
 They  hauethe  fame  cormption  of  nature,  and  ftraying 
 difpofition  that  others  haue ;  All  haue  finned,  and  are  depri* 
 uea  of  the  glory  of  God,  iothat  there  is  not  one  that  doth  good 
 m  net  one,  they  alfo  are  leauened  as  apart  of  the  infecled 
 lump  of  mankind. 
 
 They  aifo  haue  the  fame  occaflons,  and  temptations  to 
 finne,  from  the  Diuell,  and  the  world,  that  others  haue : 
 And  therefore  the  truth  of  the  point  need  not  bequeftio- 
 ned,  but  rather  apply  ed  thus. 
 
 Firft,  for  Information,  and  that  both  as  concerning  our 
 EleUion  and  I  unification.  As  for  our  Eletlion  that  muft  be 
 Free,  feeing  there  was  no  moj  egocdneiTe  in  the  Eleft  then 
 Reprobat  (as  was  in  thelafr.  point  noted)  And  for  luftifica- 
 ti  « the  confederation  of  this  very  doctrine  is  vfed  by  the 
 Apoftle,  Rom.$.  to  proue  that  it  cannot  be  by  Workes :  So 
 then  the  riches  of  Gods  Free  grace  is  the  onely  firft  caufe  of 
 OurHappineiTeand  faluation,  As  hereafter  /hail  bee  more  [ 
 fully  fri e wed. 
 
 Secondly,  for  our  Infirnclion,  and  fo  it  may  teach  vs  di- 
 uers  duties  towards  god;  towards  Others,  and  our felms. 
 It£rft  calls  vpon  vs  to  hue  to  Godspraife,  and  lpend  our 
 whole  time  in  magnifying  his  great  companions  in  our 
 Conuerfion.  Let  it  be  more  then  enough  that  thou  haft 
 fpentfomuch  time  heretofore  in  Sinne,  now  refblue  to 
 fpend  that  little  time  remaining  in  a  carefull  obedience  \ 
 to  his  will,  1  Pet  4. 1,2,3.  As  concerning  Others  it  may  be 
 a  good  ground,  oiXMeekeneffe  and  ^Moderation  towards 
 thofe  who  are  yet  vn  called,  walking  on  in  the  waies  of 
 finne.  Looke  on  triem  not  to  Infult,  but  'Pit tie ;  remem- 
 bring  what  thy  felfe  haft  beene,and  in  their  weaknefTe  fee 
 thy  owne.  Doe  they  Swear e,  Curfe  B/afpheme,  breake 
 Cjods  SabbothtRxmz  into  all  manner  of excefTe  with  gree- 
 dineiTe  ?  fay  now  with  Pharaohs  Butler ;  Thii  day  1  call 
 my  flnnes  to  my  remembrance :  Such  a  one  was  T,  &c.  yea 
 condemne  his  finne  as  if  it  were  thy  owne  (which  was  the 
 pra&ife  of  holy  Mafter  "Bradford)  and  fo  thou  wilt  pro- 
 ceed againft  him  with  the  fpirit  of  meekeneiTe. 
 
 Alfo 
 
Parable    of    the    lost  Sheep, 
 
 Alfo  fee  that  we  take  great  heed,  how  we  determine 
 of  the  finall  eftate  of  any ;  Say  not  of  thy  brother  hec  is  a 
 Reprobcte  or  Caff-away  :  that  God  that  called  thee  may 
 in  his  good  time  call  him.     As  Julius  Palmer  told  that 
 Knight  that  faidvnto  him  he  perceiued  that  one  of  them 
 two  muft  be  damned,  feeing  they  were  of  two  fundry 
 faiths ;  there  beeing  but  one  faith  that  led  to  life  and  Val- 
 uation :  I  hope  Sir  no  (laid  Palmer)  I  troft  both  of  vs 
 fhall  be  faued  :    For  as  itpleafed  God  to  call  me  at  the 
 third  hoar  e  of  the  day,  euen  in  my  flowers  at  the  age  of 
 fbure  and  twenty  yeares,  will  call  you  at  the  eleventh  houre 
 in  this  your  old  age  and  giuc  you  euerlafting  life  for  your 
 Portion.    Remember  thou  wertas  hopeleffe  once  as  hee, 
 yet  thou  art  called  and  reclaimed  why  then  fliouldft  thou 
 be  out  of  hope  of  him  ? 
 
 And  for  our  Seines  /this  point  fhould  teach  vs  to  walke 
 more  humbly,  and  watchfully  all  our  daies ;  Oh  how  vile, 
 how  wicked  haue  webeenc  ?  euery  remembrance  of  Sin 
 fliould  fetthe  wound  a  frefh  in  bleeding.  A  falfe  heart  it  is 
 f  that  can  fpeake  of  old  finn^s  with  new  Delights.  Let  this 
 I  expell  out  from  vs  all  high-mindedneiTc,  and  pofTefTe  our 
 hearts  with  Feare,  Rom.ii.io.  alwaies  miff  ruffing  our 
 owne  vile  natures,  which  are  3pt  to  wander,  putting  our 
 whole  truff  and  confidence  in  Chrift  alone  for  Suppor- 
 tation. 
 
 I  fay  vntoyov,  that  likr&ife  ioy  fiall  he  in  heaven  oner  one 
 Sinner  that  repenteth^more  then  ouerninstie  and  nine  iufi per- 
 fons  which  need  no  repentance. 
 
 Wee  are  now  come  to  the  ?sfpodofis  or  Applying  part 
 |  of  the  Parable  containing  in  it  the  matter  Refern- 
 !  bkd. 
 
 And  herein  wee  haue  considerable  :  A  Proportion 
 T  Lti>ewfe  toy  fall  bee  in  heat/en  over  one  /inner  that  re- 
 pent'eth,  &c.j  And  the  Confirmation  thereof  £  I  fay  vn~ 
 to  jctt.~\ 
 
 In  the  former  CoriSckr  what  is  propounded,  and  How 
 UUilrated  \  the  Thing  Propounded  is  \Joy  [hall  Lee  in  hca* 
 
 Q  tien 
 
 32 
 
 Text. 
 
 Vcrfij* 
 
228 
 
 An    Exp  o  s  i  t  i 
 
 ON      OF 
 
 THE 
 
 Do&r.ine, 
 
 Chrili's  bare 
 xvcrdufufficum 
 
 Hen  ouer  one  Jinner  that  Repent eth  ]  This  is  IlluTlra. 
 ted  by  the  Quantitie  [_  CMere  loj  _]  and  by  Quaiitie 
 [LikemfeT] 
 
 In  the  Latter  wee  .haue  to  take  notice  of  two  things : 
 Firft,  the  Authority  ofthefpeaktr  :  Secondly,  the  Truth  of 
 the  Thing  fpoken.  And  with  this  latter  (handling  the 
 words  as  they  lie  in  order)  we  muft  firft  begin. 
 
 1  jayvntoyou~\  I  the  faithfiilland  true  witnefTe,  whofe 
 words  are  pure  words,  as  filuer  tryed  in  a  furnace  of  earth 
 purified  feuen  times.  I  who  am  the  onely  true  Doctor  of 
 the  Church,  and  haue  power  and  authority  in  my  owne 
 name  to  deliuer  what  doctrine  I  fee  fit,and  what  I  deliuer, 
 you  are  bound  to  receiue  and  giue  credence  vnto,  £1  fay  J 
 fo  thatjFirft  we  hence  learne  thus  much  : 
 
 Chrifi  i6  to  be  beleeued  And  hn  dstlrine  to  be  receiue d  vpon 
 hh  owne  bare  word. 
 
 When  the  Prophets  came  with  any  meflage  to  Ifrael, 
 they  deliuered  their  doctrine  alwaies  vnder  this  warrant, 
 Thus  faith  the  Lord,  and  The  word  of  the  Lord,  Jfay  $  5 . 1 . 
 [er. 2.i. 2.4.  £^^.2.4.   And  what  the  Apoftks deliuered 
 to  the  Church,  they  recciued from  the  Lord,   1  CV.n.23. 
 and  confirmed  it  by  Scripture,  as  Atls  28.23.  But  his  man- 
 ner of  teaching  is  different  from  them  all:  other  confir- 
 mation of  his  doctrine  hee  giuesnone  (vfualiy)  then  this 
 [_J  fay  vnto  yotf]   No  other  authority  he  brings  to  Confute 
 thatfalfe  gloffe  the  Pharifees  f  thofe  leam?d  doilo ;  s)  had 
 fetvpon  the  Law,  then  his  owne  tefliinonie,  Jou  haue 
 hearditfaidofold^c    But  [_  J  fay  vnto  yon^cf\  And  this 
 his  [_Jfiiy2  was  often  repeated  in  that  his  Sermon  vpon 
 the  Mount,  Matth.  5.17.  22.28.  32.  4  39.44.  and  Chap. 
 6.2. 5.1  3.16.  The  fame  Authority  of  his  owne  hee  oppo- 
 feth  againft  that  vnfound  opinion  of  the  Scribes  concern  i:g 
 Elias  comming,  CMatth  iy.12.  And  of  'Divert*,  Ch*p, 
 ip.p.  Thus  alio  he  Confirm es  his  doctrine  deliuered  con- 
 cerning Jehn  Baptifl,  fJMatth.l\,l\.    the  Stability  of  the 
 Church,  Matth.l6.iS.  the  ^Power  Oi  F*>ithy  Ch&p.  17  20. 
 C^  21.21.  And  of  the  ivT^K-f;  {T^  -17.1 8.1  p.  the  doctrine 
 
 of 
 
Parable  of  the  lost  Sheep. 
 
 of '^onifer/ton  and  Regeneration^  Matth.lS  3.  John  3.3.5* 
 of  the  Defhudion  of  lerufalcm,  Matth  23  36.  ^24.2' 
 And  of  the  Laft  iudgement,  C^.24.34.  eM$.  12.40  45. 
 I  might  abound  in  the  particulars,  Aboue  a  hundred  feu e- 
 rall  times  we  may  reade  in  the  Evangelisl  that  our  Sauiour 
 deliuered  dodrines  vpon  his  owne  word  and  war- 
 rant. 
 
 The  Reafons  of  this  point  are  thefe :  Firft,  he  was  the 
 chiefe  Doctor  and  teacher  of  his  Church  according  to  that 
 we  reade,  cJHa/^.23.8. 
 
 Secondly,  He  is  the  Faithfull  and  true  witnefle,  Reuel,^. 
 14.  All  the  conditions  required  in  a  true  witneffe  docon- 
 curre  in  him  :  As  1.  Knowledge,  he  knowet!^  the  whole 
 councell  and  will  of  God  as  concerning  our  Election, 
 1  C^.1.10.  2.  Truth,  his  words  are  all  pure  asthefiluer 
 purified  in  the  fire  feuen  times,  Pfal.  1 2 .  there  was  no  finne, 
 no  errour  in  him,  no  guile  fomd  in  his  mouth,  1  Pet.1.21. 
 2.Faitbfft//nejfeJ  fo  witnefTeth  the  Apoftle,  ;  Cor.1.9.  & 
 1  Tkejf.  5,24.  So  that  we  need  not  doubt  of  his  teftimony 
 for  it  is  Jure,  PJaLig.j.  and  all  that  hee  (pake  Rtghteom, 
 Pra.8  8. 
 
 Thirdly,  hee  was  the  Author  of  the  whole  Word  of 
 Go:l,  which  is  therefore  called  the  WordofChrifl^Coloff.  . 
 1  z.  he  being  God  himfelfe  ;  fo  that  euery  word  he  fpake, 
 was  the  Word  of  God,  and  therefore  credit  to  be  giuen  to 
 it  without  any  further  proofe. 
 
 But  yet  Chrift  did  often  confirme  his  doctrine  by  Scrip- 
 tures, as  lohn  ^.45.  Luke  194'.  #•  24.46. 
 
 It  is  true,  that  fometimes  hee  did;  and  that,  Firft,  to 
 £hew  vnto  them  the  Authority  of  the  Scriptures,  lohn  3.33. 
 1*4.  Secondly,  to  teach  vs  our  duties  who  are  Minifters, 
 beegaue  vs  an  expiwpiejchn  13.  ffi-  Thirdly,  and  efpeci- 
 ally  (as  I  conceiue)  he  did  it  in  refped  of  their  weakencfTe 
 whom  he  did  inftrud,  for  as  yet  they  were  not  fo  fully 
 periwaded  of  him  that  hee  was  the  Sonne  of  God,  and 
 the  teftimom?  of  Scripture  was  of  more  authoritie 
 with  them,  then  his  word,   As  appeares,  lohn  5.3  2,3  3, 
 
 Q2  34- 
 
 229 
 
 Reaf.u 
 Hee  wo4  the 
 chiefs  Doclor  of 
 the  Church, 
 Reafiz. 
 He  u  the  Faith 
 I. 
 
 Rcaf.  3. 
 
 He  h  the  Author 
 of  the  iVdrd. 
 
 Ob. 
 Refr 
 
*3 
 
 An    Exposition 
 
 of     THE 
 
 Ob* 
 
 Refp. 
 
 CkrilSs  teflixio 
 metre*  waist  to 
 be  cmfidtred. 
 
 Vfiv 
 
 Ecl(Menchi.l6 
 ds  author,  ccclej 
 
 Htrmmrm. 
 
 Bc!tw.Sl*pleton 
 
 54.  NotwiclTftanding  that  hee  did  this  yet,  l.Hewasnot 
 bound  to  doe  it,  2.  He  did  not  vfually  doc  it,  but  very 
 rarely. 
 
 But  lohn  5.31,   If  I  beare  wkneffe  of  my  felfe  (faith 
 Chrift)   my  witnefTe  is  not  true. 
 
 Consider  we  Chrift's  Teitimonie ;  Firft,  as  heewasa 
 Chieers  Ma*>  and  thus  considering  himfelfe,  he  yeelds  to  1 
 the  Icwesy  that  his  teitimonie  were  vnfit,  and  vnfuiiicient  j 
 in  his  owne  caufe,  becaufe  by  the  Law  out  of  the  mouth  ! 
 oftwo  or  three  witnefles  euery  word  muft  ftand.  Second-  | 
 ly,  confider  him  as  a  'Divine  per  fin  Comming  from  ivea- 
 uen,  and  hauing  his  Father  giumg  witneife  with  him  : 
 thus  his  Teflimonjid  uue*  John  8.14,  and  no  way  fubieel: 
 to  delufiom     The  Yfe  is  fou  re-fold. 
 
 Fiift,  for  Reproofeot  thofe  who  will  not  take  Chrifts 
 bare  word  without  oth:r  warrant  :    As  firftthe  T.ipifls 
 who  will  not  belecue  the  Scripture,  vnlefTe  it  haue  the  te- 
 ftimonie  of  the  Church,  Some  of  former  times  flicked  not 
 to  fay, that  the  Scriprure  is  not  Authenticall  without  it,  and 
 that  the  Authority  of  it  depends  vpontlie  Authority  ofthe 
 Church  necefiarily.    One  of  them  hath  faid,tha:  the  Scrip- 
 1  ture-is  of  no  more  validitie  without  the  Authority  ofthe 
 Church,  then  ^ALfop  5  fables.  Thofe  of  latter  times  lay  that 
 the  Scriptures  in  the mfe lues  are  indeed  perfect,    and  au- 
 thenticall ;  but  yet  to  vsit  appeares  not  fo,  neither  are  we 
 bound  to  take  them  for  Scripture,  without  the  authority 
 ofthe  Church.    But  if  the  Church  may  be  beleeued  in  fuch 
 things  wherein  the  Scripture  giues  no  teftimonieat  al!,and 
 noquefrion  (as  they  fay)  to  bee  made  of  it,  meethinkes 
 (iiihoneftie)  they  fliouldgiue  way  for  the  Scripture  to  be 
 beleeued  without  the  Churches  tefhmony ;    For  why 
 fhould  the  Motherbe  rather  credited  then  the  Father.  Se- 
 condly, if  the  Scripture  giues  Authority  to  the  Church, 
 then  the  Church  giues  not  Authority  to  the  Scripture,  but 
 the  firftis  true  by  our  Aduerfaries  owne  ConfeHion,  who 
 being  asked  how  they  know  the  Church  errethnot,  al- 
 ledge  Scripture  t  as  Matth.  1&20.   Thus  by  their  iugling 
 , they 
 
Parable    of    the    lost  Sheep. 
 
 they  cart  themfelues  into  a  Circle.  Scripture  they  beleeue 
 to  be  diuinely  infpired,  becaufe  the  Church  beleeueth  it  to 
 be  fo  :  The  teftimonie  of  the  Church  they  beleeue3becaufe 
 it  is  infallibly  graded  by  the  fpirit  :  And  that  it  is  io  guided 
 by  the  fpirit  they  know,  becaufe  it  is  ib  contained  in  the 
 Scriptures, &c.'  Thirdly,  lokn%.%^  faith  ourSauiour,  1 
 receive  no  witneife-ofmen^vA  verfe  36.  the  Scriptures  doe  te- 
 Fttfie  of  me,  and  verfe  35?.  the  teflimcny  of  Scriptures  14  or  ea- 
 ter then  the  record  of  hhn  \  fbagaine,  1  John  $.6.  the  Spi- 
 rit  be are thwitmffe^vA  verfe  9.  if  we  receme  thewitneffe  of 
 man  the  whneffe  of  Cod  is  greater.  Hence  we  conclude,  that 
 it  is  not  the  Judgement  of  the  Church  that  doth  afTiire  vs 
 of  the  Authority  of  Scripture. 
 
 Others  amongft  curtesies  are  to  be  Reproued,  both  the 
 Curious,  and  Captious.  Some  difdaine  that  miniflery, 
 which  brings  no  other  teflimony  or  authority  then  Scrip- 
 ture as  vnleai  ned  and  of  no  Worth,  when  yet  it  is  euident 
 that  che  Prophets  and  Apoftles,  yea  Chrift  himfelfe/in 
 their  Miniftery  tookeno  other  courfe. 
 
 But  fhall  wee  condemne  fchat  Minifterie  that  doth 
 it? 
 
 I  fay  not  fo ;  For  Humane  tefli monies  may  be  alledged 
 in  fome  Cafes,  and  with  fome  Cautions. 
 
 1.  As  when  we  deale  with  points  in  Controuerfie ;  we 
 know  it  is  no  rare  thing  to  haue  imputation  of  Noueltie 
 caftvponvs,  what  nwdoftrir.e  u  this,  in  filch  a  cafe  to 
 cite  the  Fathers  or  latter  writers  may  not  be  amiffe. 
 
 2.  With  fome  men  that  we  haue  to  deale  withal!,  the 
 names  of  Augtiftine,  Ambrofe^  &c.  may  more  {way  then 
 the  names  of  Peter,  Paul^&c.the  Authority  of  the  Church 
 was  Aitgxfiines  Introduction  to  the  Faith,  though  after- 
 wards (as  the  Samaritans)  he  beleeues,  not  becaufe  they 
 faid  it,  butvpon  firmer  grounds.  In  a  word,  when  the 
 truth  may  thereby  be  adtiantaged  let  them  be  vfed. 
 
 Yet,  Firfl,  Sparingly  after  Sairt  ^Pauls  example,  who 
 though  hevfedthem,  yet  but  thrice  that  ere  we  read  of, 
 ^&f  17.28.  1Or.i5.35.  Tit.i.iz.    Secondly,  without 
 
 Q^3  fhew 
 
 231 
 
 gueFl. 
 
 Refp. 
 
 Cafeh  therein  r( 
 
 isUvrfuUloal- 
 
 ledge  humans 
 
 authority. 
 
 Aiar.j.27, 
 
 Iohn 
 
 4*4*. 
 
 Cautimmvfiig] 
 
 them.  wi 
 
232 
 
 Patres  allegomn 
 tanqum3  &c. 
 Polan.Vraf  in 
 
 I  Sam  i$, jo. 
 Gen, 14,23. 
 
 aTim.3.' 
 15*16,17. 
 
 An    Exposition    of     the 
 
 $S$\ 
 
 Re/p. 
 
 Lawful!  to  cu\t 
 Reafm  for  that 
 wee  bold* 
 ret  mtb  (erne 
 cmtms. 
 
 ftievv  of  Orientation ;    Then  alfo  hec  conccales    their 
 names. 
 
 3.  Not  for  Probation  in  point  of  Faith  or  fupernaturall 
 verity  ;  neither  did-Saint  Paul  thus  bring  them  in,  for  this 
 were  but  to  goe  to  the  Philiftims  to  fharpen  our  weapons. 
 Abraham  would  not  take  a  ftiooe  latchet  of  the  King  of 
 Sodome,  leaft  it  fhould  be  faid  that  he  made  Abraham  rich, 
 we  may  not  vfe  the  teftimony  of  man  to  make  God  rich  in 
 fortifying  his  Scripture,  which  is  of  it  felfe  fuSicient  to 
 euery  purpofc  that  concernes  the  Miniftcry. 
 
 As  thefe  muft  haue  Humane  teftimony  ;  fo  others  Reafon 
 before  they  can  giue  credit ;  what  fenfe  and  Reafon  can- 
 not difceme  any  proofe  o£  they  will  difpute  againft,  cauill 
 at,  and  call  in  queftion  the  truth  of.  Thefe  are  thofe 
 Diff  titers  of  the  world  Saint  Taut  fpeaketh  of,  1  Cor. 
 
 I.'2Q. 
 
 But  is  it  then  vnlawfiill  to  difpute,  queftion,  oraske 
 a  reafon  of  that  we  are  to  hold  and  beleeue  concerning  our 
 Religion  ? 
 
 No  furely ;  For  a  Chriftian  may  defire  to  know  a  Rea- 
 fon of  that  he  holds  and  doth  beleeue,  elfe  how  fhall  hee 
 be  able  to  giue  an  anfwer  to  euery  man  that  asketh  him  a 
 Reafon  of  the  Hope  that  is  in  him  as  is  required,  1  P<r?.g. 
 15.  butyetprouided,  Firft,  that  we  feeke  it  in  the  Scrip- 
 tures in  all  meeke  and  humble  mariner,  refolding  to  yield  to 
 that  Reafon  which  God  hathreuealedin  his  Word,£/aj  8. 
 19.20.  Secondly,  if  in  cafe  we  cannot  vnderftand  or  con- 
 ceiuethe  Reafon  of  any  truth  manifeftiy  taught  in  the  holy 
 Scriptures,  that  we  giue  not  liberty  to  our  felues  to  cauill 
 and  difpute  againft  it,  Rom  9.1 9.  There  are  many  mifteries 
 in  our  religion,  which  by  humane  Reafon  and  light  of  na-^ 
 ture  we  are  not  able  to  conceiue  o£  here  wee  muft  ftand 
 admiring  with  Paul,  Rom.  1 1.3?.    O  the  depth  not  que- 
 ftioning  with  Mary,  How  can  thu  be,  Luke  t.  24.  Wee 
 may  not  make  our  foolifh  reafon  the  Iudge  or  Examiner  of 
 fuch  things ;  but  bring  that  into  captiuity,  2  Cor.10. 5 .  the 
 want  whereof  is  that  Saint  T^/reproues. 
 
 ____________  Secondly, 
 
Parable    of    *  h  b    lost  Sheep 
 
 Secondly,  It  may  teach  vs  fo  ferre  to  giue  glory  vnto 
 Chriftas  torecciue,  i.  His  Teftimonie,  2.  His  bare  Te- 
 ftimonie, bcleeuing  him  vpon  his  owne  word  and  war- 
 rant. 
 
 As  for  his  Teftimonie,  let  vs  fet  to  our  fide  that  god  is 
 true,  beleeuing  what  he  faith  concerning  vs,  be  we  Good 
 or  *3add.  Art'thou  a  worldling,  a  drunkard,a  blafphemer, 
 a  bad  Aider,  or  any  other  foch  like  liuer  ?  Then  his  Tcfti- 
 rnony  concerning  thee  is  this,  that  thou  art  no  better  then 
 adogge,orfwine,  2 Pet  3.21.  anEnemieofGod3achilde 
 ofwrath,and  oftheDiuell :  fuch  a  one  asmuft  hauethy 
 childs  part  with  the  Diuell  and  his  Angels  in  the  lake 
 which  burnes  with  fire  and  brimftone  for  euer,  beleeue  it. 
 On  the  other  fide,  art  thou  a  Conuert  and  true  Penitent  > 
 art  thou  poorc  infpirit,  meeke,  mercifull?  &c.  then  fee 
 the  teftimonie  thar  Chrift  giues  of  thee,  Adatth  53.— 1  %, 
 It  is  a  lure  teftimony  ;  Oh  learne  at  laft  to  honour  him  in 
 beleeuing,  Yea  his  Bare  teftimony  ;  though  no  authority 
 from  flefti  and  blood  accompanies  it,  let  it  be  receiued,  fay 
 not  in  hearing  of  the  word,  this  Sermon  is  vnlearned  be- 
 caufe  no  other  Author,  then  bare  Scripture  was  alledged. 
 Remember  thou  commeft  thither  as  a  fellon  for  a  pardon 
 if  thou  canft  get  thy  princes  tefle  me  ipfo,  though  none  of 
 the  Court  nor  Councell  fubferibe  their  names,  yet  happie 
 art  thou.  In  this  cafe  we  fhotild  be  like  Pythagoras  his 
 fchollars,the//>/£^/>/>  of  our  Mafter,  with  vs  fhouldbee 
 authority  fuilicient.  When  once  we  heare ;  Thus  fait b 
 the  Lord,  let  vs  reft  our  felues  fatisfied  :  For  there  is  no 
 fuch  Certaintie  in  any  other  Teftimonie  for  the  confeience 
 torelie  vpon*  The  teftimoniesof  men  worke  only  Opinion 
 as  being  but  Arguments  Contingent  and  Trobaile.  The 
 teftimones  of  God  worke  Certainty,  Out  of  the  Scriptures 
 things  follow  Neceffari/y,  but  of  humane  or  prophane 
 things  they  follow  Probably, 
 
 As  this  Doftrine  femes  to  Exhort  vs,  fo  laftly  to  Ad- 
 monifh  vs ;  i.  That  in  matter  of  doubt  we  haue  recourfe  to 
 him  aiid  to  no  other  for  Solution.  2 .  That  we  honour  no 
 
 Q^4 man 
 
 *33 
 
 Vfi2. 
 
 CoIofTj. 
 Iohn  S. 
 Matth,25. 
 
 ReucUi.j. 
 
 Rom,3,4. 
 
 Thorn  AQiin. 
 
234 
 
 Pfal.S5»8- 
 
 An    Exposition     of    the 
 
 Iofli.9«i4> 
 
 TbeDoftrmeof 
 Gods  mere)  to  ■ 
 wards  peniitnis 
 is  afire  doftrwei 
 
 Heb.5, 
 
 *7. 
 
 Reafil. 
 
 Fron  Gods 
 Name, 
 
 man  vpon  the  earth  fo  much  as  to  receiue  any  thing  in 
 matter  of  Religion  vpon  his  bare  Opinion.    For  the  firft, 
 In. all  points  controuerted  with  DaHid,Heare  what  god  mil 
 fay.     It  is  queftioned,  whether  we  are  Iuftified  by  Faith 
 or  Worlds  :  Concerning"  reorfapping  of  Images,  Prayers  to 
 Saints  departedytfrc.    It  was  (aid  fo  of  old  fay  Papisls.  But 
 //*/  vntojoit)  Nay  (faith  Chrift)  And  f b  for  matters  that 
 concerns  our  Pratlife.  If  Sanclifyingofthe  Sabboth,  Hal- 
 lowing of  Gods  name,  if  Obedience  to  Magiftrates ;  For- 
 giuing  ofonr  enemies,be  queftioned,  hearken  ftili  to  Gods 
 Anfwer.    Had  lofua  enquired   at  the  Oracle  of  God, 
 hee  had  difcouered  the  gibeomtes  but  neglecting  that, 
 heewas  decciued  with  their  old  [booes  and  mnslie  bread. 
 Next,  feeing  it  is  ChrifYs  peculiar  honour  in  matter  of 
 doftrine  to  be  beleeued  vpon  his  owne  authority ;  let  vs 
 not  giue  it  to  any  other  :  Let  vs  notrcceiue  euery  thing, 
 tip  nor  any  thing  in  point  of  faiuation,  vpon  the  bare  cre- 
 dit of  the  befr  teacher  whatfbeuer;   but  bring  it  to  the 
 tryall,  and  by  Gods  Word  examine  ity  and  fo  accordingly 
 as  we  finde,  receiue  it,  or  reiefl  it.    The   Beraans  are  \ 
 highly  commended  for  this,  albeit  Paul  and  Silas  were 
 theirteachers,  Act.  1 7.1 1 .  And  fo  much  for  this  firft  point 
 from  the  Authority  of  the  fpeakcr.     The  next  followcs 
 from  the  Certainty  of  the  thing  fpoken.    For  looke  of 
 what  authority  he  was,  is  this  doftrine  he  fpake  -y  True, 
 Certaine  and  Infallible  :  fo  then, 
 
 The  DoHrine  of  Gods  mercy  towards  Penitents  is  a  doBrine 
 mofl  certaine  and  infallible:  nothing  more  fore  then  it.Hence 
 (as  lofeph  fpake  to  Pharaoh  of  his  doubled  vi(ion)the  Para- 
 bles in  this  Chapter  are  tripled,  becaufe  the  thing  is  eltabli- 
 flied  by  God.  All  aime  at  one  and  the  fame  doctrine,  to 
 fliew  the  £^jvx  of  promife  the  ft  ability  of  Gods  comes  It  in 
 hauing  mercy  on  the  Penitents 
 
 This  truth  may  bee  further  ftrengthentd ;  Firft,  from 
 Gods  Name.  He  hath  proclaimed  himfelfe  to  be  Gracious 
 and  Mercifully  xod*  34,  which  name  of  his  hee  will  neuer 
 denie. 
 
 Secondly, 
 
Parable  of  the  lost  Sheep. 
 
 231 
 
 Reaf.i. 
 
 tUYS. 
 
 Reaf.$. 
 From  Gods 
 Truth, 
 
 Reaf.q. 
 Fiom  Gusis 
 lu(itctt 
 
 Vfij 
 
 Secondly,  From  his  Nature  and  property  (which  as 
 our  Church  hath  taught  vs  from  Scripture  toconfefle)  U 
 euerto  [hew  mercy  and  to  forgine,  Pf a/, 103.  And  being 
 Naturall,  it  muft  needs  be  done,  1 .  With  great  facility, 
 2.    Conftancie,    3.  Without  wearinefle,  o%"d>.  7.  ig3 
 
 Thirdly,  From  his  Oath,  who  hath  notoncly  promi- 
 fed  to /hew  mercy  but  fvverne  to  it,  Lz.ck^  18.21.  Heb. 
 6*1  $.  17. 
 
 Fourthly,  From  his  lujlice,  it  agreeing  well  with  it  that 
 God  fliould  /hew  mercy,  that  being  fatisried  by  the  blood 
 ofChriil  for  the  fumes  of  all  true  Penitents,  Pfal.  51.14. 
 
 I  John  1 .9. 
 
 Box  as  />/fpake  in  another  cafe,  Ifayz^.y.  fo  may  I 
 here,  whom  fh^ll  wee  teach  this  knowledge,  and  to  whom 
 /hail  we  apply  this  dotlrine  ?  them  that  are  weaned  from  the 
 milke  and  drawnefrom  the  breafts.Whzt  man  aimoft  wil  not 
 be  ready  to  abufe  this  truth  to  the  bleiTIng  of  himfelfe  in  his 
 vngodly  wales  ?  becaufe  God  will  certainely  bee  Merci- 
 full,  therefore  they  will  ftill  continue  Sinful!.  And  yet  it 
 muft  be  taught,  though  neuer  fo  many  of  the  wicked  make 
 it  the  (tumbling  blocke  of  their  iniquity,  and  take  hurt  there- 
 by. Childrens  bread  may  not  be  kept  from  them  though 
 doggs  fometimes  match  it  out  of  their  hands  when  it  is 
 broken  to  them.  It  is  to  true  Penitents  (thofe  weaned 
 ones)  Iamtofpeake,  to  them  this  doctrine  is  entended, 
 whoare  therefore  called  Veffef/s  of  Mercy,  becaufe  Gods 
 mercy  doth  to  them  peculiarly  belong,  Let  them  that  fear  e 
 the  Lord,  now  fay  his  mercy  endureth  for  ener,  Pfal\\%^9 
 None  elfe  haue  caufe  to  glory  in  it  or  truft  to  it.  But 
 as  for  thefe  let  them  Trufl  perfecl/y  on  this  grace  that  j  iFet.i.is, 
 is  bro tight  vmo  them  even  the  fare  mercies  of  Dauid,  Efay  I 
 
 K*V     .    .  j 
 
 True  it  is,  that  in  the  day  offenfeleflhefTe,  to  prefume  is 
 eafie,but  when  the  Conlcience  comes  to  bee  awakened, 
 and  a  mans  finncs  to  be  difcouered,  when  a  man  is  put  to  it; 
 then  how  hard  a  matter  /hall  one  finde  it,  to  ouercome  his 
 
 owne 
 
 Na 
 
zz6 
 
 CaluMinbc* 
 
 An   Exposition    of    thh 
 
 own  diftruftfiiliie{Te,and  to  work  himfelf  to  a  confident  de* 
 pendance  vpon  Gods  mercy?  were  this  as  eafie  as  the  other, 
 God  would  neuer  haue  fworne  to  it,  and  confirmed  it  by 
 oath  for  more  afftirance,  Heb.6.17.  To  bcleeue  Gods  mer- 
 cy, is  to  beleeue  Gods  Attribute ;  which  is  an  AU  of  Faith, 
 and  that  prefiippofeth  an  Babtt  which  is  no  eafie  thing  to 
 get.  And  when  we  come  to  beleeue,  Jtisyct  to  beleeue 
 it.  As  it  is ;    Infinite,  is  not  fo  foone  done.  We  conceiue  it 
 to  be  as  a  gualitie  in  man,  which  will  paiTe  by  fbme  offen- 
 ces, but  not  all.  For  as  we  doe  with  the  other  Attributes 
 ofGod,  fo  we  doe  with  this.    The  Trover  of  God  who 
 doubts  of?  it  is  the  Infinitenejfe  and  the  Vn limit ednefe  of  it 
 thattheyqueftion  ;  which  was  Mofes  cafe,  Numb.n.znA 
 CMarye's  and  (Jltartbas  cafe,  he  is  now  dead  and  ftiu- 
 keth  (fay  they  to  ChriuY)  asifthey  fhould  haue  faid,  had 
 you  come  fooner  then  there  had  beene  hope  but  now 
 none.     We  can  thinke  him  PotPerfutt  as  a  man  ;  luft  as  a 
 man ;  True  as  a  man  ;  Merciful]  as  a  man ;  but  to  thinke 
 him  to  be  thus  as  God  there  we  come  fhort ;  with  this  di- 
 ftemper  of  the  heart  God  meets,  Efay  ^.7.8.  where  God 
 vfeth  this  as  an  Argument  to  moue  men  to  turne  vnto  him, 
 that~he  will  haue  mercy  on  them  and  abundantly  far  don. 
 Againft  this,  fome  might  obiecl  the  GreatnefTe  of  their 
 finnes  :  Were  their  finnes  fmall  there  were  more  hope, 
 but  they  are  many  and  vile,    and  who  can  paffe  by  fuch 
 wrongs  ?  Well  faith  Godtmy  thoughts  are  not  your  thought /, 
 neither  are  your  waies  my  waies  >  but  as  theheauens  are  higher 
 then  the  earth yfo  are  my  waies  higher  then  your  waies,  and  my 
 thoughts  then  your  thoughts,  q.d.  Youmeafure  me  by  your 
 owne  wand,  and  draw  a  fcantling  of  me  by  your  felues,  and 
 becaufe  you  are  Irreconcileable,you  thinke  me  fo  too  ;  but 
 lookevpto  heauen,  confiderwhat  adiftance  there  is  be- 
 twixt it,  and  earth  ;  why  fuch  a  diftancc  is  there  betwixt 
 my  thoughts  and  yours;  my  waies  and  yours,  when  you 
 cannot  forgiue,   yet  I  am  able  to  forgiue  in  fo  great  a  dif- 
 proportion.Hearken  not  then  to  the  temptations  of  Sathan, 
 who  defireth  nothing  more  then  to  bring  Gods  truth  into 
 
 que- 
 
Parable   of    the    lost    Sh-ee 
 
 p. 
 
 2J7 
 
 queftion;  For  ifthe  word  fpoken  by  Gods  Prophets  bee 
 (table,  how  much  more  fare  and  (table  is  this  which  is 
 fpoken  by  the  Sonne  ofGod  himfeife  ?  Thou  lookeft  vp- 
 onthyfinnes  in  all  the  dimcnfions  of  them,  and  feeing 
 fuch  a  pile,  cryeft  out*  Oh  the  height,  the  breadth,  the 
 length,  thedepth  of  my  tranfgreifions,  and  rebellions,&c. 
 but  now  remember,  the  height,  the  depth,  the  length,  the 
 breadth  of  Gods  mercies  doe  exceed,  Epbefe.  10.  to  all 
 fuch  as  truly  repent  and  turne.  And  thus  much  for  the 
 Confirmation  [1  fay  vnto  you  J  Now  to  the  Propo- 
 rtion. 
 
 Likemfe  Ioy  {hall  be  in  heauen,  &c^\  And  fi  rft  from  th  e 
 note  of  Similitude  [_Likemfe~}  wee  doe  obferue  in  briefe 
 thus  much,that 
 
 Lif^eneffe  and  proportion  is  to  be  obferued  betweene  things 
 that  are  compared  and  refernbled. 
 
 True  it  is,  Similitudes  difagree  in  fome  things.  There  is 
 no  comparison  wherein  there  may  not  fome  diffimilitude 
 be  found  :  For  although  they  are  alike,  yet  not  the  fame, 
 but  iii  the  maine  point  the  Refemblance  muft  hold.  And 
 thus  we  fhall  fee  the  Comparifons  doe,  in  Scripture  vfed, 
 £^7.49.14.17:21.22.27.  /<fr.  4.6.^17.11.  Pfal.%1.9. 
 
 Yet  here  we  muft  wifely  marke  wherein  the  nature  of 
 the  companion  holds,  leaft  we  bee  deceiued,  as  Cdtff.5.13. 
 His  Itppsare  like  Itllies.HctQ  if  we  take  not  the  Comparilon 
 rightly,  we  may  run  into  an  error  for  to  make  them  white 
 as  the  lillie  were  impertinent.  The  comparifon  therefore 
 holds  in  the  Smell  not  in  Colour.  So  Numb.\2.\o.  Shee  tvja 
 leprow  like  the fnow.  Here  the  Comparifon  holds  in  the 
 Colour,  (he  was  in  lcprofie  white  asfnow :  For  the  (now  is 
 not  leprous.  And  fo  in  diuers  others,  great  care  muft  bee 
 had  that  we  rightly  take  them  for  feare  of  further  incon^ 
 uenience; 
 
 Wifely  then  let  vs  Miniftcrs,obferue  this  in  vfing  Simi- 
 litudes for  HluftrationofDoftrine.  Whether  we  borrow 
 our  Comparifons  from  things  excellent  and  (lately,  (as  is 
 fitted  in  prayfing  and  commending  any  thing)  or  from 
 ( things 
 
 Text. 
 
 ^Dohlrlne. 
 
 A  likfnefji  mu$ 
 bee  betwixt 
 things  compared. 
 
 Sunt  tb(  av-pt 
 Sed  non  tu£v*. 
 
 rfi. 
 
238 
 
 Text. 
 
 An    Expositi 
 
 ON      OF      THE 
 
 DoBrine. 
 
 hi  hcauen  U  true 
 
 ley. 
 
 Pfal.6  8.3* 
 
 things  that  arc  m:ane  and  bafe  (as  is  fitted  when  we  dif- 
 praiie  or  difcommend)  flili  fee  it  be  pertinent,  and  that  the 
 proportion  holds  especially  in  the  maine. 
 
 The  Companions  that  Papifts  bring  to  prone  fomeTe- 
 nents,  are  very  vnmeete  ;  take  a  taft  :  As  the  world  (fay 
 fbmeofthem)  was  nnifhed  within  feuen  daies;  fo  none 
 mufl:  marrie  within  feuen  degrees  of  kindred.   As  God  j 
 made  two  great  lights,the  Sunne  and  the  Moone ;  fo  hath  ! 
 he  made  the  Pope  and  the  Emperour.  As  Naaman  warned  ! 
 feuen  times ;  fo  muft  the  Altar  be  clenfed  feuen  daies.   As  j 
 lob  offered  feuen  bullockes,    and  feuen  rammes  for  his 
 Friends  •  fo  there  are  feuen  Sacrament?. 
 
 So  like  wife  thofe  comparifons  vfed  by  fbme  of  our  An- 
 cient and  latter  writers  betwixt  the  tenne  plagues  and  the 
 tenne  Commandements ;  betwixt  the  feuentie  Difciples 
 and  the  feuentie  Palme-trees ;  and  the  twelue  Fountaines, 
 and  the  twelue  Apoftles,  may  well  be  thought  to  be  farre 
 fetched.  But  we  paife  from  this,  more  frail  be  fpoken  of 
 it  vpon  the  fame  word  in  the  Application  of  the  next  Pa- 
 rable :  We  proceed. 
 
 hyjhallbe  in.hcauen\  Here  is  the  thing  Propounded,  and 
 in  it  we  haue  the  flatter  and  the  Circumftances  of  Place 
 and  Perfons  to  be  conlidered,  From  the  fir  ft  circumftance 
 together  wirh  the  matter  (for  who  can  feuer  what  God 
 hath  ioyned)  we  doe  obferue  t> 
 
 H fatten  u  apUce  of  loy  and  of  Reioycing.  This  David 
 fhewes,  Pfel.l6.\i.  there  is  loy,  and  Fufoejfe  of  Joy  there; 
 And  fo  our  Sauiour s  Mat*  i  ?.  2 1 .  calling  it  loy  vnfpeakeable\ 
 Yea  the  Ioyes  that'are  there,  are  fo  abfolute  and  ftrange,  as 
 that  eye  hath  not  feene  {i.e.  the  eye  mortal!)  nor  eare  heard 
 neithcr.ca*  they  enter  into  the  heart  (  which  yet  hath  a  large 
 mouth  of  capacity)  to  conceiue  and  vnderftand  them  if 
 they  were  told  vs,  1  Cor.i.g. 
 
 Hence  is  Heauen  compared  to  a  Khgdome^  iJMatth.i^ 
 34.  To  Paradifey  2  Cor*l  2.4.  To  an  Inheritance  vndefiled, 
 I  P*M.4.The  Fathers houfe,  lohn  14,2.  The  Throne  ofCjod 
 and  the  Heattenly  lerttfalem,Reti.  3.11. 
 
 The 
 
Parable    of   the   lostSii 
 
 E  E  P 
 
 The  Incomparable  fweetnefle  and  excellencie  of  that 
 Place  is  likewiie  compared  to  a  Croivne,z  Tim.q&and  that  I 
 we  may  not  thinke  it  to  bee  a  Crowne  gotten  with  iniu-  I 
 ftice,  as  many  earthly  crownes  are,  it  is  called  alfb  a  Crowe  \ 
 of  Rigbuou/nejfe:    And  leaft  wee  fhould  feare  (like  as  j 
 earthly  Crownes,  To)  it  fhotild  be  fubiecT:  to  Change  and ! 
 Alteration,  it  is  called  a  Crortne  incorruptible,  i  Cor.y.xs*  \ 
 and  a  ft  own  e  ef  life,  lames  i.iz.    And  that  wee  may  not 
 thinke  it  to  be  bale,  it  is  called  a  Crowne  of  glory,  \  Pet.  5.4. 
 And  iaflly  that  none  might  conceiue  it  to  be  but  light  and 
 of  finall  valew,  it  is  called  an  8 V email  weight  of  glory, 
 2  Cor.^ij* 
 
 Not  to  ipeake  of  other  titles,  and  Similitudes  whereby 
 the  Ioycs  of  Heauen  are  described  (as  the  Citie  of  God, the 
 Well  of  Life,  the  Marriage  Supper  ;  A  great  feasl  and  ban- 
 ejt4ety&c.)  confider  we  (in  a  word)  how  it  is  lifped  of>by 
 Saint  lohn  in  thofe  earthly  Similitudes,  of  Gates  of  pearl.  ,o£ 
 walls  off  of  per,  and  of  a  ftreet  whole  pauement  hgoldjiend. 
 2 1. 18,19. 20, 2i.  All  the  bowels  of  the  earth  arefearched 
 by  that  Diuine,  and  nothing  could  bee  found  prctious 
 enough  to  fhadow  out  any  more,  then  the  glory  of  the 
 walls  and  the  gates  of  that  place,  andtopaue  the  ftreets. 
 The  Inward  Manfions,  thofe  Royalties  and  prerogatiues  of 
 the  Hcauens,  no  treafiire  on  earth  is  worthy  to  bee  aSha* 
 dorv  of. 
 
 And  indeed  can  it  be  otherwife  ?  feeing  it  is  the  hide 
 chamber  oftheLambe,  the  Cjarden  of  God  himfelfe,  and  Pal-  ' 
 lace  of  the  great  King?  If  is4ba!bxero(h  his  Court,  vpon 
 his  nuptiallday  lhallbe  filled  with  Ioy,  then  much  more 
 this.  If  Adams  Paradtfe  and  Cjarden  was  fo  pleafant  and 
 delightfome,  how  pleafant  and  glorious  mull:  this  be,  be- 
 ing the  feate  of  Gods  ownerefidence.? 
 
 Secondly,  Allcaufesof  Sorrow  expelled  thence,  ReneL 
 7<lJ.&  21.4.  All  teares  [hall  be  wiped  from  our  eyes ,  there 
 is  no  death,  nor  forrow,  nor  crying,  neither  [hall  their  be  there 
 any  more  paine.  There  will  bee  no  infirmity  of  nature  to 
 trouble  vs,  as  Ignorance^eare^Difcouragemen^Hardaeife 
 
 of 
 
 239 
 
 Reafi. 
 Histhsfeaiiof 
 Gods  owns  reft* 
 dence* 
 
 Reaf.2. 
 Ml  tvufesof 
 Soncw  remauedl 
 them  am 
 
240 
 
 Pveuel.14.l3 
 
 2  ThclT  1.7- 
 
 Re*fo\ 
 ^.U  matter of 
 trueloytbeie. 
 
 Ak   Exposition    of    the 
 
 of  heart,  Perturbations,  &c.  No  Labour  nor  Affliction 
 to  moleft  vs,  no  nor  cold,  nor  fteate,nor  hunger,nor  thirft, 
 nor  any  fuch  like  grieuance.  There  will  be  no  Inferiority 
 and  fubiection,  to  grieue  vs ;  none  fliall  be  vnder  anothers 
 iurifdiclion.  All  Oeconomicai!,  PoHticall,  and  Ecclefia- 
 fticall  relations,  fliall  there  ceafe.  From  all  Adueriarie 
 power  there,  wee  fhall  bee  freed:  for  neither  Diuejs, 
 nor  wicked  ones,  fliail  there  diiquiet  vs.  There  fliall  bee 
 a  perpcmall  triumph  without  war,all  our  enemies  fliali  be 
 caft  into  the  lake  of  fire,  ReueL  20. 1 4.  &  2 1 .  8.  &  22.  $. 
 Neither  fliall  the  difpleafure  of  God  any  more  be  felt  of 
 vs ;  wee  fliall  be  there  free  from  finne  and  from  the  curfe, 
 ReHeLzi.^. 
 
 Thirdly,  All  matter  of  true  Ioy  fliall  be  there  poffeffed, 
 and  therefore  needs  muft  it  be  a  place  of  ley,  Reuel. 21^. 
 The  Tabernacle  rfyod  (bat  be  with  menyand  he  will  dwell  with 
 them,  and  they  [hull  bee  his  people,  and  Godhimftlfe /halt  bee 
 their  Cjod*  And  the  Throne  of  god  and  of  the  Lambefbaft  be  in 
 it , and  hi*  fer uants  fhall feme  him.  And  they  (hall  fee  hii  face, 
 and  his  name  fhzllb tin  their  foreheads,  ReueLl..^^.  The 
 perfjl  Vtfton,  of  the  admirable  beauties  of  God  is  there 
 had,  together  with  the  perfection  of  his  Image  :  wee  fliali 
 then  be  as  he  is  1  Iohn  3.2.  partaking  perfectly  of  the  Di. 
 nine  nature,!  Vet .1  ,4.  There  is  the  Congregation  of  the 
 firft-borne,  Heb.  12.22.  Thehappie  fbciety  of  all  the  glo- 
 rious Saints  that  euer  were  vpon  the  earth,  which  fliali 
 be  enioyed.  What  fliall  I  fpeake  of  the  excelienci  2  of  the 
 Place,  we  admire  the  buildings  of  Kings,  h.e  was  a  Difcip'e 
 that  faid,  fee  vhatftones  and  buildings  are  here,  Mar.  1  ? .  i . 
 but  are  thefe  the  things  you  looke  vpon,  doe  thefe  delight 
 you?  .Oh  !  then  that  Place,  which  for  lightneffe,  lag^- 
 neflfe,puren  eiTe,  delightfuilnelTe,  and  all  praif:s  of  a  place, 
 infinitely  excells  all  this  vifible  world.  Nor  fliali  the  god- 
 ly (as  is  probable)  be  reftraiaed  onely  to  heauen,  but  they 
 fliall  inherit  the  new  earth,  alfo  Matth^.^  2  Pet.^.i^. 
 In  a  word,  there  is  no  pleafure,  nor  matter  of  true 
 ioy,  that  wee  can  conceiue  of,  but  it  is  at  Gods  right 
 
 hand 
 
Parable    of    the    lost    Sheep. 
 
 hand  in  heauen,  and  that  for   euermore. 
 
 This  Do&rine  of  the  leyes  of  Heauen  (hould  draw  our 
 minds  with  ftrong  deiircs  after  it.  We  alldefire  loy,  and 
 count  him  happie  that  liues  a  merry  life,  why  then  doe  we 
 not  minde  heauen  more  ?  Oh  brethren,  that  wee  would 
 fpend  more  then  a  few  thoughts  vpon  this  loy  which  is  (b 
 Compleate  and  fubftantiaii.  The  loyes  of  our  earthly  lift 
 doe  much  arTecl  vs  (fbmetimes  too  much)  which  yet  haue 
 their  gall  of  bitternefle  in  them,  and  fhall  not  thofe  other  ? 
 who'e  eyes  while  hee  liues  vpon  thefe  low-country 
 grounds  are  not  watery,  yea  hill  of  teares  ?  Euery  one 
 hath  iome  croflfe  or  other  which  maris  the  tail:  of  his 
 fweeteft  contents.  Some  haue  it  in  their  Children  as  old 
 Eli  had.  Some  in  xhziic  Brethren^  lefepb  had  :  Some  in 
 thek  Friends,  asrDAttidhd>A  :  Some  in  their  'Bod),  as  L&- 
 K,ariu  had  :  Some  in  their  Liberty,  as  John  had  :  Some  in 
 AH  thefe,  as  lob  had.  One  cryeth  out  my  Belly,  my  Belly,  I 
 with  the  Prophet:  Another  my  Head,  my  Headywith  the  ' 
 childe  of  the  Sanamite  %  Another  my  Feet,  my  Feet,  with 
 Afa>&c.  Euery  one  hath  his  rowle  fpread  open  before 
 him  full  of  woes  and  Complaints  :  But  in  heauen  there 
 fhall  be  none  ofall  thefe.  No  axe,  rio  hammer  fliall  bee 
 heard  within  that  heauenly  Temple.  Oh  !  why  are  wee 
 not  ambitious,  ofthat  bleifed  eafe  ?  how  hath  Infidelity 
 belbtted  vs,  that  we  long  no  more  after  that  happy  cftate 
 of  our  Immortality,  but  ftill  haue  an  Eye  in  Sodomy  and 
 Hoofe  in  Sgjpt,  and  fofticke  to  the  place  of  our  bam  fh- 
 ment,as  that  we  neither  minde  nor  aftecT  any  remoue  ?  Oil 
 cried  Vnbeliefe,  that  though  wee  fee  a  glorious  heauen 
 aboue  vs,  yet  we  are  vnwilling  to  goe  to  it,  and  a  weari- 
 fome  world  about  vs,  and  yet  are  loath  to  thinke  of  lea- 
 ning that.  What  ga/lcj-Jlattes  but  wee,  would  loue  our 
 cheyne?  What  Prifoner  would  delight  in  his  dungeon  ? 
 What  Pilot  with  ftormes  and  tempeils  ?  Gertaiady  wee 
 doe  not  fina-t  enough  with  griefe  here,  who  figh  no  more 
 gfterthe  [op  and  Pleafure  there.  Now  at  lead:  with  dif- 
 daine  and  Indignation  at  your  owne  folly,  pluckeoff  your 
 
 Affections 
 
 241 
 
 Vfiu 
 
 No  msn  mthtm 
 (eme  croft  here. 
 
1         2*2 
 
 An    Exposition    of    the 
 
 Out  tqa  here 
 exceed  Q'*rSuf 
 firings. 
 
 AfT:flions  from  this  world,  and  with  ail  earneftneife  im- 
 portune the  Lord  to  force  open  your  eyes  by  his  bieifed 
 ipirit>  that  you  may  be  enabled  to  behold  by  thecrfectuall- 
 aefle  of  Contemplation,  t&egreat*ef[e  of  the  felicity  of  gods 
 cbefen.  And  fince  necelfity  enioynes  vs  to  vfe  the  world, 
 let  our  hope  of  heauen  make  vs  fo  to  vie  it,  as  if  we  vfed 
 knot ;  ExpreiTmg all  fobriety,  and  temperance  in  the  vie 
 ofthefetranfitork  things,  keeping  our  flomackes  for  one 
 good  bit  at  lad.  Hauing  our  hearts  ftill  running  vpon 
 thofeendleffeioye?,  which  all  the  faithfizll  fhall  partake 
 of,  at  tbzt  happy  and  mtrry  laFi  day,  as  that  blefTed 
 man  of  God,  and  Martyr  ,  Matter  Robert  Samttsll 
 call's  it. 
 
 And  as  for  thole,    who  being    here  vpon  too  low  a 
 ground,  doe  therefore  with  Zacbem  climbe  vp  in  their 
 Affections,  getting  on  Mount  Nebo  to  view  this  heaueniy 
 Canaan ;  God  will  one  day  fay  to  themes  he  did  to  Abra- 
 ham', thisistheCountriethatl  will  giue  thee,  gen.13.  17. 
 Come  to  it ;  VV&lke  about  it,  Enter  in  it,  and  be  the  pof- 
 feflbr  of  it  for  euer.  Then  fhall  you  haue  a  fullnefle  ofthat 
 wjiereofyou  haue  but  now  a  talt,  and  yet  thistaft  vthofe 
 Ioyes  which  Gods  Saints  in  this  life  partake  of)  is  that 
 hundredfold  more  then  their  fuferings,    Mark*\G*$o*  clfe 
 how  could  it  make  them  to  reioyce  vnder  cro  fTes?  How 
 could  Ajgsrimw  his  deepe  darke  dungeon,  finde  a  Para-  ) 
 difeofplcafure;  In  his  Caue  infernal!,  fuch  delectation  ?  1 
 And  Bradford  thanke  God  more  for  his  Pnfon  then  for  any 
 Tar  lour,  or  any  Pleajure  that  euer  hee  had?  How  could 
 TimszndTbi/pctbcibmziw  in  fuch  extreame  mifery  as 
 they  were  in?  fo  as  that  they  were  neuer  merrier  in  all 
 their  iiues  (to  the  wonderment  of  the  world)   as  them-; 
 felues  profeffe  Oh  1  the  loy  they  had  in  the  remembrance 
 ofthoi'e  endkfle  loyes  prepared,  was  the  figar  in  thebot-  I 
 tome,  that  iweetned  the  cup,  as  Matter  Pbilpot  in  a  letter 
 of  his  to  the  Lady  ZJane,  fhe  weth,/*  much  ley  I  haue  (faith 
 lie)  of  the  Reward  prepared  for  me,  that  though  1  bee  in  a 
 r  darkincjfe  and  m  turning,  yet  I  cannot  lament,  bat. 
 
 both 
 
 p-U:e  cj 
 
Pa  rable    of    the    lost  Sh 
 
 HBP. 
 
 both  night  and  day  tmfoioy full,  as  though  Irtere  vnderno 
 crojfe  at  all ;  y«i  in  all  the  dates  of  my  Itfe  1  vca4  mtter  jo  mer- 
 ry ythc  Lords  n*mc  be  pr*ifed}esc  Beloued ;  ifthe  medicine 
 be  not  frronger  then  the  dif cafe,  can  health  be  reccuered  ? 
 were  not  the  tail  ofthofe  Ioyes  which  here  we  haue  grea- 
 terthen  the  greateft  forrowes,  wee  could neuer  hold  our 
 owne.  Oh  thinke  now,  if  the  Taft  be  fo-great^what  /hall 
 our  Fuixejfe  be  ? 
 
 And  for  the  wicked,  who  forfeit  all  thefe  Ioyes  for  a 
 few  momentany  pleafures ;  let  them  take  notice  of  their 
 folly.    Were  there  no  other  punifhment  for  them  in  ano- 
 ther world  but  this  of  Lofle ;  yet  I  mull:  tell  them  (as 
 E/?er,whm  me  intreatedfor  her  felfeand  herpecple^told 
 AbapjHerus^  the  Enemie  u  not  able  to  counterunile  the  dam- 
 wage :  which  howeuer  they  now  conceiue,  they  will  one 
 day  finde  to  be  the  mod  grieuous  torment, 'and  worfe  (as 
 Dilrines  obferue)  then  that  of  Sen  ft  (which  alfo  doth 
 abide  them.)    That  very  word  Depart  will  bee  found  the 
 word  in  the  reprobates  fentence  ;  It  will  be  the  very  Hell 
 of  Hells.  A  thoufand  Hells  will  be  nothing  in  comparifon 
 of  this  (as  fpake  Chryfoftome)  to  be  depriucd  of  God's 
 blefTed  prefence,  and  thofe  vnfpeakeable  ioyes  enioyed  in 
 his  prefence  for  euer.   When  the  Sunne of  RighteoufhcfTe 
 is  eclipfed  to  vs,  where  is  our  Comfort  ?  muft  we  not  goe 
 mourning  all  the  day  long,  when  it  may  be  faid  vnto  vs,  as 
 772?/.42.io.  where is  now  thy  God?  Did  Abfalom  preferre 
 banifhment,  yea  death  before  the  lofle  of  his  fathers  fight, 
 and  mail  it  be  thought  little  to  bee  flmt  out  for  euer  from 
 the  prefence  of  a  God,  without  all  poffible  hopes  ofreco- 
 uery  ?  A  Lofle  that  brings  with  it  the  LofTe  of  all  true 
 Ioy  whateuer  ;  that  being  in  his  prefence  and  no  where 
 elfe  to  be  had.  Thofe  Ioyes,  the  Eyes  of  Gods  Saints  fhall 
 haue  in  beholding  the  glorified  bodies  of  all  holy  ones, 
 (both  their  owne  and  others)  fhining  as  the  Sunne  in  the 
 firmament  in  its  brightnefle,  together  with  the  glorious 
 and  goodly  building  of  Gods  Citie,  their  Eyes  mall  neuer 
 fee.  Thofe  the  Eares  of  Gods  Saints  mail  heare ;  At  their 
 _________  R fir  si 
 
 343 
 
 Vfil. 
 
 Eftcr7.4. 
 
 V*nadamnis 
 ptnalior  eft 
 quamptm 
 Je*[ut. 
 
 2Sam.14.32 
 
 Matth.13.43. 
 
244 
 
 Lament*!.  12 
 
 Aw    Exposition    of     the 
 
 firft  enterance,  in  hearing  that  fVeet  Call  of  Chrift.    Come 
 yee>bleffedofmy  Father  inherit  the  Kingdom  prepared  for  jot* 
 from  the  foundation  of  the  world  x   And  the  gladfome  wel- 
 comes betwixt  the  foulc  and  body  that  mall  pafle  at  their 
 meeting,  as  betwixt  two  neere  and  deare  acquaintance 
 long  parted.  And  then  Afterwards  in  the^lenarie  poffef- 
 fion  of  Gods  prefcnce,  that  melodious  harmonie  made  by 
 the  Angels,  accompanied  with  a  number  of  happie  Saints 
 fmging  ail  at  once  together  HalielnUW  s  to  the  Lord.  Hea- 
 uenly  aires  which  we  {hall  hearc  with  heauenly  eares  to 
 the  ramming  of  our  foules ;  The  eares  of  the  wicked  mall 
 ncuer  be  acquainted  with.    What  fhall  I  lay  more,  time 
 wiilfaile  me  to  mew  how  from  the  Taft,ail  that  is  fauorie 
 will  be  gon  5  From  the  Smelling,  ail  that  is  Sweet  will  bee 
 £011 ;  From  all  parts  of  the  Body  and  Powers  of  the  Soulei 
 whatfbeuer  may  any  way  Reioyce  or  comfort  the  wicked, 
 muft  for  cuer  be  depriued  of.   Now  when  we  are  in  mifc- 
 ry,  there  is  a  Husband,  or  a  Wife,or  a  Childe,or  a  Friend, 
 or  a  Field,  oraFLower,  fomething  or  other  to  mitigate, 
 ourforrowes  :  but  then,  and  there,  fromfuch,  all  that  is 
 good  will  be  gon.     And  in  ftead  of  SweetnefTe,  there  is 
 gaily  bitterneffe  ;  for  delicate  Fare,  famifhment ;  for  Li- 
 berty, inthrallment ;  fiends  for  friends :  fire-brands,  for 
 beds ;  for  foft  lodging,  pitch  and  brimftonc ;  in  (lead  of 
 rnuficke,  and  pleafant  harmony,a  hellifh  noife  of  howling, 
 curfing,  and  all  difcordancic  :  one  curfmg  his  birth,and  be- 
 wailing his  ignorance ;  another  curfing  his  education  and 
 parents  negligence ;  a  third,  direfully  banning  himfelfe, 
 for  his  impenitence.     There  is  Care,  but  no  Comfort ; 
 Vexation,  but  no   Confolation ;  Crying,   but  no  Pittying ; 
 Complainings  but  none  in  heauen  nor  earth  to  fhew  any 
 Companion*    Now  fhall  thofe  words  of  Lamentation  be  ta- 
 k«n  vp,  //  it  nothing  to  you ,  allyee  that  pajfe  by  f  behold  and 
 fee,  if  there  be  anyforrow  like  to  my  forrow,  which  is  done  vn- 
 to  me,  wherewith  the  Lord  hath  affUUed  me  in  this  the  day  of 
 his  fierce  anger  f  Now  may  Children  call  to  Parents,  and 
 Parents  make  petition  to  their  Children,   but  naturall 
 
 AfFeftion 
 
Parable    of    thh    lost   Sheep. 
 
 AnWHon  is  gon,  they  can  fhew  no  compaflion.  Though 
 Indulgent  Fathers,  and  tender-hearted  Mothers  fhould  cry 
 and  fay,  haue  mercy,  haue  mercy  dcare  children  on  vs  now 
 inmifery;  letfome  fparkes  of  your  loue  appeare.  Rc- 
 member,when  you  called  we  raanc  tofiiccouryou,  when 
 we  heard  you  cry,we  tooke  care  for  you,  and  can  you  now 
 heare  our  pittious  groaning,  and  fee  the  Diuels  thus  bar- 
 baroufly  tormenting  vs,  and  be  filent  ?  Looke  vpon  your 
 now  foriorne  father,who  one  day  fed  you,clothed  you,&c. 
 Ah  alas,haue  fome  remorfe  of  yourmoumfull  and  vnhappie 
 mother,  whofe  wornbe  bare  you,  and  breafts  fiickled  you. 
 What  no  companion  ?  Is  there  no  Natural!  Affection? 
 Shall  we  perifh  for  euer,  and  you  (hew  no  pittie  ?  Deare 
 babes,  fweet  Children  fpeake  one  word,  oh  one  word  for 
 vs  vnto  God.  Now  may  the  brother  plead  with  his 
 other  brethren,  as  lofepb  (queftio^leffe)  did  fometimes  to 
 his:  Brother  Iudah  pittie  me  ;  brother  Simeon ;  brother 
 Neptb  :  why  brother  Ifachar,  good  brothers  haue  Com- 
 panion vpon  me,turne  not  away  your  eyes  from  the  an- 
 guidi  of  my  foule  :  but  alas  all  in  vaine,  words  will  not 
 worke ;  Natures  force  hath  loft  the  effect :  There  is  no 
 knowledge  of  kindered  or  kinsfolke,  Gods  glory  fliall  be 
 onely  regarded,  and  therein  fhali  the  godly  reioyce.  Let 
 thefe  things  bee  well  digefted,  and  then  tefl  mee  if  you 
 make  a  failing  bargaine  of  it,  to  loofe  heauen,  though  you 
 fliould  gainc  a  World.  Surely  you  will  one  day  confefle 
 it  is  impar  commercium  (as  Cyprian  call's  it,)  no  valuable 
 commerce^  bad  bargaine. 
 
 Ouer  one  fmner  that  repent eth^\  As  this  Ioy  is  fet  forth 
 and  amplified  in  regard  of  Place  where  it  is  ;  fo  further  in 
 regard  of  Per  font  for  whom  it  is.  And  hence  wee 
 learn e  : 
 
 The  Conner jion  of  a  /inner  on  earth  ii  Argument  of  hy  in 
 heauen.  A  point  fuvlicicntly  proued  (if  the  mouth  of  two 
 or  three  wicnefles  be  a  fuflicient  proofe)  by  thefe  three  Pa- 
 rables in  this  Chapter  contained,  Notonely  in  this,  but  in 
 the  next  verfe  10.  and  in  the  laft,  verfe  24. 
 
 R  2  And 
 
 *45 
 
 Text. 
 
 tDoftrine. 
 
 Conutrjiencfa 
 Jinntr  04  Earth 
 occafionsloy'm 
 
 heauen. 
 
J    246 
 i.r*G«f. 
 
 Ezek.it, 
 
 The  Father. 
 
 The  Sonne. 
 
 An    Exposition 
 
 of     THE 
 
 \rbiUolfGbo% 
 
 Andfoit  is  both  to  Godt  to  Angels,  and  to  CM en : 
 Firft,  to  God.  For  howetier  it  is  true,  that  «*  TaJJion 
 can  befall  the  Deitie :  Yet  AfF:<5Hons  are  attributed  t3 
 him  for  our  Capacity.  Thus  God  is  faid  to  Grieue  for 
 our  difobedience,  and  be  forrie  for  our  death,  and  weepe 
 for  our  deftru^ion  :  And  fo  alio  on  the  other  fide,  to  Re- 
 ioyceat  our  welfare,  and  defire  our  ialuation,  as  ^.32,41. 
 hee  will  reioyce  oner  them  with  his  whole  heart  ^nd  whole 
 foPtle* 
 
 In  Particular  each  diftincl:  perfon  in  Trinity,may  be  faid 
 to  reioyce  thereat :  Fir  ft,  the  Father,  as  is  noted  in  that 
 Parable  of  the  Prodigal!  (appropriated  by  fome  efpecially 
 vnto  him)  in  that  now  one  who  was  a  childe  of  wrath, 
 and.flaucof  Sathan,  is  become  his  Adopted  fonne^  and  an 
 heyrc  of  Grace  5  hee  that  was  dead,  yea  flunking  in  the 
 gfraue,  israifed  vp  to  newneffe  oflife,  Neu;r  did  Jacob 
 with  fo  much  Affection  entertaine  the  newes  of : his 
 fonnc  lofephs  life,  and  welfare,  as  God  this  of  the  Reperr- 
 tance  of  a  Prodigall ;  of  which  .more  hereafter  in  its  due 
 place. 
 
 Secondly,  the  Sonne  reioyce th  as  is  efpecially  noted  in 
 this  Parable  (which  fome  appropriate  vnto  him)  in  that 
 his  death  becomes  more  fmitfull,  and  his  blood  auaileable 
 for  the  luflification,  and  Redemption  of  one  foule  more. 
 That  the  Blood  which  by  fomSny  in  the  world  is  tram- 
 pled vnder  foot,  asvileand  bafe,  yet  growes  into  grace 
 and  credit  with  others,  and  is  counted  pretiou-s.  Now 
 hee  ,fees  the  trauell  'of  hij  foule,  and  that  the  works  of 
 the  Lord  doth  proffer  in  hU  handy  Efay  5  ?.  io.  I  r.  and 
 this  cannot  but  giue  him  maruelious  fatisfacTion  and 
 Content. 
 
 Thirdly,  xhtHoly  and  blefed Spirit  triumpheth  at  it  (as 
 is  noted  in  the  next  Parable,  which  is  (alfo  appropriated 
 vnto  him)  For  his  home  is  exalted,  when  a  firmer  is  con- 
 uerted.  Now  it  appeares  that  all  the  powers  of  hell,are  not 
 able  to  refill:  that  mighty  worke  of  grace  wrought  by  him 
 in  the  finners  breaft.  As  alfo  his  temple  is  purged,  and  his 
 
 houfe 
 
Parable    of    the    lost  Shbep, 
 
 houfe  enlarged,  wherein  heeisto  inhabit  and  dwell  for 
 euer,  And  like  wife  in  that  one  more  veficll  is  brought  for 
 him  to  powre  into,  of  his  fullnefle,  and  fill  with  the  oyle 
 of  his  holy  graces.  And  thus  we  fee  that  God  bleffed  for 
 euer  reioyceth  at  it. 
 
 Secondly,  the  Angels  xhey  are  glad,  as  (verfeio.)  is  by 
 our  Sauiour  auerrcd     Firft,  becaufe  they  and  wee  are 
 truly  faid  (though  in  a  more  la  ge  fence)  to  be  of  one  CV~ 
 portion  and   Ft  llowjbtp ,    Heb.  12.22.    Cohfj.  2 . 1 1 .  RefteL 
 19.10,  W  hereto:  e  they  take  a  mutuall  Contentment  in  our 
 good.   As  when  one  member  is  reftored  which  was  hurt, 
 and  in  appearance  loft,  the  nft   (though  neiter  hurt)  re- 
 ioyceforit.   Secondly,  in  that  the  Conaerfton  of  a  (inner 
 hclpes  to  make  vp  their  number  (the  (ociety  of  them  be- 
 ing much  maimed  by  their  fall)  they  loft  a  number  of  (pi- 
 nts, they  are  glad  when  diey  are  made  vp  with  foules  ; 
 That  Gods  Elect  (houid  (uppiy  the  rocmesof  the  Apofiate 
 ^Angels.   Thirdly  Jn  that  rhey  behold  the  bletTed  fruits  of 
 their  faithfull   labours  in   our  Guiding  and  Guarding. 
 Fou  thly,  and  daftly,  they  alwaies  beholding  the  Face  of 
 God  muft  needs  reioyce  when  he  does ;  Locke  as  Ahafue- 
 ths  his  Courtiers  did  by  Haman,  fo  thefe  doe  by  vs, 
 when  God  frownes  they  frowne,  when  hee  (miles  they 
 fmile. 
 
 Thirdly,  the  Saints  that  arc  in  heauen  they  reioyce  too; 
 and  that,  firft,  in  regard  of  the  neere  Communion  that  is 
 betwixt  them  and  vs,we  being  all  members  of  one  and  the 
 fame  myftkall  body,  whereof  Chrift  is  Head  :  now  if  one 
 member  f u ferial  I fufferjknd  if  one  reioyce  the  re  ft  reioyce  with 
 it,  i  Cor. 1 2. 26.Secondly,  in  regard  of  the  glory  that  thence 
 accreweth  to  their  Lord  and  Head:  he  hath  more  p  ayers, 
 more  praifes,  more  Loue,  more  duty,  more  fei  nice,  vpon 
 the  conuerfion  of  finners.  Thirdiy,in  regard  of  their  owne 
 Profit  who  cannot  be  perfected  till  the  number  of  the 
 Eiecl  be  made  vp,  fW.11.40.  the  more  fuUand  Compleat 
 (therefore)  that  the  myftkall  body  of  Chrift  doth  grow3 
 the  more  is  their  Ioy  enlarged;  ftill  they  are  longing  and 
 
 R* 
 
 waiting 
 
 247 
 
 %.T4j*gek 
 
 EAer^S.p, 
 
 3. T$  the  Salnti 
 
248 
 
 An    Exp  o  s  1  t  1 
 
 ON      OF       THE 
 
 Vfel 
 
 Pfalgi.13. 
 
 HoC  %4. 
 
 Mich.  5. 3. 
 
 Matth.23.37. 
 
 Luk.19. 
 
 1  King,  12.7. 
 
 Pro.  31.  2. 
 Pro.23.15. 
 
 waiting  till  the  laft  and  youngeft  of  the  fonnes  of  God  bee 
 borne.  It  being  thus,  the  point  may  feruc. 
 
 Firft,  toputvs  on  vponthe  work e of  Rep *ntancean<\ 
 Qontierfion  to  the  Lord.   Oh  let  it  be  enough  that  thou  haft 
 fo  long  fadded  heauen.  God,  his  Saints,  and  Angels,  haue 
 beene  all  heauie  at  the  heart  for  thy  ftubbornneffe  and  im- 
 penitencie.  How  many  Complaints   hath  God  made  ? 
 How  many  Sighes,  and  Groanes,  hath  heauen  lent  forth 
 for  thy  difobedience  ?    WitnefTe  thofe  many  patheticall 
 fpeeches  powred  out  in  fuch  plen  ifull  manner  in  holy 
 Scripture.      Oh  that  my  people  would  haue  hearkened.    O 
 Ephraim  what  /hall  1  doevnto  thee  ?    O  lfrael  how  fh ill  I  in- 
 treate  thee  ?   O  my  people  ttfltfie  again  fi  me  \    O  lerufalem 
 lerufalem  :  Oh  that  thon  had  ft  fyow*e  etten  thou  at  l^aFl  tn 
 thid  thy  day  the  things  belonging  to  thy  peace,  &c.     O  that 
 thefc  fpeeches  might  breake  vs ;  O  that  Gods  AfFeilion 
 to  vs,  might  once  melt  vs;  when  fhall  it  be?  will  the 
 kinde  words  of  a  Rhehoboam  win  the  hearts  of  the  people 
 to  him  for  euer,  and  fhali  not  the  kinde  words  of  God  at 
 laft  preuaile  with  vs  and  worke  vpon  vs  ?   Shall  wee  euer 
 continue  grieuingand  prouoking  fogratious  and  indulgent 
 a  Father  as  the  Lord  hath  manifefted  himfelfe  to  be,  and 
 neuer  turne  ?    Heare  how  the  wrfedome  of  God  fpea- 
 keth  :  what  myfonne  !  and  what  the  jonne  of  my  wombe !  and 
 what  thefonnepfmydeftres  /  Heare  what  the  wifedomeof 
 God  faith.    CMy  fonne  ,if  thy  h*an  bee  wife ,  my  heart  [hall 
 reioyce  enen  mine^  Pro.2 3 . 1 5 .    Here  againe,  The  Father  of 
 the  righteous  (hall greatly  reioyce,  and  hee  that  begetteth  a 
 wife  childefh  all  haue  toy  of  him  :  Thy  Father  and  thy  Mother 
 fb  dl be  glad,  and  (hee  that  bare  thee  (ballreioyce,  verfe  24.25. 
 Reafon  it  out  a  little  with  thy  owne  foule,  and  fay,  what, 
 am  I* bound  to  reioyce  the  hearts  of  my  Naturall  Pa- 
 rents, and  what,  not  my  God,  my  Sauiour,  my  SanfHfler, 
 his  Saints  and  Angels,  fhall  I  gme  my  felfclonger liberty  in 
 thefe  follies,  and  van'tics  to  the  g:ieuing  of  their  foules  ? 
 fhall  I  caufe  heauinelTe  in  the  Courts  of  happinefTe  ?  I 
 will  not  doeit.    Were  thefe  things  well  weighed  could 
 
 there 
 
Parable  of  the  lost  Sheep 
 
 there  be  a  /harper  fpurre  to  fet  vs  onward  to  the  Lord  ?  I 
 thinkenay.  AfFuredly  if  thy  Con  erfion  proues  argument 
 of  Ioy  to  them,  (who  heretofore  by  thy  wickednefle  and 
 finne  haue  had  occafion  of  forrow)  then  mull:  it  needs 
 proue  fo  vnto  thy  felfe.  Thou  flialt  haue  greater!  caufe  of 
 Ioy  in  the  end  whom  it  especially  concerneth.  Thinke 
 thou  of  that. 
 
 Secondly,  if  Ioy  be  in  heauen  for  the  Conuerfion  of  a 
 firmer;  LztitAdmonifb  vs  to  beware  that  we  repine  not 
 at  the  bringing  in  of  any  into  the  ftate  of  grace.  Shall  Hea- 
 uen fmile,  and  Earth  frowne?  Shall  the  Angels  be  glad 
 and  we  fad  ?  Shall  we  mocke,  fcorne,  deride,  yea  perfe- 
 cute  our  brethren  for  no  other  caufe  but  this,  that  they 
 haue  made  heaaen  merry  by  their  Repentance  and  curning^ 
 Wretched  creature  ;  curfed  CaytirTe  that  dares  thus  doe. 
 Is  there  not  Ioy  in  the  whole  family  vpon  the  birth  of  a 
 little  infant  ?  Is  not  the  Father  glad  that  a  child?  is  borne 
 vnto  him,  the  Mother  glad  lhee  is  deliuered,  the  Se  uants 
 glad  that  the  family  is  enlarged,  the  Children  glad  that 
 their  number  is  increafed  ?  if  any  be  discontented,  it  is 
 feme  baieborne  :  An  IJhmaelthz  fonneof  the  bondwo- 
 man not  ofthe  free. 
 
 Laftly,  be  we  all  exhorted  to  helpe  forward  what  Iyeth 
 in  vs  the  Conuerfion  of  tinners,  that  Heauen  may  reioyce. 
 Good  Fathers,  and  Brethren,  helpe,  Helpe  j  helpe  I  fay 
 in  thef  e  fad  times,  at  a  dead  lift ;  Euery  one  lend  a  hand  a 
 little  ;  CMaieHrates.  yours ;  JMinifiers  yours  ;  HonJhoL 
 ders  yours  ;  helpe  by  your  Prayers ;  helpe  with  your 
 Teares,  helpe  by  your  Cottnccll,  helpe  by  your  Example, 
 euery  way  feeke  to  bring  home  finners,  to  Cohuert  fuch  as 
 areyetVncalled.  Soyoufhall,  Firft,  fhew  your  felues  to 
 be  indeed  the  true  members  ofthe  Lord  Iefiis.  Secondly, 
 obtaine  a  fure  teftimonie  that  the  fpirit  of  Chrift  dwells  in 
 you.  Thirdly,  get  a  proofe  vndoubted,that  your  owne  fins 
 are  pardoned  and  forgiuen.  Fourthly,  lav  vp  a  good  trea- 
 fure  for  your  felues  a^ainft  the  laft  day.  Fiftly,  bring  abun- 
 dance of  Comfort  to  the  poore  diftrefted  foule  that  thou 
 
 R4      haft 
 
 249 
 
 rfi*. 
 
 vfii. 
 
 1  iohn5.11 
 
 Matth,i8, 
 I  Pct.3,1. 
 
 »5. 
 
2J0 
 
 Exposition     of    the 
 
 Text. 
 
 Matth.a7'3« 
 
 Text* 
 
 j6y  In  beauen 
 onb  fa  the  true 
 Con****. 
 
 haft  failed  from  death.  AaA  laftly,  occafion  great  Ioy  and 
 gladneflfe  in  the  Heauens ;  the  glorious  and  blefTed  Trinity 
 with  the  whole  hoaft  of  heauen  will  take  great  delight, 
 and  content  in  that,-  that  thou  haft  done  this  way.  And 
 therefore  be  encouraged,  £aufe  one  another  to  retumey  and 
 hue  fee  i  $z>tk*\%*\%» 
 
 That  Repentetb'2  There  are  two  words  vfed  in  the  New 
 Teftament  to  fet  out  Repentance  by ;  The  one  is  (xt-m^** 
 fignirying  After  griefe;  or  trouble  ofminde  after  after 
 committed,  and  itanfwereth  to  the  Latine  word  P&niten- 
 tia.  This  may  be  in  Reprobates  and  was  in  Iff  dad  ;  It  not 
 properly  containing  any  change  of  the  mind  and  life  vnto 
 becter ;  but  limply  exprefTeth  a  kinde  of  heauinefle  and 
 discontentment,  caufing  a  man  to  wifti  that  vndone  which  - 
 he  hath  done,  bee  it  good  or  euilL    The  other  word  is 
 lit-woU  which  fignifies  After -wit,  or  After-  wifedome. 
 And  this  anfwereth  to  the  Latine  word .  Refipifeentia,  and 
 nates  out  fuch  a  Repentance,  whereby  a  finner  is  not  one- 
 ly  (brry  and  grieued  for  the  cuiildone,  but  becomes  more 
 wife  for  after-times,  that  hee  bee  not  againe  beguiled 
 through  thedeceitfullnefle  offinne.    And  this  is  properly 
 theTtepentance  of  true  Beleeuers  and  of  all  fuch  as  fhall  be 
 (aued.  And  this  is  the  word  that  is.  here  vfed;  whence 
 we  inferred. 
 
 Kot  oner  euery  one  that  Repenteihy  but  ouere&ery  fitch  one 
 as  Repent eth  truly  >  [hall be  ioy  in  heausn. 
 
 Pharaoh  after  a  fort  Repented, Exod.c>.27»  fb  did  A  hob, 
 3  Kings  21  -.  ^9.  fo  did  Iudasy  Matth.iy. 2.3.4.  (b  did  Ifrael, 
 Tfal.^oj.  But  God  was  10  ftrre  from  taking,  any  delight 
 or  content  therein,  as  that  he  reproues  it  as  odiom,  and 
 wills  his  Prophets  cry  out  againft  it  as  fin»ey  Ef*f>%-%'.\ 
 And  threatens  woe  and  deftmction  againft  thepraclifers  of 
 it,  7^.42.20.  H0/.7.13.14.  Though  indeed  fometimes  in 
 fome  other  by-refpecT:  he  may  (feemingly)  re  ward  it  as  he, 
 did  Ahabs,  yet  nothing  is  more  lure  then  this  that  he  is  not 
 wcllafFecled  toit^  and  that  he  takes  no  ioy,  norpleafiire 
 init. 
 
 For 
 
Parable    of   the   lost  Sh 
 
 e  e  p 
 
 For  can  it  be  s*  feeing  that  (as  he  is  much  honoured  by  a 
 true  lb)  he  is  exceedingly  difhonoured  by  a  Counterfet 
 andvnfbund  Repentance,  and  that  both  in  re(pe<5t  of:  his 
 Nature,  who  being  a  Spirit  lookes  to  haue  fuite  and  fer- 
 ii  ice  agreeable  to  his  Nature.  And  alfo  of  his  Attributes  as  i 
 Mercy,  Patience,  Long- f tiff e  ranee,  Ommfcience,  &c.  all 
 which  are  exceedingly  abafed  byafalfeand  hollow -hear- 
 ted turning. 
 
 B  elides,  his  Ordinances  are  hereby  brought  into  great 
 contempt,in  which  regard  God  is  faid  to  abhorre  the  ve- 
 ry Prayers  and  oWationsthat  hypocrites  put  vp,Efaj  1.1$, 
 14.  Pr9.i1.17.  and  tells  fuch  that  they  haue  done  thank- 
 ieffe  offices  in  that  they  haue  done,  Sfaj  1.  12.  *FfaL 
 I  io.i  6. 
 
 What  great  need  haue  we  then  in  our  Repentance  to  ex- 
 amine the  truth  of  it,  lead;  we  be  deceiued  :  and  the  rather 
 becaufe  molt  in  the  world  are  daily  couzened  with  Copper 
 in  ftead  of  Gold.  The  Diuell  like  fbme  Coufening  coiner, 
 who  hauing  gotten  the  ftampe  of  currant  money,   doth 
 therewith  coine  after  the  fame  forme  that  which  is  coun- 
 terfet,and  pay  it  out  for  currant  $  well  he  kno  wes  the  parts 
 and  properties  of  Repentance,  and  hath  gotten  the  Conn-  1 
 terfeit  thereof  in  each  particular,  as  like  it  as  if  it  were  the 
 fame.  Rebeccah  did  not  more  cunningly  cookethe  kidd,. 
 nor  trimme  vp  Jacob  in  Efans  cloth's,  to  delude  old  Jfaacs 
 fences,  then  he  hath  a  worldly  forrow  in  true  Repentances 
 drefle,  to  delude  the  world.    He  hath  fo  lick't  and  fmug'd 
 it  vp ;  caft  fuch  a  glofTe  and  varniili  on  it,  as  that  it  f  eemes 
 to  be  conspicuous  and  notable,  not  onely  in  the  eyes  of  all 
 men  that  behold  it,  but  fo  as  that  the  Lord  himfelfe  from 
 heaucnfcemeth  totakefome  knowledge  of  the  fame,  and 
 in  fome  fort  not  to  neglect  it ;  (as  I  noted  before  in  Akzbs 
 humiliation.)   Hence  is  it  that  the  vncleane  fpirit  in  rhat 
 Parable,  'JMatth.w.^.  is  (aid  to  be  gene  cut  of  a  man  (in 
 whom  indeed  heftili  is  and  doth  continue)  and  haue  hid 
 houfefweft  and  a  arm/be  d^bzemfc  of  the  faire  fliewes  of  true 
 Repentance  and  Conutrjiw  made,  in  both  the  parts,,  both, 
 
 251 
 
 Reafix. 
 God  is  difiw!$m 
 
 red  by  anv'4- 
 (oundKepemace 
 Iolin4  2-;i 
 
 Reaf.2, 
 
 His  ordinances 
 ure  abufed. 
 
 Vfiu 
 
252 
 
 2  Cor.is.S 
 
 AUSomw  fir 
 fane  not  me* 
 
 AUftndeofcon* 
 
 feffionofjinne 
 
 noifound. 
 
 AnExposition    of    the 
 
 Humiliation  and  Reformation ;  Infomuch  that  not  onelvin 
 
 the  Judgement  of  the  man  himfelfe,  but  in  the  iudgcnient 
 
 of  others  alfo,the  diuell  may  be  eieded,and  caft  out  of  that 
 
 mans  heart  when  it  is  nothing  fo.    As  Saint  i-Wfpeakes 
 
 (therefore)   concerning  Faith,  fo  I  of  this,  Prove  your 
 
 /elves.  Examine  your jelues,  whether  you  haue  this  grace 
 
 in  truth  or  no.   Suffer  not  your  felues  to  bee  put  oft'  with 
 
 friewes  and  fhadowes.    It  is  not  eu  Ty  fob,  nor  figh,  nor 
 
 confefllon,  nor  change,  and  reformation,  that  wiii  proue 
 
 the  truth  and  foundnefTe  of  the  grace.    A  great  deale  more 
 
 is  required  to  true  Repentance  then  this  comes  to.    Abab 
 
 forrowed,£/d»  wcpt,but  it  was  not,  i  .Deepe  and  ferious  as 
 
 is  required,  ZachM .  1  o.  nor  proportionabiy  to  the  quality 
 
 ofthe  finne,  as  CUanaffes  was,  2  tfkro*.  3  2.  1  z.  who  made 
 
 his  heart  (as  other  true  penitents  doe)  an  Hadadrtmmon  or 
 
 valley  of  mourn  ing  :  2.  It  was  not  C^nlt-anr,  their  teares 
 
 were  foone  dried  vp,  they  furTered  not  forrow  to  abide 
 
 vpon  their  hearts  as  1>auid  did,it  was  but  a  holding  downe 
 
 the  head  for  a  day  like  a  "Bulrufh,  hfay  58.5.    3 .  Nor  for 
 
 the  difrionour  done  to  God  by  finne, as  Pfal  ^ 1 . 3 .  but  feare 
 
 ofGods  wrath,  worldly  fhame  or  fome  other  hurt,  that 
 
 his  fin  hath  oris  like  to  bring  vpon  him,  caufed  that  figh- 
 
 ing  and  wrung  out  thofe  Teares.    And  therefore  though 
 
 they  thus  monrned,  and  grieued,yet  they  could  not  be  faid 
 
 truly  to  repent. 
 
 As  thefe  mourned,  fb  "Pharaoh  zn&Iudas  they  Confeffcdi 
 but,  "Firft,  not  Particularly  as  they  did,  2  Sam.12.19.  and 
 Sura  10. 10.  It  is  in  a  more  generall  and  confafed  kinde  : 
 Or  elfe,if  it  be  ofthc  particular  finne,  yet  Secondly,not  to 
 the  Proper  Perfbn,  fo  fudas  though  he  confeiTcd  that  finne 
 that  was  of  all  his  finnes  the  greateft,  yet  heemadeitto 
 wrong  parties,  to  thofe  who  we-*e  guilty  of  the  fame  finne 
 with  himfelfe,  and  no  way  able  to  relieuc  him,  not  to  the 
 Lord,as  *PfaL  -*2.%.  Or  Thirdly,  not  voluntary  and  free  It 
 mufl  be  the  Angels  naked  fword  that  mull  make  "Balaam 
 tiy,  I  haue  of  ended,  Numb,  22.34.  And  terrible  thunder, 
 and  haiie,  mingled  with  fire  and  other  iudgements  that 
 
 muft 
 
Parable    of    the    lost    Shbe 
 
 mull  wring  out  of  Pharaohs  month  a  confeifi  on.  Hypocrites 
 come  to  the  worke  as  4eban\  /oft.  .8  being  drawneout 
 by  the  eares,  and  then  (to)  doe  it  by  Hdne^not  as  the 
 godly,  1>4*,9  4.19.  who  doz  it  with  a  fiee  heart.  Or 
 Fourthly,  not  in  Shametthey  haue  the  heart  as  proud  as 
 cue:  in  their  Conreflions,  (b  Saul  \  Sam  1  ?.  30.  I  haue  fin- 
 ned, but  yet  honour  me  in  the  fight  of  the  people.  True 
 Penitents  doe  it  withanihilated  and  confounded  lpirits,  as 
 1  Samq.6.  Ezra  9.6.  So  then  euery  one  that  ConfefTeth 
 Sinne  hath  not  this  grace  of  true  Repentance. 
 
 No  nor  yet  euery  one  that  maketh  fome  kinde  of 
 Change,  and  fbrfakes  fome  fin^may  prefently  be  thought  to 
 haue  repented.  God  tells  vs  of  a  Turning  that  is  vniound, 
 Ier.$.io.  and  Saint  Peter  tells  vs  of  ibme  Hypocrites  and 
 temporary  profeffors,  who  hadefcapedthe  filthinejfeof  the 
 rvor/dj  2  Pet.  2.20.  Such.aone  was  Herod-,  Marke  6. 20.  and 
 Simon  Magm,  ASis^.i^.  who  for  awhile  did  feemeto 
 leauehisbelouedfinne.  But  this  change  was  not,  Firft,  a 
 thorow  Change  of  the  whole  heart,  /*?*.?•  10.  it  was  but 
 ahaifetume.  Their  Affcclions  ffcill  was  to  their  finnes, 
 like  the  Hunter,  who  will  hallow  after  his  game  when  he 
 cannot  runne.  Nor  of  the  whole  life  their  great  fcumm  e 
 goes  not  forth  out  of  them,  £^£..24.1 2.  the  leane  iTiall 
 be  (laine  but  not  the  fat,  1  Sam.  1 7.9,  fome  finnes  fhall  bee 
 abandoned  but  not  others  (which  doth  but  make  {port 
 for  thediueil;)  this  is  other  wife  in  the  true  Penitent,  PfaL 
 1 19. 2.0.  E^k-i^. 3 1*  Secondly,  it  proceedeth  notfoma 
 LoueofQody  and  httred ofemll.  It  hath  no  good  rife,  but 
 either  from  want  of  abilities  or  opportunities,  as  in  old 
 men  ;  or  in  refpeft  of  particular  engagements  to  others 
 who  keepe  and  hem  them  in  for  a  time  :  So  a  good  Mini- 
 fter,aloo(e  Flocke  ;  a  good  Husband,  a  bad  Wife ;  a  good 
 Father,  a  lewdChilde.  Two  notable  inflances  we  haue 
 hereof,  one  2  Chron  ?4.j.  ofloafi  who  did  that  (faith 
 the  Text)  which  was  right  in  the  fight  ofthe  Lord  all  the 
 daiesof  hhoiada  the  Prieft;  the  other,  1  c  hron  264,?. 
 of  V^^tah  who  did  that  which  was  right  in  the  fight  of 
 
 the 
 
 253 
 
 V^r  tusry  l(tndc 
 efchangc. 
 
*H 
 
 An    Exposition    of    thb 
 
 Vfi  *< 
 
 the  Lord,  and  fought  after  God  in  the  daies  of  ZecbarUh, 
 but  when  thefe  Lets  were  taken  away,  they  difcouered 
 what  was  in  them.  And  thus  many  are  as  it  were  carrycd 
 with  the  crow'd  to  Chrifl  to  be  healed ;  they  doe  good 
 becanie  they  cannot  doe  euill.Or  elfe  it  may  be  the  Change 
 arifcth,  from  experience  of  fome  difcommoditiein  finne  : 
 It  hath  bit  like  a  cockatrice.    They  haue  beene  burnt  with 
 it,and  felt  Gods  wrath  for  it.  Could  they  (with  the  Ape) 
 borrow  the  Cats  paw  they  would  ftill  rake  \i\  the  coales ; 
 And  make  no  fcruple  of  betraying  Chrift,  Co  Judas  may  be 
 the  inftrument.   When  ifthere  were  a  true  loathing  offin 
 as  finne,  ic  would  be  haterull  to  vs  in  others,  and  we  care- 
 full  to  draw  others  from  the  finne  that  we  haue  left,  Pfal. 
 51,1  \%  fpecially  thofe  of  our  owne  family,  and  filch  as  wee 
 may  mod:  pretiailc  with,  fob  11.14.  From  thefe  andfuch 
 like  occafions  may  the  change  arife  :  When  if  it  were  true 
 and  found,  it  would  proceede    (though  not  oncly  yet) 
 chiefly  from  the  knowledge  of  Gods  mercy  in  Chnfl \  and 
 from  a  true  loue  of  god  and  his  goodnef^e,  Efaj  k  5. 7.  Hof\. 
 $.  7if.2.i4.  Out  of  confidence  to  God  who  harh  forbid- 
 den it  and  is  offended  and  difhonoured  by  it,      CV.7.  ro. 
 More  fhali  be  hereafter  lpok'n  of  this  to  neceflary  a  do- 
 ctrine, this  oncly  for  the  prefent,  that  we  be  not  decerned 
 in  thework,foas  to  conclude,  becaufe  we  hauefometimes 
 Grieucd,and  in  fome  fort  ConftlTed  j  And  after  a  manner 
 Reformed  and  Changed  our  former  courfe;   All  this  may 
 be,  and  that  in  a  high  degree,  and  yet  thy  Repentance  farre 
 from  that  Repentance  for  which  foj  (hall  be  m  beau^n. 
 
 Secondly,  we  fee  from  hence,  how  vniaftly  our  do- 
 cTrrine  of  Gods  mercy  is  charged  by  the  Papitfs  to  be  a  do- 
 ctrine of  Liberty,  feeing  it  miniftreth  hope  to  none  but  to 
 the  Penitent ;  And  to  them  it  is  a  doctrine  of  great  Refre- 
 shing. But  as  for  others  who  are  not  moued  through  the 
 riches  of  Gods  patience  to  repent,  but  ftill  goe  on  in  finne, 
 we  may,  and  doe  fpeake  to  their  impenitent  breafts,  as  Si- 
 mo*  Peter,  to  Simon  Magus,  Atls  8.2 1,  thou  hasl  neither 
 part  r.er  lot  in  this  matter* 
 
 And 
 
Parable  of  the  lost  Sheep. 
 
 Andlaftly,  It  may  teach  vshowto  carry  our  fellies  to- 
 wards fueh  as  arc  Impenitent,  Firft,  labour  to  bring  them  to 
 Repentance yvfe  ail  good  helpes  to  further  their  Conuerficn 
 as  by  priuate  Admonition  and  Exhortation  wherein  is  great 
 force,  to  further  the  coimerfion  of  others, /^r//^  18.15,1c?. 
 *JM*f.1.i6.  efpecially,  when  from  a  Mailer  or  a  Parent, or 
 a  Husband.Hence  it  is,that  it  is  fo  often  faid  of go jd  01211,  \ 
 that  when  they  receiued  the  faith, ail  their  families  became  j 
 religious,  lohn^i.  Atlsz%.%>  &  10.16.  &\^.^%.  I  fay 
 not,  it  is  alwaies  fo  ;  but  often  10 ;  there  is  great  force  in 
 Family  duties,  and  domeflicail  exhortations  :  Therefore 
 is  ./*/&**  fb  Confident,  /o/h.24.15.  hee  vndertakes  for  his 
 owne  family:  Secondly,  by  holy  Example  and  good  Con- 
 pterfation :  fo  may  Inferiors  preuaile  much  with  their  Suoe- 
 riors,as  I  Pet,%.  t .  fitch  husbands  a>i  obey  not  the  wordt  m  >y 
 without  the  werd  be  wmne  euen  by  the  conuerfation  of  their 
 wines ;  which  may  be  a  great  incouragement  to  Inferiours 
 (for  the  like  maybe  faid  of  Children  and  Seruants)  and 
 /houldbreede  in  them  a<care  of  welldoing.   It  is  not  their 
 talking  to  their  Superiours,  no  though  it  be  about  matters 
 of  Religion,  that  in  it  fdPz  is  likely  to  doe  any  good,cxcept 
 there  be  to  bee  feene  a  conuerfation  coupled  with  feare. 
 Thirdly,  Prayer  will  doe  very  much,   and  is  exceeding 
 powerful!  with  God  for  procuring  the  faluation  of  others, 
 fee.  1  Iohn  5.16.    Thus  did  Steuens  prayer,   preuaile  for 
 Saul  (as  is  very  probable)  For  the  holy  Ghofl  hauing 
 mentioned  the  feruent  prayer  that  was  made  by  Steuen  for 
 his  Perfecutors,.  Alls  y.€o*  adds  in  the  next  words,  Chap. 
 8. 1 .    And  Saul  covfenteh  to  his  death  s    As  if  he  fhould  fay, 
 Saul 'got  good  by  that  Prayer,  it  did  light  vpon  his  head, 
 whatfoeuer  it  did  on  the  reft,&c.  B  s  feruent  and  frequ  :nt 
 therefore  in  this. duty,  bring  their  names  with  thee  when 
 thou  commefl  before  the  Lord  :  Lord perfwade  laphet  :  Oh 
 that  Ifmaell,  my  Ifmaell,  might  Hue  lathy  fight*  Feare  not, 
 God  will  heare. 
 
 Secondly,  being  Conuerted,reioyce  with  them ;  reioyce 
 for.tlieai.Make  a  feaft  at  thy  Ifaacs  weaning,manifefl:  now 
 
 thy 
 
 255 
 
 How  to  further 
 the  conutrfion 
 ofotberi. 
 
2J<5 
 
 An    Exposition    of   th 
 
 Text. 
 
 DoBrine. 
 
 Greateft  loyfor 
 greateft  finners. 
 Reafil. 
 
 Godhatbgream 
 
 ttfi  giw  hfock 
 
 Reaf2. 
 Gads  Ord'trw 
 
 cet brought  into 
 grcotcfl  credit. 
 Reafi$. 
 Gods  Miniftcrt 
 aremfttncou* 
 raged, 
 
 Satbanumojl 
 confounded, 
 
 Vfe. 
 
 thy  affe&ion,  expreflfe  it  by  all  good  meanes. 
 
 But  Thirdly,  while  they  are  Impenitent,  mourne  ouer 
 them,reioyce  not.  Heauen  cannot,  how  canft  thou  >  Shed 
 teares  inftead  of  fmiles  :  Teares  may  melt  them,  when 
 (miles  but  harden  them.Shal!  we  delight  in  thole  we  may 
 hardly  bid  good  fpeed  vnto  ?  Thy  Friend,  thy  Wife,  thy 
 Childe,  hath  excellent  outward  parts.  As  vVit,  Beauty, 
 &c.yet  fey  as  Haman  laid  to  Ztrefb  his  wife  in  another  cafe, 
 All  this  anaileth  me  nothing,  ib  long  as  I  fee  CMordecaj  the 
 lew  fitting  at  the  Kings  gate.  All  this  I  cannot  delight  in, 
 while  I  fee  a  gracelelTe  heart  in  them  :  Gods  Image  is 
 wanting,and  (6  long  naturall  endowments  will  little  auaile 
 them,  for  can  a  man  efcape  Hell  therewith .  They  are  dead 
 men  without  life  of  grace..  And  who  can  delight  in  a  dead 
 mans  company  ? 
 
 LMorethcn&tter~]  We  haue  here  the  Propefition-illufcz- 
 ted  by  Compart fon.    And  from  it  we  gather  t 
 
 The  greater  the  finntr  is  that  is  converted  x  the  greater  Jhali 
 the  ioj  in  heaven  be  for  his  conuerfion.  where  Jinne  abounds, 
 there  grace  much  more,  Rom.  5.20. 
 
 _Fpr  flrft,  greateft  glory  God  hath  from  fiich  :  As  the 
 Surgeon  or  Phyfition,  who  gettcth  great  eft  praife  in  cu- 
 ring defperate  difeafes,  and  mortali  wounds. 
 
 Secondly,  Gods  Ordinances  arc  brought  into  'greateft 
 credit  by  fuch,  As  a  falue  that  healeth  deepe  and  fettered" 
 wounds. 
 
 Thirdly,  Gods  Seruants  hisMinifters  are  moft  encoura- 
 ged in  fuch  j  they  rail  to  their  worke  afrefli,  God  thus 
 bleiTing  their  labours. 
 
 Fourthly,  Satban  is  moft  confound ed^nd  his  kingdome 
 greatly  endangered  through  the  lofTe  of  fiich.  The  giuing 
 in  of  his  chiefe  captaines,makes  the  gates  of  hell  tofhake, 
 his  kingdome ftagger. 
 
 Hoe  then,  thou  that  pi  cadeft  the  greatneflTe  of  thyfins, 
 fee  here  for  thy  encouragement.  It  is  true  (faith  Samuel  to 
 IJrael)  \  S am,l  2. 22, jots  haue  finned J?ut  qodwtllmt  forfakjs 
 hU  people  for  his great  mercies /k%.Ycur  fins  are  fins  of  blood, 
 
 of 
 
Parable   of    the    lost    Sheep. 
 
 of  death,  of  Hell,  but  God  will  pardon,(if  you  be  penitent 
 for  his  great  glory  fake.  Do  not,  Oh  !  do  not  Limit  God 
 in  his  Mercy,  as  the  Iewesdid  in  his  Power;  Can  he  For- 
 give,  can  he  Pardon  f  what  fuch  a  (inner,  fo  vile,  £o  great  ? 
 why  how  great  ?  Art  thou  z  Sodomite  yz  gomorrhean  i  Fin- 
 deft  thou  thy  felfc  in  that  blacke  lift  or  bcd-rolle  made  by 
 Saint  cT>autJ  ifir.6.g.  of  Fornicators,  Idolaters,  Adulterers, 
 Effeminate,  abufcrs  of  them fe lues  with  manfynde,  Theeues> 
 Couetou4,  Drunkards,  Rentiers?  Extortioners  I  haue  I  na- 
 med thee  now  in  reckoning  vp  them }   If  fo,  yet  God  can 
 pardon.  He  hath  exempted  none ;  the  pardon  is  Large 
 and  ample,  At  what  tints  foeuer, what  finner  foeuer  repenteth, 
 ofwhat  finne  foeuer.  If  whenfoeuer,then  Now.  Ifwhofoe- 
 uer,then  Thee.   If  of  what  finne  foeuer,  then  Tbine.Why 
 ihouideft  thou  come  and  enterline  this 'grant  of  Mercy  with 
 thefe  and  thefe  reftriclions,  except  Inch  an  old  Adulterer  or 
 prop-have  blaffhemer,   or  beattly  drunkard  as  I  am  ?   Finde 
 thou  a  heart  to  repent,  God  will  finde  a  heart  to  forgiue. 
 Grace  to  you,  Ioy  for  you,  fhall  abound.  Yea  greater  loy, 
 for  you  then  others,  becaufe  there  hath  beene  more 
 thoughts  of  heart  for  you  then  others.    Make  this  vfe  of 
 thy  great  finne s,  to  Loue  the  more,  not  to  doubt  the  more  ■ 
 the  more  to  be  humbUd,   but  not  the  more  difcouraged. 
 Hath  not  God  faid  he  will  caft  thy  finnes  into  the  bottomc 
 ofthefea,  and  doth  not  the  fea  couer  Mountains  as  well 
 as  Mole-hills  ?  LMich.j.ig-  Yea  tochufe  hee  will  fhew 
 mercy  vpon  thee,  ifthoubecft  penitent ;  that  the  excee- 
 ding greatnefle  of  his  mercy  may  appeare,E/>£.?.i6,Reade 
 the  hiftory  of  the  Gofpell,  and  then  tell  me,  if  thou  findeft 
 fbmuch  kindnefle  fhewed  to  any  by  oar  Sauiour  as  to 
 thofe  who  had  beene  moft  vile;  as  to  Zocheus,  to  whofe 
 houfe  he  bad  himfelfe,  which  we  reade  not  he  euer  did  to 
 any  others,  L»ks^9-$*  (as  I  haue  before  noted.)  He  fuf- 
 fers  a  woman  that  hath  beene  a  notorious  finner,  as  he  was 
 fitting  at  the  table,  to  come  behinde  him,  and  wafh  his 
 ket  with  her  teares,  to  wipe  them  with  the  haire  of  her 
 head,to  kifle them,and  annoint them, £*£*  7-38,39.  this 
 _     ftrange 
 
 25  7 
 
l_*£ 
 
 An    Exposition    of- the 
 
 Text. 
 
 in  he. 
 
 ftrangekindnefTe  he  accepted  frora«one  To  notorious.  And 
 (bthe  firft  he  appeared  vnto  after  his  Refurre&ion,  was 
 CMarj  Magdalen,  Mar,  i6.p.  which  whether  it  was  the 
 former  woman  (/Pfarj,  La^arm  filler,  for  Co  we  finde  her 
 named,  lehn.i  i.a.that  warned  the  feete  of  Chrift)  which 
 is  very  probable  (for  who  abounded  in  teares  more  then 
 CM**j  Magdalen ! )  or  whether  it  was  another  CMatj ^ 
 isnot  cafily^to  determine  :  but  if  another,  yet  one  as  vile, 
 out  of  whom  (faith  the  Text)  hee  had  call  feucndiuels. 
 No  caufe  then  of  being  difecuraged  :   Come  on  therefore, 
 prefent  thy  felfe  before  the  throne  ofgrace,  lie  at  his  fbot- 
 ftoole,  cry  Lord  Bee  mercifull  tomee  a  [inner:  tender  the 
 Lambe  to  Ijeht  ruler  of  the  earth,    befeech  him  to  be- 
 hold thee  in  his  Sonne,  and  then  doubt  not,   but  God1 
 will  make  good  his  word,  to  forgive  thy  iniquity  and  re- 
 member thy fins  no  more^hr,^  \ .  54. 
 
 Thtnouer  ninetie  and  nine  iufl  per  fans  which  need  ho  repen- 
 tance"]  Hence  the  Papifts  would  inferre,  That  there  are 
 fomeperfeclly  iuft.  But  ifwc  vnderftand  by  /*/?  Per/ons, 
 <zAngels3  as  (was  fliewedinthe  Exposition)  fome  of  the 
 Fathers  doe ;  how  will  it  then  follow  hence  that  there 
 are  lbme  men  vpon  the  earth  perfectly  iuft,  and  able  to 
 keepeGodsCommandements  ?  Or  fay  that  by  thefe  nine- 
 tie  and  nine  iuft  perfbns,  wee  vnderftand  not  Angels  but 
 Men  :  And  thole  alfb,Caiied  and  Sanctified;  yet  how  can 
 any  luch  doctrine  be  inferred  ?  If  wee  firft  diftinguifh  of 
 Inliice  which  is  8ffentiaUt2\\&  that  is  only  in  God  and  in  his 
 Chrift,  Pfat.S*;.  1 1 .  ler.i 3.5.  or  Accidentally  which  is  in 
 Men  ;  And  that  is  either  Legallyby  Injunction  dcliuereci 
 homfloreb  in  feare  and  fire  •  whole  Rule  is  the  Leuellof 
 that  law  :    And  who  is  able  to  keepe  it  ?  or  Euangdicall 
 by  Imputation,  Rom. 3.22.  eM-3-   iC^i.30.  the  leueli 
 whereof  is  Loue.Secondly,ifwe  remember  the  diftinftion 
 of  Repentance  before  giuen,  which  as  ifhewed,  was  ei- 
 ther of  the  State  or  of  the  Perfbn;  though   their  ftate 
 needs  it  not,  yet  their  Perfbns  and  Infirmities  daily  re- 
 quire it.   But  Thirdly,  If  we  vnderftand  by  theie  t*ftfer~ 
 
 fens 
 
Parable    of   the   lost  Sh 
 
 EEP, 
 
 259 
 
 7)o&rhe. 
 
 Tbersareficb 
 as  tkifi\e  they 
 arefolufl  as 
 that  they  xeed 
 not  Repent. 
 
 foKi.the  proud  Pharifees  thofc  hypocriticall  lufticiaries  who 
 were  Righteous  and  lull:  in  their  owne  opinion  and  con- 
 ceits (as  moft  of  their  owne  fide  doe)  which  Expofition 
 ;  beft  agrees  with  our  Sauiours  fcope ;  How  will  it  follow 
 then  ?  Surely  all  that  can  be  gathered  hence,is  this : 
 
 There  are  fome  fo  in  si  an  aright  eo  Hi  in  their  owne  efleeme^ 
 at  that  the j  thinhe  they  want  not  Repentance  ;  they  are  as 
 good  as  Repentance  can  make  them. 
 
 Thus  that  proud  Pharifee  was  conceited  of  himfelfe, 
 Luke  18.9,10.  God  I  thanke  thee,  1  am  not  as  other  metric* 
 foJUatth.  19.20.  WhenChrift  willed  that  young  man 
 who  (Saint  Luke  faith)  was  a  Ruler  (and  as  fome  thinke  a 
 Pharifee)  to  keepe  the  Commandements,  telleth  him  that 
 all  thofe  he  had  kept  from  his  youth  vp  ;  he  had  very  well 
 done  his  duty  euen  from  a  childe.  What  lackt  he  yet  ?  So 
 Saint  Paul  faith  of  himfelff  ,  that  before  the  taw  came, he  was 
 a/iue,Romey.g.  i.e.  feemed  in  his  owne  conceit  and  opini- 
 on to  be  fo,  while  he  was  a  Pharifee,  The  like  conceit  had 
 the  Church  ofLaodicea  of  her  f  elfc,  Rettel.  5.17.  Thus  ac- 
 cording to  So/omonsVro\iQrbz,Pro. 13,7.  There  is  that  ma- 
 keth  himfelfe  rich,which  yet  hath  nothing  ,-which  (albeit  fome 
 vnderftand  of  the  outward  eftate)  is  vnderftood  by  fome, ! 
 to  be  meant  of  mens  eftate  Spiritua/l  and  Inward. 
 
 Fornaturally,  man  is  well  opinionated  of  himfelfe  •  hee 
 is  as  a  decerned  done  without  hear t,Hof. 7.1 1.  his  Iudgement ! 
 isperuerted,and  fo  muft  needs  imagine  himfelfe  to  be  what 
 indeed  he  is  not.  As  fome  drunken  man  vpona  ftage  acting 
 the  part  of  a  King,thinkes  himfelfe  to  be  fo  really. 
 
 Secondly,  this  deceit  may  be  furthered,  by  many  falfe 
 rules,  as  Cuftome,  Times,  Examples  of  others,  whom  hee 
 fees  to  be  worfethen  himfelfe.  Therefore  Concludes  his  1 
 eftate  is  good  :  Commendations  of  the  multitude,  efpeci-v  j 
 ally,  if  from  his  Minifler,&c.  hence  he  further  flatters  him- 
 felfe in  that  conceit,  that  he  is  what  indeed  he  is  not,  and 
 needs  not  that  which  in  truth  he  doth,  John  7.48. 
 
 Thirdly,  God  in  iuft  Iudgement  giues  them  vp  to  ftrong  \ 
 deliifions  that  they  fhouid  beieeue  a  Lye  :   For  whereas  I  /*£'•** 
 
 S  they  I 
 
 Reafiu 
 Man  by  nature 
 k  will  conceited. 
 
 Reafl. 
 It  is  furthered 
 by  meanes. 
 
 Reaf.  ?. 
 
 2Thc(T.2.l2. 
 
 Ged'mludge* 
 tnent  giitei  vp 
 
Reafq. 
 
 Satban further 
 bhidi  ibem. 
 
 Vfcv 
 
 260  An    exposition  of    the 
 
 they  would  not  cntertainethe  truth,  nor  endure  to  looke 
 into  the  glaffe  of  Gods  Law,thereby  to  fee  their  foulenefTe, 
 but  defircd  rather  to  haue  their  nakednefTe  hidden  and  con- 
 cealed from  themfehi.es,  God  giues  them  vp  to  further 
 blhdnette,  that  in feeing  they  [ball not  fee j  and  in  hearing  not 
 perceiut. 
 
 Fourthly  and  laitly,  they  are  fallen  into  the  hands  of 
 Sathan,  the  god  of  this  world,  who  doth  further  blinde 
 them  with  a  falfe  iudgement  of  things,  orelfe  by  mifap- 
 plving  the  true;  foas  that  the  Gofpellis  hereby  hid  vnto 
 them  that  perifh,  2  CV.4.5. 
 
 Examine  we  our  felues,  whether  or  no  wee  are  not  of 
 the  number,  and  the  rather  for  that  it  is  a  conceit  in  the 
 heart  of  euery  man  naturally.  Aliofvs  bring  this  ground 
 and  pillar  of  Popery  with  vsinto  the  world,  fhftification  by 
 our  worlds  together  with  the  opinion  of  our  merit /.Infomuch 
 that  if  we  receiue  any  thing  from  God,  we  ftraight  imagine 
 jyhy  Co  hdYcl  it  is  for  our  RighteoHfneffe,  Dent. 9.4.  Hence  is  it  a  matter 
 tebrwamaa  offuch  difficulty  to  bring  a  man  to  call:  awav  his  ownc 
 !  RighteoufneiTe,and  to  embrace  the  Rtghteo*fneffe  of  Chrift 
 by  Faith  ;  becaufe  it  is  no  ieffe  then  the  change  of  nature. 
 Cometothe  Ignorant  man,  aske  him  whether  hee  can 
 keep  1  Gods  law  or  no :  he  will  anfwer  yes,  he  can  :  Or  if 
 for  fafoion  fake  he  faith  he  his  a  finner,and  that  hebreakes 
 Gods  Commandementsas  ail  other  do,yet  deale  with  him 
 about  euery  particular  precept,  and  then  none  are  broken. 
 Aske  him  of  the  Firft,why,that  hekeepes ;  then  of  the  fe- 
 cond;&  he  will  tell  you,all  Images  he  defies:  And  fo  follow 
 him  in  the  reft  and  in  the  end  you  fhall  haue  none  broken. 
 Now  what  need  hath  this  man  of  Repentance  ?  Aske  the 
 Cimll  carried  perfon  what  hee  thinkes  of  himfelfe,  and 
 how  he  lookes  to  be  faued  ?  he  will  tell  you  he  is  neither 
 Knatie  nor  Tkiefejnz  tends  his  Churc h, pay es  euery  man  his 
 due,  and  doubts  not  but  therefore  God  will  (aue  his  foule. 
 And  if  due  examination  were  made,this  would  be  found  to 
 be  the  conceit  of  moil. 
 And  therefore  as  we  loue  our  foules  plucke  vp  thisroote 
 
 owne  Hjtftteouf' 
 
 nejfe. 
 
 Ffe2, 
 
Parable    of   the   lost  Sh 
 
 e  p  p. 
 
 of  bitterneiTe.  *JMofes  hand  was  leprous  while  it  was  in 
 his  owne  bofbme  :  Co  is  thine  in  thy  own?  righteoufhefTe. 
 ssffodham  muftout  of  his  owne  Country  ;  he  muft  away 
 from  his  owne  people  and  Fathers  honfe,if  he  will  to  Ca- 
 naan :  fo  mull:  thou  from  thine  owne  perfection,  holinefle 
 and  righteoufneiTe,if  thou  wilt  to  heauen.  We  are  not  the 
 Beautiful  I  gat  efcwt  as  the  Begger  that  there  lyeth  to  begg  an 
 Almes:  And  therefore  T>autd  fpake  well  when  he  ~f aid, 
 Heare  ms  when  I  cry  O  Cjodofmy  Righteoufnsffe,  Tyi^i.  ac- 
 knowledging  thereby  his  RighteoufhefTe  to  be  Gods  crea- 
 ture,andnoneofhis.  And  therefore  heturnethtohim,  as 
 the  Marygold  doth  to  the  Sun,  which  is  then  faireft  when 
 the  Sun  is  higheft,  but  dyeth  and  dofcth  when  it  deeii- 
 neth. 
 
 For  Cure  of  fuch  Conceits :  Firft,  get  a  found  and  par- 
 ticular knowledge  of  thy  eftate,by  a  daily  viewing  of  thy 
 felre  in  the  glafife  of  Gods  Word  and  Law:  this  will  foone 
 difcouer  thee  to  be  a  Sinner,  and  that  in  three  refpecls  : 
 Firft,  inrespvd  of  Jinne  imputed  to  thee:  Secondly,  in  re- 
 gard o£ Jinn  e  inherent  in  thee  :  Thirdly,in  regard  of  the  Jins 
 t  bat  daily  ijfue from  f^jthis  will  make  thee  lowly  in  thine 
 owne  eyes,  and  truly  humble  thee  before  the  Lord.  Could 
 one  hauefeenethe  heart  of  the  poore  Publican,  Lu^.xS.  no 
 doubt,  but  he  fhould  haue  feene  that  it  was  the  priuitie  of 
 his  owne  finfulnefle  and  corruption,  that  made  him  with 
 fuch  griefcand  palTion  to  finite  his  breaft,and  cry  out,  Lor 'd\ 
 bemsrafulltome  afinner.  But  when  we  carry  cur  heads' 
 aloft,  and  fwell  with  great  conceits  of  our  owne  worth, 
 whence  is  it,  but  from  hence,  that  as  yet  our  curfed  cftate 
 hath  not  beene  difcoucred  vnto  vs  by  the  Law,  Rom.y.g.io. 
 Secondly,  keepe  thy  Iudgement  Sound  and  Spiritual!,  by 
 keeping  clofe  to  the  Word  and  hating  all  falfe  waies  and 
 rules,  As  Opinion,  Example,MuItitude:  thinkneucra  whft 
 the  better  of  thy  felfebecaufe  many  haue  a  good  opinion 
 of  thee :   Nay,  though  they  be  holy  and  religious  perfbns,  I 
 that  fo  conceiue :  hulas  himfelfe  was  well  cfteemed  of  a 
 long  tune,  amongft  the  Difciplcs.   And  as  for  others,  for- 
 
 S  2  ______  get 
 
 26*1 
 
 Exod 
 
 4.(5. 
 
 Meatus  to  tun 
 all  pv  oud  c$n- 
 teiis  of  ones  good. 
 
252 
 
 An    Exposition  of    the 
 
 get  not  that  fpeech  of  Chrift,  w*  be  tojo*  when  4H  men  fpeal^ 
 weltofyoHyLuke  6.  i6. 
 
 Thirdly,caft  an  eye  vpon  thofe  that  out-goe  thee  in  a  ho- 
 ly an.l  religious  canuerfation,  forget  that  which  ii  behindhand 
 bafkn  to  that  which  ii  before ,  ?>&&?•  1 3. 
 
 fourthly,  beware  of  ouer-rating  any  of  Gods  Common 
 fauours,a3  to  thinke  becaufethou  liueuVin  the  Church  and 
 art  a  partaker  of  God's  ordinances  .,&c.  therfore  God  loues 
 thee.  Or  becaufe  thou  doeft  abound  in  earthly  profperity, 
 and  haft  many  temporal!  bleflings,  therefore  thy  Conditi- 
 on is  happie :  For  no  man  can  know  Gods  Lone  or  Hatred 
 by  any  of  thefe  things,  Ecclefg.12.  Jfhmael  liued  in  Abrahams 
 family,  as  well  as  Ifaacpnd  was  as  well  vfed  as  Ijaac  along 
 time,  til!  the  day  came  of  his  cafting  forth  ;  So  dealeth 
 God  with  finners,  he  nouriflieth  and  cherifheth  them,  as  if 
 they  were  his  owne,  buta  time  of  cafting  out  comes  in  the 
 end.  The  mother  takes  vp  the  neighbours  childe,and  dan- 
 dle sit,and  it  may  be,giues  it  plumbs  or  fugar,but  in  the  end 
 fets  it  out  of  her  lap  and  takes  vp  her  own.  Marry  efteemes 
 thofe  things  as  pledges  of  Gods  loue  and  earncft  pennies  of 
 their  faluation,  which  are  nothing. leffe.  This  is  a  great 
 meanes  of  fetling  many  vpon  their  Lqqs. 
 
 Thefe  things  obferued  and  well  followed,  will  bee 
 good  meanes  to  keepe  thee  from  the  aforefaid  conceit, 
 which  fb  long  as  thy  heart  is  poffefTed  with,  thy  eftate  is 
 dangerous.  We  fee  in  nature  euery  part  hath  a  faculty  of 
 expelling  what  is  noxious,and  harmefull ;  The  Lungs  haue 
 their  Cough;  the  Braine  his  Sneering  and  other  excreti- 
 ons; the  Stomachs  will  turne  it  felfe  topiie  turuy,  but  it 
 will  bring  vp  by  vomit  that  which  offends.  And  thus  the 
 fouleofman,  in  ftead  of  all  thefe,  hath  the  facultie  of  Re- 
 pentance put  into  it,  whereby  it  empties  it  felfe  of  all  that 
 which  is  offenrlue  ;  if  therefore  we  negledl  it,  or  elfe  con- 
 ceit we  haue  no  need  ofit,  we  delude  our  felues,  and  will 
 find  it  in  the  end.  For  what  though  we  are  not  priuie  to 
 any  great  Cms  m  our  felues,  we  haue  no  mortal!  difeafes  (ss 
 we  conceiue)  breeding  in  vs,  nor  vpon  vs ;  yet  may  we  not 
 
 conceit 
 
Parable   of    the   lost    Sheep 
 
 2  5  J 
 
 conceit  Repentance  is  vnufcfull    Kow  would  it  gee  with 
 
 men  that  are  well  at  eafe,  if  neither  by  vrine  nor  liege  they 
 
 fhould  get  eafement  of  fuch  fuperfluity  as  is  to  be  expelled, 
 
 would  they  long  continue  well '?    So  it  is  in  this  cafe,  let 
 
 j  them  afliire  themfelues  who  pafTe  not  for  Repentance,  and  I 
 
 are  vnacquainted  with  the  worke  and  dutie,   that  fbme 
 
 I  fearefull  fbuIe-ficknefTe  is  breeding  on  them,  which  in  the  j 
 
 j  end  they  will  iinde,  how  euer  they  are  now  conceited  of; 
 
 ;  themfelues  and  health. 
 
 One  point  more    might  from  hence  bee  gathered  :  I 
 [viz. 
 
 One  Conner  t  is  of  more  efieeme  with  God  then  many  vncon* 
 utrted,  One  Penitent  is  more  accounted  of  then  ninetie  and 
 nine  Judiciaries.  God  fauours  Noah  abouea  world  of  wic  - 
 ked  oncsyge».6.2.HQ  refpedls  Lot  aboue  all  the  Sodomite.0, 
 .  Genjp.12.14.  and  Ebedmelecb  before  all  the  Babylonians, 
 ler.  19.16. 
 
 For  he  is  a  I  ewe  11,  CMat.$.ij.  when  the  wicked  are  but '  Reafl 
 dro[fe,P/a/.\tg.xip. 
 
 Secondly,heisa  Child  when  the  wicked  are  but  flutes 
 and  rebeb,Pfal.6S.l.  .„ 
 
 Thirdly,  he  is  a  member  ofChriH  when  flnners  are  of  the  : 
 wicked  onejhediuell,  I  John  3. 1 2. 
 
 Fourthly,  he  is  the  Apple  of  gods  eye^  Zach.  2.8.  when 
 I  all  wicked  ones  arc  h\XZ  his  Footfioole,  TfiLio 8. $,9.  yea 
 1  his  wafbpot. 
 
 How  contrary  is  the  Iudgement  df  the  world  to  the  ffet* 
 Iudgement  of  God  ?  wee  preferre  one  worldling  before 
 many  Penitents ;  one  bad  before  many  good  ?  So  it  falls  out 
 in  our  Elections,  or  Choyces ;  fo  in  ourCouncels;  fo  in 
 our  Societies,&c.D4/«d  was  of  another  mind,6«  eyes  fhould 
 be  vpon  the  faithfttll  of  the  LordJTfaL  10 1 .6.  But  if  t  h  ere  be 
 one  faithlefle,  and  two  or  three  others  godly  and  religious 
 commended  to  our  choicest  is  oft  fcene,  our  eyes  are  vpon  j 
 that  one:  he  muft  be  the  partic  that  we  will  combine  with-  J 
 all  in  our  Society. 
 Comfort  to  the  Penitent,  gideons  army  was  but  the.  Vfi  2. 
 
 S  3  glea- 
 
 DoUrinc. 
 One  Contari  is 
 of  mors  account 
 w':lhGod  then 
 many  vhecmer. 
 ted, 
 
254 
 
 An    Exposition    of    the 
 
 gleanings  of  Epbraim,  yet  thofc  gleanings  were  better 
 then  the  vintage  ofAbiezer:  fo  the  Lords  people  are  but 
 the  gleanings  of  the  world,  yet  thofe  gleanings  are  better 
 then  the  vintage  of  Sathan,  and  in  God's  account  and 
 efteeme  by  many  degrees  preferred.  Since  thou  waft  preci- 
 ous in  my  fight y  thou  haft  beene  honourable  (faith  the  Lord) 
 and  I  bane  lotted  thee  :  therefore  mill gine  men  for  theetand 
 people  for  thy  life,  Jfay  43.4.fiich  a  reckoning  doth  he  make 
 ofhisown,that  Egypt  Ethiopia  and  Seba,  /hall  be  giaen  as 
 a  Ranfome  for  them.God  cannot  be  decerned  in  hisiudge- 
 ment,he  knowes  aright  how  to  value  things;  and  after  his 
 valuation,  a  godly  mans  tongue  is  worth  a  wicked  mans 
 heart,  Pro.io*io.  a  Lark's  foot  worth,  a  whole  Kite, 
 
 FIU^IS* 
 
A   TABLE    ALPHABE- 
 
 ticall  of  the  principall  Contents 
 
 of  this  Exfofition  on  the  Parable  of  the 
 
 lott  Sbecpe. 
 
 A, 
 
 Ctions,  the  beft  fubiecT: 
 
 to    mifconftrucYion. 
 
 102.     mans    aftiozi 
 
 iuftifie  Gods  ptocee. 
 
 dings.  134- 
 
 j4ffettion$?ihz  carnality  of  them 
 onely  mortified  by  Religion, 208, 
 How  they  are  attributed  to  God, 
 
 246.  True  ^Jfittioa  is  of  afprea- 
 ding  nature,  31 4# 
 
 W#Howvfedin  Scripture,4o. 
 
 angels  they  are  the  friends  of 
 God,  1 97.  God  imparteth  his  fc- 
 crets  to  them,  198. they  are  ene. 
 miesto  the  wicked,  Ibid,  they  are 
 cuerinGodsprefence,soi.  What 
 benefit  they  haue  by  Chrifl:,  217. 
 Chrift.  is  neerer  to  vs  then  to 
 them, 2i3.  They  reioyce  at  the 
 "Conuerfion  of  a  (Inner,  and  why, 
 
 247.  wee  fhould  long  to  be  a. 
 mongft  them,  199. 
 
 Afcention>  Chrift  by  his  Afcen- 
 tion  brought  vs  to  Hcauen,  and 
 how,  193- 
 
 His  jifttm'm  fliould  affect  vs, 
 j  1 96.and  worke  a  threefold  ^/ce«- 
 
 tlon in  vs,lbkf.  wc  fiiould  endea- 
 uoiir  to  be  partakers  of  [1,197. 
 
 ^(femblies,  Publike  are  to  bee' 
 preferred  before  ?riuate,r  9. 
 
 authority,  Ghrifts  authority 
 fufficienr,22S. 
 
 B/ 
 
 Bw/?f,wicked  ones  are  as  beafts 
 I6f.  no  deformity  in  them  but 
 may  be  found  in  the  wicked,  166. 
 The  godly  liuing  amongft  them 
 fhould  be  carefu II   1 67 . 
 
 2teg£«w9Religicn  brings  it  not, 
 139. 
 
 BUffings,  Common  not  to  bee 
 Giier-rated,*62. 
 
 Burden,  Sinne  hath  a  burden, 
 1 80.  thit burden  Chrift  did  beare, 
 17?. 
 
 BuTt  in  what  re/peds  'wee  may 
 be  faid  to  buy  grace,  $0. 
 
 Calling,  our  particular  Calling  is 
 
 not  to  bcneglcded  vnderprcter.ee 
 
 of  hearing  Sermons,  n.  yet  our 
 
 Affections  may  not  be  too  fharpe 
 
 S  4  fet 
 
A  Table  AlphabeticalL 
 
 fet  on  our  Calling ,  ibid.  Vnlaw- 
 full  CaUm$s)  to  bee  left,  66.  bee 
 watchfull  agiinft  the  linncs  of 
 our  Callings ,*o.  Sinne  makes  our 
 Callings  infamous,  6i~  a  lawfull 
 CaUmgm^y  De  followed  without 
 corruption,  65.  How  to  credit 
 our  Callings,  c$_.  Before  Calling 
 Chrift,  hath  an  intereft  in  the 
 elect.  22Z.  and  loues  them  before 
 CaBm&zii. 
 
 Centre,  palTe  little  for  mans 
 Cen(ure,\6z. 
 
 CbeanfulneQe,  we  highly  ofTend 
 again!!  Cod,ourfclues,ar.d  neigh, 
 bours  in  not  being  cbewfuX,  ai  1. 
 Ctog^euery  kind  of  charge  not 
 tme,i> 3 .  many  falfe  cbanges3i$4. 
 Cbri(l>  hee  is  the  Store- houfe  of 
 cOmfort,j2.inhimdnely  is  a  ful- 
 nciTe33S .  No  comfort  from  him 
 without  coraming  to  him,.  3$, 
 how  that  muft  be  and  with  tvhat 
 feete,36.  weemuftdeaue  tohim 
 in  a  perpetuall  Couenant,  39.  hee 
 reieds  none  that  come,  1 01.  Hee 
 was-* Preacher, 7 s  yetnodumbc 
 Prieft, 124.  Hee  is  a  Shephcard 
 and  in  what  refpccls,  140.  Hee 
 is  to  be  followed,  r  43.  Hcfetkcs 
 vsvp,i  67.  HeefufFcred  willingly 
 though  he  cryed,  182. 
 
 Churchy  late  comming  to  it,  a 
 great  faulty  3  .it  caufcth  diffracti- 
 on,^, arguescontempt  of  Gcds 
 worfliip,  43,  fuch  arc  Cains  of- 
 fpring,44.  late  Commersout-bid 
 others  for  the  Curfe,44. 
 
 Ccmfert,  in  Chrift  onely  to  bee 
 had,29.  Come  to  him  for  if,  fee 
 Chrift,  the  Godly  muft  beecom. 
 forted,  1 1  8. 
 
 Six  particulars  conflderable  for 
 the  right  vfe  of  wordly  Cofottrtio% 
 Common,  Sin  neuerthelefTe  odi, 
 ous  though  common^  5 1 . 
 
 Communion ythzt  the  Saints  fliall 
 haue  with  God  in  heauen,7o$. 
 
 Csmpanie*  it  difcoueis  what  wee 
 arc, 5  o.thc  danger  of  euill  compa- 
 ny,^  1  .the company  of  t he  wicked 
 not  altogether  vnlawfull,io9.Ca- 
 ueatsin  frequenting  of  their  com' 
 pa?jj>  lie. 
 
 CoucluJJontthc  wicked  draw  falfe 
 cornlufans  from  found  propofiti- 
 ons^ii- 
 
 Cofi[efion%rr\o\\  is  vnfound,  252. 
 
 Conwfation,  we  fhould  be  care- 
 full  of  it,l  88.  It  fliould  be  with- 
 out CouetoufnefTe,!  87. 
 
 CoxfcicKCt,  it  is  like  aClocke, 
 and  in  whatrefpecl,\8i. 
 
 Conuer/ionjt  caaferh  ioy  in  hea- 
 uen,247.  wee  fliould  further  the 
 C0«tfft*/f08ofothers,249.tsS. 
 
 Conutrty  one  true,  G  od  more  re- 
 /peels  then  many  wicked,t63< 
 
 Conuiftior/y  the  way  toconueifi. 
 on,i  1 5 .  It  is  the  worke  of  the  Spi- 
 rit,! 17. 
 
 Ceuenant,God  makesin  particu- 
 lar with  euery  faithful!  one,  1 60. 
 we  muft  cleaue  to  Chrift  in  a  per. 
 petualltarcfflW/,39- 
 
 Ciuilifogood  ,yet  not  to  be-rcfted 
 in>2, 
 
 Ciuill per fons  a  finleiTe  kindeof 
 monfters,  70.  they  are  loll  crea- 
 tures, 15^ 
 
 Crafttthe  wicked  aizcYaftle>\co, 
 the  godly  fliould  ioyne  with  it  in- 
 nocency,loi. 
 
 Creature,  the  Creatures  teach  vs, 
 Ij7.theare  tobevftdfoberly,iC9 
 
 Cr^cuery  one  hath  his  cioffi  in 
 thiswor!d,24i. 
 
 CnffiofChrilfy  reioycein,  178. 
 how  we  are  to  honour  it, 179.  the 
 Papifts  kcepe  a  feaft  in  honour  of 
 itand  whvji79-  we  are  often  to 
 goetoit,i8c. 
 
 CUYiefiiHj 
 
A  Table  Alphabetical!, 
 
 Curiofttie,  auoid.iSc*. 
 
 D, 
 
 Day  erf  faluation  beginnethand 
 endeth  with  the  doctrine  of  falua- 
 tion35 .  the  time  of  our  vifitation 
 is  but  aday,27- 
 
 Danger >  the  wicked  are  alwaies 
 in,i5c 
 
 Duties  puHike  to  be  preferred  be. 
 fore  priuatji^.thfy  haue  more  fat- 
 neiTeinthem,  20.  &  a  larger  pro- 
 mifc  of  a  blefTingmade  to  the,22. 
 
 Dia/tfity  ,negatiue  diuimty ,coun* 
 try  diuinity, yet  not  fufficient,"  54. 
 
 Doubts,  in  all  doubts  fzeke  to 
 Chrift  for  refolution,2$4. 
 
 E. 
 
 Elefti  God  loues  them  before 
 Calling,  22  j. 
 
 Eleftion^it  is  mod  freej22$. 
 
 E»4,tbe right  aid aimcat  in  all 
 a<ftions372.  thegoodnefTeof  each 
 a  el:  is  is  reipec"t  of  the  e«^72.moft 
 aime  at  wrong  ends  in  holy  vnder. 
 takings,  73. 
 
 Enemies,-  the  wicked  are  Gods 
 tnemies,\9d.  How  the  godly  are 
 Go&senemies  before  calling,  223. 
 
 Enuie,y/c  may  notenuie  at  ano. 
 thers  good, 22i.. 
 
 Falls,  the  godly  fall  not  finally, 
 1 90.Scriptures  that  feem  to  make 
 fori^opcnedjijo.     See  Grace, 
 
 Father  s,thc  Fathers  are  highly  to 
 be  eiteemed  of  for  their  great  lear  - 
 ning,88.  whether  they  are  on  our 
 fides,  or  for  the  Papiits,  88.  wee 
 efteemethem  more  then  dee  the 
 Papiits,lbid,  the  errors  of  the  Fa- 
 ther s^o. 
 
 Fditb,  it  is  the  foot  wherewith 
 we  come  to  C hiiit, 3  6 . 
 
 Feare,thc  wicked  are  alwaies  in 
 ftare3\*9. 
 
 Fcliowfhip,  one  finncr  cowets  the 
 fellovrfbip  of  another  ,s  o.  good  -{eU 
 lorpjhip  ought  to  be,fs-Chriitians 
 are  the  bed  gocd-fe Mows,  I  bid. 
 
 Fevpythlnk  not  the  worfe  of  the 
 godly  becaufe  few,  164. 
 
 Friends,thc Saints  &  Angelsare 
 Godsfricnds,l97-Signesofa/ri<?^ 
 ofGod,i  99.  A  true  friend  is  the 
 fwecteit  contentment  inf. world, 
 
 200.  Extremity  doth  fallen  him, 
 
 201.  A  true  friend  is  worth  the  kee. 
 ping32i4.heonlyopens  the  heart, 
 Ibid  .diuers  forts  of  falfe/W£V*,2i  J 
 Rules  for  the  chufing  and  vfing  of 
 friendsjiiSn  Friends  communicate 
 their  ioyesvnto  their  friends,  213. 
 
 Ftfod  Spirituall,  both  feeds  and 
 dirres  vp  appetite,ie». 
 
 Forwardnes,  in  holy  duties  com* 
 mendable,40.fuch  only  can  expect 
 a  blefling,44.  forward  hearers  doe 
 make  forward  preachers.  45.  the 
 forveardneffe  of  our  fore- fathers, 
 iliould  putvs/cirmJK^48. 
 
 G. 
 
 Gifts,  how  Gods  gifts  are  with- 
 outrepentance3i89. 
 
 God,we  may  not  thinke  him  to 
 be  like  our  feiues.though  in  fome 
 things  hee  comes  into  comparifon 
 with  our  feluesai"f. 
 
 Godly, to  be  preferred  before  the 
 wicked,264- 
 
 Gofpe&thc  day  ofgrace  begins  5c 
 ends  with  ir,{«It  is  a  great  (into 
 defpifeit3i4.the  price  of  thepearle 
 of  the  GofpeUmay  be  raifed,i7. 
 
 Grace,  it  hath  its  tide,  yet  not 
 like  other  tides, 7.   It  cannot  fi- 
 nally be  loltiftrue,  190.  it  is  like 
 lading  fruity  194.  yet  fome  de- 
 grees- I 
 
A  Table  Alphabetical!. 
 
 greesofit  may  bee  loft,  192.  this 
 is  kno  do&rine  of  prefumptio*, 
 194.  Grace  in  others  fhould  bee 
 the  attra&iue  of  our  loue,ti  1 . 
 
 H 
 
 Hearing  the  Word  preached 
 muft  be  hcard,4-  78.  and  by  ail, 
 78.  no  opportunitic  is  to  be  loft, 
 7  .whether  hearingon  the  wceke 
 day  bee  ncceffary,  and  how  farrc 
 forth,  1 1. 1 8.fomeboundto  heare 
 oftner  then  other,  12.  How  wee 
 muft  heare,  80.  who  wee  muft 
 heare,8o.the  danger  is  great  if  we 
 refufe,  9.  79.  the  prayer  of  fuch 
 abominable,  13.  whether  there 
 may  bee  too  much  hearing,  16, 
 whence  it  is  that  fo  few  hearers 
 thriue  in  theworld,25.  wc  fliould 
 call  others  to  heare,  82,  and  bee 
 forward  out  felues,4i .  and  vndcr. 
 ftand  what  wee  heare,  127.  and 
 aime  at  the  right  end  in  hearing, 
 74.  our  houfes  fliall  be  kept  while 
 wetfaus  heare,?4, 
 
 Hfaueft,  the  excellcncie  of  it, 
 239.  a  place  of  Ioy,  138.  no  Sor- 
 row nor  caufe  of  forrow  there, 
 239.  but  all  matter  of  true  ioy, 
 i40.that  is  the  godly  mans  home, 
 185,  our  Affections  mould  bee 
 there,  1 97. 199.  Chrift  will  bring 
 vs  thither  before  he  leaue  vs,  1 89* 
 HeU>  of  the  torments  thcre,244. 
 the  euill  of  loffe  greater  then  the 
 euilloffenic,243,  that  will  be  a 
 MfiirfeJMbid. 
 
 Hidings  euery  creature  hath  a 
 hiding  place  and  fo  the  godly, 9 9  > 
 
 HuibandrjyKcWgion  noenemie 
 to goodhwbattdry,  it  requires  it, 
 
 Idlenejfe,  it  brings  to  beggery, 
 M8- 
 
 lay,  either  in  the  aft  or  habit, 
 132.  Inheauenis  true/tf.7,238  our 
 loyes  here  exceed  our  fufferings, 
 24*. Chrift  imparts  hh  loyes  with 
 vs,  216.  there  is  lay  inheauenvp- 
 on  a  fmncrs  conucriion^  5.  grea- 
 teft  l&y  at  the  conucrfion  of  the 
 grcateft  (Inner,  2f6  .there  is  a  law - 
 fullneilc  of  mutuall  pcioycing  a . 
 mOngft  friends,  207.  and  in  the 
 creature,209.yct  al  /*yin  the  crea- 
 ture is  not  good3io8.  ourchicfeft 
 Ioy  ma  ft  b  e  i  n  t  he  Lord  ,210. 
 
 J«J2,  fome  are  in  their  owne 
 eyes,tj9  it  is  hard  to  renounce  it, 
 
 10*0. 
 
 Sec  Rightcoufntffe* 
 
 K. 
 
 Knowledge,  twofold,  202.  our 
 tycwledge'm  this  life  is  imperfect, 
 202.  the  difference  betwixt  that 
 \nowkdge  wee  haue  of  God  here, 
 and  that  wc  fliall  haue  hereafter, 
 104. 
 
 U 
 
 Lawyer  s3wh&t  it  is  that  difgra» 
 ccth  their  profeflion  and  calling, 
 
 64. 
 
 Learning)  not  eucr  the  compa- 
 nion of  grace,85.  humane  learning 
 is  not  the  proper  inftrument  to 
 difecrne  hcauenly  things,  86.  It 
 often  makethproud,Ibid.  fuch  as 
 haue  moft,  it  being  vnfan&ified, 
 doc  moft  hurt,?*. 
 
 Leftum, 
 
A  Table  Alphabetical/. 
 
 Lcftares,  on  weekedayes  law* 
 full,.  8. 
 
 Ufjet  nothing  may  bee  lo[ly  i  ?  7. 
 Chrift  fought  all  places  ta  findc 
 vpthe/^,107. 
 
 Loue,  Gods  bus  as  it  is  extended 
 out  vnto  the  creature,  hathdifFe. 
 rent  degrees,  %i*.  Gods  loue 
 though  but  one,  yet  it isdiuerfly 
 to  be  confined, 223.  It  is  both 
 antient  and  free, £24. 
 
 Lu,Qs,  lelTe  time  for  the  feruice 
 of  them,and  more  to  religious  du- 
 ties,iS, 
 
 M. 
 
 MaUftratn  blinde,are  afcorne 
 to  the  people,  54. 
 
 Mercy,  God  will  fhew  to  peni- 
 tents, 234.  moft  abufe  the  do- 
 ctrine of  it,'3f.  there  is  mercy  for 
 greateft  finners,  2 "5 6.  It  is  no  ea* 
 iTe  matter  to  beleeue  that  God  is 
 mercifully  zi  6. 
 
 MimfiersJZ  hrift  was  a  Mm(ler,7f 
 they  muft  apprehend  euery  oppor* 
 tunity,!  j.they  muft  preachj!»5  .& 
 that plainely,  126.  andmaintainc 
 their  credit?,  1 13. they  muft  waite 
 with  meek nefTe,i  79,  and  not  for- 
 get the  comforting  part  of  their 
 office,!  19,  their  whole  flock  muft 
 be  cared  for,  t  $7.  in  w hat  cafes 
 they  may  be abfcnt,ij8. whether 
 lawfulltohauefubftitutcs,  Ibid, 
 their  miniftery  ought  not  to  bee 
 defpifed,75. 
 
 Moitcti  of  the  world,  fle£h,nnd 
 diuell,}6. 
 
 Multitude,  it  preuailes  not  with 
 
 God,i59.  nor  fliould  it  withrs, 
 
 1.60. 
 
 Murmuring^  what  it  is, S 5 .  the 
 grcatnelTe  of  the  flnr.e,  96.  It 
 ftrongly  pleades  a  mans  vnrege- 
 
 neracie,9T-the  Cure  of  it,9?, none 
 fo  good  that  can  efcapc  it,97. 
 
 N. 
 
 Nafedrttfle,  it  is  vn comely  as 
 well  in  minde  asin  bcdy,y 9 . 
 
 O. 
 
 Obedience,  by  it  wee  come  to 
 God,37.  it  makes  vs  like  God,  I 
 Ibid. 
 
 Offenders,  the  nature  of  the  of- 
 fender and  of  the  offence  is  to  bee 
 confidcred  in  Reproofe,j  8. 
 
 Opinions,  try  all  epiniom  by  the 
 word.^i.  amidft  diuers  opitikm 
 amongft  the  learned,  yet  the  ?n- 
 learned  may  bee  fctled  and  how, 
 90.  men  of  corrupt  life,  hold  cor- 
 rupt opinion*  ,91* 
 
 Opportunity ,  it  is  to  be  taken,  5. 
 to  omit  it,  is  to  ccntrclle  Gods 
 wifedome,<5.  and  brings  danger, 
 7.  Wefhallnot  alwaies  haue  it, 
 26.  we  fliould  bee  as  wife  as  the 
 men  ofthis  world  in  laying  hold 
 oni%2g.  the  vnreafonable  crea-, 
 tures  teach  vs  this  wifedome,  28. 
 
 ParabltSyV/hy  Chrift  vfed  them, 
 I2r.  a  profitable  kindc  of  tea* 
 ching,  1 22»Caueats  in  vfing  them, 
 122,. what  a  Parable  i^iio  of  what 
 partsit  confifteth,r3i. 
 
 PaffiM)  of  Chrift  often  remem- 
 ber, 1 79,  his  Prf^iw  was  willing 
 Jy  vndergone5i82.  clfe  cotfans- 
 faclory,  183.  Eternall  Pajfton  a- 
 bides  thofe,  for  whom  thcEter- 
 nall's  PaJJion  is  not ,181. 
 
 Per  fever  ante*k  is  from  God,i7  5. 
 
 Minifters  mould  bee  carcfull  of 
 
 their 
 
A  Table  Alphabetic *IL 
 
 their  peoples  pevfeuerance^  175. 
 
 Tharifees,  who  they  were,what 
 their  employment,  and  whence 
 their  originally  $2.  in  what  they 
 fcparated  from  others,  83.  they 
 preferred  traditions  before  the 
 Iaw,94.  what  their  righteoufneiTc 
 was,  1 54-  their  {hi&nefle  in  the 
 Sabboth,i$5,  but  one  that  wee 
 readc  of  in  the  Gofpell,conuerted, 
 
 7i. 
 
 Pouertyof  profefforsfliould  bee 
 no  offence  vnto  vs,i©5  .  God  chit- 
 feth  poore  ones,!  06. 
 
 Prayer,  what  end  wee  lliould 
 aimeat  init.75. 
 
 Preaching,  it  is  day  while  that 
 lafteth*  5.  that  is  beft  which 
 workes  mod  on  the  Confidence, 
 116.  A  fliame  for  thofe  who  be- 
 ing called,  preach  not,i  25. 
 
 Prodigality,  a  finne,i  38 . 
 
 Promifes,  in  Chrift  all  made, 
 16. 
 
 Promdence,  Chrifis  providence  is 
 a  fpeciall  and  particular  providence, 
 1 56.  the  wicked  are  without  the 
 compaffc  of  his  (peciatt  proui- 
 dence3t49# 
 
 Publiam*  who  they  were,  and 
 what  their  ofKce^g  .ioyned  in  the 
 Gofpcll  with  the  moft  flagitious, 
 49,  &.  60. 
 
 CL 
 
 gueflion,  not  fuch  truths  as 
 Reafon  cannot  conceiue  of3  232. 
 how  it  is  lawfull  to  queftion  and 
 with  what  Cautions, 232, 
 
 Reafons  how  lawfull  to  aske  a 
 reafon  for  that  wee  beleeue  and 
 
 L«1J - 
 
 hold. 232. 
 
 Religion,  but  one  that  a  man  can 
 befauedby,$o.  that  not  to  bee 
 iudged  ofby  multitude  of  learned 
 doctors  profefllng  it,  89.  it  takes 
 off  our  edge  in  the  purfuit  of 
 earthly  things,  1 1.139. 
 
 Reiojce,  we  may  lawfully,  207. 
 weefhould  for  others  good,  219. 
 efpecially  for  their  grace,22i.and 
 conuer(ion,24925T  . 
 
 RepentancejtwofoUfi^i  how  it 
 can  bcefaidof  any  they  need  no 
 repentance ',  13?  •  by  it  wee  are 
 brought  to  Chrift,36.  God  takes 
 no  delight  in  counterfet  rtpen- 
 tance%2$o.  heisdiflionoured  by  it, 
 251. examine  the  truth  of  it,  2  5 1. 
 the  diuell  couzens  many  with 
 the  counterfet  of  it,  Ibid.  endea. 
 uour  wee  to  bring  others  to  it, 
 255.  and  by  what  meanes,  Ibid, 
 mourneforthe  impenitent,  256. 
 it  is  the  vomit  of  the  fbule,  262. 
 
 Reproofe$  there  is  a  great  deale 
 of  craft  and  wifedomc  to  be  vfed 
 
 init,S7- 
 
 Refolution,  wee  fliould  bee  in  a 
 g»od  ca*fe  refokte,4o 
 
 RigbteeufneJJe,  our  owne  is  le- 
 prous, 261.  wee  are  not  eafily 
 brought  to  difdaime  it,  2*0. 
 meanes  to  cutevs  of  the  conceit 
 of  it,26i. 
 
 Rigour,  it  produceth  bad  effects, 
 59. 
 
 Riches  honeftly  gotten  come  in 
 but  flowly,62. 
 
 S 
 
 SMoth,v/hat  delights  on  that 
 day  lawfull,  1  a.  whether  it  be  fuf- 
 fic'ient  that  we  heare  the  Word  on 
 the  Sabbotb day,  18.  what  is  to  be 
 thought  of  ftaying  at  home  to 
 looke  to  the  houfe  on  that  day,2? . 
 
 and 
 
A  Ttble  AlphabetictlL 
 
 and  what  muft  be  done  in  fuch  a 
 cafe,24. 
 
 Sacraments,  the  end  wee  fhould 
 aime  at  in  our  receiuing,75. 
 
 Secrefie,  the  wicked  are  fecret  in 
 their  plots.98. 
 
 Seuerity,  it  driueth  to  courfes 
 defperate,?5. 
 
 Scribes,  who  they  were  and  the 
 forts  of  them. 84.  they  preferred 
 the  law  before  rraditions,94. 
 
 Scornes,of  the  world  mould  not 
 trouble  vs,i  26. 
 
 Scriptures,  Chrift  didfometimes 
 confume  his  ownc  doctrine  by 
 them,  and  why ,129.  Papifts  be- 
 leeue  not  the  Scriptures  without 
 the  tefrimonie  of  the  Churchy  o. 
 the  authority  of  the  Scripture  de- 
 pendsnoton  the  Church,**  1.  in 
 ail  doubts  refort  to  themj2?4  . 
 
 See^in^Cbnft  fought  vs  before 
 
 we  did  hirn,  268.  hee  leaues  no 
 
 place  vnfbught  for  vs,i  675T72.be 
 
 found  while  he  feekes,  169-  hee 
 
 findes  his  before  hee  giues  ouera 
 
 170. 
 
 Sheepe,  man  is  like  one,  and  in 
 
 what refpc&s,  146.   heeisaftray 
 
 fieepe,  147,  hismiferyinthat  rc- 
 
 fpcc\,t48.  figncsof  aloft  Jhtepe, 
 
 1  jo.  marks  of  \Jhetpe  found,  1  93, 
 
 Shepkeard,  Cnrift  is  our  fbep* 
 
 heartland  hath  all  the  implements 
 
 of  a  gcBodjhepbeard,  1 40. 
 
 Smae>  all  fins  not  of  a  like  fort, 
 58.  itm^kes  perfons  and  callings 
 infamouS362.it  defiles  all  6;  it  is 
 a  burden,  So  when  it  is  general- 
 ly praaifed,moft  dange:  cus,i5i. 
 S/tf*m>who are,  49- 66.  grolTe 
 jinners  conuertcd  before  ciuill 
 ones,r>8.  they  te  fooneft  conuin- 
 ced,r/0.  fuch  encouraged  to  feeke 
 mercy,  108.2*6.  defpaire  not  of 
 thevilcft37i.»a6. 
 
 Singularity  Sometime  sit  is  avir 
 tue,and  when,  1 60. 
 
 Sight,  a  double  fight  ia  man,202 
 how  the  Saints  (hall  fee  God  in 
 heauen,  20220?. 
 
 Similitudes,  ©f good  vfe  in  prea- 
 ching,i»i  .124.  a  HkenefTe  fliould 
 be  betwixt  the  things  compared, 
 2j7.howthePapifts  obferuethis 
 rufe,t$g. 
 
 Society, man  affects  it,  $o.it  is  of 
 great  force  to  encreafe  grace,  if 
 good,io. 
 
 See  Company. 
 
 Sorrow3aU  fetrow  not  found  for* 
 row,  252. 
 
 Spirit,  it  is  like  winde  in  wor- 
 king^ .we  mould  waitc  in  the  vfe 
 of  Gods  ordinances  for  his  com- 
 ming,lbid. 
 
 Sports,fomc  time  may  be  fpared 
 from  them  for  holy  du  ties,  1 7 . 
 
 Sleepe,  from  it  fome  time  may 
 be  redeemed,  16. 
 
 Strength,  in  Chrift  ours  doth 
 liej  *75*  g*uc  mni  tnc  praife  of 
 what  is  in  vs,i  77. 
 
 T. 
 
 Tefilmony,  of  Chrift  fufHcient 
 without  other  confirmation,**  8 . 
 his  teftimonie  two  waie*  to  bee 
 confidered,  230.  it  is  to  be  recci- 
 ued,23?.  humane  testimonies  in 
 fome  cafes  may  be  alledged,  231 . 
 cautions  in  vfing  them,  231. 
 
 ThirfHctCuch  only  are  inuited  to 
 come,2.9- 
 
 Time,  prefent  is  the  due /««*,$• 
 all  timesarc  appointed  by  God,s, 
 God  will  neglect  our  times  if  wee 
 neglect  his,7.  the  acceptable  time 
 being  paft  is  vnrecouerable,  8. 
 how  time  is  to  bee  redeemed  and 
 fromwhat,i6. 
 
 Tongue,* 
 
A  Table  Alphabetical!. 
 
 Tongvr9of  the  wicked  bewraies 
 their  hearts,  100. 
 
 V. 
 • 
 
 PifiMto?thc  vipott  we  fiiall  hauc 
 of  God  in  heauen,iog. 
 
 Vniiy,  the  wicked  arc  at  one  in 
 doing  mifchiefe,  94.  no  infepera- 
 blc  markcof  the  true  Churchy. 
 How  Papifbfpccd  with  this  mark 
 95 .  the  godly  fliould  liuc  in  vnity, 
 
 w. 
 
 Jpandemgi  ™a«  naturally  is  a 
 wanderer,  147.  and  that  in  euery 
 action  and  with  delight,  Ibid. 
 Chriftcameto  recall  wander er$ti67 
 before  Calling  the  cleft  wonder 
 aswcllasother,2»$. 
 
 Way,  that  way  wherein  raoft 
 waIkeistobefuipc£red>  160, 
 
 jFi//,adouble>iiif  inChrift,!  83 
 
 OMingncffe,  ChriftfufFercd  w7- 
 
 l  Rngly9i $2.  Gcd  expefts  a  free-will 
 
 '  offering  from  euery  one,  1 9 .  what 
 
 we  do  inGods  fcruice  do  willingly, 
 
 184. 
 
 WMtmjfis  this  world  is  one. 
 
 164,  and  in  how  many  rcfpc&s, 
 165. 
 
 f?i*de,tbc  fpirit  like  winde* 
 
 See  Spirit. 
 ■tritnefl€tChTi&is  the  true  wit»es9 
 219. all  the  conditions  required  in 
 atrueaw&^areinhim,  Ibid. 
 
 Word,  dangerous  to  defpifeit, 
 Jj.Chrift's  bare'1*?ft'r£ceiuej*28. 
 he  is  the  Author  of  the  twrdl2i9. 
 xhcrvords  of  any  that  may  be  well 
 conftrued  wreft  not,  1  ox. 
 
 World,lt  is  not  our  home, but 
 ourlnne,  187.  it  is  a  dangerous 
 loofing  place,  16J.  anenemie  to 
 fauing  hearing,  9.  redeeme  fome 
 time  from  it,  17. the  things  of  this 
 werldzxc  like  butterflics,t7.all  va- 
 nity,ja.  no  milting  to  them,  34. 
 inftcad  of  comforting  they  vexe, 
 33.  they  rclifh  not  in  the  day  of 
 trouble,;  J. 
 
 Worship,  the  worjhip of  God  is 
 the  face  of  God,  37.  in  his  worfiip 
 we  come  before  him*  Ibid,  euery 
 piece  of  his  tmjbip  concerned  vs,4i 
 
 Z. 
 
 Ztale  in  rs,  enkindles  it  in 
 others,  » 1 .  and  ^aie  of  others 
 fliouldftirre  rpq£<tfcinvsj4$. 
 
S5BBC5SBI^BSBBE5BSBBBK5Ei^5IB55Sfe 
 
 Faults  efcaped  in  the  Priming  of  this  Expofition  on  the 
 Parable  of  the  lol'i  Sbeepe. 
 
 Words  miftakcn. 
 
 Vagi. 
 
 Line. 
 
 Error. 
 
 Corretlion. 
 
 9> 
 
 8 
 
 God 
 
 Good. 
 
 n 
 
 17 
 
 to  heare 
 
 fo  here. 
 
 22 
 
 30 
 
 parts 
 
 protection 
 
 79 
 
 9 
 
 Adam 
 
 Aaron. 
 
 81 
 
 35      - 
 
 bowing 
 
 lowing. 
 
 126 
 
 IS 
 
 bands 
 
 bawdes« 
 
 I5» 
 
 I 
 
 taunted 
 
 tainted. 
 
 Words  to 
 
 be  put  oft  t0 
 
 til 
 
 26 
 
 put  out  so* 
 
 Other  pettie  ouerfights  both  literall  and  punctual!  (more  then  I  wi- 
 flied,  yet  fewer  then  1  feared)  being  not  of  much  confequencc  (Good 
 Reader)  Ileaue  ?nto  thyCurtefie. 
 
 -^  ^-&  ^v^mm  mm>  &*z^  ^&'zi4'w'^zv  ^j^)^nfcjm 
 
THE  GOOD 
 
 HOVSWIFE 
 
 WITH 
 
 HER    BROOME 
 
 AND   CANDLE: 
 EXPOSITION    ON  THE 
 
 PARABLE    OF    THE   LOST 
 GROAT. 
 
 By    Nehemiah    Rogers,    Paftor  of 
 CMeffing  in  Sjfex. 
 
 Glue  her  of  the  fruit  of  her  hand*,  and  la  her  ovme  works  praife  her  in  the  grtes,  Pro, 
 31.31. 
 
 L  0  Tip  0  flf  y 
 Printed  by  georgeiMiller  (ot£dwardBm»fler,  and  are  to  be  fold 
 athisShopattheSigneofthe  Bible,  at  the  great  North 
 doore  of  "Pauls.,     16  32. 
 
TO  THE 
 
 VERY  WORTHY. 
 
 IVDICIOVS    AND 
 
 Religious  Gentleman  M.  Iohn  Haines, 
 
 of  Old-holt  in  BflixJLfauirei  Grace  and  Peace. 
 
 E  arc  not  ignorant  of  Cufiomes 
 priuilcdge  -though  neither  Law 
 nor  Confcience  fauour  a  mans 
 caufe,yet  we  often  fee  that  hec 
 who  can  Prefcribe  and  pleade 
 It  Is  a  Cuftome. carries  it. 
 
 It  is  fo  familiar  a  Cuftome 
 to  Dedicate  what  is  written,  as  that  he  who  writes, 
 and  doth  not  Dedicate,  feemes  togoe  about  to  vio- 
 late Cujlomes  law,  which  for  a  Clergie  man  to  vnder- 
 take,would  bethought  foole-hardineife. 
 
 The  Reafons  of  this  Cuftome  as  I  conceiue,  were 
 efpecially  two:  i.  To  procure  Countenance  to 
 thebookesfo Dedicated:  2,  Toteftifiethethanke- 
 fullneffe  of  the  Dedicators  to  thofe  from  whom 
 they  haue  receiued  fauour.  And  this  with  me  in  my 
 Dedications  beares  greateft  fway  •  I  haue  no  other 
 
 A  2  way 
 
The  Epijlle  De  dicttwy, 
 
 way  to  requite  mybeft  deferuing  friends  (befides 
 my  prayers)  amongft  whom,ifI  iliouldnot  number 
 you,  from  whom  I  haue  reeeiuedfo  many  conftant 
 tefti  monies  of  much  rcfpe^i  to  me  and  mine  (efpe- 
 ciilly  vnto  my  Miniftery)  I  fliould  very  much  for- 
 get my  felfe,and  iuftly  might  be  branded  with  that 
 which  I  fo  much  deteft,  Ingratitude. 
 
 Accept  therefore  I  befeech  you  of  what  is  here 
 prefcmed,  I  cannot  with  the  Earth  make  a  retributi- 
 on with  increafe,  I  defireto  imitate  the  Rocke,  and 
 anfwer  your  loud  voice  with  a  refounding  Echo^nd 
 though  Ifpeakebutthc  laft  fyllable,yet  Ihopefin- 
 cerityofaffe&ion,  fhallmake  fupply  where  power 
 isdefe&iiie.  Itismuchloweyou:  as  Hteromfpake 
 fometimes  to  his  bofome  friend,  fo  I  to  you,  tiki  dr 
 quoAfoffum  dekeo7&  qu°d  nonpojjum  ^ Let  this  remaine 
 (I  befeech  you)  as  a  bill  of  my  hand  •  I  feale  it  be- 
 fore many  witneflTes,  and  deliuer  it  to  your  vfeby 
 wa^  of  Dedication :  fo  farream  I  from  thinking  any 
 part  of  paymentmade  hereby,  as  that  your  accep- 
 tance fhall  further  oblige  me  to  remaine 
 
 frue/y  deuctedvnteyourWorflufs 
 in  all  affettm*  and {er  nice, 
 
 Nehemiah    Rogers 
 
A  generall  view  of  the  principall 
 
 Doftrines  Collected  and  handled  in  this 
 
 Expoficion  on  the  Parable  of  the  Loft 
 
 Groat,  with  the  feuerali 
 
 Reafons  and  Vfcs. 
 
 Lvke  15.  Verse  8.  Either  what woman,&c 
 
 DOmetticallbuftneffe  is  for  the  womans  employment.  5. 
 god  hath  not  {ordinarily)  giuen  them  that  capacity 
 and  iudgement  he  hath  to  men.  Ibid . 
 
 Let  Women  be  wary  how  they  meddle  with  matters 
 ah  oue  their  reach.  I  bid . 
 
 Let  Men  honour  women  at  the  weaker  veffels.  7. 
 
 God  often  chnfeth  weake  meanes  to  effecl  hid  purpofes,         8. 
 To  prone  the.  obedience  of  his  people.  2 
 
 To  bring  downe  the  high  looses  of  theproud.j*  $. 
 
 To  procure  to  himfelfe  the  greater  glory.      \± 
 Reproofe  ofthofe  who  ittdge  after  outward  appearance,         9 
 InftruSiion^thatweftrengthenourfeltses  againfi  contempt  of 
 weake  meanes,  10. 
 
 Urfan  by  Creation  was  as  afiluer  piece.  14. 
 
 In  regard  of  mettalL  \6. 
 
 In  regard  of  luftre.  17. 
 
 In  regard  of  for  me.  I 8 . 
 
 In  regard  of  (tampe.  20. 
 
 In  regard  of  Infer  iption.  32. 
 
 In  regard  of  Regall  authority'.  Ibid . 
 
 In  regard  of  Sound.  %  3 . 
 
 In  regard  of  Command.  24* 
 
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 /«  regard  of  worth  and  value.  2  ?  . 
 
 /»  regard  of  mat  ter.  Ibid . 
 S/>*»^  /ff#tf  /»  /£<?  conf deration  of  oar  admirable  and  fir ange 
 
 creation*             -  26. 
 
 Women  haue  their  frailties*  27. 
 
 7"^7  *>**  daughters  of  Eve.  28. 
 
 Lt?f  #  0;  «i^»  /£*#(?  r£^  *r<f  without  defeBs*  I  bid . 
 
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 *9- 
 
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 god  permitting.  30. 
 
 $<**  &**  tempting,  3  2 . 
 
 Manjielding.  34. 
 
 Therefore  our  inter  esl  to  Solvation  in  refpeB  of  Creation  is  not 
 fufficient.  36. 
 
 /f  y&(?#/^  humble  vs  in  refpeB  of  that  (bame  which  through  our 
 Fall  lies  vpon  vs?  3  6 . 
 
 Sauing  offoules  is  the  Miniflers  chief "eft  tashe.  45 . 
 
 Hereunto  he  is  efpecially  called.  Ibid. 
 
 To  lament  the  little  regard  that  is  had  this  way.  Ibid . 
 
 So  let  people  prouide  for  their  Miniflers  as  that  they  may  with 
 comfort  attend  their  calling.  46. 
 
 As  women  haue  their  frailties  fo  alfo  their  commendable  pro- 
 perties. 46. 
 
 In  Chrift  neither  male  ntr  female  is  any  thing.  48. 
 
 Let  not  men  in  remembring  their  failings  forget  their  virtues. 
 
 Ibid. 
 Let  women  be  incouraged,feeing  their  good  properties  areta- 
 
 kgn  notice  of. 
 Gods  Word  is  as  a  light. 
 It  is  pure. 
 It  ispleafant. 
 ft  difpels  darknejfe. 
 It  caufeth  things  to  burne. 
 It  reconcileth  contraries. 
 It  refines  things. 
 It  difcouers  fecrets. 
 
 49 
 50, 
 
 51. 
 
 52. 
 
 Ibid. 
 Ibid. 
 
 $*• 
 
 Ibid. 
 
 54- 
 It 
 
It  burnes  while  matter  remaines.  Ibid. 
 
 Confutation  ofPapifts,wbofay  it  is  oh  feme*  5  4. 
 
 Inftruftion,  toy  fully  to  enter taine  it*  57. 
 
 Information, of  the  mifery  offuch  as  want  it.  60. 
 
 Confolationy  in  the  mid H  of  all  difcouragements,  that  yet  wee 
 haueit.  62. 
 
 Though  the  Word  be  a  light  yet  it  mufl  be  lighted*  64. 
 
 In  regard  of  the  manner  of  penning  them*        1 
 In  regard  of  the  matter  contained  in  them*      >  [  66. 
 
 In  refpeel  of  the  time  of  their  accontplifhment.  j 
 To  Confute  the  inference  of  Papitts  thence*  62 . 
 
 To  admonifh  Ministers  of  their  duties.  70. 
 
 Toflirre  vp  people  to  prize  preaching.  7  3  • 
 
 LMinitters  onelj  are  to  expound  Scripture  s\  7  & 
 
 They  onely  are  thereto  gifted  and  called.  Ibid. 
 
 It  reproues  priuate  perfons  who  dare  vndertake  it.  Ibid. 
 
 The  Church  is  Gods  Houfe.  78. 
 
 Cfod  is  the  builder.  79. 
 
 Chrisl  is  the  foundation.  Ibid . 
 
 It  conffis  of fundry  forts  of  matter.  80. 
 
 //  is  not  built  without  noife.  8  2 . 
 
 It  muftbe  compofed  andconioyned.  Ibid . 
 
 It  ii  perfected  by  degrees.  8  3 . 
 
 It  hath  many  parts  or  roomes*  Ibid. 
 
 It  hath  dores  to  enter  in  at*  84 . 
 
 It  harbours  v ermine.  2$ . 
 
 It  requires  repairs*  Ibid . 
 
 Encouragement  to  tJMinifiers,  feeing  thej  labour  about  Gods 
 Houfe.  85. 
 
 C I .  where  tofinde  God.  94 . 
 
 Direction  «f  2 .  To  Hue  to  god  and  for  (jod.  Ibid . 
 
 C I '  To  efteeme  Gods  Church  aboue  other  places.gj* 
 Cpnfolation9  god  will  not  for  euer for  fake  his  Church.  1  o  I . 
 No  Church  on  earth  without  fome  filth.  103. 
 
 It  is  not  as  yet  vnited  to  her  head  in  highefi  degree  ofvnion. 
 
 IOj« 
 Reproof e  offuch  who fepar ate  from  the  Church  becaufe  of  fome 
 
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 corruptions.  Ibid. 
 
 Comforty  againfl  corruptions  remaining  in  the  godly,     107. 
 
 /*  infer  me  s  vs  ofthegeeat  vfe  ofthebroome9  or  Church-difci- 
 flint*  -  no. 
 
 Reformation  of  Corruptions  a  good  preparatiue  to  true  Con- 
 ner fion.  1 10. 
 
 No  health  can  be  expeUed  vntill  had  humors  be  purged,  in. 
 
 Diretlion  how  to  proceed  in  Reformation,  Ibid. 
 
 Inflrutlion  concerning  the  true  method  where  to  begin  Repen* 
 tance,  \\6. 
 
 Seeking  muff  goe  before  finding,  117. 
 
 The  premife  is  made  onely  vnto  feeking.  Ibid. 
 
 Itfhewes  thefoUy  offuch  as  hope  tofndeyyetfeeke  not,       X  1 8. 
 
 Right  fee  king  is  that  which  is  like  to fpeed.  XI 8. 
 
 The  manner  in  any  good  duty  is  as  well  required  as  the  matter. 
 
 Ibid. 
 
 lfwefeekeand  are  notanfwered,  yet  let  none  quarrell  again $1 
 god.  Ibid. 
 
 Diligence  is  commendable  in  all  our  vndertakings.  X  lp. 
 
 For  it  is  afubieiling  our  felues  to  gods  ordinance*  1 20. 
 
 z^nd  a  teflimonj  that  we  affetl  what  wefeeke.  Ibid. 
 
 Reproof e  offuch  who  l*fttbut  baue  nothing,  1 20. 
 
 j  It  flirres  vs  vp  to  diligence  in  all  we  doe.  1 2 1 . 
 
 '  Exhorts  (JWinifters  infpeciall  to  the  duty.  X  24. 
 
 Confiancie  is  requifite  in  good  anions.  1 2  5. 
 
 This  crownes  our  a  ft  ions  and  tendeth  to  perfection.  Ibid. 
 
 It  Reproues  thofe  who  begin Jjut  continue  not,  X  26. 
 
 It  Exhorts  vs  to  be  conflant  and  vnmoueable,  X  27. 
 
 Ministers  ejpeciatly^  in  their  minifteriallfuntlion.  X  30. 
 
 Vcrfc  p.    And  when  flic  hath  Found  it,  &c. 
 
 151. 
 
 Ibid. 
 
 Mans  loffe  is  recoverable. 
 
 In  and  through  the  Mediator. 
 
 This  fhould  put  vs  vpon  the  ftudie  of  our  recouery.  132. 
 
 The  faithfull  labours  of  gods  Miniftcrs  are  not  without  fuc- 
 
 JJ  The 
 
The  proper  end  of  Gods  ordinance  is  Conner  [ton  of  (inner  s.  1 3  % . 
 God  hath  promt  fed  kisfpirits  afftftance.  Ibid. 
 
 God  highly  refpetlshis  onne  ordinances,  1 3  6. 
 
 God  will  not  ottermtich  dijbcarten  hisfcruants.  Ibid. 
 
 It  is  a  great  encouragement  to  Gods  Ministers  in  their  worke, 
 
 157. 
 138. 
 
 JSP- 
 137. 
 
 Ibid. 
 
 Ibid. 
 
 Ibid. 
 139. 
 
 feeing  good fuccejfe  attends  them. 
 Gods  Angels  are  his  Minifters  fiends. 
 For  they  ar£  infpeciall  employed  about  his  worke 
 zsfndtbe  bridegr -comes fiends. 
 AndSathans  aduerfaries. 
 They gaine  foules  to  God. 
 To  them  Angels  are fent  to  Minifter. 
 Angels  and  Ministers  are  fellow-labourers. 
 It  Sncourageth  Minifters  againsl  the  worlds  contempt.  Ibid 
 It  Admonifheth  people  to  beware  of  wronging  either  their  Per 
 
 Jons  or  fallings.  1 4  T  • 
 
 The  finding  ofajinner  is  the  ioy  of  the  Teacher.  Ibid . 
 
 God  is  thereby  highly  glorified.  1 4  2 . 
 
 Chrifis  kingdome  is enlarged.  Ibid. 
 
 Sathans  ki^gdome  confounded.  Ibid . 
 
 Their  owne  fending  fealed.  Ibid. 
 
 1 .  Thofe  CMiniJlers  who  vexe  at  their  peoples 
 forwardneffe.  Ibid. 
 
 2.  Thofe  Hearers  who  by  their  difobedience 
 grieue  their  teachers.  144. 
 
 t.  Minifters  to  worke  their  owne  Comfort  in 
 winning  offoules.  1 4  j . 
 
 2.  Hearers  that  they  would  glad  their  P  after  s 
 hearts  in  their  obedience.  tq6. 
 
 t.  Such  Minifters  who  finde  Gods  bleffing  on 
 their  labours.  Ibid, 
 
 a.  Such  hearers  as  glad  their  preachers  hearts 
 feeing  it  is  profit  able  for  them.  Ibid . 
 
 \  True  Loue  is3  andfo  ought  to  be  reciprocall.  1 47. 
 
 J  Which  Reprooues  thofe  who  receiue  curtejies  and  returne  none. 
 J  Ibid. 
 
 j  True  Ioy  is  a  well  grounded  loy.  •  14  8. 
 
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 It  informes  vs,  why  falfi  ioj  is  fading  ioy.  I  bid . 
 
 And  t sachet h  vs  to  examine  our  ioy  whether  it  bee  true  or  no. 
 
 14?. 
 And  dire  Els  vs  how  to  obtaine  found  Ioy  indeed.  \ fa » 
 
 Verfcio,  Likewife  I  fay  vnco  you,&c. 
 
 All  Repetitions  are  not  idle  tautologies.  1 5  2 . 
 
 We  are  not  alwaies  alike  di/pcfed  to  he  are.  I  ?  5 . 
 
 Or  at  the  firfi  we  vndersland  not  well.  Ibid . 
 
 Or  iffojet  we  arefoone  apt  to  forget.  Ibid. 
 
 Or  if  we  renumber ^jet  we  are  hardly  brought  to  beleeue.lbid. 
 Or  if  we  beleeue>yet  we  are  backward  to  pratlife.  Ibid. 
 
 Or  if  we  pratlife  y  yet  we  are  foone  weary  in  well-doing.    Ibid. 
 It  iuftifes  the  praUife  of  thofe  Treachers  whovfi  repetitions. 
 
 And  condemnes  thofe  hearers  who  affeil  it  not.  1 54. 
 
 Fit  Application  is  to  be  made  ofdotlrine.  1 5  5 . 
 
 G W  penned  Scripture  for  this  end,  I  ?6 . 
 
 Elfe  Scripture  is  but  a  dead  letter*  Ibid. 
 
 Our  need  re  quires  it.  1 5  7. 
 
 To  Reprooue  thofe  (whether  Lflfinifters  or  people)  who  apply 
 
 not  or  not  rightly.  Ibid. 
 
 Exhortation  to  endure  the  word  of  Application.  \6\. 
 
 Holy  truths  are  to  be  Confirmed^  well at  propounded  or  apply - 
 
 ed.  162. 
 
 Fife  our  faith  is  but  afancie.  Ibid. 
 
 Qodfpeaking,  can  onely  fatisfie  confcience.  163. 
 
 Let  not  Miniflers  deliver  any  thin gto  be  beleeuei  which  they 
 
 are  not  able  to  warrant.  1 64. 
 
 Letnet  Hearers  receiue  any  thing  as  matter  of  Faith  but  what 
 
 on  Scripture  they  finde grounded.  1 66. 
 
 Angels  are  Godsfiruants.  177. 
 
 God  hath  created  them,  * 7$ 
 
 They  kept  their  eft  ate  and  fell  not.  1 79* 
 
 Refroofe  of  thofe  who  either  come  Jhort  ingiuingthem  honour 
 
 or 
 
or  elfe  exceed*  1 83. 
 
 Terror  to  all  thofe  who  are  enemies  of  God.  184. 
 
 Comfort  and  Encouragement  for  the  godly.  1 8  5 . 
 
 Exhortation^  that  we  gitte  all  dn;  re/petl  vnto  them.         1 86, 
 
 The  meaneU  may  adminifter  caufe  of  loy  to  the  great  eft.  18  8. 
 
 Godfo  difpenfeth  his  gifts ,  that  one  fiends  in  need  of  another. 
 
 Ibid. 
 
 To  Admonifh  fpsperionrs,  that  they  defpife  not  their  Inferi- 
 ors* Ibid. 
 
 All  are  not  Sinners  alike*  1 89. 
 
 Keproofe  of  thofe  who  pleadejhey  are  but  as  others*  Ibid . 
 
 //  is  the  pratlife  of  Repentance  that  glads  heauen*  190. 
 
 Knowledge  without  fraftife  id  a  thing  of  nought.  Ibid. 
 
 Reproof e  of  thofe  who  in  Religion  are  allomjide  and  #0  lining* 
 
 191. 
 
 Exhortation,  that  our  Repentance  be  not  in  word  but  in  pow- 
 er* Ibid. 
 
 *  2 
 
 The 
 
 3. 
 
 4- 
 DoHrine  5. 
 
 Reafon  r. 
 
 Vfe\. 
 
 TZoUrinc  6. 
 
 .Vfiu 
 Do&rinej. 
 Reafon  1* 
 VftU 
 
 Vfe2. 
 
The  Analyfaofthe  Parable  of  the  LoflGroat,  Lvkei^.  SU3io. 
 
 O  R, 
 
 otf  ddineAthn  of  the  farts  handled  in  the  foil owhg  Exception. 
 
 CBy  her  Sex,  A  woman 
 ac-^T  S By  hcr  SuWiancc»  h*uing    5  The  Quamitie, tenne  pieces, 
 del cribed,    £     tcnnc  pjcccs>  &e.  where  l  The Qualitic,  ofStiuer* 
 
 C Hcr  Faulty  Sbeeleofeth. 
 ^Culpable  if  ftie  Ioofc  one,. 
 
 f  The  Matter 
 orNarratio,*^ 
 v.  8,  s».  where 
 
 The  A&ion, 
 and  that      , 
 (.either 
 
 cVc.  where  wee  haue 
 
 fHer  Paines 
 and  there 
 note, 
 
 ,  The  Expeffion  of  her  lotfe,  one  piece, 
 C  i  What  /he  doth,  Sbefsekjsi&c, 
 
 '2  How  fhec 
 doth  it 
 
 Commeda 
 
 blej'  doth 
 I  iheenoc,Scc.\ 
 i  and  in  je 
 
 Diligently/ 
 which  ap-  , 
 
 fpearcs  by  a 
 ^particulars:  1 
 
 She  lights 
 1  a  Candle. 
 
 ^  She  five  eps 
 7  thefoufe. 
 
 In    this 
 Parablel 
 
 we  haue  » 
 
 regard- 
 
 able* 
 
 _  Confl  antly,f  niiU  Jbe  find. 
 fHergood  hap>  She  findes. 
 
 {.friends 
 Inuiting  of  «x    and 
 
 {Neighbours. 
 
 The  moral! 
 or  Applica-^ 
 tion,verCio, 
 ^and  there 
 
 'An  Affirma- 
 tiue  Propo- 
 fition,where 
 obferue 
 
 HerSuecefle  \ 
 
 andtherc     S  Kergood    J) 
 obferue  we    |  ndgfbour.  %  Inciting 
 hoodfecne  /theminui- 
 /by  her        ^  ted  to  re 
 a  ioyce,&c 
 ^wherc 
 'The  thing  propounded  [There  isloy>&c  ] 
 
 •Place  where,  In  theprefence,&c, 
 
 rThe  manner  how C  £Perfons    ,/      /«■**• 
 
 it  is  amplified,  y  S  }  2  For  whom,  One  [inner 
 
 By  Similitude  Lifawfe,    £    -that  repetnetb . 
 
 Thing  defir'd 
 Reiqyue  with 
 
 ms: 
 Reafonren- 
 
 dered, 
 forlhaue&c 
 
 The  Confiimation,r$y<y*t<>COfwhat  truth  the  doarine  is. 
 70s,  wherein  is  intima-2 
 ^    ted  ^What  authority  it  hath. 
 
 AN 
 
 = — ■-  -  -— 
 
AN 
 
 EXPOSITION 
 
 OF  THE  PARABLE  OF 
 
 THE  LOST  GROAT. 
 
 LVKE    IJ.SjPjIO. 
 
 Either  what woman  h fitting  ten  pieces  of  filuer,  if  flee  toft 
 one  piece  ,dotb  net  light  a  handle  andfweepe the  hottfe^andfeekf 
 diligently  till 'fiee find e  it. 
 
 And  when  (be  bath  found  it,  /free  c  fillet  b  her  friends  find 
 neighbours  together 9  fay  ingyReioyce  with  me,  for  I  hatte  found 
 the  piece  which  1  bad  loft. 
 
 Likewife  1  Jay  vnto  you,  there  ii  toy  in  the  pre  fence  of  the 
 Angels  of  God  otter  onefinner  that  repent eth. 
 
 HE  former  Parable  of  the  Loft 
 Sheep^ur  Sauiour  feconds  with  this 
 of  the  Loft  Groat,  or  piece  of  Sil- 
 lier: therein  like  a  wile  Mafter  of 
 the  Affemblies ,  endeauouring  as 
 by  a  fecond  blow  to  driue  home 
 the  nailes  hee  had  begifo  to  fa- 
 llen. 
 
 It  is  a  Similitude,  borrowed  from  a  Woman*  praftife, 
 
 B  who 
 
 Text* 
 
 EccLia-oU. 
 
The  Scope, 
 
 Dimfion* 
 
 An    Exposition    of     the 
 
 who  iffhe  haue  term  pieces  of  filuer,  and  by  fome  cafualtie 
 loofethoneofthem,  doth  not  fit  downe  in  herlofTe,  but 
 lighteth  a  candle,  and  fearcheth  cuery  corner  narrowly, 
 till  fhee  hath  found  it  againe ;  and  then  acquainteth  her 
 Neighbours  with  her  good  happe,  that  they  may  commu- 
 nicate with  her  in  her  ioy. 
 
 The  Scope  and  drift  of  our  Sauiour  herein,  is  the  fame 
 with  that  in  the  foregoing  Parable;  viz,.  To  luftifiehim- 
 felfe,  and  Pratlife;  To  Conuince  gaine-fayers ;  And  to 
 He  Art  en  and  encourage  Penitents.  Hee  fe  ernes  thus  to 
 Reafon : 
 
 If  a  woman  lofing  but  one  poore  piece  of  filuer,  is  not 
 to  be  blamed  but  commended  forsaking  paines  in  fceking 
 of  it  vp,  much  leiTe  am  I  in  feeking  vp  loft  finners,  and 
 bringing  them  home  to  God  :  But  a  woman  is  not  to  be 
 blamed  for  this  her  pracTife.  For  what  woman,&c. There- 
 fore not  I.  Thus  he  Defends  bimfelfe. 
 
 Againe,  If  Angels  in  heauen  rcioyce  at  the  Repentance 
 and  finding  of  a  finner,  then  you  doe  ill  to  murmur  and  re- 
 pine thereat:  But  theyreioyce,  verfe  10.  Therefore  you 
 offend.  Thus  he  Conuinceth  them. 
 
 Further,  If  Neighbours  mutually  reioyce  for  the  good 
 that  happens  vnto  any  one  in  finding  vpof  a  piece  of  filuer 
 loft  ;  Then  Ioy  fhall  bee  much  more  in  heauen  vpon  the 
 Repentance  and  finding  of  a  firmer.  But  the  firft  is  true  ; 
 therefore  doubt  not  of  the  latter.  And  thus  he  Sncourageth 
 Sinners  againft  the  murmur  of  the  Pharifees. 
 
 In  which  Parable  wee  haue  Confiderable ;  Firft,  the 
 Matter  or  Narration^erfe  8,9.  Secondly,  the  Morrall  or 
 Application,  verfe  10. 
 
 In  the  Firft,  we  haue  the  Agent  ^  and  her  islclion.  The 
 Agent  is  defcribed  -y  Firft,  by  her  Sex  \\A  woman]  Se- 
 condly, by  her  Subflance  [hatting  tenn  peeces  of  fi- 
 ner] Where  the  Quality  arid  guantitie  is  to  bee  no- 
 ted. 
 
 Her  Action,  that  is  double  ;  Culpable  or  Commendable  : 
 Culpable  zxA  blame-worthy   [Sbct  lofeth  one  piece']   hauing' 
 
 but 
 
 I      m 
 
 T»»m 
 
Parable    of    the    lost  Groat 
 
 but  tcnn  one  is  gone  •  And  in  it  there  is  i.  Her  Fault  [fiee 
 loofeth]  and  2.  The  Exprefpon  of  herloflc  \jnepiecex] 
 Commendable  and  deferuing  praife  \Jhee  lights  a  candle  and 
 doth  fweep  the  ho  fife  andfeeke  diligently  ,&cf\  where  wee 
 haue  HetTaines  and  the  Succeffe :  And  in  the  former  con- 
 fiderwe  i.what  fliedoth  ~Qhee feekes]  2.  The  CMan« 
 ner  How^othDiligently  zndi^onjiantly.  So  the  firft  ap- 
 peares  in  two  particulars :  1.  Shee  lights  a  candle ,  2.  Shee 
 fweepes  the  houfe.  The  fecond  in  that  (tie  giues  not  ouer  vn- 
 till  fltee  finds* 
 
 In  the  Succefe  we  haue,  Firft,her  Good  Happ  in  rinding; 
 Secondly,  her  Good  Neighbour-hood  in  communicating  the 
 fame  to  others,  verfe  9.  And  in  it,  1 .  An  Invitation  or  her 
 Friends  and  Neighbours ,  For^  calleth  them  together  ;  and 
 2.  An  Incitation  or  ftirring  of  them  vp  to  communicate 
 with  her  in  that  her  ioy :  Where  the  Thing  defired,  [Re- 
 ioyce  with  me  Q  And  the  Reafon  rendered  \_  For  1  haue 
 found  the  piece  which  I  had  loft.]  And  thus  much  in  the 
 Narration:  jthe  application followes,  verfe  10.  wherein  we 
 haue  as  in  the  former  Parable,  A  Toftion  and  a  Confir-* 
 mat  ion* 
 
 In  the  Pofition  1.  The  Thing  Affirmed,  There  u  loy  in 
 
 heauen,&c*    2.  The  Amplification  of  it;    Firft,  from  the 
 
 Circumstances  of  "Place  and    Terfons,  both   by  whom 
 
 it  is,  <viz>.  j£  the  Angels]  And  for  whom,  it  is  [_for  one 
 
 finner  that  repent eth  ]    And    Secondly ,     by  Similitude, 
 
 [_Lik?wife\] 
 
 The  Confirmation  \_lfayvnto  you]  where  weefeethe 
 Certainty  of  the  dottrine,  And  the  Authority  thereof,  it  is 
 Confirmed  by  Chrifts  owne  tcftimony,  J  fay  vntoyou.  And 
 thus  much  for  the  parts ;  Next  we  come  to  the  Expofition 
 of  the  words. 
 
 what  woman]  Diuers  arc  the  opinions  giuen  concerning 
 the  Woman  here  fpoken,  who  fliould  thereby  be  meant,  as 
 likewife  concerning  thefe  Silver  pieces,  The  Candle,  Haufe, 
 rBroome,^rc.  which  to  omit,  theirs  (I  conceiue)  is  moft 
 probable  who  vnderftand. 
 
 B  2  By 
 
 Expcf* 
 
An    Exposition     of    the 
 
 By  Woman  the  T>  attars  and  Gouernours  of  the  Church, 
 Chrift  being  the  Chbfe  ;  And  all  other  but  fubordinate 
 vnto  him  ;  whofe  oiEce  it  is  to  feeke  vp  loft  Sin- 
 ners. 
 
 By  thefe  tsnn  pieces  of filusr,  LMankind;  in  GcnQ- 
 rail,  as  before  by  the  ioo.  Sheepe  was  to. bee  vnder-  j 
 flood.  And  by  that  one  piece  /off,,  the  Eletl  zsyotyncal-  \ 
 led,  whofe  threefold  eftate  Created,  Corrupted,  Renewed,  j 
 is  thereby  fct  forth  as  fhall  be  fheyven  in  the  particular  ; 
 handling. 
 
 The  Candle,  fignifics  the  go/pell,  which  is  called  a  j 
 Light  i    And  the  lighting  o ftbk   Candle  is  the  Preaching, 
 and  opening  of  the  Myfteries  of  the  fame,  to  all' Na- 
 tions. 
 
 The  Hottfe,  is  the  Church  y  Gods  Ifrael,  whofe  proper 
 and  peculiar  priuiledgeit  is,  to  haue  the  light  of  Gods 
 Word,  his  fauing  truth,  fhining  amongft  them. 
 
 By  the  "Broome,  Sec lefiafiicall  T>ifctp line,  aadthe£>«- 
 fures  of  the  Church  may  be  vnderftood ;  And  \\\<z  [weeping 
 of  the  hotife  therewith,  the  Execution  ofthe  fame  vpon  o£  \ 
 fenders  for  their  reclaiming. 
 
 The  Friends  and  Neighbours,  arc  the  Angels,  and  of  this 
 (whateuer  we  doe  ofthe  reft)  we  need  make  no  doubt  • 
 our  Sauiour thus  expounding jt  himfcife,  vcrfs  10.  And 
 thus  much  in  briefe  for  the  Termesi  Now  to  fbme  /»- 
 ftrutlions. 
 Text.  whati9oman\  Why  our  Sauiour  ftiould  take  his  com- 
 
 parifon  from,  a  woman,  rather  then  from  a  man,  many 
 reafons  are  rendered  by  ouer-curious  wits  which  to 
 let  paffe,  this  ( I  thinke  to  bee  the  trueft ;  )  It  was 
 muliehrium  efficium,  a  worke  pertaining  to  the  woman- 
 properly,  to  light  a  candle,  fweepe  the  houfe,  &c. 
 And  therefore  hee  borrowes-  a  refemblance  from  them, 
 as  he  doth  cifewhere,  Cfrlatth.  13.53.  from  a  worn ai is 
 laying  of  her  leauen,  whereto  he  compares  Gods  king- 
 dome.  And  fo  from  the  letter  of  the  Parable  let  this  bee 
 the  Note : 
 
 Donteflicall 
 
Parable    of    the    lost   Groat. 
 
 Domefticallbctflneffe  (iuch  as  this  1  weeping  the  houfe, 
 lighting  a  candle,  and  othci  of  like  nature)  «  moft  fit  and 
 proper  for  women:  employment. 
 
 Thus  wee  reade,  Pro*?,  1.25.19,10,21,22.  that  things 
 within  dores  were  committed  into  the  good  hufwifes 
 hand  and  Shee gAt*e  a  porttcn  10  her  maidens^  they  had  from 
 her  their  taske  about  fuch  like  bull  neffes:  And  1  Tim.^.ie.S. 
 Pa*/ hies  a  charge  on  them,  tagxide  thehoufi :  Not  as  if 
 the  husband  ihould  forbeare  to  rule,  but  that  fhee  as  fubor- 
 dinate  vnto  him,  and  hailing  a  general!  confent  from  him, 
 for  the  diipofing  ofthings  of  an  infericur  nature,  fhould 
 now  fee  to  the  ordering  thereof,  by  which  charge  it  ap- 
 peares,  that  the  bufinefte  within  dores,  appertaine  moft 
 properly  vnto  her,  elfe  would  the  Apoftle  haue  directed 
 his  exhortation  vnto -the  man.  And  that  fpeech  of  our  Sa- 
 uiour,  OMatth.6.iS.  mee  think es  doth  intimate  as  much, 
 fonfider  the  Liliies  of  the  field  how  they  grow,  they  tmle  not 
 neither  doe  they  fpinns  :  as  if  he  fhould  fay,  they  neither 
 do  the  worke  of  the  man  in  toiling  without  dores,  nor  the 
 worke  of  the  woman  in  fpinning  within  dores ;  Yet  God 
 cloathes  them. 
 
 The  Reafon  is,God  hath  not  ordinarily  giucn  them  that 
 capacity  and  iudgement  as  he  hath  to  men,in  which  refpecT: 
 they  are  faid  to  be  the  weaker  vejfeh^  and  not  fo  fit  for  the 
 greater!:  employments  of  life,  and  that  not  onely  m  the 
 Church  and  Common-wealthy  but  alfo  of  the  Familie  \ 
 wherefore  works  of  an  inferiour  nature  are  fittefl  for  their 
 fernicc. 
 
 The  firft  Vfe  hereof  may  be  directed  vnto  Women^  that  j 
 feeing  bufinefTe  of this  nature  are  moft  fitting,  andfbrting 
 with  theirgife,  that  then  in  the  firft  place  they  would  be 
 wane  how  they  meddle  with  matters  aboue  their  reach, 
 and  not  take  vpon  them  to  direct  their  husbands  in  thofe 
 things  which  are  of  a  higher  nature,  except  in  cafe  their 
 husbands  arc  Toole*  or  Madmeny  and  vnfit  for  gouernment. 
 And  if  in  matters  that  concerne  the  Family  they  may  not 
 meddle,  (if  ofimportance)  then  much  lefib  in  fuch  matters 
 
 B  3  as 
 
 DM  tine. 
 
 DWpicallbu* 
 is  the  wo' 
 
 tmpicymet 
 
 Fro  ?i-E5h 
 
 1  Tiia.5.i4. 
 
 Matth'&afr. 
 
 Reaf. 
 
 Women  are 
 weaker  in  nidge* 
 mem  then  men. 
 iPet.3. 
 
 Vfil. 
 
,gjf£. 
 
 Hofusdeexpref. 
 *  vcrbjei, 
 
 Refp. 
 Women  are 
 bound  to  the 
 msamsoffalua* 
 tion  <u  mil  at 
 men. 
 
 An    Exposition    of     the 
 
 as  concerne  either  Church  or  Common-wealth,  directing 
 either  JMagifirates  how  to  rule,  or  Miniflers  how  to 
 preach,  thefe  are  too  high  ftraines  for  them  to  reach,  they 
 are  beyond  their  fcaiitling,  to  dire  el:,  or  to  determine  of. 
 Her  hands  (faith  Solomon  fpeaking  of  the  wife  woman)  j%e 
 layeth  to  thefpindle  and  her  hands  hold  the  diftaffey  Pro.  31.19. 
 either  the  fptndle%  or  needle  x  as  there,  or  the  candle  and 
 broome^  here  ;  but  neither  the  Altar  nor  the  Temple, 
 It  is  not  for  women  to  entermeddle  or  interpofe  them- 
 felues  in  fuch  affaires.  Better  (as  it  was  in  HeliogaboUu 
 time)  to  haue  a  Conuocation  and  Senate  of  women  to  con- 
 fute about  Tyars,then  about  Church-gou?rnement  and  bu- 
 finefTe  of  that  nature. 
 
 But  are  not  women  to  meddle  at  all  with  matters  of  Re- 
 ligion ?  arc  they  fo  to  be  employed  at  home  as  that  they 
 muft  haue  nothing  to  doe  with  Church,  nor  Church-af- 
 faires? or  is  it  as  lome  Papifts  fay,that  a  diftaffe  is  fitter  for 
 a  woman  then  a  Bible  ? 
 
 Solomons  mother  requires  two  things  in  avertuons  wo- 
 man ;  one  isy  the  oner  feeing  of  the  wates  of  her  family  \  the 
 othexis,  to  open  her  mouth  with  rtifedome  and  to  haue  the 
 law  of  grace  vvder  her  Hppf,  Pro.11.26.2j.  t^Mary  was 
 commended  by  ourSauiour,  forchoofing  the  better  part, 
 when  friee  fate  her  downe  at  Chrifts  feete  to  heare  his 
 Word,  Luke  10.42.  The  woman  of  Samari&rQafom  with 
 Chrift  about  Gods  worfhip,  and  hee  inftrufts  her  in  the 
 great  myfteries  of  Conner -fan  and  Saluationjohn  4. At  Thi- 
 lippi  many  women  reforted  together  to  heare  /'W preach, 
 ABs  16.13.  and  they  were  the  firft-  that  embraced  religi- 
 on there.  And  Anna  abode  in  the  Temple  continually,  and- 
 femedGod  there  with  falling  and  prayer  night  and  day, 
 Luke  2.5  7.  From  which  Examples  (if  there  were  no 
 other  Arguments,  that  could  be  brought  for  proofe)  it  is 
 cleare  enough,  that  Religious  duties  appertaine  to  women 
 as  well  as  men  :  And  that  they  are.  as  well  bound  to  vfe 
 the  meanes  of  faluation  as  any  other  (they  hauing 
 foules  as  well  as  others ;  and  the  way  to  be  faued,  the  fame 
 
 for 
 
Parable    of    thb    lost   Groat, 
 
 for  them  as  it  is  for  others.  )  Yet  {till  they  muft  come  as 
 Learners:  They  are  noway  permitted  to  be  Vmpiresnor 
 Teachers,  they  are  cokeepe  themfelues  within  the  bounds 
 ofUWodeslte  and  Sobriety, 
 
 And  Secondly,  hence  they  would  be  Admonifhed  to  be 
 the  more  faithfull,  and  diligent,  in  doing  all  the  good  they 
 can  in  domefticall  affaires,  arid  bufinefle,  feeing  by  nature 
 they  are  not  fit  to  manage  greater.  Their  calling  is  with- 
 in dores3  and  therefore  fhould  not  be  like  thofe  that  Solo* 
 won  tells  vs  of,  Pro.j.ll.  whofe  feet  will  not  k*epe  within 
 their  houfe  y  nor  like  thofe  that  Saint  Paul  reproms.g  adders 
 abroad)*  Tim.^13,  but  rather  like  Rachell  and  Leah,  who 
 are  noted  to  be  in  the  houfc  while  Jacob  was  in  the  field, 
 Gen. 30.14.16. & 31.4-  Neither  fhould  they  with  thofe 
 Athenian  tvomen^  giue  themfelues  to  little  elfe,  then  to 
 heare  and  carry  newes.  As  if  they  had  no  other  employ- 
 ment then  to  be  Intelligencers  ofthe  Tewney  Pari/h^ov  Place 
 where  they  Hue.  Let  them  fee  that  they  nourilri  and  in- 
 ftmcl  children  while  they  are  young ;  that  they  decke  and 
 adorne  the  houfe,and  order  the  prouifion  for  the  beft,  that 
 is  brought  into  the  houfe  ;  that  nothing  bee  loft  norfpoi- 
 Ied,  and  fuch  like  bufinefle  as  thefe,  and  in  thefeand  fuch 
 like  particulars  (next  to  their  obedience  to  God,  and  to 
 their  owne  husbands  in  God)  confifts  their  worthy 
 doing. 
 
 Next,  it  affbordeth  a  good  vfe  for  Men,  that  they  thus 
 honour  the  -woman  as  the  weaker  veffelU  in  giuing  her  fuch 
 domefticall  employments,  as  her  gifts  are  fit  for.  Chrift 
 hath  gone  before  vs  herein,  who  hath  left  many  things, 
 indifferent,  to  the  will  of  his  Church :  fo  fhould  the  huf- 
 band  leaue,  at  leaft  meane  and  triuiall  things,  which  are  not 
 of  great  weight  (though  neceflary)  to  the  ordering  of  his 
 wife  :  For  when  the  husband  will  be  husband  and  bttfmfe 
 too,  and  be  dealing  with  wafhing  the  difh,  fweeping  the 
 houfe,  laying  the  leauen,  fearing  the  poultrie,&c.  it  is  not 
 onely  a  great  abating  of  his  Authority,  but  alfb  a  great  dif- 
 couragement  and  prouocation  ofthe  wife,  as  if  fhe  were  fo 
 
 B  4  ignorant, 
 
8 
 
 An    Exposition     of    the 
 
 <Dottrine. 
 
 Godchufetb 
 
 by. 
 
 I  Cor.i.n. 
 iCor,*.I  4. 
 
 Matth,4.JS.i] 
 Afts4.u. 
 
 1%  53  *-3« 
 
 i  Pet,z. 
 1  Cor  3. 
 
 ignorant,  foolifh,  childifh,  asthatflie  could  not  tell  how- 
 to  difpoie  and  order  iiich  things- without  his  direction.  In 
 thefe  things  therefore  let  the  husband  permit  his  wife  to 
 rule  vnder  him,  giuing  her  leaue  to  know  more  then  him- 
 felfe  in  things  of  this  nature. 
 
 CMjHkaUj ;  by  this  WomanX.\\z  Paflors  and  Goncrnours 
 of  the  Church  (Chrift  being  chiefe)  are  to  be  vnderftood,  ! 
 whom  God  hath  beene  pleated  to  employ  in  this  bufineffc  | 
 of  foule-fe eking  and  failing  :  They  are  refembled  to  a  Wo- 
 man fitly,  in  regard  ofthzk  Imfocittity  and  iveakcnefle:  A 
 woman  being  the  weaker  fex ;  And  fo  it  may  teach  vs  thus  j 
 much  :  that 
 
 Weak?  meanes  Cjod  often  chufeth  to  ejfeft  hh  pttrpofes. 
 The  meanes  he  is  wont  to  worke  by,  are  oftentimes  wake 
 andfimple.  In  this  great  Worke  of  mans  Connuerfion,  hee 
 vfeth  meanes,  but  they  are  fuch,  as  being  iudged  of  by  car- 
 nallreafon,  appeare  to  be  bixtvile  and  bafe  :  Fii*ft,by  Prea- 
 chings which  is  by  the  mod  and  wifeft  of  the  world-  eftee- 
 med  but  f oo lipmeffe,  1  C^.i.2L2j.  And  Secondly,  after 
 fuch  a  kinde  of  Manner  as  is  plaine,  and  without  all  oftcn- 
 tation,  and  die w  of  humane  iearning,  as  Saint  P^/z/protc- 
 lleth  his  was,  i  Cor.  2. 1.4.   Then  Thirdly,  by  fuch  men  as 
 haue  no  fhew  with  them  in  the  world  ;  no  outward  glory 
 nor  pompc  to  draw  men  after  them ;  but  poore  Fifcrmen, 
 whofe  employment  was  about  mending  of  nets  and  catch- 
 ing of  Fim,  Matth.4  1 3.21.  Men  ignorant  and  unlearned, 
 dels  4.1$.  Such  as  the  world  well  knowcs  (by  reafbn  o( 
 their  yeares  and  education  haue  had  no  meanes,  or  very 
 {lender  meanes  to  bring  them  to  learning.   And  for  our  Sa- 
 uior  himfelfe ;  what  beauty  was  in  him  in  regard  of  out- 
 ward'condition  of  life  ?  In  the  eye  of  the  world  he  had  no 
 forme  nor  comelinefe,  men  could  fee  no  beauty  in  him  why 
 they Jhould  dejire  him,  B fay  55.2.3.  none  in  his  'Birth i  flone 
 in  his  Parentage^  none  in  his  Followers,  none  in  his  Friends > 
 none  in  his  Z*/*,none  in  his  Death ;  And  yet  he  the  Corner 
 Stone  laid  in  Sion^eleEl  and pretioiis  ;  the  Foundation  vpon 
 which  our  Saluation  and  happineffe  is  builded. 
 
 And 
 
Parable    of   the    lost  Groat, 
 
 9 
 
 And  this  God  doth  doe :    Firft,  As  toprouc  the  o  bedi- 
 ence  ofhis  people  :   And  Secondly,  to  bring  downe  the 
 high  looks  oftheproud,and  confound  the  wiiedorne  of  the  ( 
 wife:  So  Thirdly,  and  especially  that  hee  may  haue  the 
 greater  glory,   and  the  whole  praife  redound  vnto  his 
 name,  as  Saint  Pa*/ (hewes  folly,  2  0^.4.7,8,9.  Wee  haue 
 thistreafure  (faith  he)  in  earthen  vejfe/s  ;  and  what  hee 
 meanes  by  earthen  velfells,  hee  iliewes  when  he  further 
 faith,  that  they  were  afflicled,  in  potter  tic,  and  per[ecuted,&c. 
 Now  if  you  aske  him  the  reafon  why  the  Lord  doth  fufFer 
 his  Minifters  to  liue  in  fb  mcane,  and  bate  eflate  ;  why  he 
 fufrers  them  to  befo  vile  and  contemptible  in  the  eye  of  the 
 world  :  He  giucs  you  the  nc&{bn,verfe  7.  that  the  excellen- 
 ce of  the  power  may  be  ofCjodand  not  of  vs.  We  often  think 
 that  God  fhall  gaine  and  winne  more  agreatdeale  to  the 
 obedience  ofhis  Gofpell,  if  hee  would  employ  fuch  in  the 
 worke  ofhis  Minifterie  as  are  men  of  ftate,  and  credit,  m 
 the  world,  but  God  Cqcs  that  then  the  glory  of  the  worke 
 would  be  afcribcd  to  the  meanes  and  not  to  him. 
 
 Which  firft  ferueth  for  the  Reproof e  of  fuch  as  iudge  of 
 things  by  the  outward  appearance,  much  like  to  Naaman 
 the  Syrian.  2  King. ^\o.  who  comming  to  Elipja  to  bee 
 cured  of  his  leprofie,  and  receiuing  amefTage  which  car- 
 ried in  it  neither  refpecl  ofhis  pcrfbn,  nor  probability  of 
 efFecl.  Cjoe  and  wajh  in  Jordan  feuen  times,  andthyflefh  /bail 
 come  againe  to  thee,  and  thots  /halt  bee  cleane ;  flings  away  in 
 a  chafe,  and  fcorne,  as  if  hee  had  beene  mocked :  For 
 (thinkes  he)  what  can  water  doe  in  denfing  leprofie  ?  If 
 water  could,  haue  we  not  as  good  ftreames  at  home  as  any 
 Ifraeloin  aflbord  ?  Are  not  Ah  ana  and  Pbarphar  riuers  of 
 llamafctis  better  then  all  the  waters  of  [fraettThm  Carnall 
 hearts  looke  vpon  our  Jordan  with  Syrian  eyes.  How  can 
 the  applying  of  a  little  water  m  baptifme  helpe  towaili 
 the  foule  from  finne,  doth  not  as  good  water  runne  from 
 our  own  fprings?  What  is  a  little  piece  of  bread,and  fmall 
 draught  of  wine,  to  the  nourifhing  vpofthe  foule  to  eter- 
 nalllife?   What  is  there  more  in  hearing  of  a  Sermon 
 
 prea- 
 
 Reaf. 
 
 I  Cor. 
 a  Cor. 
 
 1.17.28. 
 
 Vfeh 
 
 a  Kino. 
 
 5.IO. 
 
10 
 
 Meanes  to 
 (Irtngiben  vs 
 aga'mft  the  con* 
 tempt  of  the 
 meanes. 
 j.Godchufetb 
 tbem. 
 
 iCor,i**s. 
 
 An    Exposition    of    the 
 
 preached,  then  in  reading  one  oat  of  fome  good  booke 
 which  we  haue  at  home?  Who  are  thefe  Minifters,  or 
 what  are  they  more  then  men,  yea  and  weake  men  too, 
 that  we  are  To  called  vpon  to  waite  attendance  on  them  ? 
 Is  not  this  courfe  as  good,  this  Inftrument  more  likely,this 
 way  as  plaufible,  &c  ?  Why  may  I  not  then  heere  wafh 
 and  be  cleane  ?    Thus,  Folly  and  Pride  ftriue  for  places  in 
 natuiall  hearts,  one  inmeafuring  the  power  of  Gods  ordi- 
 nances by  the  rule  of  humane  difcourfe;   the  other  in  a 
 fcornefull  valuation  of  Gods  holy  institutions,  in  compan- 
 ion of  our  owne  deuifes.    But  fuch  muft  know  that  no 
 meanes  which  the  Lord  hath  notblefTed  by  his  word  of 
 Inftimtion,  will  ought  auaile  to  a  mans  faluation,  though 
 they  bee  neuer  fo  likely  in  the  iudgement  of  flelh  and 
 blood  :     And  thole  that  are  fo  biefTed  to  fuch  a  pur- 
 pole,  !hall  mightily  auaile  though  oth»erwife  neuer  fo  vn- 
 likely.  If  I  Ihould  aske  the  real  on,  why  grade  cannot  nou- 
 rifh  a  Ljon>ox  Hay  a  man,it  will  foone  be  anfwcred,becaufe 
 God  hath  not  ordained  it,  nor  blefled  it  to  that  end,  by  his 
 word  in  the  creation  :  So  here  in  this  cafe.    Let  it  be  gran- 
 tedjhen  that  thofe  riuers  otDamafcus  are  as  good  water 
 as  any  that  Ifraell  can  affoord,  yet  fhall  they  neuer  cure  any 
 iV 'aaman  of  his  leprofie,  they  not  being  fet  apart  by  diuine 
 ordination  for  any  fuch  end. 
 
 And  therefore  let  vs  ftrengthen  our  lelucs  againftthe 
 contempt  and  bafe  eflimation  of  thofe  mean?s  that  God 
 afTordeth  for  our  good,  Confklering 
 
 Firit,  fuch  meanes  are  of  Gods  owne  choofing,  I  Cor.i. 
 37,28  God  hath  chofen  f  faith  Saint  Paul)  the  foolifh  things, 
 God  hath  chofen  the  weake  things,  and  things  which  are  def- 
 pifed  hmh  Qod  chofen  ;  See,  here  often  he  doth  reiterate  it, 
 that  God  hath  chofen,  &c.  furely  they  are  no  idle  tautolo- 
 gies, or  vaine  repetitions,  but  often  repeated  that  they 
 (liould  be  the  more  ferioufly  conlidered.  Being  then  of 
 Gods  owne  choice,  who  are  we  that  we  fliould  once  dare 
 toqueftion  his  wifedome  therein,  whofe  fooliihnefle  is 
 wifer  then  men,  1  Cor .1.25  ? 
 
 Secondly, 
 
Parable    of    the    lost   Groat 
 
 Secondly,  in  that  (to  choofe)  he  rather  worketh  by  fuch 
 mcanesthen  greater;  See  this  in  that  one  example  (a- 
 mongftmany)  Io/h.6. 3.5.  Ifrae/ mnft.  goe  roundabout  the 
 walls  of  the  Citie  lericho  once  a  day,  for  fixe  daies  toge- 
 ther, and  the  (euenth  day  they  mud  compare  the  walls  fe- 
 tien  times,  and  the  Priefts  muft  blow  with  trumpets  of 
 Rams  homes,  (Inftr-uments  bafe  for  matter,  and  not  loud 
 for  found)  which  found  being  feconded  with  the  fh out 
 of  the  people,  all  the  walls  fall  downe  flat  at  once.  Qu  ?- 
 ftionleffethe  men  of  lericho  made  themfelues  merry  ai  tnis 
 while  with  the  fight  of  this  their  walking  enemy,  fuppo- 
 flng  them  to  be  idle  headed,  and  not  well  in  their  wits,  to  j 
 lay  fuch  a  manner  of  (lege  againft  their  walls.  And  yet  no  J 
 Ramme  of  yron  could  haue  beene  fo  forcible  for  battery,  as 
 thefe  Rammcs  homes  were,  they  being  of  his  gods  choo- 
 fing  and  ordaining,  and  fuch  as  whereby  he  would  fo  much 
 more  honour  himfelfe  as  they  in  themfelues  were  more  in- 
 glorious. And  thus  we  may  finde  that  God  hath  bzm^ 
 wont  to  prepare  fuch  of  his  feruants,  as  he  intends  to  make 
 fpeciall  Inftrumentsfor  the  good  of  his  Church,  by  letting 
 them  fee  their  owne  weaken  effes  and  infniKcicncie,  there- 
 by to  bring  them  to  a  low  and  bafe  opinion  of  themfelues, 
 Exod^.io.  Efa)6.%.  lcrtm.1.6.  1  Cor.  2.  3.  2  £br. 
 2.1(5. 
 
 Thirdly,  our  profiting  by  the  meanes,  depends  not  vpon 
 the  flrength  or  weakeneffe  of  them,  but  vpon  the  blerflng 
 of  God  vpon  them  who  doth  oft  giue  a  greater  blefling  to 
 the  leffe  then  to  the  greater,  as  we  fee,  ^4/^.14,17.2  r. 
 with  Hue  loaues  he  fed  flue  thoufand,  and  twelue  baskets 
 full  remained,  when  Matth.  15. 36.38.  with  feuen  loaues 
 there  wasbutfoure  thoufand  kd,  and  but  feuen  baskets 
 full  remained.  We  fee  in  Nature,  thofe  who  are  ieane  and 
 wcakelymen  abound  with-maay  children,  when  others 
 fat  and  ftrong  and  more  likely  to  looke  vpon,  haue  none 
 at  all :  Andfo  is  it  here.  lofha  was  a  perfon  farre  inferi- 
 ourto  t>W*/f  jinrefpccT:  of  gifts,  yet  his  gouernement  was 
 blcffed  farre  aboue  his  Mafter  CMofes,   and  the  people 
 
 much 
 
 II 
 
 z*God  rather 
 ebufetb  to  \vor\i 
 by  we*%e  m  tones, 
 tben  greater, 
 Iofli.6.3  <s 
 
 l<Qur  profiting 
 depends  on  Godi 
 Meffing. 
 
12 
 
 An    Exposition    of    the 
 
 Xofli  iJ.S. 
 
 Icr,|8  ii. 
 
 1  2  Cor. i  o.4» 
 Ob. 
 
 Re/p. 
 
 Gods.lotsetovi 
 to  teach  vi  by 
 men  life  our 
 felues. 
 Helx*.i7' 
 
 Exod.ao.i9« 
 lob  33.O.7. 
 
 much  better  in  his  time  then  euer  they  were  in  the  daies  of 
 CMofes\  infomuch,  that  towards  his  latter  end,  heegiues 
 thacteftimonie  of  them,  which  CWo/es  could  neuerdoc; 
 w^.that  they  had  cleaned  vnto  the  Lord  their  god  enen  vntill 
 that  day,  /c^.23.8.  And  fo  the  Apoftlcs,  how  many  did 
 they  conuert  by  their  miniftery,  ouer  Chrift  did  by  his  ? 
 Did  he  euer  conuert  fo  many  at  a  Sermon  as  Peter  did  ?  no 
 queflionlefle ;  and  yetneuer  man  (pake  like  him. 
 
 Let  thefe  Considerations  preuaile  with  vs  not  to  fleight 
 the  meanesjbecaufe  they  are  but  weak,and  like  SbedmeUchs 
 raggs,  /fT.38.11.  of  themfelues  worth lefTe, feeing  by  Gods 
 good  grace  and  wife  difpenfation  they  are  let  downe  to 
 draw  vs  out  of  the  dungeon  of  finne  and  mifery  wherein 
 we  fticke,  and  are  euer  followed  vpon  the  confcionable 
 vfe  with  a  blefled  deliuerance  :  Therefore  as  leremUh  did 
 bythofe,  fo  let  vs  by  thefe;  let  vs  put  them  vnder  our 
 arme-holes ;  In  faith  and  obedience  to  Gods  ordinance  let 
 vs  vfe  the  meanes,  notlookingtothe  weakenefle  of  them: 
 and  fo  wee  fliall  alTurediy  finde  and  feele  Gods  mighty 
 power  working  thereby  for  our  euerlafting  wel&re,2  Cor. 
 10.4. 
 
 Tkt  yet  if  the  bringers  were  Angels,  or  if  God  himfelfe 
 would  fpeake  vnto  vs,  we  fliould  readily  heare  and  be- 
 lecue.  But  Minifters  are  weake  men,  and  fubiecT:  to  infir- 
 mities,which  caufeth  their  metfage  not  to  be  regarded.For 
 anfwer : 
 
 Firft,  this  is  Gods  loue  and  goodnefle  to  vs,to  teach  vs, 
 not  by  Angels,  nor  himfelfe  immediatly,  but  bypoore 
 weake  men,  who  are  finners  as  well  as  we  \  For  by  this 
 meanes  they  may  teach  vs  with  more  feeling,  experience, 
 and  companion, Heb.  r+ 1 7.  And  Secondly,  we  may  more 
 boldly  come  to  them  to  make  our  doubts,  and  diftreffes 
 knowne,  and  to  feeke  for  direction,  and  aduice :  You 
 know  how  that  when  God  ipake  to  Ifraelby  Angels,  in 
 thunder,  they  cried,  oh  let  man  fpeake  tevs,  and  wee  will 
 heare  Jbtit  let  not  Cjodfpeake  with  vs  leasl  we  die^Sxod^OAg. 
 Now  theMinifter  may  fay  as  Elihn  vnto  lob,  Behold  1  am 
 
 according 
 
l3 
 
 Phi!.i.x*. 
 
 Parable    of   the   lost   Groat. 
 
 according  to  thy  n>ijh  in  Godsfteady  I  alfo  am  formed  out  of 
 the  clay  :  Behold  my  terrors  fhall  not  make  thee  Afraid,  lob 
 
 Secondly,  though  they  haue  infirmities,  yea  though     Mhuflm  not  to 
 they  were  guilty  ofgrofTefinnes,  yet  is  not  their  miniftery  I  **  ^frjgat^ 
 '  cue'r  the  leflc  to'be  regarded  by  vs,  nor  {hall  it  be  euer  the  (  %££^ 
 lefle  effectual!  to  vs,  if  the  fault  bee  not  in  our  fellies,  Mat.  \  1  Sam  2.24. 
 23.2.3.  1  SAf».2.2$%  Hence  was  it  that  Saint  Paul reioy-  j 
 ced,  that  ChrtBwas preached,  euen  by  thofe  who  did  it 
 with  an  intent  to  add  affliction  to  his  bands,  M//.1.1S, 
 which  certain  ely  he  would  neuer  haue  done,  ifthegroffe 
 finnes  of  the  Minifter  (much  leffe  if  his  iniirmities)  had 
 force  to  make  the  dodnne  deliuered .  vnauaileable  to  the 
 comfort  of  the  godly. 
 
 Thirdly,  if  we  profit  not  by  the  meanes  brought  vs  in 
 their  miniftery,  neither  would  we  profit  by  the  miniftery 
 of  Angels.  Thofe  who  hauc  UWofes  and  the  Prophets  and 
 will  not  heare  them,  neither  would  they  heare  if  one 
 IhouH  come  from  the  dead,  Luke  15.51.  Let  an  Angell 
 preach  to  them,  Let  a  diuell  come  out  of  hell  and  preach 
 to  them,  they  would  bee  the  fame  :  And  the  reafon  is 
 plaine  3  For  whethcran  Angell,  or  a  man  fay,  that  Icfus  is 
 the  Sonne  of  God,  it  is  not  more  true  in  an  Angell,  then  in 
 a  man.  And  then  fecondly,  in  the  begetting  of  faith,  the 
 naked  word  is  nothing,  further  then  as  it  is  ioyned  and  ac- 
 companied with  Gods  fpirit,  whofe  worke  properly  it  isy 
 and  which  worketh  ordinarily  in  the  meanes  by  God  ap- 
 pointed, which  fpirit  fb  long  as  they  want,  they  would  not 
 beleeue  Angels,  nor  men  ;  dead,  nor  liuing ;  neither  (J%- 
 fes}nor  the  "Prophets  ;  neither  "Peter  nor  Paul r,nonor  Chrift 
 himfelfe,  if  he  were  apaine  vpon  the  earth,  and  fhould 
 preach  vnto  them.  And  thus  much  for  the  Agent  asfhee 
 is  defcribed  by  her  S^now  for  her  Sub  fiance. 
 
 Hauing  tenn  pieces  of  filtier]  The  word  is  fptyji*,  A 
 piece  of  coine,  by  which  the  Grecians  counted  their  fums, 
 as  the  Hcbrewes  did  by  Shekels,  It  was  a,  quarter  of  a  She- 
 £if//and  valued  of  our  mony  about  feusn  pence  halfe-penny. 
 
 Tenn 
 
 lr ft?  profit  not 
 bjmetty  wee 
 would  not' by 
 page's* 
 Luke  16,31, 
 
 Text. 
 
 Breercwodac    \ 
 nxm, 
 
14 
 
 "DoBrine. 
 
 MinbybUCw 
 twnnasaSiluLY 
 piece. 
 
 Pfal84.&  . 
 139.14*15. 
 
 How  wan  was 
 made : 
 ufPtibCmt* 
 
 fuUaticn, 
 
 x.Fy  AtgYtet* 
 
 An    Exposition    of    the 
 
 Tcnnofthefe  pieces  this  woman  had;  By  which  number 
 fome  would  vnderftand  the  feuerall  orders  of  Angels :  Buc 
 as  (therein)  MaUonate  fpeakes  well,  there  is  no  greater 
 miftery  in  this,  then  was  in  the  number  of  ilieepe  mentio- 
 ned in  the  foregoing  Parable.  And  whereas  {he  is  faid  to 
 haue  but  tenn  pieces,  when  the  Shepheard  before  fpoken 
 of,  is  faid  to  haue  a  hundred  fteepe ;  That  may  be,  becaufc 
 fhepheards  vfually  tend  large  flockes,but  women  haue  not 
 ordinarily  (their  employments  not  requiring  it)  fo  much 
 money  in  their  purfes.  Something  might  bee  obferued 
 thence,  but  that  I  may  not  be  thought  to  be  ouer- curious ; 
 I  will  pafle  ouer  the  Number  or  Quantity  of  her  pieces,and 
 come  to  the  Q^lity^  for  they  are  faid  to  bQ  pieces  of  Stiver. 
 And  thereto  man  may  be  fitly  compared  in  regard  of  his 
 ftate  by  Creation  before  the  Fall ;  It  is  a  truth  : 
 
 '  Man  by  Creaticn  was  an  excellent  piece ^  an  admirable 
 Creature.  'Dauid  cannot  but  wonder  at  him  ,  Pfal. 
 8.4.  and  admire  his  wonderfull  Creation,  7y*/.  139. 
 141?. 
 
 This  may  appeare,  Firft,  if  we  confider  tlie  Manner  of 
 his  Creation:  Secondly,  the  Time :  Thirdly,  the  Place 
 where  God  placed  him  after  he  was  made. 
 
 Tor  the  manner  it  was,  firft,  with  Co vfultation  he  faid 
 not  fiat  let  it  be,  as  he  did  in  the  making  of  other  crea- 
 tures ;  But  faciamtu  let  vs  malce.  A  great  diuerfity  of 
 words  (faith  Cbryfoflome)  to  fhew  the  difference  of 
 workes ;  All  the  Trinity  are  called  to  this  care  and  worke- 
 manfhip.  Father,  Sonne ,  and  Holy  qhoH  \  all  lay  their 
 heads  together(as  it  were  in  this  builnefTe  :)  Not  in  regard 
 of  any  hardnefle  in  the  doing,  or  need  that  God  had  of 
 helpe  and  councell ;  but  in  relpeel  of  the  greatneffeof  the 
 worke ;  Scripture  fpeaking  after  our  capacities,  who  in 
 doinCT  any  thing  of  moment  vie  aduife,  and  take  the  grea- 
 ter care  in  the  performance;  hereby  God  would  commend 
 vnto  vs  the  excellencie  ofthis  piece  which  farre  furpafleth 
 the  faming  of  the  heauens. 
 Secondly,  it  was  by  Degrees,  and  not  at  once  as  other 
 
 things 
 
Parable    of    the    lost   Groat. 
 
 15 
 
 things  were  made,  for  firft,  God  formed  him,  and  then  in- 
 spired him ;  he  gaue  him  firft  a  Body  jnext  a  Settle ;  which 
 alfo  (hew  his  excellencie. 
 
 Thirdly,  whereas  other  things  were  made  in  feuerall 
 fliapes,  like  to  none  but  themfelues,  man  was  made  after 
 Gods owne  Image, Gcn.Uii.  where  we  haue  it  repeated 
 in  one  vcrfe  twice,  Ieaft  happily  we  fliould  doubt  of  it.  Jn 
 other  creatures  the  likenefTe  of  God  is  found  permodnm 
 vettigi>j  (as  Schoolemen  fpeake)  but  the  likenefTe  of  God  is 
 in  man,  permodttm  lmagini*}  of  which  more  anon. 
 
 Next  the  dignity  of  mans  Creation  is  much  amplified 
 from  the  Circumftance  of  Timei  when  hee  was  made ; 
 which  was  laftofall,  after  all  other  things:  Now  the 
 Jaft  workes  (vfually)  of  a  cunning  artificer  are  moll:  abfb- 
 lute.  God  hauing  made  him,  forbore  to  make  anything 
 more  anew,  here  in  this  herefts :  He  made  birds  flying, 
 fi£h  fwimming,  wormes  creeping,  beafts  feeding,  and  yet 
 he  refts  not ;  He  made  the  glorious  lights  ofHeauen ;  the 
 Sunne',  the  Moone,  the  Starrs,  and  yet  refts  not :  He  made 
 all  trees,  and  flowers  of  the  Field,  which  are  more  beaut  i- 
 full  then  Solomon  in  his  robes,yet  he  refts  not :  But  no  foo- 
 ner  had  he  made  man,  but  he  makes  Holj-day;  Now  he 
 refts  from  all  his  workes  of  creating :  He  doth  euen  repofe 
 and  quiet  himfeifeinthis  worke  as  in  the  moft  exquifite 
 piece  of  all,  wherein  all  the  perfections  of  the  reft  are  con- 
 tained, aptly  (in  this  refped:)  termed  a  Little-world ■;  an 
 Epitome  of  all  Cjods  workes,  or  an  Abridgement  of  the  crea- 
 tures,  who  femes  as  an  fndex  to  Gods  great  booke  in 
 Folio. 
 
 Laftly,  confider  we  the  Place  where  God  did  place  him 
 after  he  had  made  him,  and  it  will  let  yet  further  forth  vn- 
 to  vs  his  Dignity,  and  Excellencie.  No  fooner  could  man 
 fee  then  he  faw  himfelfe  happy,  hauing  Heauen  aboue 
 him,  Earth  vnder  him ;  the  Creatures  about  him ;  God 
 before  him :  And  yet  to  all  this  his  happinefle  an  addition 
 is  made  :  A  faire  Garden,  a  place  of  admirable  delights 
 is  prouided  to  lodge  him  in.    Needs  muft  hee  admire  the 
 
 earth, 
 
 3.  After  Gods 
 Image* 
 
 Aqain.par>i, 
 £hejl.>3.art.6. 
 
 When  man  wot 
 
 made. 
 
 After  God  had 
 made  man ,  hee, 
 made  it  Holy. 
 day. 
 
 TbeVlacewbert 
 Cod  placed  man 
 after  he  mu 
 made. 
 
16 
 
 An    Exposition    of    the 
 
 earth,  but  comming  to  cJParadifei  he  is  rauifhed.     What 
 ftrange  varieties  and  excellent  pleafures  haaemen  found  in 
 gardens  planted  by  the  hands  of  men  ?  And  yet  nonefo  ex- 
 cellent but  fomthing  in  them  haue  been  found  wanting:  But 
 in  this  no  herbe,  flower, tree,  was  miifing,that  might  feme 
 for  ornament,  or  for  vfe;  Gods  bounty  reaching  further 
 then  to  neceiTity,  cuen  to  Comfort  and  Recreation.    And* 
 as  it  was  rarely  furnifhed,  fo  asbrauely  fcituated  in  zAZdcn, 
 tha:  is  in  Engiifh  in  a  pleafant  place:    And  yet  not  the 
 whole  countrie,  but  a  garden,  or  part  o't^Edcn ;  the  fat  as 
 k  were  of  that  which  was  the  fatneile  of  the  earth  ;  well 
 watered  by  that  riuer,  (being  placed  as  it  feemeth  vpon 
 the  banke  thereof)  which  from  -y£den  was  deuided  into 
 foure  ftreames,as  Mofes  makes  mention  at  large,  qcn.i.\o+ 
 And  thus  mans  excellencie  may  appeare  fromthefe  Cir- 
 cumftanccs  considered.   But  if  we  proceed  and  confider 
 particularly  of  his  perfections  and  created  endowments, 
 we  fhall  fee  how  wonderfully  he  did  excell,which  it  will 
 not  be  amifTe  to  take  a  little  notice  of^fofar  forth  as  this  re- 
 femblance  in  our  Text  doth  leade  vs ;  He  being  compared 
 to  filuer :    And  that  firft,  in  regard  of  Matter.  No  met- 
 tali  (except  Gold)  (which  indeed  is  molt,  folidand  per- 
 fectly concocted  with  fuilicient  heatc  fb  that  it  neuer 
 corrupteth  by  ruft)  is  to  be  compared  with  itz  So  man  is 
 the  excellenteft  of  all  Gods  Creatures,  except  Angelsy  and 
 but  a  little  inferiour  vnto  them, 7y^?/. 8. 5.  A  little, whether 
 in  regard  of  Time,  or  in  regard  o£  Nature^   (for  the  word 
 fignifieth  either  a  little  while  or  a  little  deale) .  which  fay- 
 ing of  the  Pfalnfifrmzy  well  be  vnderftood  of  man,  as  he 
 was  firft  made  in  Gods  Image,and  Lord  of  the  world;  And 
 fo  but  a  little  deale  lower  (though  fince  the  tranfgrelTion, 
 it  is  indeed  peculiar  to  Chrift,of  whom  the  Apoftle  to  the 
 Hcbrewes  interpreted  that  pafTage,   Heh.iq.)   being  a  I 
 creature  partly  CeleHiaRy  partly  Terreffiall,  partly  Mortal!,  \ 
 partly  Immortal!  \  and  one  who   doth  participate  with  j 
 celUnciiiiinany  wjiatfocuer  excellencie  is  in  any  other  creature,  and  into  ! 
 whofe  being  enters  the  nature  of  euery  thing  without  j. 
 
 him  : 
 
 Manreftmbled 
 tofilutn  Fhfi 
 in  regard  of  the 
 Mtttitlcr  Hat 
 ter. 
 
 Pfal.8-5, 
 
 M.\n  dttb  fear 
 tkipAte  with 
 wbatfoeuer  ex* 
 
Parable   of    the    lost  Groat 
 
 him ;  Hee  hath  Bering  with  Stones ;  Lining  with  the 
 'Plants;  Senfe  with  the  BeaJIs;  and  Vnderftanding  with 
 the  Angels  i  So  that  as  the  letves  faid,  haue  wee  not  all  a 
 part  in  Dautd  the  King,  2  Sam.19.4,.  may  the  Creatures 
 both  file  (I  tall  and  Terr eftiallfoy>  haue  wee  not  all  a  part  in 
 Man  ?  And  as  thus  he  is  a  little  lower  in  regard  of  Nature  3 
 ib  alio  it  is  true  in  regard  of  Time ,  for  it  is  but  for  a  little 
 while,  that  God  hath  made  vs  inferiour  vnto  them, 
 hereafter  we  friall  be  as  they  are,  according  to  our  Saui-i 
 ours  doctrine,  Matth>%i,^Q. 
 
 Secondly,  in  regard  of  Lnftre ;  For  albeit  filuer  in  the 
 oare  be  bale,  and  vnfightly  to  looke  on,  yet  comming  out 
 of  the  mint  purified   and  fined,  it  is  beautiful!:  Thus 
 though  man  while  he  was  in  the  lump  of  clay,  was  with- 
 out beauty ;  yet  being  formed,  God  put  vpon  him  great 
 glory,  andmaieftie,  Pfal.%.$.  So  that  in  beauty  and  faire- 
 neffe,  he  excelled  all  other  vifible  creatures,  as  by  thofe 
 relicks  yet  remaining,  and  to  be  found  in  finfuli  men,  wee 
 may  gather  :   As  the  Complexion  o£Dauidxi  Sam,  1 6. 1 2 . 
 The  ^Beauty  of  Abfolom  in  whom  there  was  not  a  blemifii 
 from  top  to  toe,  2  Sam.x^.  the  Stature  of  Saul,  1  Sam.io. 
 25.24.  all  which  being  ioyned  together  would  make  a 
 moft  rare  man.  Not  any  infirmity , nor  deformity  was  there, 
 but  a  conuenient  proportion,  and  a  moft  godly  well  orde- 
 red Conftitution.  Dautd  compares  him,  in  regard  of  his 
 admirable  Shape,   to  a  piece  of  curious  tapeftrie  or  Arras 
 worke,  P/*/.  139.1$.  confiding  of  skin,  bones,  mufcles, 
 and  finewes.  His  Forme  is  ereel:,  and  ftrait,  not  groueling 
 towards  the  earth,  nor  ftooping  downe  ward  as  all  other 
 creatures  doc,   but  afpiring  vpwards  towards  God,  to 
 whom  he  is  to  fpeake;  and  Htauen,  which  he  is  to  minde. 
 A  goodly  order  is  in  all  his  outward  parts ;    In  filch  an  ad- 
 mirable fort  are  they  fet  and  difpofed,  as  that  in  each  beau- 
 ty, ftrength,  conuenience,  meete  together.    The  Head, 
 thatftancts  vpon  a  goodly  tower-like  necke,  moft  finnewie 
 becaufe  fmalleft,  which  as  it  is  neereft  heauen  for  place  fo 
 for  figure  and  gueffe.   How  goodly  proportions  hath  God 
 
 C  fet 
 
 17 
 
 1  Sama^.43. 
 
 Lu$re% 
 
i8 
 
 A«    Exposition    of     the 
 
 pfdof 
 
 plan 
 Forme, 
 
 iTim.6.i6» 
 
 fet  in  the  Face  of  man  which  euen  tranfport  to  admiration? 
 and  (which  yet  is  more  admirable)amongft  the  many  mil- 
 lions of  faces,  itisalmoft  (if  not  altogether)  impoflible 
 to  finde  two  in  allthings  alike  ?  Should  I  relate  the  fcitua- 
 tion,  figure,  vfe,  motion,  of  other  parts  of  the  body,  as  of 
 thofe  curious  window  workes  the  Eyes,  placed  in  the 
 midft  ofthevifage,  wherein  the  many  variety  of  colours 
 may  be  feene,as  painted  gla(Te,in  thofe  windowes  for  grea- 
 ter ornament,  curioufly  glafed  with  the  horney  tunicle, 
 hard,  thicke,  tranfparent ;  being  as  the  lanthorne,  for  the 
 light ;  and  mightily  defended  with  hollow  bones  and  pro- 
 minent browes  becaufc  they  are  fuch  tender  opticke  pieces. 
 As  alfo  of  the  excellencie  of  the  Eare,  with  her  windings 
 and  hollow  turnings,  for  the  better  conueighing  of  the 
 found  to  the  common  fenfe ;  together  with  that  moft  arti- 
 ficial! inftrument  within  the  paflages  of  it,  which  as  a  bell 
 by  repercuflion  of  the  found,  moue  the  fjurits  of  hearing, 
 and  they  being  awakened  and  ftirrcd  vp,  take  in  the  found 
 and  fo  carry  it  to  the  brain  e,thc  feate  of  the  inward  fences. 
 And  fhould  I  fo  goe  on  and  carry  you  to  his  able  Armes, 
 andaftiue  Hands  and  fo  downeward  to  his  Fcete>  and  di£ 
 couer  the  excellencie  of  each  particular  member  of  mans 
 body.it  would  aske  a  volume.    Sure  it  is,  there  is  no  one 
 piece  in  that  exquifitc  frame,  thereof  the  FUce^eauty, 
 Vjc,  Forme,  doth  not  admit  wonder,  and  exceed  it.  In  a 
 word,    fo  glorious  a  beauty  fpread  it  felfe  throughout 
 mans  bodie,    as  that  the  iAnthropomorfhites  held  that 
 God  had  fuch  a  body,  and  that  ours  was  but  the  coppy 
 of  his:  And  very  Naturalifts,  and  Pagans  anatomizing  it, 
 not  onely  preferred  the  frame  thereof,  before  the  worlds 
 whole,  curious  Creation,  but  rauifiied  in  their  fenfes  with 
 a  confideration  of  the  fame,  dcified,and  preferred  it  aboue 
 all  meafure. 
 
 Thirdly,  in  regard  of  Forme :  Money  is  coined  round, 
 without  an  end.  So  was  man  a  creature  Immortall  before 
 the  Fall :  Not  Abfolmelj  and  Efentia/ty,  for  fo  God  one- 
 ly is  ImmortaHy  x  Tim*6.\6*  But  Firft,  by  Creation,  said  fo 
 
 his 
 
Parable    of    the    lost   Groat, 
 
 his  Sonle  was  ImmortalL    Secondly,  by  Condition,  and  fo 
 his  Body  ffliould  haue  beene  lmmortall  if  be  had  ftood  in 
 Innocencie.    It  is  true,  %M*n  in  his  nature  was  mortaii 
 (Handing  in  his  ftate)  yet  was  it  not  of  necerTIty  he  fhould 
 die :  Our  flefh  is  apt  to  rcceiue  a  wound,  yet  cuery  one  is 
 not  wounded.  The  body  of  man  is  fubied  to  ficknefTe, 
 yet  many  often  die  not  touched  with  (ickenefle  :    So  the 
 ftate  of  Adams  body  was  inch,  that  although  it  was  fab- 
 le cl:  to  death,  yet  except  finne  had  come  bet  ween  e,  hee 
 might  and  fhould  haue  iiued  for  euer.    Had  hee  ftood  in 
 obedience  to  God,  there  fhould  haue  beene  no  contrariety 
 betwixt  the  humors  of  his  body,  to  haue  bred  Corruption 
 or  Death :   And  fo  long  as  he  ftood  in  holineffe,   fiich  an 
 harmony  there  was  amongft  them,as  that  they  couM  breed 
 no  diftemperature.   That  power  of  dying  was  potentia  re~ 
 motijjima,  a  Rtmot?  power  which  fhould  neuer  haue  beene 
 reduced  into  acl,  had  he  obeyed  his  Maker,  bythevfeof 
 wholfome  food,  and  Gods  blefllng  thereon,  he  fhould 
 haue  continued  and  held  out,  as  the  hofeand  ihooes  of  the 
 Hebre  wes  in  the  defart  waxed  not  old  by  wearing  or  con- 
 fumption,  Detit.29^.     AndCMannain  the  golden  pot, 
 Heb.g.q*  corruptible  in  it  felfe,  yet  lafted  many  hundred 
 yeares,and  lofepbs  bones  which  lafted  215.  y cares  through 
 Gods  prouidence  and  power,  /0/&.J4.31.    And  if  in  time 
 the  body  would  haue  declined,  God  would  hau^  preuen- 
 tedthatbytranflating  man  to  Heauen  without  ficknefie 
 and  death. 
 
 Thus  was  Mans  body  before  the  Fall  lmmortall  j 
 Ex  hjpotbep  by  Condition,  though  now  it  is  Mor- 
 tal! and  corruptible.  But  for  his  Sottle  (in  comparifbn 
 whereof,  the  body  is  but  like  a  maske  to  a  faire  face,  or 
 as  a  clay  wall  that  encompafleth  atreafure:  it  being  the 
 quickner  and  mouer  of  that  engine ;  life  of  that  carth,iight 
 ofthatorbe,  and  as  a  little  god  in  that  little  world)  that, 
 (as  the  Angels)  is  lmmortall  by  Creation  and  cannot  die: 
 It  is  an  lmmortall  fubftance,  tempered  in  the  fame  morter 
 with  the  heauenly  fpirits,  (as  the  Chaldeans  fpake)  and 
 4  C  2  bems 
 
 19 
 
 Angeling*  pott- 
 rant  mor^ne^ 
 neceffe  erat  in 
 mori,AdampQ~ 
 terat  mmjti 
 non  neceg}  erat 
 el  merited  A&&- 
 mocortuptone- 
 ceffee(icimori. 
 
 Man  fhould  m 
 haue  died  had 
 be  ntt  finned. 
 
 Heb.p.4. 
 lofh,24,5s. 
 
 Tbs  Souk  b&* 
 iiiilmtmriaU* 
 
 Ineodemctattre 
 Umpctatoi  e$t 
 anmxsnofttcu 
 cum  cxleftifas. 
 
2Q 
 
 An    Exposition     of    the 
 
 +ln  regard  of 
 Stampe. 
 
 Marke  2i.il* 
 
 Han?  wan  was 
 made  after  God* 
 ltnaye4 
 
 .In  hU  Settle, 
 
 Colof.3.10. 
 
 I  Cor.7.37* 
 
 ijn  Bid}. 
 
 being  once  kindled  will  neuer  out,  or  be  extincl:.  An  in- 
 dowment  vnfpeakeable,  if  ferioufly  thought  vpon;  that 
 God  fhould  make  men  to  lafl:  as  long  as  himfelfe,  and 
 when  all  other  things  die,  expire,  and  come  to  nothing, 
 yet  a  mans  foule  fliall  be  aliuc,  after  thoufand  millions  of 
 yeares. 
 
 Fourthly,  in  regard  of  Stampe  :  Money  hath  (bme  /«»- 
 p rejfe  and  Image  on  it :  As  the  Iewes  Shekel,  which  on  the 
 one  tide  had  Aarons  Rod,  and  on  the  other  fide  the  Pot  of 
 Manna*    So  the  Romans  had   Cafars  Image  vpon  their 
 coine,  whereby  they  acknowledged  fubieftion,  and  the 
 coine  which  Iacob  paid  vnto  the  Shechcmites  was  ftam- 
 ped  withalambe,  gen.33.19.   Thus  had  man  the  Image' 
 of  his  Maker,  which  God  damped  on  him  as  a  marke  of  his 
 pofTeiTion:Not  that  he  was  made  according  to  the  perfect  1 
 Image  of  God,(ror  Chrift  is  only  the  perfect  natural  Image  ' 
 of  his  Father,  Heb,  1 .)    but  he  was  made  to  his  Image,  by 
 way  of  Analogies  not  cxpreffing  his  Image  fully,  and  na- 
 turally, but  refembling  the  nature  of  his  Creator  after  a 
 conuenient  manner  of  his  Nature  ;   Partly  in  the  Soule 
 properly;  partly  in  the  Body  becaufe  of  the  Soule;  And 
 partly  in  the  whole  and  Entire  Per/on,  by  reafon  of  the 
 Vnion  of  both. 
 
 In  the  Soule,  and  that  both  in  regard  of  the  Substance, 
 and  Faculties  of  the  fame:  The  Sub  fiance  of  the  Soule  re- 
 fembleth  the  Nature  of  God,  and  that  either  in  refpecT  of 
 his  Being,  or  of  the  Manner  of  his  Bang  :  Of  his  Beings 
 it  is  Spiritually  Immort*/l>  lnmfible,  Intelligible  t  Of  the 
 Manner  of  his  being;  For  as  in  man  is  one  Soule  and  di- 
 uers  Vacuities,  as  Cogitation  Will,  Memory, &c  So  in  God 
 there  is  one  E (fence  and  three  perfons.  The  Vacuities  of 
 the  Soule  refemble  the  nature  of  God,  chiefly  thofe  two, 
 Vnderflandwg&wdWtll;  the  one  expreiTing  the  Image  of 
 God  in  the  facu/tie  of  vnderftandwg  all  things,  Coloff.^.i  o. 
 The  other  in  the  Liberty  ofwititng  and  t  hoofing  euery  ob- 
 iecl:,  1  Cor.7.77. 
 
 Next,  in  Body  man  did  beare  the  Image  of  God,  as 
 
 appeares 
 
Parable     of    thb    lost   Groat. 
 
 appeares  by  that  prohibition  of  £hedding  mans  blood,6>». 
 $>.o\  where  this  reafonis  added,  becaufe  in  the  Image  oj 
 God  man  rta*  made ;  now  it  is  euident  the  Soule  cannot  be 
 killed,  it  rnuft  be  the  body  thcn,which  was  alio  made  after 
 it :   Not  that  God  hath  any  'Body  or  that  he  tooke  vpon 
 him  the  vifible  ihape  of  a  man  in  the  Creation  (as  forne 
 conceit)   and  according  to  that  fhape  made  man ;  but  in 
 thefe  refpecls  :    Firft,  in  the  T^erfeUion  ofthe  Bodyy which 
 is  as  it  were  the  perfection  of  all  vifible  creatures  :  ftch  a 
 proportion,  fo  maruellous,  fo  beautifuil,  as  that  no  crea- 
 ture in  the  world  may  be  compared  with  it.     An  Image  of 
 Gods  Perfe&iott)  who  is  of  all  perfections,  the  moil  per- 
 fect. Secondly,  in  regard  ofthe  Sound  temperature  thereof, 
 by  which  it  would  haue  continued  for  euer,  had  not  finne 
 come  bet weene  (as  I  before  noted)  this  carryeth  with  it  a 
 fauour  of  Gods  <?^r»*>^.Thirdly,there  are  none  ofour  mem-* 
 bers  almoft  but  they  are  attributed  to  God  in  Scripture  ,• 
 And  fo  there  is  a  double  vfe  ofour  members.one  that  they 
 might  Serue the  offices  ofthe  Sott/e;  the  other  that  they 
 might  bee  as  it  were  Certaine  Types  or  Re femb lances  of 
 fbme  ofthe  Perfections  of  God.  Fourthly,  becaufe  the  gifts 
 ofthe  Minde  do  caufe  the  Body  to  fhine3as  the  Candle  doth 
 the  borne  in  the  Xanthome* 
 
 Laftly,  in  the  whole  and  entire  cPerfoni  the  Image  of 
 God  fhiueth  forth,  becaufe  of  the  Vnion  of  Soule  and  Bo- 
 dy, both  in  refpect  ofthe  Confutation  ofthe  whole  man, 
 which  euen  the  faithful!  themfelues  had  fb  admired,  that 
 by  it  they  acknowledged  gods  Image :  As  alfoin  refpect 
 of  his  Rfi/e  and  Dominion  aboue  and  ouer  all  other  Crea- 
 tures, Cjen.i* 1 6.  Pfat.2.6,7,%.  For  if  the  Man  be  Gods 
 Image  for  the  Soueraignty  hee  hath  in  the  Family  as  eui- 
 dentiy  appeares,  i  fir.il.  f.  And  the  Maieftrate  for  his 
 Superiority  in  the  Common-wealth  J*  falti?.  then  much  more 
 man  in  generall  for  his  Dominion  ouer  all.  Thus  then, 
 though  in  other  creatures  the  Footfieps  of  god  appeares, 
 yet  in  man  onely  (in  this  vifible  world)  did  the  Similitude 
 ofGWappeare ;  in  which  refpeel:  the  Fathers  called  him 
 
 C  3  Num- 
 
 21 
 
 Gen.9.6, 
 
 Hlejon  ok&(ltr 
 in  Gen.  t. 
 
 A  double  v\ 
 mmmembtru 
 
 feof 
 
 %.ln  the  ivbele 
 artdenftreperfin 
 
 Gcti.i.%6. 
 Pfal.  8.6,7*8' 
 
 1  Cor,  11.7. 
 
 Pfai,8z.<$. 
 
22 
 
 An    Exposition    of    the 
 
 sJa  regard  of 
 
 i  bis  Jnfcription. 
 Matth.12.20. 
 
 Luke  8.38. 
 Afts  17.28. 
 Zach.14'20-; 
 
 6.  He  bath  bis 
 flampe&  forme 
 from  Gsd. 
 
 Pfal.100.3. 
 lob  10.?. 
 
 lob  10.-1 1. 
 
 Pfaljj.i?. 
 
 Icr.17.10, 
 
 Pro.iO.U. 
 
 lob  10.8. 
 
 Pfal.iS9.I4* 
 Efay  57.16, 
 
 Nnmmum  Deiy  Cjods  Coine,  The  Lord  fetting  his  Image 
 vpon  him  as  Princes  doe  their  ftampe  vpon  their  mo- 
 nies. 
 
 Fiftly,  as  money  hath  an  Image  on  it,  fo  alfo  it 
 hath  fome  Infcription  about  it,  as  Chrift  lhewes,  <JWatth. 
 22.20.  wbofe  Image  and  fnperfcripiion  u  this*  As  it  had  the 
 Image  of  Cxfar,  fo  the  fuperfcription  of  Cafar*  And  the 
 Sbekcll of  the  Santluary  had  a  Word,  as  well  as  _/j£/m?:  on 
 the  one  fide  was  written  Holy  lerxfalem,  and  on  the  other 
 ThzShekelloflfrael:  Thus  man  as  he  bare  Gods  Image, 
 fo  his  Word  or  Motto.  The  Sonne  of  God,  Luke  8.38.  gods 
 offpringy  Aftsij.2%.  Holinejfe  to  the  Lord,  Zacb.iq.io. 
 Thefe,  and  fuch  like  Inscriptions  he  had,  which  fince  the 
 fall  can  be  hardly  read,  but  with  Gods  Image  they  are  a- 
 gaine  renewed  on  vs. 
 
 Sixtly,  Money  hath  its  Stampe  and  Tor  me  from  Regall 
 authority;  it  rauft  be  refined  and  made  (fork  makes  not 
 it  felfe)  by  the  Princes  royalty  :  Thus  man  was  the  worke 
 of  Gods  hands,  Pfal.  100.  and  his  alone,  fob  io.S.  No 
 Angeli  nor  other  power  made  him,  bat  the  Lord,  imme- 
 diately forming  him  fas  it  were)  with  his  owne  hands.  It 
 was  he,  and  he  alone  that  cloathed  him  with  skinne3  and 
 fenced  him  with  bones  andfinnervesy  lob  10. 1 1 .  Hee  it  was 
 onely  that  formed  the  Heart  and  the  inward  parts  of  mans 
 body,  7747.33.15.  the  workemanflhip  whereof  was  fo 
 great,  as  that  he  referues  it  as  a  glory  onely  to  himfelfe,  to 
 try  and  fearch  the  heart  and  r eines.    And  for  the  outward 
 
 I  parts,  as  the  Hearing  eare  and  feeing  Eye,  the  Lord  hath 
 made  euen  both  of  them,  TV0.2o.12.  True  it  is,  fince  the 
 Creation  our  Bodies  are  from  God  $JWediatly  by  the  helpe 
 of  man  and  woman,  as  Inftruments ;  And  yet  they  are  not 
 propagated  byparents,withoutthe  wonderrull  workman- 
 ship of  God,  in  which  regard  all  our  bodies  are  faid  to  be 
 made  and  fafiiioned  by  him,  as  well  as  Adams,  lob  10.8. 
 /y2i/-T  39. 14,15  But  for  our  Sou/esthey  are  ft  ill  Immediate- 
 ly from  him,  Efay  $ya6*  and  Heb,  1 29.  where  is  a  mani- 
 feft  Antithefis  betwcene  the  flc(h  and  the  fpirit,  and 
 
 the 
 
Parable    of    the    lost  Groat, 
 
 the  Fathers  of  our  flefh,  and  God  the  Father  of  our  Spi- 
 rits, Wee  have  had  (faith  the  Apoftle)  the  Fathers  of  our 
 flejh  which  chafttfed  vs}and  wegaue  them  reuerencejooi*  much 
 more  jhotildtve  befttbietl  to  the  Father  of  onrfpir its  And  line  f 
 Why ;  was  not  God  the  Father  of  our  bodies  alfo  ?  Yes 
 fixrely ;  but  the  Apoftle  would  hereby  giue  vs  to  vn- 
 dcrftand  that  hee  is  more  Immediately  the  Father 
 of  our  Soules,  that  comes  not  from  parents  by  gene- 
 ration. 
 
 Senenthly,  Silver  hath  a  good  Sound  aboue  other  met- 
 talls,:  And  hence  it  was  that  trumpets  of  filuer  was  com- 
 manded by  the  Lord  to  be  made,  Num.  io.i ,2.  -for  Shril- 
 nefleand  ClearenefTe.  Thus  man  aboue  other  Creatures 
 had  a  tongue  giuen  him,  to  praife  his  Maker  with,  which 
 is  therefore  called  the  glory  of  man,  Cjen.^g.6.  Pfal.  16,9, 
 &  57.?.  both  becaufe  it  was  one  of  the  excellencies  and 
 prerogatiues  of  man  aboue  other  creatures  to  be  enabled  to 
 vfe  his  tongue  to  the  expreffing  of  his  mind,as  alfo  for  that 
 it  is  the  inftrurnent  ordained  to  the  fetting  forth  of  Gods 
 glory,  in  the  aduancement  whereof  the  glory  of  man,  as 
 Gods  principal!  Creature,  doth  confift.  The  many 
 fweet  and  excellent  voices  that  are  formed  by  that  looie 
 fllme  of  flefh  is  admirable  to  confider  of :  The  ability  that 
 a  man  hath  to  exprefle  himfelfe  with  infinite  variety  of 
 words,  made  of  10  fe  w  letters,  with  th eir  feuerall  founds, 
 and  diftinft  articulations,  (whence  flowes  all  conuerfati- 
 on  and  delightful!  or  profitable  fociety)  who  can  but  won- 
 der at  ?  Oh  how  fweet  mufick  did  the  tongue  make  while 
 it  vttered  thefe  good  things  the  heart  endited  ?  But 
 now  alas  !  it  is  an  vnmly  euill  and  filled  with  deadly 
 V°jfon%  f*mes  3  «8.  Then  was  mans  tongue  as  fined  filuer, 
 but  now  his  heart  is  little  worth,  as  /hall  bee  fhewed 
 after. 
 
 Eightly,  Silaer  Commands  all  things ',  and  Anfwers  all 
 tbingsyas  fpeaketh  Solomon^  EccleJ.  10.19.  there  is  nothing 
 (whether  holy  or  prophane)  but  are  at  the  becke  and 
 command  of  it :  Such  a  Commanding  power  had  mar  hy 
 
 C  4  his 
 
 n 
 
 Hcb.i*,9. 
 
 7  Jn  regard  of 
 Sound. 
 Num.io*  i,2« 
 
 Gen,  49' *. 
 57.8. 
 
 Pfal.4S»l. 
 
 Iam.j.  8. 
 
 8.  it  Commands 
 aUtbinvs, 
 Imftvai  out  fer« 
 uit  coliettipecn- 
 wacuifc 
 Ecclcf.iO. 
 
Pfal,8.6. 
 
 An    Expositi 
 
 ON      OF       THE 
 
 vfeaUsreatisres 
 
 •■ 
 
 |  SeY  riant  bomlnt 
 i  &  mtutam  \v& 
 ]  human*  infturt- 
 tionsdeponant: 
 ebliutfcuntur 
 quoinAtefant, 
 induunt  quod 
 iubentur-  Quid 
 multa?  docenlur 
 vtptowlltftY- 
 i  uwii  vt  infir- 
 \  mi  vetberaniwr 
 I  vttiaaidi9€0YYh 
 I  guntuYvtfubditi 
 j  $n&3Yss  tYan(e- 
 \  wttnQflroiquo* 
 \  mam  molm  pw- 
 |  pfiosperdiderunt 
 I  AmbMszMbfr 
 \  eap.6. 
 
 his  Creation  ouer  all  Creatures,  Pfal.%.6.   Thou  haft  made 
 him  to  hme  dominion  in  the  worlds  of  thy  hands  ;  fach  autho- 
 rise God  gaue  him,  G.n>i  .28.   willing  him  to  #*/<?  oner 
 the  fifes  of  theSea,"  oner  thsfowles  ofbea?eny  and  ouer  euerj 
 beafl  that  moneth  vpon  the  earth ;    And  then  brought  all 
 creatures  to  him  as  to  a  Soueraigne  Lord,  and  King,  to  bee 
 named  by  him ;   And  anfwerably  euery  Creature  in  his 
 kinde,  gauereuerence  and  fubie&ion  vnto  him  as  to  their 
 Soueraigne.   The  reliefs  of  this  we  may  yet  fee.  For  there  1 
 is  no  Creature  that  can  vfe  all  the  Creatures,  but  man  :  Ke  j 
 had  dominion  ouer  the  infenfible  Creatures,  as  the  Elc-  j 
 ments,  for  no  creature  can  vfe  the  Fire  but  man,  he  can  do  j 
 :  fiindry  things  with  that  which  no  other  creature  can  doe ; 
 which  argues  that  he  was  Lord  ouer  it :  As  for  the  Lyon, 
 who  is  the  king  of  Beafts,  he  fiieth  from  it,  and  is  affraid 
 at  the  light  thereof.  And  that  he  had  dominion  ouer  limng 
 creatures,  were  there  no  Scripture  to  proue  it,  yet  it  might 
 I  by  this,  in  that  the  relicts  of  Gods  image  makes  them  to 
 ftancj  in  awe  of  him,yct  whence  is  it  that  the  Horfi  though 
 ftrong  and  fwift  carries  a  man  ?  that  a  Dogg  though  moil 
 fierce,  waits  vpon  man  ?  that  the  Elephant  as  great  and 
 terrible  as  he  is,  yet  femes  in  publike  meetings  to  be  a  fport 
 toman  ?  he  will  ieape and  kneele  and  dance  :  And  whence 
 is  it  that  a  Child  can  driue  a  number  of  Oxen  or  Kine  be- 
 fore him  to  the  pafture  ?    Againe,  in  that  (as  Saint  lames 
 (peaketh)    etiery  kinde  of  beaHs  and  of birds ',  and  of  Ser- 
 pents and  things  in  the  Sea*,  are  tamed,  and  hath  heene  tamed 
 of  man,  lam.  3.7.  onelyin  himis  Reafbnto  be  found,  by 
 which    hee  can   fubdue   all  the    perturbations   in  the 
 Creatures,  which  they   cannot  doe  by  themfelues.     By 
 his  Art  and  pollicie  Lyons  themfelues  haue  b?ene  tamed, 
 and  made  gentle,  fb  as  to  come  when  they  are  called ;  And 
 by  his  skill  he  taketh  the  Forties  in  the  4yre>znd  Fi/h  in  the 
 Sea%  compelling  them  to  feme  for  his  vfe,  this  /Lewes  hee 
 was  their  Lord  by  Creation. 
 
 And  Iaflly,in  that  wee  count  it  one  of  the  moil:  excel- 
 lent qualities  in  beafts,  when  they  can  counterfet  man 
 
 neereft : 
 
Parable    of    the    lost   Grqat 
 
 2J 
 
 neerefl ;  as  the  Ape  his  geslttres ;  the  Birds  his  wards  \  the 
 Elephant  his  Reafon,  what  doth  this  but  fhew  the  truth 
 hereof? 
 
 Thus  was  man  (as  Ambrofe  calls  him)  the  KingoF  Ele^ 
 ments }he  had  almoft  faid,  the  god  of  all  twin?  Creatures 
 vnderthe  Sunne,  as  Monie  is  the  God  of  moil:  men  vpon 
 earth.  And  yet  that  we  may  not  be  miflaken,  this  domi- 
 nion which  man  had  ouer  the  Creatures  was  not  an  Abfo- 
 Ut e  dominion,  (for  God  is  the  onely  Soueraigne  Lord)  it 
 was  a  Dominion  fab  ordinate  \  As  he  is  called  the  Lord  of  the 
 Sabboath,  Matth.\i$>.  not  as  Sttfreame,  but  as  the  fubordi~ 
 nate  Lord. 
 
 Ninthly,  Siiuer  is  not  all  of  alike  worth,  there  are  di- 
 ners pieces  and  of  different  value.  The  Iewes  had  their 
 gerahy  and  halfe  Shekel,  and  Shekel,  Exod.  50.15.  with  di- 
 uers  other  coines  of  filuer  :  So  all  were  not  ofalike  degree 
 in  the  Creation,  though  all  excellent,  and  good;  For 
 God  obferued  order  from  the  beginning  :  Araongftthe 
 Angellsfome  arc  Supertour  and  fome  Infer ioar,  there  are 
 degrees  amongft  them;  Cofojf.i,  J  6.  Now  it  may  not  bee 
 thought  that  the  eftate  of  man  before  the  fall,  was  better 
 then  theirs :  It  is  true,  Servile,  and  bitter  fubisZlion,  the 
 Fall  brought  in,  but  it  may  not  be  thought  that  Superiori- 
 ty, and  Inferiority,  came  by  it.  There  would  haue  beene  a 
 iubiQ^ilon  of  Children  to  their  Parents  as  well  as  now  is; 
 and  a  fubiection  of  the  Wife  to  her  Husband  better  then 
 now  is:  And  this  appsares  euidently  by  the  Apoftles 
 Argument,  1  Tim,  1.;$.  God  made  the  woman  of  the 
 man,  to  eftablifh  (as  hee  Hiewes)  his  prioritie  and 
 dignitie. 
 
 Laftly,  though  Siluerbepretious  mettall,  and  of  worth, 
 yet  it  is  but  Earth,  though  ofthe  bed  Earth  and  well  Con- 
 cocted :  So  man  for  all  his  excellencies  is  but  Adam,  Earthy 
 His  Body  being  made  ofthe  dtisl  ofthe  qrotrnd,  gen.z.y.  He 
 faith  not  onely  he  was  of  dull,  but(leaft  any  fliould  atfirme 
 there  was  more  excellent  matter  ioyned  therewithal!) 
 duft  ofthe  ground,  that  is  to  fay,  confining  chiefly,  and 
 ^ wholy 
 
 Atfib.lib  &  Epi- 
 
 HtivurnEpifl. 
 3  %Ad  Hot. 
 Dminifi  Dei  in 
 crcaturiSi  eft  ab 
 ful:itumyimme- 
 diatum^  &libe~ 
 rum:  Dominium 
 uomink refltoxm 
 diihwium  & 
 liberum, 
 9»  jitt  ate  not 
 of  equal!  valew 
 or  degree. 
 Exod.jo  15. 
 
 Or  do  mgrefjlis 
 eft  cum  creituru 
 Naif. 
 
 ColcCi.ii. 
 
 1  Tim, 1. 13, 
 
 lOtTbtjarebut 
 Eaub, 
 
 Gcn.27/ 
 
26 
 
 Ham  terra  fine 
 aqua  qua  nobu 
 fuM  contigu* 
 mnfuntfura 
 clementa,  fed 
 generationi  apte. 
 Arift*de  gen.  lib, 
 z.cap.t. 
 
 iCOF  15-47. 
 
 lob  4.1 9* 
 
 Vfi. 
 
 Pfal  55.10. 
 
 Nofce  tcipfum, 
 
 An   Exp  o  s  1  t  1 
 
 ON     OF     THE 
 
 Wttmaymt 
 adulterate  Gods 
 coine. 
 
 wholy  of  the  Earth,  as  the  fame  is  mixed  with  other  Ele- 
 ments; And  yet  he  hadthepureft  portion  of  Earth  be- 
 caufe  IZufl,  being  as  it  were  Earth  fifted^  fine,  and  beinw 
 laid  by  water  was  Red  earth  t  Thus  god  is  faid  to  be  the 
 Potter,  and  CMan  the  flay,  Bfay  64.8.  And  that  the  firft 
 man  was  of  the  Earth,  duftie,  as  Saint  Paulfo\th>  1  Cer.i  5. 
 47.  andwearefaidto^v<?//i>^/^  of  Clay,  and  to  haue 
 our  foundation  in  the  dusla  lob  4. 1  g.  And  thus  wee  haue 
 feene  how  by  this  Refemblance  we  maybe  put  in  minde 
 of  our  Created  excellencies.  All  which  ihouid  teach 
 vs 
 
 To  fpend  fome  time  in  the  Meditation  of  the  wifedome 
 of  our  Creator,  in  the  worke  of  our  admirable  and  ftrangc 
 Creation  :  Euery  part  of  our  bodies  (if  we  knew  the  for- 
 ming of  them)  would  /hew  a  fpeciall  glory  of  working  in 
 God,  our  very  bones  would  fay,  Lord  who  is  like  vnto  thee% 
 PfaLm. 10.  Know  thy  felfe  then  Oman,  and  now  atlaft 
 ferioufly  confider  of  thy  miraculous  body,  that  thou  maift 
 admire,  andpraife  the  wifedome  and  power  of  thy  God. 
 How  often  doft  thou  giue  thy  money  to  fee  fome  ftrangc 
 Fijh  or  BeaH,  or  fome  rare  mafier-piece  wrought  by  the 
 hand  of  fome  curious  Artift,  and  wondereft  ac  the  fight? 
 when  thou  carrieft  about  with  thee,  the  greateft  miracle 
 vpon  earth,  thine  owne  Body  and  foolifhly  neglecleft  it  ? 
 Oh  that  thou  wouldft  acquaintthy  felfe  wel^  with  thy  felf, 
 and  be  cuer  looking  in  this  Index,  which  will  readily  di- 
 rect thee  to  the  rinding  out  of  any  thing  in  the  booke  of 
 Nature,  which  is  the  World  (man  being  the  Epitome  of  all 
 Gods  workes,and  a  patterne  of  the  great  vniuerfe)  which 
 although  we  were  as  well  read  in,  as  euer  Solomon  was,  yet 
 to  be  ignorant  of  our  felues,  were  as  foolifh  a  part,  as  for  a 
 mancurioufly  tolookeinto  all  the  roomes  of  fome  great 
 mans  pallace,  and  yet  know  not  fo  much  as  one  corner  of 
 his  owne  dwelling. 
 
 And  as  a  chiefe  branch  of  the  former  duty,  fee  that  wee 
 Adulterate  not  Gods  Coine;  that  we  abufe  not  thefe  Bo- 
 dies of  ours  to  his  diflionour.    What  man  of  occupation 
 
 can 
 
Parable   of    the    lost   Groat, 
 
 27 
 
 can  abide  that  his  fineft  tooles  lhould  bevfed  (by  fome 
 commerin)  to  fome  bafeworke?  or  that  a  cudous  pi- 
 cture which  he  hath  drawn  e,  fhould  haue  durt  flung  vp- 
 on  the  face  of* it? And  can  God  abide  that  man  made  for  his 
 praife,  and  after  his  owne  Image  fhould  bee  defiled  with 
 finne,  and  be  made  an  Inftrument  of  vnrighteoufnefTe  ?  Our 
 bodies arefaid to  be  GoJs  Houfe  and  Temple,  1  Cor. 6. 15. 
 19.  and  fliall  wenotfceepe  thatcleane  *  fliall  weeturne  it 
 into  a  ftie,  or  ftable,  and  by  fwearing,  lying,drunkenneffe, 
 adultery,&c.  make  it  a  den  of  diuels  ?  And  yet  woe  is  me, 
 for  we  haue  not  beeae  afrraid  thus  to  polIute,and  difhoneft 
 our  Princes  Pallace  :  wee  haue  dipt  his  coine,  defae'd  his 
 Image,  and  deferued  therefore  to  bee  arraigned  at  his. 
 barre,  as  the  next  point  will  fliew  which  we  come  vnto, 
 fo  foone  as  wee  haue  taken  vpoqe  Inftru&ion,  from  the 
 letter  of  the  Parable. 
 
 If  fhee  loofc  one  piece^  Something  is  Culpable  in  this 
 woman  (as  we  haue  heard)  as  well  as  Commendable. That 
 £hee  deferued  blame  for,  was,  her  loofing  one  of  her  pieces 
 through  her  carelefireffe ;  And  yet  in  that  ftiee  feeketh  it 
 vp  againe,  it  is  her  praife.  The  words  thus  literally  con- 
 fidered,  may  teach  thus  much  : 
 
 That  women  are  not  without  their  frailties  no  more  then 
 They  haue  their  weakenefTes,  and  defecls,  as  Saint 
 
 men 
 
 Peter  giues  vsto  vnderftand,  when  hee  telleth  vs  they  arc 
 the  weakefi  vejfels,  I  Pet  $.7.  He  calleth  them  Vc(fels3m 
 regard  they  are  inftruments  God  makes  vfe  of,  for  the 
 helpeofman.  (For  fo  in  Scripture,  any,  whether  man  or 
 woman,  that  God  appoints  as  his  inftruments,  either  Pub- 
 likelj)  or  Prinately ,  to  do  any  fcruiceby,  are  termed  vejfels, 
 a  JVw.  2.20,21.  And  weak?  theyare,in  regard  of  the  Frail- 
 ties and  defeEls  to  be  found  in  that  fex,both  of 'Negation  and 
 PriuatioK,  Yea  the  weakesl  vejfels,  becaufe  in  them  there  is' 
 a  fpeciall  kinde  of  defecliuenefle  cleauing  to  them,  not  fo 
 vfually  accompanying  the  nature  of  menjand  that  not  one- 
 ly  Naturally  as  weakeneffe  of  Capacity  and  Judgement,  (as  I 
 haue  fhewed  in  the  firft  Doftrine)  which  is  to  be  found 
 .._ Generally 
 
 1  Cor.6.15. 
 
 Text. 
 
 'Doftritse. 
 
 itfomtn  haue 
 their  frailties. 
 
 1  Pet  3,7. 
 
 iTimii.20.ai. 
 
28 
 
 An    Exposition    of 
 
 THB 
 
 2  Tim. J  15. 
 Gen. 16.5. 
 1  King  19.*. 
 
 1  King,»if7. 
 EccIcf/.tS. 
 
 Reaf 
 
 They  are  dau^b- 
 
 ters  cfEue* 
 
 Vfel. 
 
 Generally  in  all  women.  Butlikewife  Sinful!;  they  being 
 Apter  to  be  Seduced,  and  more  ready  to  hearken  to  the 
 ^SVr/x?*?  then  men,  1  Tim.2.15.  and  more  prove  to  pafpsn 
 then  men,  gen.16.^  And  more  vehemently  carried  with 
 the/^^oftheir^yTrrx  to  euill  then  men,  1  Kings  ig.i. 
 And  more  apt  to  Vanity  and  Pride  then  men,  ^75.17. 
 which  alfoappearcs by  this  in  that  the  dehortationsagainft 
 Pride  are  ordinarily  (efpecially  in  the  New  Teftament) 
 directed  vnto  them  (Pride  being  of  the  feminine  gender) 
 And  more  Cunning  znd.  deceit  full  then  men,  1  King.2  1.7. 
 Solomon  ipeakesofthis  from  his  ownedea  re  -bought  expe- 
 rience, Ecc/ef.j,i$.One  man  amongft  athcufandhaue  lfound% 
 but  a  woman  amongft  all  th&fe  haue  I  not  found,  q.dl  haue 
 found  amongft  men  one  of  a  thousand  whole  politicke  de- 
 uifes,  fraud  and  falfhood,might  be  difcouered,but  amongft 
 women  not  one  of  a  thcufand  could  I  finde,  the  depth  of 
 whole  diueiifh  deceits, could  be  meafured  ;  And  that  this  is 
 the  fenfe  of  the  place  appeares  by  the  words  foregoing,  ver. 
 
 25.27. 
 
 TheReafon  of  the  point  is  euident  in  that  they  are  the 
 daughters  o£Euet  as  well  as  Men  arc  thefbnnes  of  Adam : 
 Corruption  hathbeeneas  well  conueighed  to  thatfex  as 
 ours. 
 
 Firft  then  let  it  not  be  expeclcd  that  any  woman  fhould 
 be  without  Defe els:  donotlooke  for  Angdicall  perfecti- 
 on inthem.Good  bringing  vpmay  conceale  much  ;  Good 
 Inftruclion  may  diminifh  much ;  Good  Nature  for  a  while 
 may  keepe  vnder  much  :  yea  the  worke  ofgrace  will  mor- 
 ti fie  and  fubdue  much .:  but  nothing  can  altogether  roote 
 out  and  expcll  corruption  during  terme  of  life,  the  flumps 
 ofDagon  will  ftili  remaine  ;  the  skull,  and  feet,and  palmes, 
 of  the  hands  of /f*,^/will  be  found,  whatcuer  wee  con- 
 ceiue.  Want  of  Confederation  hereof,  iscaufeof  fomuch 
 difcontent  in  the  married  eftate.  Many  a  man  hath  a  con- 
 ceit, that  fuch  a  one  hee  (fondly)  loues,  hath  none  of 
 thofe  faults,  and  follies,  other  women  are  guilty  of,  before 
 he  hath  her,  but  being  once  had  he  foone  findes  that  cither 
 
 ihe 
 
ARABLE  OF  THE  IOSI  UROAT. 
 
 29 
 
 t  King  9,30. 
 Num.ii.23. 
 Iudg  i6,\64 
 Efter  1  .io, 
 2  King  u.i 
 
 i  Sam.i  6t 
 Aas5.9, 
 Gen.;  o.a, 
 Gen.atf.53. 
 Gen  3^.7. 
 Iudg.  1 9,1, 
 lob  2,9 
 
 Mftt  agahfi 
 difemtentmms 
 in  1  be  married 
 eftate. 
 
 ilie  is  Proud  like  lez,ebely  or  Prouoking  like  CMiriam;  or 
 
 prying  like  'Da/t/ah,  or  Sullen  like  Vafhtai,  or  Imperious 
 
 like  Attahah,  or  Scoffing  like  Mtchol%  or  Scornefull  like 
 
 Hagar,  or  Scolding  like  Ztpporah,  or  Taunting  like  />*«#/- 
 
 **£,  or   Lying  like  Zaphtra,  or  Luftfuli  like  tiacbe/,  or  \  iSamVi^ 
 
 Spitefull  like  Herodia,  or  Difdainefud  as  £>*'.*  wiues,  or    Gcn.16.4. 
 
 Laciuious  as  P<*//>  bars  wife,  or  Gadding  like  the  Lemtes\  Exo(i"M5 
 
 wife,  or  Tempting  like  lobs  wife.  And  now  with  the  bird 
 
 within  a  cage,  they  grow  fullen  and  will  eate  no  meate, 
 
 which  delighted  to  be  picking  about  the  cage  while  it  was 
 
 at  liberty :  yea  their  Hues  in  marriage  proues  like  the  fo- 
 
 iouming  of  Ifrael'm  CWarah  where  nothing  can  be  heard 
 
 but  murmuring  and  complaining,  brooking  their  match  as 
 
 the  dogg  doth  his  chaine,  on  which  hee  neuer  leaueth 
 
 gnawing  till  he  hath  broake  it  in  two.   To  redreffe  this, 
 
 it  will  helpe  much  3   Firft,  to  conclude  vpon  it  that  ilie  is 
 
 a  daughter  of  Adam  thou  doeft  take  5  and  to  conceit  that 
 
 ilie  hath  no  faults,  or  not  many,  is  thy  idleneiTc.  Secondly, 
 
 in  Loue  to  redreffe  or  couer  thofe  thou  findeft :  The  wiucs 
 
 infirmities  (faith  one)  muft  either  be  taken  away,  or 
 
 borne  withall :  He  that  can  take  them  quite  away  maketh 
 
 the  wife  better,  and  more  commodious ;  he  that  can  beare 
 
 with  them  maketh  himfelfe  better,  and  more  vertuous : 
 
 And  in  any  cafe  beware  of  making  faults  when  there  are 
 
 none,  feeing  they  haue  enough  of  their  own,and  need  none 
 
 of  your  inuerting. 
 
 And  next  a  word  of  Exhortation  vnto  women,ithat  they 
 feeke  abilities  from  God  againft  their  Infirmities,  and  that 
 they  account  it  their  glory  to  ouercome  them,  especially  if 
 they  can  exceil  man  in  the  things  of  Gods  kingflome,  as 
 fome  women  haue  done, Exod^.S.  Iudg.i^g.  2  King^. 
 8,9.  Anditiseafie  to  obferue,  that  the  NewTeftament  1 
 afrbordeth  more  ftore  of  good  women  then  the  old  which 
 fliould  be  a  good  encouragement  thereto.    Andlikewife  | 
 that  they  feare  themfelues,  and  fufpecl  their  owne  iudge 
 ments3  they  being  more  eafily  feduced  and  corrupted  then 
 
 Vfel. 
 
 Womenjhould 
 count  it  their 
 glory  toexcellmt 
 in  good. 
 
 men,  1  r^.2.14.  watching  ouer  the  infirmities  ofitheir 
 ^^       ___         ^___  natures, 
 
 lTim.i.14, 
 
3° 
 
 I  Per  J  j. 
 I  Cor.  1 4.3  f. 
 TfXt. 
 
 In  e  Parable 
 fome  arenece(pi' 
 ty  parts  s  other 
 pajfagesbutas 
 ibepUingor* 
 qttiltm&  of  it. 
 
 fDoUrini. 
 Man  continued', 
 no  l  in  his  Crea- 
 ted exieUencitSj 
 butfelt. 
 
 An   Exposition    of   the 
 
 Rom. 5,u. 
 
 18.19. 
 
 1  Tim. 2. 14, 
 
 Reaf. 
 
 God  permitted  it 
 
 Itom.u.ji* 
 VcrfcfS. 
 
 natures,  being  willing  to  be  taught,and  admonifhed,efpe- 
 cially  the  wife  by  the  husband,  whom  God  hath  giuen  to 
 her  for  this  end,  1  Pet.$.j.  1  Or.14.3y. 
 
 Ifjheloofeonepiece^  UWy slic ally  The  Ioofing  of  one  of 
 thefe  pieces,  fets  forth  the  lofTe  of  mans  Created  happi- 
 nefTe,tieither  is  it  neceflary  to  apply  euery  particular  word, 
 as  that  Shee  is  laid  to  loofe  it,  and  but  one  piece  faid  to  bee 
 loft  :  For  in  a  Parable,  befides  the  Neceffary  pans  where- 
 in the  force  confifts,  fomething  is  faid  partly  to  Adorne 
 or  fill ;  partly  to  Sxplaine,  for  the  difceraing  of  which, the 
 fcope  and  end  of  a  Parable  fhould  be  ftili  eyed,  and  what 
 tends  to  the  end,  hold  Necaflary,  the  reft  not :  now  euery 
 thing  in  this  paffage  is  not  Neceflary  in  regard  of  words, 
 the  principal!  doctrine  taught  is  this ;  that 
 
 (JWan  continued  not  in  the  ft  ate  wherein  hce  was  created, 
 but  fell  therefrom,  and  loft  hu  created  excellencies. 
 
 This  truth  appeares  in  that  Chapter  by  fome  called  the 
 patriarchs  Catecbifme,  <jen.%+  there  we  haueat  large  laid 
 downe  the  whole  ftorie  of  mans  fall,  together  with  the 
 Conference  that  followed  the  fame  :  Where  (by  the 
 way)  obferue  a  difference  betwixt  Diuinityand  all  other 
 fciences :  Other  Sciences  are  bufied  about  man  ;  as  Vhifick* 
 for  the  health  of  his  body ;  Ethic^s  for  his  Cinill  conuerfa- 
 tion,&c.  yet  none  ofall  leads  a  man  to  the  true  knowledge 
 of  his  creation,  and  fall,  but  Diuinity,  till  Mofes  came  in 
 and  (hewed  this,  it  was  vnknowne  :  Since,  that ;  this 
 truth  is  eifewhere  fufficiently  confirmed, Ecctefj.  ly.Rom. 
 5.12. 18.19.  i7Vw.2.I4. 
 
 The  Confederation  of  the  grounds  or  Caufes,  directs  vs 
 to  three  parties  differently  concurring  to  mans  fall :  Firft, 
 Cjod  permitting :  Secondly, Sat  loan  tempting  :  Thirdly,  Man 
 himfelfeyeelding. 
 
 For  the  firft,  God  was  pleafed  to  permit  it,  in  great 
 wifedome,  that  he  might  make  way  for  the  manifeftation 
 of  the  riches  of  his  glory ;  both  of  his  Mercy  in  fiuing  his 
 elecl,and  of  his  luftice  in  the  deferued  condemnation  of 
 the  wicked,  yet  without  any  wrong  vnto  any,  for  hee 
 
 inftilled 
 
Parable   of    the    lost   Groat, 
 
 inftilled  not  euill  into  man,  lam.i.i  3 .  neither  did  he  take 
 from  him  any  ability  vnto  Good,  but  he  fiiffcred  Sathan  to 
 tempt  him,  and  left  man  to  himfeife,  2  Sam.iq.i.  compi- 
 pared  with  1  Chron.ii.i.  a  Cbron.32.31. 
 
 But  if  God  did  forcfee  their  fall  and  might  haue  preuen- 
 ted  it*  and  yet  did  not  hinder^ow  could  he  but  be  acceffa- 
 rievnto  it? 
 
 Whofoeuer  forefeeth  an  euill  and  hindereth  it  not  when 
 he  may,  is  acceflary  to  ity  ifincafe  he  be  bound  to  hinder 
 it.  But  God  being  a  moft  abfolute  Lord,  and  no  way 
 bound  to  any  of  his  creatures,further  then  he  bindeth  him- 
 feife, can  no  way  be  laid  to  be  bound  thereto,  and  there- 
 fore is  free  from  blame  in  not  preuenting  it."! 
 
 But  did  not  God  decree  it  and  will  it  ?  if  fo,  how  is  hee 
 free  from  blame? 
 
 That  God  did  more  then  barely  permit  mans  fall  is  a 
 truth  vndeniable,  for  he  did  in  part  ordaine,  and  will  the 
 permitting  of  it ;  yet  not  as  it  was  a  (in,  or  limply  euill,  but 
 as  it  was  good,  and  iufl,  and  a  way  in  his  councell  to  ma- 
 nifeft  his  iufticc  and  mercy, 
 
 But  then  Adam  could  doe  no  other  then  fall  ncceflarily, 
 feeing  God  willed  it  and  decreed  it. 
 
 Gods  decree  did  not  take  away  the  freed ome  of  Adams 
 wilt,  but  onely  order  it ;  It  was  pofllble  for  him  to  fall,  or 
 not  to  fall,  and  his  acl  was  Contingent ;  fo  true  that  it 
 might  haue  beene  falfe,  yet  the  Decree  was  as  certaine 
 before,  as  after  the  euent,  feeing  all  things  are  prefentto 
 God  when  abfent  to  vs :  So  then,  Adams  fail  came  not  to 
 pafTe  without  Gods  decree*  and  therefore  in  that  refpecl: 
 was  Neceffary,  and  yet  neuerthelerTe  in  refpecl:  of  Adams 
 free-wifl  was  Contingent  and  not  Neceffary. 
 
 Againe,  know  there  is  a  twofold  Connexion  of  things ; 
 Firft,  of  the  Caufey  with  the  Effebl ;  and  fo  the  Effecl:  ne- 
 ceflarily  followeth  the  Caufe :  Secondly,  of  the  Antecedent 
 with  the  fonfequent.  The  fall  of  man  was  the  Confequent 
 of  Gods  decree  Infallibly  but  not  Produtliue/j,  becaufe 
 the  Decree  and  it  went  not  together  as  the  Canfe  and  the 
 
 EfeB. 
 
 31 
 
 Ob. 
 Reff. 
 
 Ob. 
 Reff. 
 
 Ok. 
 Reff. 
 
 cretttm  Dei,pcnit 
 infaHlbHiteaem 
 
 confequcntis  fed 
 nonconftoHtnti* 
 
An    Expgsiti 
 
 ON     OF      THE 
 
 tSathan  Temp. 
 ting  the  woman 
 bythtserpenty 
 andfoeetqan. 
 
 Gen.3.1. 
 a  Cor.  1 1.3* 
 
 Theocuftonof 
 the  DiuetsfaR. 
 
 IuieS. 
 
 lohn  8.44< 
 
 Efcft.  The  Fall  God  forefa w  to  fall  out,  becaufe  it  would 
 fall  out,  but  it  fell  not  out  becaufe  he  forefa  w  it  to  fall  out. 
 As  for  example ;  J  fee  you  now  a  writing,  you  write  not 
 becaufe  I  fee  you  writing,  but  becaufe  you  are  writing 
 therefore  I  fee  you  write  :  In  good  anions  indeed, 
 God  forefeeth  otherwife,  for  he  Decrees  them,  and  they 
 fall  out  as  Effects  of  his  Decree:  but  it  is  otherwife  in 
 S*»/«//acT:ions,for  they  are  not  the  Effe&s  of  Gods  Decree, 
 but  NecefTary  Conferments  thereof. 
 
 A  Second  caufc  was  Sathans  tempting.  Hee  enuying 
 Gods  glory  and  mans  happinefle,  did  vfe  a  Serpe m  as  his 
 Inftrumcnt  to  feduce  the  Woman,  and  the  helpe  of  wo- 
 man to  feduce  the  man  with  an  apple  good  to  behold, 
 gen.3.1.  iCor.\i.%.  So  the  principal/  Efficient  of  mans 
 -fall  was  the  Diue/I;  the  Instrument  was  a  Serpent \  the  Per- 
 fon  or  Snbietl  <i [failed  was  the  woman.  An  ssfpple  was  the 
 haite ;  and  the  quality  of  the  fruite  (by  accident)  was 
 a  CaHfe  to  ma^e  tnem  eate  thereof.  Of  each  fome- 
 thing. 
 
 For  theFirft,  the  DiueU  was  a  chiefe  Agent  in  mans 
 Apoftacie,  who  being  appointed  of  God  to  be  mans  Guar- 
 dian and  Keeper   (in  which  miniftration  to  man  (as  is 
 moll:  probable,  the  occafion  of  their  fall  was  giuen,and  (as 
 we  may  religioufly  thinke)  through  Gods  wife  proui- 
 dence  heauenfaued  from  all  pollution,  which  had  the  An- 
 gels there  fell  muft  needs  haue  beene  fteined  with  their 
 linne,  as  the  earth  was  with  the  finne  of  man  her  proper 
 inhabitant)  this  their  miniftration  and  feruice  they  difdai- 
 ned,  and  fo  of  their  owne  freewill  fell  from  God,  becom- 
 ming,proud  rebellious,and  blafphemers  of  him.    And  out 
 of  hatred  to  man,  and  enuie  of  his  happy  cftate  became 
 feducersofhimtothe  end  they  might  make  him  and  his 
 pofterity  as  themfelues :  In  this  refped:  our  Sauiour  faith 
 hee  was  a  murtherer  from  the  beginning,  lohn  8.44.  O 
 what  need  then  hath  man  to  make  prouifion  againft  him  ? 
 his  malice  is  not  abated  with  his  age,  but  much  encreafed 
 like  Runnct,  which  the  older  it  is,  theftronger:  ftill  hee 
 
 thirfts 
 
Parable     Of    thh    lost   Groat 
 
 32 
 
 thirfts  after  mans  ruine,  efpecially  after  theirs  in  whom  the 
 Jmage  of  God  (Eighteen fneffe  and  true  Holinejfe)  doth 
 moft  appeare  :  As  for  thole  who  lie  in  Ignorance  and  Sinmy 
 hee  labours  not  much  about  them  for  they  are  his  alrea- 
 die. 
 
 A  Serpent  was  v(hd  as  his  Instrument.  All  the  Legions 
 of  Reprobate dmels  eatered  into  that  Creature,  being  the 
 fubtilleft  of  all  the  beads  of  the  earth,  and  by  reafon  of  his 
 ilinefie  and  windings  the  fitteft  for  the  turne,  to  get  into 
 the  garden,  and  there  remaine,  and  hailing  done  the  feate, 
 ereepe  outagaine  vnefpied  of  Adam,  whofe  oilice  it  was 
 to  keepe  the  beafts  out  ofit.  Thus  Cunning  is  the  Diueli 
 in  the  choice  of  his  Init.rurn.ents,  according  to  thQ  euiii  hee 
 would  folicite  to  :  And  the  Graftieft  head  is  ftiil  fitted: 
 for  his  vfe.  Neither  is  there  any  place  that  can  defend  vs 
 from  his  temptations :  Our  parents  in  innocencie  found 
 him  in  the  midft  of  Paradife.,  no  wonder  then  if  we  finde 
 him  in  our  walices,  clofets,  in  our  beds,  at  our  boards. 
 &c. 
 
 In  and  through  this  *BeaF}  he  fpeakes  vnto  the  woman  ;  | 
 whether  Adam  was  prefentatthe  parley  is  dilpu table,  for 
 the  Text  makes  no  mention  of  his  abience,  it  faith  one-] 
 ly  that  fhe tookeand  gaue  her  husband,  Gen.^.6.  not  that  \ 
 iliee  went  to  call  her  husband.  And  it  is  as  likely  that  the  I 
 diueli  in  the  Serpent,  did  as  well  tempt  him  as  her,  though  J 
 fir  ft  he  began  with  her  as  a  further  meanes  of  enticing  ' 
 him.Howeuer  women  may  for  euer  be  warned  to  be  mi- 
 ftruftfu.il  of  their  counfeils  andcariages,  leaf!:  the  Serpent 
 ihould  be  therin :    Sathan  knowes  how  to  make,  vfe  of 
 them  ft  ill.  And  all  weake  ones  ihould  carefully  iooke  vn- 
 to themfelues,  lead  the  diueli  employ  them  as  Inftra- 
 mentsof  his  temptations,  with  fuch  ordinarily  he  firft 
 
 not  to   bee 
 fully  groun- 
 
 begins  and  therefore   fiich  ihould   learn e 
 euer  violent  in  things  wherein  they  are  no 
 ded. 
 
 The  Baitewzs  an  Apple,  thegoodlineffe  whereof  (by 
 Accident)  was    a  caufe  mouing  them  to  eate  thereof. 
 
 D  The 
 
 TheD'msS  enn- 
 nhgintbscbsice- 
 
 of  bit  lnftrumhi 
 id  ws'/^euy. 
 The  era/tie,! 
 keadujitiipfJ 
 bis  tume* 
 
 Whether  A  dm 
 wasprcfent  x»ht' 
 tbe  diueli  temp' 
 ted  Eue,  { 
 
 { 
 
 iVimen  to  bee 
 miftrufifuU  of 
 tbei7  counfeh, 
 
34_ 
 
 How  Eue  \ntw 
 tbe^pplewat 
 good  for  fosd  be- 
 fere  flu  hxd  ta~ 
 (led  it. 
 
 An    Exposition     of    the 
 
 Eemfe  how  we 
 
 ca(l  our  eyes  vp- 
 §n  outward 
 beauty, 
 
 j  lob 3 1. 1* 
 
 J  The  Sen  ft  sure 
 \  tbtAwltbm- 
 tyrs. 
 
 Reaf*  3. 
 
 MAnsykldlng. 
 
 Gen.3.1. 
 
 The  woman  fawfaith  the  Text,  gen^.6.  it  was  pleafant 
 to  the  eyes  and  good  for  food,  which  fhe  might  colled  by 
 the  beautifull  coulour  or  fmell  thereof:  For  ifSimp/tfis  in 
 cPhjficke,  be  able  in  this  darkneffe  wee  are  fallen  into,  to 
 difcerne,  by  the  fight  and  fmell  onely,  of  the  Herb  to  tell! 
 whether  it  be  hot,  or  cold,&c.  how  much  more  might  our  j 
 firft  parents,  who  had  the  perfeclion  of  the  knowledge  of: 
 thofe  things  before  their  fall,  more  then  euer  Sohmonhxnx- 
 felfe  had. 
 
 This  hurt  they  receiued  from  glorious  Units  and  out- 
 ward  ObitBsy  fhould  warne  vs  how  we  call:  our  eyes  vp- 
 011  them  :  Outward  Beauty  hath  much  enriched  hell:  Still 
 Sathan  raifcth  aduantage  to  himfelf e  from  the  faireft  pie- 
 ces of  Gods  workemanfliip  through  our  owne  folly.  Make 
 therefore  a  couenant  with  thy  fenfes  as  lob  did  with  his ' 
 eyes.  For  thefe  are  the  Broakers  betwixt  the  Heart  and 
 the  Obiecl:  to  make  vp  a  finfull  bargaine  for  the  Di- 
 uell. 
 
 A  Third  caufe  of  mans  loffewas  his  owne  yeelding. 
 Man  was  made  of  a  mutable  nature,  in  Power  offtanding, 
 ZYiftToJfibility  of  falling  :   Power  of /landing  hee  had  from 
 God  his  Cveator9Pojrfibi/ity  of 'Falling  from  himfeife  a  crea- 
 ture.   Had,  God  created  him  immutable,  he  had  made  a 
 god  and  not  a  man  (faith  Bafily)  for  God  onely  hath  this 
 name  and  Nature  \_I  am*~\  Albeit  then  he  was  Created 
 good,  yet  fiich  was  the  goodnefle  and  inclination  of  his 
 will  to  obey  God,  as  that  it  might  be  changed  and  altered 
 by  force  of  a  temptation.    And  now  he  fhall  bee  tryed  ; 
 The  diuell  thus  firft  boards  the  woman  [Tea  hatb  God 
 faid,&c.~]  It  is  like  enough  there  had  beene  before  fbme 
 1  parley  betwixt  him  and  her  and  that  he  had  demanded 
 j  the  Reafon  of  her,  why  £he  made  fiich  dainty  of  that  fruit 
 as  not  to  eate  thereof;  And  that  flie  had  told  him,  they 
 were  forbidden  vpon  a  fearefuli  penaltie.  Then  he  replies, 
 as  <JMofes  fets  it  downe,  Gen.  3.1.    As  if  he  fhould  fay ;  It 
 is  a  likely  matter  that  hee  who  hath  created  all  things  for 
 you,  would  ftand  fo  much  vpon  an  apple,  if  there  were  not' 
 
 fome 
 
Parable    of    the    lost   Groat. 
 
 fomething  elfe  in  it.  No  no,  God  knoweth  well  enough 
 what  he  doth,  hee  enuies  your  happineffe  now  he  hath 
 made  you,  and  I  cannot  but  I  muft  tell  you  as  a  Friend, that 
 if  you  eate  ofthis  fruit,  you  {hall  fee  what  you  neuer  law 
 before,andhe^yW.f.  See  what  a  goodly  tree  it  is,  how 
 glorious  and  beautifull  the  fruit,  who  but  fboles  would 
 keepc  their  hands  off?  Come,  coin  e,  feare  you  nothing, 
 !  tail:  a  bit,  Tie  (land  betwixt  you  and  harms  :  Now  the 
 
 ■  woman  yklds ;  fets  in  her  teeth,  (the  print  whereof  will 
 neuer  out  while  the  world  laiteth)  fhe  eates  and  likes  it 
 
 \  well,  perfwadeth  her  husband  to  tad, what  a  daintie  apple 
 '.  it  was,  and  not  to  feare,  for  fliee  had  eate  and  was  aiiue 
 :  ftill :  He  eats  for  company,-  And  now  it  is  as  thediueli 
 I  would  haue  it. 
 
 O  foolifh  husband,  was  thy  affection  to  thy  wife  Co  prc- 
 
 |  pofterous,  as  now  the  affeclion  is  of  fond  naturalifts  who 
 
 !  are  blinded  in  loue  ?  why  fTiouldft  thou  fhew  thy  felfc  a 
 
 I  weaker  verTell  then  thy  wife,  who  had  fo  many  legions 
 
 ofdiuels  in  one  crafty  Serpent  to  fet  on  her,   and  thy  Cdfe 
 
 ■  ouerthrowne  by  one  fillie  woman  ?  Surely  if  the  diuell 
 :  had  not  as  well  tempted  thee  as  her,  and  peruerted  thy 
 
 iudgementaswellashe  had  done  thywiues  I  will  be  fo 
 
 charitable  as  to  thinke  thou  wouldft  not  Co  eafily  out  of 
 
 meere  Affection  haue  confented. 
 
 I      But  thus  were  the  might  ie  ouerthrowne  in  the  midft  of 
 |  Parad  ife,  through  the  abufe  of  their  owne  Free-will, being 
 I  feduced  by  S^thm^  and  induced  to  finne  by  the  ftrength  of 
 i  his  temptation,    mbtiltie  of  his  fuggeftion,  and  his  owne  | 
 I  free  reception  of  both  ;  voluntarily  hearkening  thereunto  ' 
 j  contrary  to  Gods  commandement,   thereby  looting  not  : 
 
 onely  for'themfelues  the  Image  and  fauour  of  God,  but  j 
 
 withali  depriuing  their  pofterity  of  that  blefTed  eftate,  ! 
 
 and  plunged  them  into  the  cbntrarie,  they  being  in  their  ; 
 
 Ioynes,and  fo  by  Gods  appointment,to  (land  or  fall  in  that  \ 
 
 tryall. 
 
 But  good  trees  cannot  bring  forth  euiil  fruit,  if  then  A- 
 
 dam  were  created  good,  how  could  he  be  the  caufe  of  his  f 
 
 own  fall  ?  D  2  A  ! 
 
 3> 
 
 On  i 
 
 Gen  4  7. 
 Rom.$.23  5c 
 
 ',  ,1  a. 
 
 Ok 
 
3* 
 
 Rt/p. 
 I  Ob. 
 
 '  Mh 
 
 \  Aim  reteuta 
 (uffiient  grace 
 
 [far the  Perfect 
 09  of  bit  nature, 
 but  mi  (ufficiem 
 tociuftthclm- 
 wuttsbitil)  of  ii: 
 ntiure* 
 
 A.n.   Exposition 
 
 of      THE 
 
 A  good  tree  remaining 
 
 ;  Vfi  i . 
 :  Th'lxtsreflmc 
 \  now  bane  to  our 
 !  Cre&L'm  is  tot 
 \  faffkknt  to  $al 
 
 uaiitn. 
 
 tfay*7«n« 
 
 Vfc  *- 
 
 Ruth  i. so. 
 
 good   bringeth  forth    good 
 fruit,  but  being  changed  it  may  bring  forth  euill. 
 
 But  if  Adam  vy  ere  made  mutable,it  may  be  thought  that 
 hs  recciued  not  fuiJicient  grace. 
 
 He  receiued  fiuiident  for  the  Perfe&ion  afburtttftrf, 
 that  is,  for  th-e  full  Ohedisnce  tftbe  will  of  Godt  and  for  the 
 Aittyningof 'ettr#all  life  and  bappintffe,    ifhee  would  not 
 haute beeue  wanting  to  himfelfe,  but  hercceiuednotfuiK- 
 cient  grace  which  might  caufe  the.  Immutability  of  his  na« 
 ture,  neither  was  it  of  necefRty  to  be  giuen  to  a  Creature: 
 A  goidiinirh  intends  to  make  a  iowel  of  a  lingular  price  and 
 valew,  hee  compounds  it  of  gold,.. pearies,  and  precious 
 ftories,  when  he  hath  broughtjt  to  perfection,  hee  doth 
 not  put  this  property  to  it,  that  ifit  fall  it  {hall  not  be  brui- 
 •fed  nor  broken.    Thus  God  Created  Adam  m  all  perfecti- 
 on, and  gaue  him  power  and  ability  to  continue  in  tht 
 fame  if  he  would,  yet  did -hee  not  put  into  his  nature  this 
 Condition,  that  it  fhould  bzVrtcbangeabte  when  it  fhould 
 be  a  (faulted  by  the  force  of  outward  temptation.    And  fo 
 much  for    Explication  of  the  point.  Now  to  applie  it. 
 ~And  firft  hence  we  may  Conciudc,that  that  Intereft  we 
 now  ha ne  to  our  Creation  is  not  fiuiicient  to  Saluation: 
 which  I  note  to  (hew,  how  g-ofly  fuch  deceiue  them- 
 felues,as  thinke God  muffc needs  iaue  them,becaufe  he  hath 
 made  them  5  when  yet  God  tells  Ifrael  that  they  being  a 
 people  ofno  vnderftanding(and  fuch  as  we  are  ^\  by,  nature, 
 Rom*i>  1 1 .)  therefore  be  t  bat-made  them  will  not  haue  mercy 
 on  them,  and  be  that  formed  ibem  would  fijew  them  nofauour, 
 I  fay  ty.ii*  And  therefore  it  is  not  good  trailing  to  falua- 
 tion  vpon  that  ground. 
 
 But  Secondly,  this  doctrine  hath  in  it  matter  of  ex- 
 trcame  Humiliation  in  regard  of  that  eternall  fhame,  and 
 loife,  that  lies  vpon  our  natures  by  our  vile  offence,  whofe 
 heart  would  not  bee  moued  with  for  row  ?  whofe  eyes 
 would  not  run  ouer  with  teares  if  this  our  miiery  were  tru- 
 ly vnderilood  ?  There  was  a  greats  change  in  Naomi  when 
 fhecame  to  Betblemi  fhe  was  not  then  Naomie,  Beautiful!, 
 
 but 
 
Parable     of    thb    lost   Groat, 
 
 but CMara^  bit  t  erne ffe  :  Afarre  greater  change  is  new  in 
 man,  being  fallen  from  his  firft  eitace  w herein  he  was  crea- 
 ted; 6  that  it  were  told  in  the  pates  of  the  city,  that  it 
 were  preached  on  the  houfetops,  published  in  the  eares  of 
 die  whole  world,  till  the  Inhabitants  of  the  earth  mourne 
 for  the  mifery  that  is  come  vpon  them :  Few  there  are,but 
 can  fay  by  roate  in  the  words  of  Saint  lames,  In  many  things 
 rvecjiuneall,    but  where  is  hec  that  truly  vnderftandeth 
 what  with  his  lipps  he  vttereth  ?    To  Confefle  our  ielues 
 finfull,  and  miferable,  and  not  to  know  how,  or  wherein, 
 we  are  fo,  what  is  it,  but  as  if  the  debtor  fhould  confefle 
 vnto  the  creditor,that  he  was  indebted  to  him,if  he  knew 
 for  what,but  therein  he  muft  pardon  him,  for  he  could  not 
 call  to  mind,  wherein,nor  how,  nor  why,  he  fhouid  owe 
 him  any  thing?  Who  would  not  take  himfelfc  abufed  by 
 fuch  a  one?  Such  a  flouting  acknowledgement  would  but 
 exafperate:    Andyetfuch  are  the  ConfelHons  that  moft 
 men  make  to  God  of  their  wretchednefife  and  miferie  ; 
 while  in  generalltearmesit  is  acknowledged,but  wi-hout 
 any  knowledge  of  the  particular  and  feuerall  branches  ofitc 
 
 Great  need  (therefore)  haue  we  to  acquaint  our  felues 
 with  the  point  in  hand.  Wee  Minifters  to  teach  ky  and 
 you  to  Iearne  it;  the  knowledge  whereof  feruing  notably 
 to  enlarge  and  excite  our  hearts  to  a  feeling  ConfefTIon 
 thereof,  and  to  ftirre  vs  vp  after  a  longing  for  Gods 
 mercy  in  our  reftoring.  And  the  better  to  driue  this 
 home;  In  particular  take  wee  notice  of  our  fhame  and 
 lofle,ftill  keeping  to  the  refemblancc  our  Text  affoords: 
 
 And  firft  that  Image  which  was  vpon  vs  is  loft  and 
 gone,we  are  deprived  ef  the  glory  of Go d ,  Rom. 3.23.  and 
 the  Image  we  now  beare,  is  of  the  firft  man  of  the  earth 
 earthly,  I  Cor.i  5.47.49,  Adams  natura  11  fubftancc  and  fa- 
 culties remaine,  but  the  Image  of  God  in  them  (as  anon 
 we  fhall  more  fully  fee)  cannot  be  perceiued  :  His  power 
 of  generation  continues  whereby  hee  ftill  Hues  in  vs,  but 
 his  firft  Sonne  Cain  is  after  the  diuels  Image  a  murtherer : 
 His  fecond  Sonne  is  not  able  to  withftand  him  with  his 
 
 D  3  armour 
 
 37 
 
 Tames  3.2. 
 
 Mmtojfi,  and 
 wherein  it  ftan- 
 deth ; 
 
 lJntheloJFeef 
 bis  Imige. 
 Rom.j.*?* 
 1  Cor  1 5*47*  4? 
 
 Gen.4.x. 
 
38 
 
 Vcrfci. 
 Verfea5. 
 
 N 
 
 Exposition     of    the 
 
 gueil. 
 
 Refp. 
 
 Hor»farn  Godi 
 
 Imagttiloflin 
 
 vi. 
 
 Rom  t:  19-ao. 
 
 &».  15. 
 
 lob  1. 14- 1  ^ 
 
 Rom.l.»o. 
 
 ftriptm. 
 Pfai.90.8. 
 Dcut.13.13. 
 Luke  16,9  < 
 Ephcf^.j. 
 Colof.3.6. 
 Matthfcj.iS' 
 Matth  13.3& 
 lohn  8.44. 
 &17.  i*. 
 EpheC4.ii. 
 1  Cor.i.14^ 
 Pfal.  !7.»4. 
 Rom.7s5» 
 5c  8.3. 
 J  Efay  1,4. 
 
 armour  of  righteoufnefle  and  innocencie,  but  in  name  and 
 deed  is  Able,  Vanity  ;  the  true  image  of  this  falfe  vaine 
 world :  His  third  Sonne  is  Seth  :  i.e.  fet  or  put  in  the 
 roome  ofanother,  yet  begotten  in  his  owne  likenefle  and 
 after  his  Image,  Gen  .5.3,  i.e.  the  Corruption  of  humane 
 finfull  flefli  propagatiug  luft  with  nature :  If  better  things 
 were  in  him  or  in  any  of  vs,thanks  to  a  better  Father ;  for 
 it  is  the  worke  o£  Regeneration,  not  Generation ;  Spiritually 
 not  Car  nail. 
 
 But  is  the  Image  of  God  inmanwholy  loft  by  mans 
 fall? 
 
 It  is  lb  loft,  as  that  yet  fome  fmall  fhadow  of  it  is  ftill 
 remaining ;  There  is  a  remnant  of  knowledge  in  the  minde; 
 of  man  as  th  c  Apoftle  fhe  weth,  Rom,  1 . 1 9. 20.  And  a  rem- 
 nant of  Gods  Image  in  his  will  and  Conference,  Rom.i.\%. 
 biit  it  is  fo  blurred  (like  the  ftampe  vpon  fome  old  groate) 
 as  that  a  man  can  hardly  tell  what  to  make  of  it :  Or  like 
 vnto  fome  dead  child  wherein  (it  may  be)  may  bedif- 
 cerned  thelikenefle  of  the  Father,  yet  it  is  but  a  loathfbme 
 rotten  carkafe.  In  a  word,  that  little  that  is  left  of  Gods 
 Image  in  vs,  ferues  but  as  lobs  meflengers  tobeare  witnefle 
 of  our  great  lofTe,  and  to  take  away  from  vs  all  excufe, 
 Rom.1.20* 
 
 Secondly,  we  haue  loft  with  the  Image,  our  Snperfcrip- 
 tion;  vrc  were  tht  Sonne*  of  God  and  his  Of-fpring;  Now 
 we  are  ftiled  the  Somes  of  Adam,  or  Children  of  men,  Tfal. 
 90.3.  Children  ofBeliall,  Deut.t1.13.  Children  of  the 
 world,  Luke  16.9.  Children  of  wrath,  Ephef.2.$.  Children 
 of  dif obedience,  Colojf.3.6.  Children  of  Hell yMatth.^.\%. 
 Children  of  the  wicked  one,  Matth.  13.38.  Children  of  the 
 T>iuekylohn%.^%  Children  of  perdition,  lohn  17.1 2.  The 
 old  man,  Ephef.Af.27.  The  Naturall mant  1  Cor.z.ia,,  The 
 man  of  this  world,  <Pfal.1j.14*  Flefh,  Rom.j.if*  SinfuH 
 flejh,  Rom.2.^.  Andifyoudefire  more,  reade  Efay  1.4.  A 
 finfull  nation  7  a  people  laden  with  iniquity,  a  feed  ofeuill  doers, 
 children  that  are  corrupters, the j  haueforfaken  the  Lord,  they 
 haueprouoked  the  holy  one  of  lfrael%  they  are gone  away  backs* 
 
 ward. 
 
ARABLE     OF     THE     LOST 
 
 R  O  A  T 
 
 ward.  To  conclude,  there  is  no  name  of  the  Deuill  (who 
 yet  hath  more  names  (faith  one)  put  vpon  him  by  God 
 then  any  Prince  in  Chriftendome  hath  titles)  but  we  may 
 finde  in  fbme  place  of  Scripture,  the  wicked  called  by  that 
 name  ;  He  is  called  a  Lyar  and  fo  are  they  j  He  is  called  a 
 Tempter,  fa  are  they  :  He  is  called  a  Slanderer ;  ib  are 
 they  :  He  is  called  a  Mnrtherer ;  and  Co  are  they  :  He  is 
 called  a  Viper ;  and  fo  are  they  :  He  is  called  a  Serpent  • 
 and  fo  arc  they  :  He  is  called  a  Lyon  ;  and  foare  they  :  lit- 
 tle caufe  hath  any  to  boaft  of  his  titles  while  hee  iiueth  in 
 the  ftate  of  nature. 
 
 Thirdly,  our  Command  is  gone;This  piece  of  rhony  now 
 can  beare  no  mafteric.  Hee  that  was  Lord  oner  all 
 creatures,  is  now  become  their  Slaae ;  they  rebcll  againft 
 him,  and  (otherwife  then  by  compulsion)  feme  him  not, 
 Rom.S.  1 9,20.  They  picke  out  mans  eyes,  Pro.30. i 7.  they 
 eate  his  rlefL,  and  lap  his  blood,  2  Kings  g.^6.  They 
 breakeall  his  bones  to  pieces,  Dan.6.2^.  They  bite  and 
 fling  to  death,  Num.zx.6.  And  euery  way  become  mans 
 deadly  enemies.  True  it  is,  thofe  relicts  of  Gods  Image 
 left  in  man  make  the  beads  to  ftand  in  fome  awe  o^  him, 
 therefore  faith  Damd,  PfaL  104.22. 2 g.  when  the  Sunne 
 arifeth  they  gather  themjelues  together y  and  lay  them  dorvne 
 in  their  denns  ;  CMan  goeth  forth  vnto  hi*  worke,  And  to  his 
 labour,  vntill  the  euening.  Now  that  man  flii'rs,  they  lie 
 flill,  as  fearing  his  nets  and  fhares ;  his  fleights  and  tricks, 
 more  then  his  ftrength,  and  yet  how  often  doe  they  fet 
 vpon  men  when  they  fee  trhey  cannot  fhunne  them,  and  in 
 their  rage  and  hunger  deuoure  them?  fo  that  the  feare  of 
 the  beau:  is  vpon  man,  rather  then  the  feare  of  man  vpon 
 thebcafL 
 
 Fourthly,  our  glory  and  LxFlreis  gone  :  By  our  fall  wee 
 haue  loft  our  natiae  beauty,  fb  that  our  vneomety  parts  are 
 fainetopttt  more  comelinejfe  ony  t  £V.  12. 25.  ourftefllis 
 fpotted  (as  fade  fpeakes)  and  our  inward  man  much  more, 
 77m.  1  j.  yea  Body  and  Sonle  is  wholy  ouer-fpread  with 
 an  odious  and  filthy  foare,fo  that  as  the  Prophet  fpeaketh, 
 
 D  4  from 
 
 39 
 
 1 0(1114.44. 
 
 Matth.22.18. 
 
 Rom .1,  29.30, 
 
 '  Matth.j.7, 
 
 »Tiai  4.17, 
 
 yHii  Command* 
 
 Rom.  3. 19,10. 
 Pro  50. 17. 
 
 2  Kings  9  jd. 
 Dan.6.24. 
 Numt2i.  6, 
 
 Pf.IC^.28,23' 
 
 4.H«  glory  is  kfi 
 
 I  Cor.  1 2  23, 
 Iudc  25. 
 Tit.l.if. 
 
4° 
 
 5  Hit  Sound  is 
 
 Gen.  4$  ,6. 
 
 Pfal>  1 6.9. 
 
 Phil.3.19. 
 
 Iamj.5,6. 
 
 Rom»5,i4. 
 
 Pfal.52.3. 
 
 Ffal.  17.10. 
 
 &73.859- 
 Pfal.sa.}. 
 
 Ephef429« 
 Pfal.36.3. 
 
 Pio.r5»S' 
 
 An    Exposition    of     the 
 
 from  the  cremie  of  the  head  to  the  fole  of  the  foot  th<re  are  no- 
 ticing but wounds ^bruifes,  and foares -full of  corruption  to  bee 
 feene%lfay  1.  5,6.    what  little  caufe  toboaft  of  beauty, 
 much  leffe  to  add  deformity  to  deformity  ?     God  made 
 man  naked,  bntfuch  a  nakcdnefle  it  was,  as  cloathed  him 
 ,with  beauty,  admired  of  Angels :    But  fince  man  flripped 
 himfelfe  of  his  belt  clothing,  his  very  clothing  makes  him 
 naked :  Since  he  hath  put  off  a  man,  he  hath  put  on  a  mon- 
 fier  in  a  humour  ofgaUantrte,  and  (were  it  not  for  paine) 
 it. may  bee  reared  from  flafhing  and  cutting  of their  ap- 
 parrell,  they  will  in  time,  with  fauage  Jmertcau ^doms 
 themfelues  with  flitting  the  griftles  of  their  Nofes,  and 
 with  Pouncing  and  Racing  of  their  Sktnnes.    Remember 
 Sinnehath  caft  fhameoneuerypart,  and  calls  for  a  Sober 
 couer,  which  there  is  as  little  caufe  to  boafi  of,  as  for  a 
 Cutpurfe  in  a  piliarie  to  brag  of  the  paper  that  is  ouer  his 
 head  which  fhewes  his  fault. 
 
 Tiftly,  our  Sound  is  gOHe  ;  we  arc  now  become  like  a 
 founding  braffe  and  tinckjing  cjmball.    That  member  which 
 was  counted  mans  Glory  and  his  honour  is  now  become  his 
 Shame  ;   *s4 'world of wtckedneffe  is  committed  by  it ,  and  the 
 -whole  body  therewith  defiled,  ssfnvnruly  euillit  is  and  fet  on 
 fire  of  hell,  lam.7.  being  full  of  curfi^g  andbitterncfle,  Rom. 
 3.14.  lotiingemll more  then  goody  and  lies  more  then  truth , 
 Pfal.%2.1.  Speaking  proud  things,    Pfal.iyxo.  and  that 
 againU heauenix.  felfe,  Pfal.j$.8,9.&t2.  Or falfe things , 
 Tyi/.^i.?.  Oz  Corrupt  things y  Ephef.^19.  Or  Deceitfull 
 things,  PJal.%6. 3*  Nofoonercan  a  man  open  his  mouth,, 
 but  the  filthy  Egyptian  gar  Ucke  that  he  hath  eaten  may  bee 
 fented  :  fome  corrupt  language  or  other  may  bee  heard, 
 which  argues  ftrongly  Corrupt  and  Rotten  Lunos.    Words 
 we  hauc  for  euery  purpofe,  but  none  to  found  forth  Gods 
 praife;  or  had  we,yetin  no  fuch  prayfes  would  God  de- 
 light, Pro.i  ^.8.  the  Tongue  being  fo  farre  difhnt  from  the 
 Heart.  While  there  is  a  proportionable  harmonie  betweene 
 the  firings  of  an  inftrument,  wee  lit  by  and  hearken  with 
 delight  •>  but  when  it  is  broken,  we  rife  vp  and  can  endure 
 
 to 
 
Parable    of    the    lost   Groat, 
 
 to  flay  no  longer.  So  while  the  heart  and  tongue  agreed 
 in  one,  the  one  like  the  pen  of  a  fwift  writer  vttering  thole 
 things  the  other  did  endite,  God  did  folace  himfelfe  with 
 man  vpon  the  earth  ;  But  when  the  harmony  was  broken 
 betwixt  thefe  two,  God  could  endure  no  longer  to  attend 
 to  fuch  an  vnpleafing  found. 
 
 Sixtly,we  haue  loll  our  Waighthzvci*  put  in  the  ballanee, 
 we  are  found  many  graines  too  light  :  Hence  faith  Vautd, 
 Euery  man  at  his  be  si  ell  ate  is  altogether  vanity  y  Pfal.^Q^, 
 Euery  power  of  his  fbule  comes  farre  fhort  of  due  righte- 
 oufneffe.  TheC%W<fis blinde>Ephef.<$.%.  Vamey  Ephef 
 417,18.  Foolifh,  Tit. 3.3.  Fle[blyy  Co/of. 2.18.  The  Aiemo- 
 ry  is  weahe  and  Feeble,  Apt  to  forget  good,  Luke  24.6,7. 
 Heb.j^.2.  The  Will  vnable  to  chufe  good,  1  Cor. 2. 54. 
 Strong  to  euill,  yea  altogether  Auerfe  and  Rebellious,  Ier. 
 1 8. 1 2.  (£•  44.  16.17.  The  Con fcience defiled,  Tit. 1.15.  Be- 
 nummed,  Spbefq.i<)>  Turmoiledy  John  $.9.  I  Iohn  3.10. 
 Doubting^  £000.14.2 ?•  Erroneous,  tjfylarke  10.19,20.  Iohn 
 16.2.  Or  Superflitiom,  sJWatth.i  f.  2.3.  Our  AffeBions 
 are  all  Vnruly  and  cDifordered9  Gal.  5.24.  lames  4.1,2,2. 
 Our  /^,our  Feare,o\xv  Hope^oux  Loue,&c.zvQ  Impurely  and 
 Vnholily  moued  in  vs,being  carried  after  cuill  and  vnlawfoll 
 obiects ;  or  not  contained  within  due  limits,  for  the  man- 
 ner and  meaiure  of  chem.  And  thus  like  wife  the  CMem- 
 bers  of  mans  body,  they  are  now  become  inftruments  of  fin, 
 either  toftirre  vpfinne  in  the Soule>  gen. ?  .6.  ef*  t5. 2.  Mat. 5. 
 28,29.  Or  elfe  to  execute  it  being  conceiued,/c0«*.6.x  3. 19. 
 e£«Z?0»*.?.?2.where  we  fee  the  Apoflle  proues  it  by  an  in- 
 duction of  particular  :  Thar  J  hroate  ii  an  open  fepulchre, 
 r*ith  their  Tongues  they  haue  vfi  d  deceit,  the  pay  fen  of  Afps 
 is  vncier  their  Lips,  their  Mout^  is  full  of  curfing  and  bitter- 
 nejfe,  their  Feet  are  fwift  to  fhed  blood ;  Deslruclien  and  wi- 
 ferj  arc  in  all  th'ir  ypaies  :  There  is  r>o  feare  of  Cod  before  their 
 Eyes  &c%  And  thus  he  who  by  Creation  was  but  a  little 
 lower  then  the  Angels,  is  now  degraded  and  become 
 lower  then  the  loweft  Creature,  and  being  put  in  the  bal- 
 lanee with  them,  will  be  found  lighter  then  they,  Hee  u 
 
 become 
 
 41 
 
 Pfal45.i. 
 
 6tHuWaiieU 
 
 Ephef  5.8, 
 Ephef4. 17,1s 
 Tit  3.3. 
 
 Colof  *,!g. 
 
 Luke  24*6. 
 Heb  13,2. 
 lCor.2.14. 
 I  era  8.12. 
 
 TiM.15. 
 Ephef  4.19. 
 Iohn  8.£. 
 1  Iohn  5,  to. 
 Rom.  14.23. 
 Marke  10,19, 
 Iohn  16.2. 
 Matrh.  15,2,3. 
 Gal. 5. 24. 
 Iam.4.iy»,j. 
 Gen«3  5, 
 
 Matth,f.28. 
 Rom  6.13. 19- 
 5c  3.13, 
 
 r 
 
I    4* 
 
 pfal.49.20. 
 
 Ifay  13. 
 lcr.8.7. 
 
 Matth.3.7. 
 Pfal  58.4,50 
 Zcph.3.$- 
 Pro  17  t2. 
 
 Matth.j.io. 
 
 Luke  S.44. 
 I  fay  64.6. 
 
 Match.  1 1.7* 
 
 1  fay  16.6. 
 
 2  King.14  9. 
 Ifay  40.6. 
 Pfal.1.5. 
 Ifay  1 .22. 
 Pro.2tf.13. 
 Ezek.11. 
 Efay  64.8.- 
 Rom. 9. 2 1. 
 Pfal.2.8. 
 Ier.22  29. 
 Heb.6.7, 
 lob  20.7» 
 Gen.18.27. 
 Pfal.  1 02.4.. 
 
 &*7«20. 
 
 Iudei2. 
 Reuel.if.t. 
 Ifay  40.15. 
 Hof.io.7. 
 lam.  4.14. 
 lob  io.  f. 
 Pfal,  90.7. 
 Pfal,  1 44.4* 
 lob  14.2. 
 
 Ifay  40.17. 
 Pfai.6a,p. 
 
 An    Exposition    of    the 
 
 become  like  the  Bealls  that  perifh,  P/rf/,40.20.  yea  inferiour 
 vnto  them,they  are  his  Schoolemafter  and  preferred  before 
 him,  Ifay  i.j,    ler^.j.   Neither  is  he  degraded  onely  be- 
 neath Profitable,  but  alio  the  V*profitable  Creature,  and  is 
 putin  the  ballance  with  Vipers,  Matth.'^.y.  Serpents  and 
 Adders ,  Pyrf/,58.4.?.    Roaring  Lyons  and  euerting  Wolucs, 
 Zeph.  9.5.  and  with  B  cares  robbed  of  their  whelp  s^ro*  1 7,12. 
 And  not  holding  out  waight  with  thefe,  heeis  compared 
 with  things  of  an  Inferiour  nature  as  with  Trees,  \J\tatth. 
 3.10.  37-7.18.  with  Themes,  Luke  6^.  to  Leaues,  Ifay 
 64.6.  to    Reedes,    Matth.u.j.    Ifay  36.6.    to   Thislles, 
 2  Kings  149.  to  Graffe,  Ifay  40.-6,7.   Still  he  is  found  too 
 light,  and  therefore  compared  with  things  yet  more  bate 
 zsCbajfe,Tfal.i  5.  (Drotfe,Jfay  1.22. Pro.26.2j.  Leaded 
 Tinn1Ez.ek.22.i8.  And  yet  wanting,  the  Holy  Ghoft  de- 
 scends to  things  more  vile,comparing  him  to  a  Potters  vef- 
 fell,  Efay  64.8.  yea  tofuch  a  veffell  as  is  for  a  Difbowura- 
 blevfe,  Rom.9.21.  and  vnto  (notfo  goodj   Sherds  and 
 broken  vejfe/s  good  for  nothing,  Pfal. 2.$.   To  Earth,  J er. 
 22.29,  Heb.6.7.  to2)««£,therottennefle  and  vileft  earth, 
 lot  20.7.   to  Daft  and  Afljes.  Cjen.i  8.27.  with  thefe  man 
 is  not  fouttd  able  to  lie  in  ballance,wherefore  he  is  brought 
 into  companion  with  Smoaks*  Pfal.  102.4.&3720.  and 
 (f loads  without  water  carried  about  of  the  winds,  lade  1 2. 
 with  water,  ReueL  1 7. 1 . 1 5 .  and  with  one  Drop  of  a  bucket, 
 Ifay  40. 1  $ .  with  Foame  vpon  the  waters,  Hof.i  0.7.  with  a 
 very  Vapor  which  appear eth  for  a  little  time,  and  thenvani- 
 Jh:th  away,  lam.q.i^.  Still  thefe  are  with  the  heauieft,  put 
 him  into  the  ballance  with  things  more  light,  as  with  a 
 Dreame  in  the  night?  lob  20.8.  with  a  Tale  that  is  told, PfaL 
 9 0.7.  with  a  Shadow  that  pa ff eth  away  and  continuethnot, 
 Tfal.i^.^.  lob  14.2.  And  yet  he  cannot  beare  it.   What 
 weights  (hall  we  next  put  into  the  fcales?  there  is  Nothing 
 left.   Let  vs  then  weigh  him  with  Nothing,  and  we  fhall 
 finde  that  All  Nations  vpon  earth  are  leffe  then  Nothing,Va- 
 nity,  Ifay  40. 1 7.    yea  they  are  lighter  then  Vanity    as  <Da+ 
 uid  teftifieth,  P/*/.<52, 9.  Surely  men  of  low  degree  are  Vanity* 
 
 and 
 
Rom.3,4. 
 7 -Our  Forme 
 
 Heb.9.27. 
 Gen. 3. 19, 
 Ecclefii.7, 
 
 Pfafe 
 
 Parable    of   the   lost  Groat.    . 
 
 and  men  of  high  degree  are  a  Lie,  to  he  Uid  in  the  ballance  they 
 are  altogether  lighter  then  Vanity.  Would  you  then  haue 
 man's  iuft  waight  ?  Danid  giues  it  you,  If  you  put  men  of 
 all  degrees  high  and  low  in  one  ballance,  and  vanity  in  the 
 other,  they  will  mount  vp,  (as  the  word  imports) 
 that  is,  be  lighter  then  Vanity  itfelfe,  but  if  you  put  a  Lie 
 in  the  one  fcoale  and  them  in  the  other,  then  ycu  haue 
 their  iuft  waight  to  a  haire,  for  all  men  are  Ljars,yez  a  Lie 
 it  feife.  And  thus  our  waight  is  gone. 
 
 And  laftly  (to  add  no  more)  our  Forme  is  gone :  wee 
 are  no  more  Round  we  haue  an  End.  As  Adam  was  created 
 he  might  die,but  it  was  not  necelTary  that  he  fliould  die,but 
 as  he  is  now  corrupted  he  muft  die,  and  it  is  neceiTary  that 
 he  fhould  &\zSDttft  *>e  are  and  to  dufl  tve  muflreturne,  gen. 
 3 . 1  p.  Ecclef  12. 7 .  early  or  late,  home  will  the  borrowed 
 thing:  And  what  manu  there  that  Jhallnotfee  death  f  As 
 it  is  with  fruits,fo  it  is  with  men  ;  Some  of  a  harder  kinde 
 endure  till  winter,  that  the  froft  of  age  nip  them  of;  thus 
 did  T)a*id  and  lehofaphat  who  were  full  of  daies ;  Some 
 are  gathered  in  the  AntHmne  of  ripe  yeares,  when  the  fap 
 begins  toturne  as  Jofiah  was  :  Some  death  like  the  haftie 
 hand  ofa  liquorifti  mouth  plucks,  while  they  be  Greene  as 
 Ieroboams  fonne>   who  was  taken  away  in  his  youth  .- 
 Some  fall  in  the  'Bud  and  Blo(fome  as  did  T>avids  child, 
 borne  of  her  that  was  the  wife  of  Vriah.   Yet  in  the  end., 
 death  like  'Dans  gathering  hoaft  taketh  all  away,  and  with 
 the  womans  accufers,  John  2.$ .  negoe  all  out  from  the  eldefl 
 eaentothe  la(l. 
 
 As  for  the  Soule,  that  indeed  remaines  Immortall  in  re- 
 gard of  the  Abfolute  or  Sffentiall  life  thereof;    for  the 
 Ejfence  of  the  Soule  is  OMetaphyJtcall,  hauing  a  beginning 
 but  no  end,  hauing  no  corruption  within  it ;  but  in  regard  , 
 of  its  Relatiue  life*  that  life  which  it  hath  in  Relation  to  J 
 God,  and  getting  grace  from  him  (who  is  the  life  ofthe 
 fbule,  as  the  Soule  is  the  life  ofthe  body)  is  loft  and  gone  : 
 So  that  when  we  fay  it  is  Immortall  we  deale  by  it  as  by 
 Zedekiah  who  hath  the  title  of  a  King  ftil!,  but  his  fity    Ier.  52.7. 
 
 43 
 
 Duplex  vita, 
 abfoluta  &  Re- 
 him. 
 
 « 
 
44 
 
 An    Exposition    of    the 
 
 Vcrfey. 
 
 Verfe  ic\ 
 
 ■Vccfcix. 
 
 'Item  11.33* 
 
 Dan  9* 
 
 u  broken  vp  and  without  wafts,  we  haue  no  rule  ouer  oiir  Spi- 
 rit ,  Pro  ,2^  .28.^//  the  men  of  '#arre  are  fled,  our  AffeFttons 
 transported  andfcattered  in  the  Raines  of  lericho  :  the  Plea- 
 hues  offenfuality  ;.  There  t'.eytooks  the  King  (meaning  the 
 forces  of  the  King  of Babylon  tooke  him)  a  type  of  the  ty- 
 rant of  heIL,whoyfe»>  the  foams  of  Zedekiah  before  his  eyes, 
 {trips  the  foule  of  all  its  teeming  excellencies ,  then  puts  out 
 both  hi*  eyesy  our  vnderfta&dirg  and  will ;  And  bound  him 
 in  chames,  An  accuting  conference,  and  carried  kirn  to  Baby- 
 lon and  there imprifons  him.  The  kingdome  of  the  Diuell, 
 ^//itfeife;  till  the  day  of  his  death,  the  foule  being  to  en- 
 dure a  fecond  death  for  eucr.  And  thus  we  haue  feene  our 
 ioffe. 
 
 Now  if  D4uid  had  caufe  to  wonder  at  mans  fearefuli 
 making,  what  caufe  haue  we  to  wonder  at  mans  fearefali 
 marring  ?    and  as  Saint  Paul,  Rom.  11.33.  breake  forth  in 
 admiration,  crying,  O  the  depth  ofdiuine  inflict,  howvnfear- 
 cheableare  hU  judgements,  andhU  tvaies  paft  finding  out  •  So 
 let  vs,asmen  aftonirncd,cry  oat,0  the  depth  of  humane  veic^ 
 ^ednejfe  !  hot*  vnfearcheable  i*  mans  miftry  and  his  lojfe  paft 
 finding  out  ?  The  Ignorance  hereof  (my  brethren)  is  that, 
 that  makes  vs  carry  our  heads  aloft,  outface  the  heauens, 
 and  fwell  fo  bigg  with  high  thoughts  of  our  o wne  worth 
 and  excellencie.    Shew  me  that  man  that  is  truely  fenfible 
 of  his  Fall,  that  feelingly  knowes  his  naturall  and  curfed 
 condition  by  finne,and  walkes  not  humbly  before  his  God, 
 and  meekely  towards  his  poore  brethren.  O  1  how  is  fucli 
 a  one  humbled  in  his  owne  eyes  ?    how  afhamed  and  con- 
 founded in  himfelfe  when  he  commeth  before  the  Lord  in 
 the  Confedion  of  his  finnes  ?    How  thankful},  ttfGod  for 
 the  leaft  of  all  his  mercies,  wondering  at  his  bounty  who 
 beftoweth  fo  many  fauours  vpon  a  CaitirTe  fo  vile  and  cur- 
 fed.  Too,too  blame  we  are,  ifwee  doe  not  often  exercife 
 our  thoughts  vpon  this  fubiec~r,  what  fharper  fpurre  to  put 
 vs  on  vpon  the  feeking  of  a  Chrift  then  thefe  things  deli- 
 uered  ?   Or  what  do&rine  can  giue  a  better  relim  to  a 
 Chrift  then  this  doclrine  heard  and  learned  ? 
 
 We 
 
Parable    of    the    lost   Groat.        I 
 
 We  haue  done  with  the  Fault  for  which  this  woman 
 deferued  blame,  now  for  that  which  is  here  fpoken  to  her 
 praiie  and  Commendations. 
 
 D-oth  not  light  a  candle  aadfweepe  the  houfe  andficke  dili- 
 $en  ily  tt  H  fh&  fin dest.^J 
 
 Before  I  come  to  the  Particulars,arifing  either  from  the 
 Letter  of  tke  Parable,pr  lpirituall  part  thereof:  Thus  much 
 obferue  we  in  the  general!  : 
 
 Swing  of  foules  and  fee  king  vp  the  loft  Is  a  Minifiers  ta&ke 
 and  chief e  employment.  The  words  generally  considered 
 affoord  the  point;  And  is  further  flrengthened  bythefe 
 Texts,  Pro.g.}.  Epbefq,ii.  Rom,n.i^  H^.13,17.  i  Jim, 
 4.16. 
 
 For  God  hath  placed  vs  in  this  Calling^  and  giuen  vs 
 thofe  gifts  we  haue  for  this  very  purpofe,  Ephefq. 1 1  •  1 2 . 
 1  (for,\irj. 
 
 Great  caufe  we  haue  to  lament  the  little  regard  that  is 
 had  this  way  :  fbme  looke  after  a  fat  benefice,  others  a 
 good  aire,  other  for  further  preferment  in  the  Church ;  but 
 alas !  how  few  fet  themfelues  and  bend  their  Studies  after 
 the  fauing  their  peoples  foules,  and  bringing  home  the 
 loft?  that  doe  wake  vpon  the  facred  affaires  of  this  hea- 
 uenly  trade  ?  But  will  the.  wealth  we  haue  gathered,  or 
 the  credit  and  applaufc  that  we  haue  gotten,  yield  vs  that 
 comfort  in  life  and  death,  as  the  gaining  ofonefouleto 
 God  ?  Or  are  thefethe  things  that  will  indeed  allure  vs, 
 that  God  hath  called  vs  to  be  Minifters  of  his  Gofpel!,and 
 approueth  of  our  labours?  Good  Fathers  and  Brethren 
 thinke  of  it3  put  lobs  queilion  to  your  conferences,  and  be 
 willing  to  receiue  its  anfwer  \  when  god  Shall come  toiudve- 
 ment  what  fhall  I  doe  ?  when  he  v?J?tetb>  what  anfwer  (hall  I 
 maty  him  Job  31.14.  If  we  be  not  diligent  in  reading  and 
 in  preaching,  1  Tim,^,\%»\6,  If  we  rather  feeke  to  preach 
 our  felues,  then  Chrift ;  defiring  rather  to  bee  eloquent 
 then  profitable,  or  if  wee  hinder  the  fruit  of  our  labours 
 by  a  loofe  life,  what  fhall  we  doe  or  lay  wheathc  zArch- 
 hifap  of  our  foules  fhall  come  to  vifit  vs  ? 
 
 And 
 
 45 
 
 Text, 
 
 cBoBrine* 
 The  chkfe  tasty 
 eta  minifies  is 
 tofaueJmUi, 
 
 Reaf. 
 
 we  arc  hereunto 
 
 called, 
 
 3  Cor  i2,y* 
 
 Epk<4  H,12. 
 
 Vfe. 
 
 Iobgf.14. 
 
Exod.5.?.! 
 
 Text. 
 
 An    Exposition    of    the 
 
 T>oBrine. 
 
 If  omen  haue 
 
 commendable 
 
 parti  as  mU  & 
 
 frailties. 
 
 Pro.3i.29. 
 
 2Tim.i5> 
 
 I  z  King-  4.8. 
 
 J  Luk.2.37. 
 
 j  Afts  16.14. 
 
 J  Luk.10  a  9. 
 
 And  let  people  fo  encourage  and  prouide  for  their  Pa- 
 llors, a;  that  they  may  comfortably  attend  vpon  their  fun- 
 ctions, and  not  be  enforced  to  feeke  out  for  bread  for  their 
 childrens  mouthes;  while  they  fhould  be  prouiding  bread 
 for  their  peoples  ioules.  It  is  an  Egyptian  tricke  that  is  put 
 vpon  vs  in  this  latter  age,  draw  is  taken  away,  yet  the  tale 
 of  bricke  is  called  for,  which  if  we  make  not  vp,wec  are 
 idle,  Exod.  5.8.This  fhewes  the  prophanefTe  of  mens  hearts 
 who  make  leffe  account,  and  giue  the  flightefl  reward  to 
 this  noble  Calling  then  to  any  other  fcience  :    A  better  re- 
 ward (hall  be  giuen  to  the  Painter  that  Paints  a  man,  or  to  j 
 the  Taylor  that  cloathes  a  man,  then  to  him  that  feekes  to  j 
 faue  a  mans  foule  and  bring  him  vnto  heauen.    Had  Mini-  j 
 Iters  but  fo  good  a  reward  for  euery  Soule  they  teach  ] 
 weekely  vpon  the  Sabboth,  as  a  Primmer  dame  hath  for 
 euery  of  her  fchollers,  it  would  be  (generally)  an  indiffe-  j 
 rent  competencie;but  not  one  Minifter  of  an  hundred  in  this  1 
 kingdome  hath  it,  not  twopence  a  weeke  for  euery  Com- 
 municant.This  is  but  a  poore  reward,you  will  fay,for  thofe 
 who  fpend  their  time  and  ftrength  for  peoples  good.Now 
 to  Particulars. 
 
 Doth  net  light  a  candle,  andfweepe  the  houfe,&c7\  As  it 
 was  the  fault  of  this  woman  to  loofe  one  piece  of  her  fil- 
 uer;  fo  it  is  her  praife  that  Shoe  feekes  it  vp,  not 
 giuing  ouer  her  feeking  till  fhee  had  againe  found. 
 From  the  letter  of  the  Parable  wee  may 
 that 
 
 As  women  haue  their  frailties^fo  alfo  commendable  proper-     - 
 ties  for  which  they  defense  due  praife.    As  fbmething  Culpa-  j 
 ble  may  be  found  in  that  Sex,  fo  llkewife  fomething  Com-  j 
 wendable  and  praife-vporthy.     (JMany  daughters  haue  done 
 vertuonfly,  Tro.T,  1.19.  God  hath  raifed  vp  the  glory  and 
 lipht  of  many  worthy  women,  who  haue  beene  as  Emi- 
 nent for  Holinejfe  and  Virtue,  as  men  haue  beene ;  As  in 
 Profeffion  of  the  Faith,  2  Tim.  1.5  •  Lone  to  Religion^  King. 
 4.8.  Zealous  deuotioriy  Luke  2. ^J.    Confcionable  Attention, 
 Afts  16.14.    Ltiks  IO*  39-   H*ty  Meditation,    Luke  2. 19.  \ 
 
 Religious  J 
 
 gather 
 
A  R 
 
 ABLE     OF     THE     LOST    G  R 
 
 OAT 
 
 47 
 
 Heft  4l  1 6. 
 i  Sam, no. 
 
 Pro.3i.i.&27 
 
 Rom.  16,3. 
 Ads  i8.fg. 
 2  Tim,  4.19, 
 
 Iudg.ig.p. 
 
 22.13, 
 
 Luk,24  g,9# 
 Mattfa.15.ag. 
 
 ting 
 
 A&S16.13, 
 
 Iudg.4.9# 
 
 2Samt2o.i6e 
 
 Religion  Fafting,  Heft. 4,16.  Demut  Praying,*  Sam.i.io. 
 Tender  nefe  ofConfcience,  Marks  5.3  5.  And  of  A 'feci ions, 
 Lnken.-fi.  Succouring  of  the  Saints, Rem.\5.i.2.  Reletting    L^  '*33' 
 o/ffo  poore,Aclsp.^6.    BoIdnefTe  and  Conslancie  in  Per-    Rom.jVi' 
 fecution,  Heb.  11.35.   Inofenfiue  fitting,  Lukfl.% ,6.    And  I  Afts  9.3$ 
 fb  likewife  in  their  Particular  Callings,  as  in  Referencing  1  Hcb.11.35, 
 the  Husband,  1  Pet.^6.    Obeying  of  Parents,  Ruth  2.  In-  \  \^'r^i 
 ftrutling  their  ckildren,Pro.2 1.1.  Ouerfeeing  their  Servants,  \  Ruth3' 
 Pr0.11.2-f.  and  in  all  other  points  of  good  Hufwifry,  as  is 
 at  large  in  that  Chapter  ftiewed  by  God  himfclfe,  and  in 
 diuers  particulars  iliuftrated. 
 
 Yea,  in  diuers  particulars  we  may  reade  they  haue  ex- 
 celled, as  in  Knowledge,  thus  Prifcilla  did  helpe  Aejuila  in 
 godlinefTe,  in  which  regard  the  Holy  Ghoft  giues  her  the 
 vpperhand,  and  fets  her  before  her  husband  (though  he 
 alfo  a  faithfull  man  )  Rom.\6.^.   and   ^tf/ 18. 18.   and 
 2  Tim.^xg.  And  thus  Samp  fans  mother  had  more  Know- 
 ledge and  Refolmion  then  her  husband   (and  yet  a  godly 
 i  man,)  the  Angell  appeares  to  her  rather  then  to  him,  and 
 !  by  her  is  her  husband  confirmed  and  ftrengthened,  ludg. 
 13.9.22,23.  In  Faith  they  haue  excelled  -,  it  was  ftronger 
 in  them  then  in  men,  fee  Luke  24.8,9,1  r.  and  Matth.i  5. 
 28.    And  for  Zeale ;  they  haue  fhewed  more  in  the  per- 
 formance of  Gods  feruice  and  worfliip  then  men  haue,  I 
 £aW.$8.8.  they  were,  more  forward  in  timely  comming,  •  Exod.38.j3 
 Co  that  they  did  attend  while  the  dores  were  open,   and 
 further  manifefted  it  by  parting  with  thofe  things  they 
 highly  efteemed  of  (their  looking  glaffes)  for  the  vfe  of 
 Gods  Sanctuary  ;  this  likewife  appeares  in  the  New  Te-  | 
 itament,  A  els  16.13.  So  for  Courage,  how  oft  haue  wee 
 I  kno  wne  femall  hearts  in  mens  brefts^  and  contrarily  manly 
 !  powers  ill  the  weaker  velTels  ?   ludg.^.g.  Deborah  inuft 
 I  accompanie  Bara^jdfQ  he  wil  not  go,  A  woman  undertakes 
 !  to  treat  with  loab  for  the  fafetie  of  the  City  Able,  when 
 I  not  one  of  the  Inhabitans  within  thofe  walls  moue  for  the 
 !  preferuation  of  their  whole  body,  2  Sam.io.i  6.    And  flie 
 1  by  her  ivifedome  as  wdl  as  fiurage  preuailes  for  the  cut- 
 
48 
 
 'Iudg.4.3xa 
 Gcn.j. 
 
 Luk. 8.1,3. 
 
 Luk,7t44. 
 
 An    Expo 
 
 SITION      OF     TKH 
 
 Lyk23.a7.49. 
 
 (lelorum  jipa* 
 (lol*. 
 Reaf. 
 Gal.328. 
 jColof3.11. 
 
 !  Vfelt 
 
 ting  oiSheba.es  head,  and  the  deliucring  of  it  vnto  loab.  By 
 the  hand  ofa  woman  doth  the  great  terror  of  Ifrael  fieepe 
 hislaft  ;  Siferas  fcfidis  fattened  to  the  earth  with  a  naile 
 by  the  ftrcngth  oflaels  handyludg.4^1.  And  with  a  piece 
 of milftone  cad  downe  by  a  woman  vpon  Abimileckj  head, 
 he  is  wounded  to  death,  ludge  13,8.  (where  by  the  way 
 we  may  take  notice,  that  we  haue  hardly  any  example  in- 
 the  Scripture  of  a  womans  wounding  of  man,  but  (till 
 fnee  aimed  at  the  head  :  A  femblance  (it  may  be)  of 
 that  wereade  that  the  feed  of  the  woman  fhould  breake 
 the  Serpents  head.)  Thus  we  fee  it  no  rare  matter  to  finde 
 in  feminine  breads,  mafculme  fpirits.  And  laftly,  about 
 Chrift,  women  were  moft  officious  to  doe  himanyfer- 
 uice  either  in  Life  or  Death. 
 
 -  In  his  Life  they  left  their  Hotifes,  'Conritrtj%  aiid  "De- 
 lights, and  followed  him  from  f7**'/p>  miniftring  vnto 
 him  of  all  their  fubflance,  Luke  8.2,30  The  like  is  not 
 reported  of  any  man.  And  Lake  7.44.  our  Sauiour  tells 
 Simon  that  inuited  him  to  aPeaft,  hee  then  receiued  more 
 kindneffe  from  a  woman  then  from  him. 
 
 ~K\.  his  Deaths  when  all  his  acquaintance  flood  a  farre 
 off,  and  his  'Dsfciples  fledd,  Women  followed  him  with 
 Conftancie  and  Courage %  and  declared  themlelues  and 
 their  affeclion  to  him  euen^to  his  Crofle,  Luke  23. 
 27.4?. 
 
 And  after  his  death  they  were  women  that  came  fo 
 .early  in  the  morning  with  fpice,  balme,  and  iyndon  to 
 burie  him,  to  whom  the  Angels  laid,  Cjos  tell  his  Uifci- 
 pies,  And  Peter  that  he  #  rifeny  Marke  \6. I .7, 
 
 The  Reafon  is  that  which  Saint  PWguns,  Gal.^.tS. 
 Colof^u.  In  Chrift  Iefus  neither  Male  nor  Female  is  any 
 thing,  God  often  chufeth  to  giue  grace  to  {uch  weake  ones 
 to  confound  the  mighty. 
 
 This  fhould  firft  Admonijh  men  that  wee  beware  how 
 we  looke  vpon  their  Infirmities  fo  as  to  forget  their  Vir- 
 tues, but  rather  for  their  virtuous  qualities  and  good  pro- 
 perties, pafie  by  their  many  weakenefles  and  faylings.  We 
 
 endure 
 
Parable     of    thb    lost   Groat. 
 
 endure  the  bitternefie  of  woraiewood,the  diftaftiulneiTe  of 
 Rue.&c  becaufe  of  the  wholefomc  quality  which  we  find 
 in  them  by  experience,  and  Hiall  we  reieffc  thofe  good  in- 
 clinations which  are  to  bee  found  in  women,  becaufe  of 
 iomething  in  their  diipoiltions  and  natures  ofrlnfiue  to  vs? 
 It  is  true  that  Sathan  who  blafted  Paradifc,  hath  much 
 blemiilied  the  honour  of  this  Sexe  ;  he  made  choice  of  a 
 woman  to  bee  his  firft  engine,  and  etier  imce  hee  knowes 
 well  how  to  make  vfe  of  that  Inftrument.     Dalila  ihall 
 b  s  a  Trap  for  Sampfbn ;  the  Daughter  of  Pharaoh  for  Salo- 
 mon; and  what  hereile  though  fathered  by  men,  yet 
 hath  not  beene  furthered  and  nourished  by  womens  wit  ? 
 Helena  furthers  the  ftratagem  of  Simon  Magtu\  CMontanm 
 hath  his  Prifca ;  Donattts  his  LuciRa ;  Prifcilinm  his  gaSa; 
 Ariasy  Conftantives  lifter  to  alTIffc  him  ;  and  Nicholas  the 
 Deacon  a  whole  confort  of  fuch  Companions :  There  are 
 tio  fuch  enfharing  attracliues  to  idolatrie  and  Super  flition  as 
 Women  are.    Yet  withall  I  muft  tell  you^where  finne  hath 
 abounded  grace  hath  fuperabounded :  And  as  the  diuellne- 
 uer  found  out  fuch  an  engine  as  the  woman  for  his  turne,fb 
 he  neuer  found  out  fuch  an  enemie  againft  him  as  the  wo- 
 man; It  was  her  feed  that  brake  his  head.     God  hath 
 highly  honoured  them,  let  not  vs  difdaine  them,  but  ra- 
 ther be  prouoked  and  ftirred  vp  to  good,  as  Simon  was  by 
 the  loue  that  a  woman  /hewed  to  her  Sauiour,  Luke  7*44. 
 feeing  there  is  no  beautious  flowre  nor  medicinable  hcrbe 
 but  may  be  found  in  the  womans  garden.    Thofe  that  are 
 virtuous  arc  golden  women  by  Solomons  testimony,  now 
 there  is   no   piece  but   hath  fome  graines  allowance 
 to  make  vp  waight;  allow  them  theirs  and  they  will  be 
 good. 
 
 It  may  likewife  feme  to  Enc  our  age  ve  omen  y  and  put  the 
 life  of  Religion  into  their  hearts,  feeing  fliat  if  they  doe 
 things  worthy  of  Commendation  they  ihall  haueit.  We 
 may  finde  in  Scripture  an  Inuentory  taken  of  the  particu* 
 lara&s  performed  by  Women,not  onely  the  Chamber  pro- 
 dded by  the  Sunamtie  for  the  Prophet,  2  /Gag/ 4.10.  but 
 
 E  a 
 
 49 
 
 Liike  7.44. 
 
 Vfe  2. 
 
 2  King  4.10. 
 
50 
 
 Iofli.i.i. 
 
 lKing.J7.I4 
 
 Mattb.26.13- 
 
 Luke  10.41. 
 
 lohn  4.. 
 Lukcn,2» 
 
 N 
 
 Exposition     of    the 
 
 2  Pet.  1.1 9! 
 
 Text. 
 
 \  DoUrine. 
 
 Godsrvordlsa 
 Lkht, 
 
 Prai\il9'i05 
 Bafl. 
 
 a  Ntghts  lodging  afFoordcd  to  the  Spies  by  the  victualler 
 Rataby  lojh.2.1.   and  a  fmall  meafure  of  Oyleznd  CMeale 
 afFoordcd  by  the  Widdow  to  EUah,  1  Kings  i  7.14    are  vp- 
 on  record  :   And  Co  is  LMaries  box,  UWatth.26.13.  and 
 Marks  choice ,  and  Marthas  chearefall  entertainement. 
 Luke  10,41.42.    with  the  riom&n  of  Samaria  s  pitcher, 
 lohr>  4.  and  the  poore  Wtddowes  mites,  Luke  21.  2 .  Surely 
 Gods  Spirit  aimes  at  this,as  one  end  herein,  togiue  fym- 
 fort  and  Encouragement  to  that  weake  fex,  when  they 
 fliali  lee  eusry  little  duty  of  theirs  fo  well  accepted :  Not 
 to  puffc  them  vp  with  pride, or  caufe  them  to  tread  on  tip- 
 toe (for  in  Co  doing  you  fhall  abule  Gods  ordinance)  but 
 to  prouoke  to  thankfulnefTe,  for  (it  comes  not  by  kinde 
 that  you  are  io  good)  it  is  grace,  not  nature  that  giues  it 
 you.    For  in  Chrift  lefus  neither  mde  nor  female  is  any  \ 
 thing,  gal^.zS.  Grace  makes  no  difference  of  fexes,  ra- 
 ther the  weaker  carries  away  the  more  honour  becaufe  it 
 had  the  lefle  helps. 
 
 'Doth  not  liaht  a  candle  ]  Myftically;  this  Candle  is 
 gods  Word  and  Gofpdl,  the  lighting  of  it  is  the  opening 
 and  applying  thereof  to  mans  vfe :  From  the  fir£l,the  Col- 
 lection is  fo  eafie,  asthafyou  may  conceiue  it  before  I 
 name  it :  viz. 
 
 Gods  Word  is  a  Ugh  tor  candle  *~  So  Uauid  calls  it,  *Pfal. 
 1 1  Q.I  o  5 .  Thy  word  is  a  lampe  vnto  my  feet  and  a  light  vnto 
 my  path.  Some  make  here  a  comparifon  betweene  the  Law 
 andGofpell,  and  thinke  that  the  Law  is  called  a  Lampe, 
 becaufe  it  did  not  giue  fo  cleare  a  fTiine,  neither  did  it  illu- 
 minate any  but  the  houfe  of  Ifraell,  but  by  the  light  of  the 
 Gofpell  the  whole  world  and  all  the  houfesand  families  of 
 the  -earth  are  enlightned  :  And  indeed  k  is  moft  true,  that 
 the  light  of  the  Gofpell  is  both  clearer,  and  larger,then  the 
 light  of  the  Law,  but  I  cannot  thinke  that  that  is  Dauids 
 meaning  here,  for  that  he  fpeakes  doth  properly  belong  to 
 the  whole  Word  of  God,and  is  fo  to  be  taken,according  to 
 that  ofTeter,  2  Pet.1.19.  ype  hatte  a  more  fur  e  word  of  pre-  ' 
 phefie  whereuntojee  doe  well  thatjee  take  heed  at  vnto  a  light 
 
 that 
 
P  A  R  A  BLE     OF     THE     LOST    Gp.OAT, 
 
 that  fhwt'tb  tn  a  dark? place,  vntili  the  day  darvne,  and  the  day 
 fiarre  arife  in  your  heart:  \  fee  John  3.19.  &  5.55.  2  Cor  4. 
 4  6.  Pro\6yi^.lfay  2,^. 
 
 This  was  alio  figured  viito  vs  by  the  Lateps  thzt  were 
 burning  in  the  tabernacle  which  God  commanded  ftiould 
 be  fet  vp,  Nttm.$\  2,3.  thcfe  noted  as  much  as  is  now  de- 
 Iiuered,  that  Gods  Word  is  a  light  fhining  in  the  Taber- 
 nacle of  his  Church,  to  giue  light  to  them  that  fit 
 in  darkenefle,  and  to  guide  their  feete  in  the  way  of 
 peace. 
 
 And  fitly  may  the  Word  of  God  be  compared  to  a  light, 
 in  that,all  the  properties  and  effects  of  true  lightare  to  bee 
 found  therein  :  as 
 
 Firft,  Parity  ;  Light  is  a  thing  incorruptible,  it  hath  no 
 mixture  of  contrariety ;  no  bodily  creature  or  quality  purer 
 then  it;  It  fhineth  Vpon  durt  and  is  riot  defiled  ;  vpon 
 things  filthy  (as  a  ftinking  dunghil  or  carrion)  yet  cannot 
 be  corrupted.  Thus  the  word  is  Incorruptible  ,i  Pet.i*2$, 
 and  pure,  Pfal.19.8.  &i2tj.  free  from  all  Contrariety 
 whatfoeuer  (being  truly  vnderflood:)  And  being  fet  forth 
 and  preached  to  perfons  vile  and  bafe,  yet  receiueth  it  no 
 tainture  nor  infection  from  any. 
 
 Secondly,  Pleafantneffe :  Truly  the  light  is  fweet,  and  a 
 pleafant  thing  is  it  for  the  eyes  to  behold  it(iaith  Solomon) 
 Mcclef.11.7.  neither  indeed  can  any  thing  bee  beautifull 
 (to  vs)  without  it  (for  let  the  eye  be  good,  yet  what  can 
 I  it  difcerne  in  the  darke  ?  )  Thus  the  word  is  the  beauty  of 
 a  Land,  Kingdome^  Citie^founiry,  Parifh^c.  (as  the  light 
 is  the  glory  of  the  skie.)  lerufalem  was  more  famous  for  it, 
 then  for  her  (lately  buildings  and  goodly  Towers :  And  fo 
 farre  as  a  man  is  fpirituall,  ib  farre  is  this  light  pleafing  and 
 delightfull.  Yeafuch  a  power  and  force  is  in  it,  foundly 
 taught,  and  confcionably  applied,  that  as  the  light  drawes 
 all  mens  eyes  afterit ;  fothat,  the  Arfeelions  euen  of  many 
 time-ieruers,and  carnall  profefibrs  vnto  it,  fo  rarre  as  to  de- 
 light and  reioyce  in  it  for  a  time,  Mat  12_.2o.I0h. 5, 2$. HeL 
 6.$. Indeed  foareeyes  cannot  endure  the  light,  noracor- 
 
 E  h  rupted 
 
 5* 
 
 Num.6 'S.'a^, 
 
 Gods Word hath 
 aU  the  properties 
 and  (ft'efts  of 
 true  light. 
 
 Ffal.  19  8, 
 
 a.  Pleafantmfje, 
 
 Ecclcf.ii,?. 
 
 Quhquidtev'* 
 
 mwternitur 
 
 Secundum  aftup; 
 
 tactile. 
 
 Matth  13  2,0, 
 lohn  5  35. 
 Hcb.6,5. 
 
5* 
 
 j  3  It  difpch 
 |  darkmeffe. 
 
 t  Cor.  3  6* 
 Ifay9.2. 
 
 Cclofl.M. 
 PraLu9  5<>- 
 
 4,7/  f-«fl/5ife 
 things  to  byrne* 
 
 Cant.6.i# 
 
 An    Exposition    of     the 
 
 rupted  confciencethe  Word  if  it  be  throughly  awakened, 
 further  then  it  f  eekes  for  eafe  there-from. 
 
 Thirdly, Light  difpels  darlreneffe,  and  makes  itgiue  way: 
 True  it  is,that  darkenefle  in  it  feife  is  powerfull,and  dread- 
 full,  yet  not  of  that  might  that  it  is  able  to  ouerwhelme  the 
 leaft  light  in  the  world  :  A  little  fmall  candle  will  enlighten 
 the  whole  roome,  and  beate  away  darken  ?fTe  on  euery  fide ; 
 which  wayfo  eueryou  beareorcarryit,  darkeneffe  muft 
 giue  way  and  flie  there-from  :  So  Gods  Word,  where  it 
 is  receiued  in  the  power  thereof,  and  entertained  aright, 
 difpeileth  all  kinds  and  forts  ofdarkeneffe  whatloeuer; 
 whether  it  be  of 'jgnoranct  and  Swnei  or  of  Temptation,  or 
 of  other  Outward  Afflictions  and  Mif cries.  This  is  the 
 meanes  whereby  Gods  Spirit  doth  enlighten  the  darke 
 dungeon  of  mans  heart,  2  0.3. 6.  ffayg.i.  and  whereby 
 we  are  delinered  from  the  power  ofdarkeneffe,  and  tran- 
 Qated  into  the  kingdome  of 'Chrift,  filof.  1.1 ;•  This  is 
 that  whereby  we  are  comforted  in  taz  day  of  our  forrow, 
 PfaL  up  50.  it  anfwering  all  the  obiecTions  of  our  hearts, 
 and  chearing  vp,with  Be  of  good  comfort  thy  finnes  arefo>gi~ 
 uentbte.  Yea  the  lead  promife  held  vp  and  applied  by 
 Faith,  will  driue  backe  the  darkeneffe  of  the  greateft  Af- 
 fliction that  can  befall  vs  in  this  our  pilgrimage,  fo  (iTiew- 
 cth  the  Pfa'miil:  in  the  verfe  before  quoted,)  Thy  promife 
 doth  quicken  me* 
 
 Fourthly,  Light  (by  multiplication  of  beames)  caxfeth 
 things  to  bur ns.  As  when  the  beames  of  the  Sun  flake 
 vpon  a  folic]  body,  and  being  denyed  pafTage  they  recoyle 
 backe,  and  vni  ting  themfelues  returne  with  treble  force; 
 By  meanes  of  which  repercuflion,  where  the  Sun-beames 
 haue  tnoft  refinance  by  hitting  moft  furely,  are  the  more 
 vehemently  recoyled  and  beget  moft  heate.  So  are  our 
 harts  kindled  and  fet  on  fire  with  a  ioue  ofGod,and  good- 
 neife,  by  the  meanes  of  the  Word,  and  fromf  he  beames 
 thereof  which  ftriking  our  hard  hearts  (wee  not  with- 
 drawing them  from  the  Word  preached)  are  recoyled 
 and  returne  againe  with  multiplied  force, 
 
 beating  and 
 
 inz 
 
 ftrik 
 
 s  i 
 
Parable    of    thb    lost   Groat. 
 
 ftriking  on  them  more  and  more,  till  the  heart  and  minde 
 of  man  receiuing  the  litiely  heate  of  grace,  burne  with  true 
 loue  of  Chrifl,  Cant. 6.1. 
 
 Fiftly,  Light  rcconcileth  Contraries  (as  things  hot  and 
 
 cold,  moyft  and  dry)    by  influence,   and  imminion  of 
 
 I  beames,  in  a  band  or  knot  of  loue,  and  concord ;  were  it 
 
 j  not for  it,  the  whole  world  would  be  a  (fhaos  of  difcord, 
 
 I  confining  of  contrarieties,  flill  refilling,  fighting,  deftroy- 
 
 ing  one  the  other.     Thus  by  the  Word  <yW  and  Man  is 
 
 reconciled,  Rom. 5. 1.  CMamxA  Angels,  Ephef.1.10.  Man 
 
 and  Alan,  lfay  1 1.6.    CMan  and  the  Creatures ,  Hof.2.i2. 
 
 CManwith  himfelfe,  Rom.j.zj.    In  which  re/pecl  the 
 
 Gofpeli  is    called   the  Goffell  of  Peace ,   Ephef.6.if. 
 
 and  the  LMinislerie  or  word  of  Reconciliation ,    2  Cor. 
 
 ?.  18. 
 
 But  where  the  Word  is  there  is  diffention  :  and  where 
 more  then  where  ismofl  preaching?  Matth.io.i  <%.l  cams 
 not  to  fend  peace  bttt  a/word. 
 
 This  comes  to  pafTe  Accidentally,  the  word  of  it  felfe 
 caufeth not  difTention,  this  proceeds  from  mans  Corrupt 
 nature,  and  Sathans  malice  :  you  know  that  light  inre- 
 fpect  of  the  obiecT  hath  a  Contrary  effecT  :  when  the  Sim 
 fliines  on  a  violet  it  makes  it  fmell  the  more  fragrant,  but 
 when  it  fhines  on  a  dunghilI,or  dead  carrion,it  caufeth  the 
 more  flench  :  Thus  the  word  though  it  bring  peace  in  it 
 felfe,yet  being  oppofed,  and  refilled  by  the  hearer,  caufeth 
 diffention  and  variance.  Before  Taul  came  and  preached 
 at  Athens  all  was  quiet,  but  vpon  his  preaching  all  m  an 
 vprore,  yet  his  preaching  not  the  dired  Caufe  of  this,al- 
 beit  the  Occafion. 
 
 Sixtly,  Light  Refines  things  and.  Sublimes  them  :  As 
 when  the  beames  of  the  Sun,  lift  vp  into  the  vpper  parts 
 of  the  ayre,  moyfl  vapors,  of  which  are  catifed  the  cloudes 
 carryed  about  ouer  our  heads,  andthofe  meteors  in  the 
 higheft  region  :  Thus  the  word  life  vp  the  hearts  and  af-  i 
 fedions  offinners,  Colof.^.i.  Phil.  $. 20.  and  caufeth  them  1 
 to  minde  and  feeke  after  thofe  things  that  are  aboue,  vfing  | 
 
 E  3  this! 
 
 53 
 
 $.lt reconeiUtb 
 contraries. 
 
 Ephef.i.io, 
 Ifay  1 1.6. 
 Hof,a.i3. 
 Rom.  7.2  5. 
 Ephcf.6.15,, 
 2Cor,5.i8. 
 
 Oh.' 
 
 Matth.10.34, 
 
 Rcff. 
 
 6Mrefinei 
 things, 
 
 Colofs,?. 
 Pliil.3.20. 
 
f* 
 
 A.N    Exposition    of    tub 
 
 Pfal.lX9.9* 
 
 \  wile  it  bat 
 \  matter  &c 
 
 this  world  as  if  we  vfeditnot,  and  diredeth  vs  to  holy 
 ends  in  ail  our  vndertakings. 
 
 Seuenthly,  Light  rDifioucretb  what  is  in  the  roome  or 
 place  where  it  fhineth,  and  direcTeth  where  togoe,  and 
 what  to  doe.     This  property  likewife  hath  the  word,  it 
 difcouereth  the  iniquity  of  places,and  parifhes,  whither  it  | 
 is  brought  \  and  (heweth  the  foulnefieand  wickednefTe  of. 
 the  heart,  and,  direcTeth  in  a  courfe  how  to  redrciTe  and  | 
 amend,  Pfaltrg.fr 
 
 Laiily,a  fa»d/e  or  Light  borne  fo  long  as  there  is  any  ex-. 
 
 So  the  word  fhall  re- 
 mainetill  Chriit -fhall  delxuer  vp  the  kingdome  to  God  his 
 Father  :  while  there  is  afubiccl  to  be  gathered,  or  an  ene- 
 mie  to  be  fubdued,  it  fhall  abide  :  If  aft  the  power  of  the 
 
 while  it  haib  any  uftible  matter  to  contend  againfl : 
 
 £et.M5. 
 
 Vfi  fc 
 
 Eft.7-5  .<S. 
 
 Iphy  the  PapipiS 
 teach  the  Scrip- 
 tures art  ebfeure, 
 
 BeHar.  ie  Euch 
 
 earth  fhould  make  wane  againft  the  very  paper  of the  ^ 
 Scripture,  they  could  not  ckftroy  it,  the  Word  of  God 
 written  fhould  bee  to  bee  had  ftill,  tPet.i*2f*    And 
 thus    much  for  the    Refemblances  :     Now   for    the 
 Vfes. 
 
 Hrft,  that  doctrine  thatteacheth  the  word  isObfcure 
 aneMarke,  and  therefore  a  thing  dangerous  for  common 
 people  to  meddle  with  the  reading  of>  cannot  flandwith 
 this  trath  now  deliuered,    If  you  aske  me,  as  Ahafuerm 
 Esler  ;  rvho  u  hcy   and  vehere  u  hee  that  darft  frefttme  in  his 
 heart  fo  to  doe  or  teach  ?  Imuft  anfwer  ;  The  aduerfarie  and 
 en.emieis  the  wicked  Paj>ifty  he  it  is  that  is  the  Thiefe  in  thi* 
 Candle,   And  indeed  the  maintenance  of  fuch  Pofitions  may 
 well  befeeme  them  :.  great  caufe  they  haue  ;    i.  To 
 beare  the  world  in  hand,  that  the  Scriptures  are  ob- 
 fcure,  becaufe  that  their  Religion  is  obfeurely,    or  not  at 
 all  to  be  found  therein  :  Their  wifeftCiarkes  haue  much 
 adoe  to  finde  fbme  points  thereof  in  it,  and  areas  hard  put 
 to  it,  to prouet hem  thence,  as  Tyrdofcoxht  PatrixrkeoF* 
 Venice ,was  to  proue  the  number  oftheir  Sacraments ;  who 
 from  the  Hue  barly  loaues  and  the  two  fifh-es  that  Chrifl 
 brake  and  diftributed  amongft  the  people,  wasfoineto 
 conclude  the  number  of  them  to  be  feauen,    And  as  for 
 
 other 
 
P  A  R  A  B  L   E     OF     THE     LOST    G  R  6  A  T. 
 
 [  other  of  their  Tenants  they  are  enforced  to  confefTethat 
 i  they  cannot  bee  found  there  at  all.     2.  To  forbid  the 
 Reading  of  them,  and  to  giue  the  Bible  the  firft  place  inter 
 \  libros  prohibttos,  for  fhould  this  light  appeare,  it  would 
 difcouer  their  workes  of  darkneffe,  and  therefore  they  put 
 ;  out  the  candle,  that  they  may  riflle  more  fafely  in  tht 
 !  darke:  Alikepradife  to  that  which  Chryfiftotne  obfef- 
 tied  in  his  time,  amongft  the  hereticall  Priefts,  who  led  the 
 ;  people  by  an  implicit  faith,  and  lhut  vp  the  dore  of  know- 
 ledge snd  gate  of  truth ;  For  (faith  he)  they  know  that  if 
 I  the  truth  bee  once  laid  open,    their  Church  Jhdl  beforf^ken^ 
 and  they  from  their  Pontifcall  dignity /ball  be  brought  dotene 
 to  the  bafcnejfe  of  the  people  :   And  fo  the  Papifts,  who  al- 
 though they  tell  thewo*ld,  andfeeketo  delude  the  igno- 
 rant, as  the  diuell  would  hauedbne'Chrift,  inlaying  All  Is 
 mine,  Scriptures  and  Fathers  are  on  our  fide,  yet  the  filen- 
 cing  ofthe  one,  and  purging  of  the  others,  ftrongly  argues 
 a  diflfufi:  of  their  caufe,  and  a  feare,leaft  the  truth  ihould 
 appeare,for  then  they  fhall  neuer  put  ofFtheir  wares;  their 
 merchandize  of  MaiTe6,  Dirges,  Pardons,  &c.  would  lie 
 rotting  at  home  vpon  their  hands,  if  men  might  bee  fuffe- 
 red  to  bring  this  candle  with  them  into  their  ware- 
 honfes. 
 
 But  is  it  not  Saint  Peters  doctrine  as  well  as  his  Succe£- 
 fors,  that  Scripture  is  hard  to  be  vnderftood,and  that  many 
 a  oi*e  pcruerts  it  to  his  owne  deftru&ion  ? 
 
 Firft,  he  faith  not,  that  All  Scripture  or  that  euery  thing 
 in  Scripture  is  hard  to  be  vnderftood,  but  that  fbme  things 
 therein  are  hard  :  All  thofe points,  the  knowledge  where- 
 ofis  neceflary  to  faluation,are  plainely  iet  downe  in  them, 
 To  as  that  the  fimpleft  man  which  commeth  with  an  honeft 
 heart  to  the  reading  thereof  may  clearely  vnderftand 
 them,  Pfal.  1 1 9. 1 3 o.  "Pro.  8.9.  And  thus  irmc  h  th e  Papifts 
 grant,  while  fome  of  them  fay,  they  haiie  plaine  Scripture 
 in  all  points  for  the  Catholick  faith  :  If  plaine,  how  then 
 obfeure  ? 
 Secondly,  not  hard  to  all,  but  to  the  Vnlearnei  and 
 
 e  4  ;  r*- 
 
 5$ 
 
 &6nif.cateib.  tU\ 
 deptiecep.cccUf 
 num.$. 
 Why  Papifls 
 forbid  tbsrea. 
 d*»g  of  Scrip, 
 turn* 
 
 Chryfinopere 
 imptrfeft.  Hem. 
 44- 
 
 Ob. 
 
 Z  Pet.  3. IS. 
 
 Refp. 
 
 In  what  rcfpeUi 
 
 Scriptures  an 
 
 obfeure. 
 
 Pfel.iip,  130J 
 
 Pro. 8. 9. 
 
 wtfotaK, 
 
 i.KntOAX 
 
5* 
 
 An    Exposition    of     the 
 
 ^.tiot^lysaiesi 
 
 I  Cor.13  9- 
 Hab.2.3. 
 
 Tfa  Scriptum 
 are  light  in 
 thewfeluet. 
 Tfafl.tfJob. 
 
 E*a&*t4nPf.2. 
 Hsmitin  Mahb. 
 
 tol)cb, 
 
 Vftfta$/e;  to  them  that  pcrifli,  and  to  them  onely :  As 
 forfucbas  vfe  the  mcanes,  and  are  diligene  in  attending 
 thereon,  to  fuch  it  is  plaine,  be  they  neuer  fo  Vnlearned,  to 
 others  it  is  not. They  that  are  Eled  fhal  rcceiuean  enlighte- 
 ning fpirit  they  (hall  be  4//  taught  ofGod,  loh  6.45.  yea  the 
 leaflzs  well  as  the  greatfftyter.ji  ,34,  To  euery  fuch  one 
 it  isgitien  to  know  the  myfteries  ofthe\inodome  ofGod7  Mat. 
 1 3.1 1,  bat  to  them  that  are  without  al!  things  are  done  in 
 parables ;  the  plaineft  points  are  vnto  them  as  dark  riddles. 
 
 Thirdly, there  zvzfomethtngs  hard;  and  that, it  may  be, to 
 the  Eictl  alfo,  but  then  not  Alrvaies  ;  True  it  is,  the  bell: 
 of  Gods  feruants  may  profeffe  they  vnderftand  not  all 
 things,  and  that  they  know  but  in  part,  1  Cor.  1  ?  p.  Some 
 things  are  for  an  appointed  time,  as  yetthevaile  isouer 
 them  aad  not  drawen  away,  but  it  fhall  fpeake,  Hab.z.t. 
 And  other  things  we  may  not  fee  perfectly  the  light  o£  in 
 regard  of  euery  particular  at  the  firft,  but  the  Lord  will 
 more  and  more  fcatterthe  darkencfleof  our  mindes,and 
 fend  his  Slias9  his  bletTed  fpirit,  to  cleare  all  doubts  in  the 
 end. 
 
 Notwithftanding  all  this,  the  Scriptures  are  aLight  in 
 them fe  lues, 2^6.  that  defect  that  is,is  In  vst  and  not  In  them  : 
 fofpeaketh  Auftin;  The  Scriptures  (faith  he)  are  lighted  vp 
 to  he  our  candle  in  thu  world,  that  we  walkenot  in  darknesyand 
 elfewhere  thus  :  Cjod  hath  bowed  dorvne  the  Scriptures ,  euen  to 
 the  capacities  of 'Babes  and  Sucklings ythat when  proud  men  wiS 
 mtfpeakei*  their  capacities, yet  himfe If e  might.  (fhryfoflome 
 {peakcth  thus  ;  The  Scriptures  are  tafie  to  vnderftand, andex- 
 pofed  to  the  capacity  of  euery  feruant^and plough-man^  wid* 
 dow,and  boy,&  him  that  is  moft  vnwsfe.  And  in  another  place, 
 god  penned  the  Scriptures  by  the  hands  of  Publicans,  Tifherme, 
 Tent-maker  '  s  ^S  hep  hear  ds,  and  vnlearned  men,  that  none  of  the 
 jtmple  people  might  haue  any  excufe  to  keepe  them  from  rea- 
 ding,and  that  fa  thej  might  be  cafy  to  be  vnder flood  of  all  men* 
 Thepfhilw  Antiochenns  faith+we  muft  not  fay  there  is  no  light 
 in  Scripture,  becaufe  the  blindefee  it  not*  but  let  them  that  fee 
 it  not^accufe  their  own  eyes.This  then  was  the  perpetuall  and 
 
 conftant 
 
Parable   of    the    lost 
 
 Gr 
 
 OAT. 
 
 57 
 
 conftant  iudgement  of  the  Ancient  fa  from  the  Paradox  of 
 Papiftstthztxhz  Scriptures  are  obfcure,and  beyond  the  peo- 
 ples capacities,  who  therfore  hide  Gods  book  from  them, 
 as  mothers  do  Ratsbane  from  the  eyes  of  their  children* 
 for  feare  of  further  danger. 
 
 Secondly,  we  may  be  from  hence  Infirucled  to  a  double 
 duty;Firft,Ioyfully  to  entertaine  it.Secondly,to  walk  wor- 
 thy of  it, Looks  how  the  wife  men  were  affected  with  the 
 Starre  that  went  before  them  to  Chrift,fo  fhould  we  with 
 this  word  of  his  grace  :  Efpecially  confldering ;  Firft,  how 
 long  our  night  of  ignorance  and  (in  hath  beene.  Can  they 
 doe  other  then  account  light  pretious  that  haue  notfeene 
 it  along  time  ?  Was  not  Paul  and  his  companions  (thinke 
 we)  much  reioyced,  and  maruelloufly  reuiued,  to  behold 
 the  fhinc  of  the  Sunne,  when  after  fo  many  daies  tempefts 
 it  appeared  to  them,  «^#/ 27. 20.  Secondly,  ourowne 
 Deferts :  What  iufl:  caufe  haue  wee  giuen  God  to  caufe 
 the  Sunae  to  fet  vpon  our  Prophets  euen  at  noone  day  ? 
 to  remouc  his  candiefticke,  and  leaue  vs  againe  in  darke- 
 ned for  our  extreame  vnthankfulnefTe  ?  Thefe  confide- 
 rationsjif  we  had  no  more,fliould  caufe  vs  to  ftriue  effectu- 
 ally to  bring  our  hearts  to  thankfclneffe  and  admira. 
 tion. 
 
 And  as  we  fliould  be  thus  affected  towards  it,*  f 0  alfo 
 our  Care  fhould  be  to  Walke  worthy  ofit,  and  thereby 
 manifeft  our  thankefulnefTe  ;  of  which  worthy  walking, 
 Saint  Paul  laics  dowhe  two  fpeciall  branches,  Rom.11. 
 12.  The  fir  ft  is  a  ca fling  away  of  the  worses  of  darkeneffe  : 
 fome  particulars  whereof  he  mentions,  verfea^.  as  Sur- 
 fetting  and  drunkenneffe,  chambering  and  wantonneffe,  flrife 
 and  enujino  ;  and  grounds  his  Exhortation  vpon  this 
 Reafon,  for  that  the  night  is  farre  fpeni  and  the  day 
 ii&t4}4ndi  as  if.hee  fHould  fay,  if  you  now  inthefc 
 daics  of  fo  cleare  light  and  reuelation ,  are  found  in 
 the  deeds  of  darkeneffe,  your  finne  will  bee  the  greater, 
 as  being  1.  Excufefefe ;  z.  Shameleffe.  It  is  day  with  vs, 
 (though  not  fo  day  but  that  there  is  fome  clarkeneffe 
 
 remai- 
 
 Vfeu 
 
 Joyfully  enter- 
 tame  the  light 
 o/GodiJVord, 
 l{?afon  6. 
 
 A&.  17.20, 
 
 \Val\eworthy 
 of  the  light  and 
 hdrv. 
 Rem. 13  11. 
 
 Smrtes  done  in 
 the  tight  are 
 Excufelefpe  and 
 JbmeUge. 
 
58 
 
 An    Exposition    of    the 
 
 Iohni^i*. 
 Ecclcr.5,1. 
 
 *Pet  ij. 
 
 Ezck,l6.48.  | 
 
 remaining,yet)  light  appcares :  Ifrael  hath  both  heard,and 
 knowne,  and  not  now  to  learne,  that  drunkennefle,  fwea- 
 ring,  Sabboth-£>reaking,&c.  are  difpleafing  vntoGod,  fo 
 that  now  no  cloaks " « left  for  finne>  Iohn  i  j.  2  2.    It  may  be, 
 we  thinketo  plead  atGods  dreadfull  barre,  for  our  Infide- 
 lity and  difobediencc,  as  Foolcs,  that  wee  knew  not  that 
 they  were  euill,  Ecclef.^.x*  or  (as  Saint  ^4/r/excufeth  the 
 Ie wes)  had  wee  knowne,  wee  would  not  haue  done  fo 
 wickedly.    But  alas  !   that  plea  will  proue  but  poore; 
 for  if  we  are  ignorant,  it  is  becaufe  we  willingly  are ignorant,  \ 
 as  Saint  P*Mr  fpeaketh  of  the  Iewes,  2  /^f.3.5.  weeclofe  i 
 our  eyes  and  flmt  the  paffages,  and  will  by  no  meanes  en- ! 
 dure  the  light  to  breake  in  vpon  vs. 
 
 Beleeae it, belecue  it  (Brethren)  Samaria  and  Sodome\ 
 hath  not  done  balfe  the  abominations  of  our  lerufalem.  Gods  ' 
 mercies  to  vs  of  this  land,  are  more  in  cuery  refpecl  then  to  j 
 other  nations ;  In  this  reiped:  elpeciaIly,our  knowledge,at 
 leaft  the  meanes  of  our  knowledge  farrc  greater  then  to 
 any  offered :    How  euer  then  in  regard  of  Kinde  and  ! 
 LMatter  their  flnnes  (it  may  bee)  may  fway  with  ours, 
 yetJn  regard  of  Circumstances  (which  adds  to  the 
 weight  and  degree  of  heynonfhefTe,  ours  are  firre  grea- 
 ter then  theirs. 
 
 And  further,  it  being  day  with  vs,  our  finnes  muft  bee 
 
 more  void  of  Shame  :    Darkeneffe  indeed  diminifheth 
 
 fhamefaftneffe ;  men  are  bold  to  doe  that  then,  of  which 
 
 they  would  be  alhamed  in  the  daylight;   For  night  ap- 
 
 parell  any  thing,though  neuer  fo  patcht  and  homely,  will 
 
 feme  the  turne ;  but  light  manifesleth  faults^  fo  faith  the 
 
 Apottlejn  the  nighttime  of  your  ignorance,and  blindne/Te, 
 
 you  neuer  bluflied for  drunkenneffe,  and  whoredome,  but 
 
 now  that  the  night  is  paft  and  day  at  hand  (yea  hath  long 
 
 fince  appeared,  Tit.2.1  a.)  if  you  now  Hue  as  in  times  paft 
 
 you  haue  done,  you  are  paft  frame ;  like  Abfolon  in  lying 
 
 with  his   fathers  concubines  in  the  fight  of  all  Ifrael, 
 
 %  Sam.  16.  22.  fuch  muft   haue    a  whores  fore-head, 
 
 and  brow  of  brafle ,    that  pra&ifc  thofe  flnnes ,   at 
 
 which 
 
Parable    op  the   lost  G 
 
 ROAT 
 
 59 
 
 I  Ioh  2*  8, 
 
 Il0h.2%l9.i2. 
 
 which  very  children  can  houte  and  point  at. 
 
 A  fecond  branch  of  our  worthy  walking  in  regard  of 
 thclight,  is  a  putting  on  of  the  Armor  of  light ;  i.e.  doing  |  Rom,i$.i3( 
 thofe  workes  that  are  the  workes  oflight,  or  a  walking  ho- 
 nefily^s Saint  P^a/cxplaines  himfelfe,  /fo/p.xg.ig. 
 
 i.  \w<*lkef\  Lie  not  do  wne,. be  not  idle  :  God  fets  not 
 vp  his  candle  euery  morning  to  enlighten  the  earth  that 
 mcnXhould  flezpc,  or  play,  but  to  worke  by,  PfdL\o^.22} 
 23.  And  ib  his  word.,.  1  John  2.8. 
 
 2.  Walke  [_Honf{tiy~]  or  as  fome  render  the  word,#^% 
 honourably ,  according  to  the  credit  of  the  place,  or  walke 
 accurately  oi*ftritllyy  as  it  were  in  print :  And  fiirely  in  re- 
 gard we  haue  the  light  ib  clearely  fhining,  wee  may  doe 
 things  more  exactly  then  did  our  forefathers,  wholiued 
 but  in  the  dawning  of  the  day.  Not  onely  greater  faults, 
 butlefTer  ilumblings  fliould  be  auoidedby  vs,  2  M.2.10. 
 12.  wee  lliould  doe  all  things  to  the  life  and  power  of 
 them,friewing  Discretion  as  Well  as  Knowledge. 
 
 And  to  that  end  let .  vs  daily  come  vnto  this  light,  that  it 
 may  be  manifeft  our  worses  are  wrought  in  God.    In  all  our 
 vndertakings  take Dattids  lanthome  with  vsy  ^PfaLxi^Ao^. 
 and  as  Ifraels  courfe,  in  the  wildernefle  was  directed  by 
 the  Cloud  and  PUUr  of  fire,fo  let  ours  be  by  that :  without 
 a  written  word  do  nothing;  with  it  any  thing.  Credit  not 
 thy  flepps  to  any,  vnleffe  the  light  of  this  candle  go  before 
 thee,  to  direct  thee.    And  in  dirfkulties  and  Ignorances, 
 deilreGodto  light  thy  candle,  Pfal  18.28.  pray  him  to  , 
 ftiew  forth  his  light  and  truth  vnto  thee,  that  thy  feete  I 
 may  not  Hide,  77^/43.3.   beware  of  that  ignUfatiwsy  or  j 
 fool es fire;   Car nail Reafon or  Tollicie :   walke  not  after  | 
 the  blaze  of  any  fire  of  thine  owne  kindling,  all  fuch  blazes 
 will  not  keepe  you  from  lying  downe  in  ibrrow,  I  fay  50. 
 11.   Arxl  fee  like  wife    that  you  hold  out  this  light  to 
 others,  CMatth.  5. 1 5.  let  your  light  flime  ;  hang  it  forth, 
 put  it  not  vnder  a  bufhell,  nor  into  a  theeues  lanthorne  :  fo 
 carry  your  felues  in  that  holy,  blamclefFe  manner,  that  your 
 very  liues,though  you  held  your  tongues,may  lay  open  and 
 
 condemne, 
 
 Ioh 
 
 *.«, 
 
 Wal.  1 19.10*1 
 
 Exod 
 
 !**!. 
 
 NuSi  credos  tuu 
 Kifiprteuntelfr 
 emu  iftiits 
 luce,  procejjkm, 
 
 1%  50.11. 
 
 h 
 
6o 
 
 Phil.2.15. 
 
 Mot  lues  her  unto 
 Our  wsr  fas  are 
 fuch  ai  require 
 tight. 
 
 Multafaue*,  m 
 
 multiftopuli  in 
 
 ifisnfeculi  ca~ 
 
 ligmenonvtitn- 
 
 tur$r*fertibi 
 
 lucirraTt^uam 
 
 Vrophtta  mon- 
 
 $rauit.Amb,in 
 
 PfU9> 
 
 loh.IJ.54. 
 
 An   Exp  ositi 
 
 OK     OF     THE 
 
 Vfe.  3. 
 
 Pro.29.18, 
 
 !  Ioh.xi.35. 
 
 condemne  the  lewd  fafhions  of  the  world,  Thil.t.if. 
 And  this  is  to  walke  as  the  children  of light ,  Ephef.^.%.  or 
 worthy  of  the  light  that  is  amongft  vs. 
 
 Now  to  ftirrc  vs  vp  to  the  performance  of  theft  duties 
 (which  indeed  are  but  llcightly  performed  by  vs:)  Confi- 
 der  wCjFirft,  the  workes  that  we  haue  to  doe  are  fuch  as 
 require  light.  A  few  naturall  actions  a  man  may  do  in  the 
 darke,aseate,  drinke,  ileepe,  but? matters  weighty  and  of 
 importance,  we  chufe  the  light  to  workeby  :  Chriflianity 
 is  a  Raceta  Combate^warfare^ndi  fhall  we  hot  entertaine 
 the  light  for  bufineflcs  of  this  nature  ? 
 
 Secondly,  the  Lets  and  Obftacles,  wee  are  like  to  meete 
 withall  in  this  our  Pilgrimage %  are  many  :  There  are.  many  ! 
 pits  in  this  miftie  world,  many  rocks  in  this  turbulent  fea 
 which  are  not  feene,  nor  can  they  bee  without  this  light, 
 and  therefore  not  more  then  needs  to  fecke  for  the  benefit 
 thereof. 
 
 Thirdly,  the  Light  we  haue  will  not  alwaics  lail  with 
 vs,  Night  will  come  (faith  our  Sauiour)  and  then  none  can 
 yvalke,  lobni2.i$.  And  that  either  a  Night  of  Reftraint, 
 themeanes  may  betaken  from  vs,  or  wee  from  it :  Or  a 
 Night  efTemptation,  which  may  for  a  time  fruftrate  the 
 life  of  the  meanes  :  Or  a  Night  of  Death,  which  is  as  cer- 
 taine  as  the  viciffitude  of  light  and  darknelTe,  euening  and 
 morning,  day  and  night :  Wherefore,  nowifeuer,  en- 
 tertaine this  light  and  walke  worthy  ofit. 
 
 "Further,  the  point  in  hand  may  feme  for  Information , 
 and  fo  it  fhewes  vs.the  milery  of  fuch  as  want  this  light,  to 
 whom  as  yet  it  hath  not  lliined,  Pro.29.1S.  What  had 
 the  whole  Creation  of  God  bcene,  but  a  confufed  heap, 
 had  not  God  fct  light  in  it?  And  what  other  then  a 
 confufed  Chaos  is  that  Land,  Country,  Citie,  where  the 
 word  is  not  taught,  where  the  ihinc  of  that  light  is  not  ?  In 
 Particular,  confider  we  how  full  both  o?Srror  and  of  Ter- 
 ror fuch  a  condition  is. 
 
 He  that  voalketh  in  dar'knefe  (faith  our  Sauiour,  lohn 
 n.^.)knowetb  not  whither  be  goes;  He  cannot  fee  his  way, 
 
ARABLE     OF      THE      LOST 
 
 Gr 
 
 OAT, 
 
 he  knoweth  not  whether  hee  bee  right  or  wrong,  'm  the 
 way  to  Samaria  or  Dothan,  2  King.6.19.  euery  one  may 
 mifieade  him  that  wanteth  light,  as  the  Prophet  did  the 
 Syrian  band  who  were  ftrucken  blinde.  They  gee  they 
 know  not  whither  ;  doe  they  know  not  what  ; 
 and  downs  will  bee  in  the  pit  before  they  are  aware 
 thereof. 
 
 Befides,  k  is  a  moft  Vneomfortable  condition  being  full 
 ofFearesznd  Terrors.  None  of  all  the  former  plagues  lpent 
 vpon  Pharaoh  frighted  him  fo  much  as  that  ofdarknefle  ; 
 Into  the  dungeon  God  carts  him,  when  other  puniili- 
 ments  would  not  amend  him  :  And  yet  alas !  what  was 
 that  three  daies  darkenefTe  being  compared  with  this  ?  had 
 it  in  it  half:  that  difcomfort  ?  Onely  it  is  not  fo  fenfible 
 through  our  carnality.  Pittie  we  then  the  eftate  of  fuch  ; 
 Pray  for  them  that  God  would  fhew  them  mercy;  Call 
 vpon  them  to  open  their  eyes ;  Cry  out  before  they  drop 
 downequicke into  hell;  Some  mercifull  body  take  fuch 
 by  the  hand,lcad  them  to  the  high-way  fid e  that  they  may 
 begg,  with  rB^timcminoi  of  men,  but  of  Chrift ;  not  for 
 fihier,  but  for  fight;  O  forme  of Danid  haue  mercy  on  vs. 
 Lord  caufethy  light  tojhine  vpon  vs. 
 
 Sccondly,this  truth  may  Inform  vs-of the  true  caufe,why 
 thefhiiie  of  this  light  is  fo  hated  by  men  of  this  world, 
 feeing  light  in  it  felfe  is  fo  pleafing  vnt©  all ;  Indeed  men 
 loueitas  it  fhines,  but  they  hate  it  as  it  difcouers  and  di- 
 rects. It  hath  a  property  to  make  all  things  manifeft,  it 
 reueales  that  which  thev  defire  aboue  all  things  to  haue 
 kept  dofeand  fecret,  their  Nayghtimft* :  This  is  the  true 
 caufe  (whateuer  other  bee  pretended)  why  men  of  cor- 
 rupt minds,  are  vexed  with  it,and  fin  againft  it,inbIowing 
 at  it  with  their  ftroagef!  blaft,  and  (taking  at  the  Candle- 
 (licke  that  holds  it ;  KjMe  the  world  hatetb  (faith  our  Saui- 
 om)becanfe  I  teftifieofitthat  their  workes  are  emit,  l&ba 
 7.  7. 
 
 Let  fuch  Confider  well  what  they  reade,  Pfat.104.12, 
 23.  Euery  good  and  profitable  creature  loucs  the  light,and 
 
 followes 
 
 61 
 
 i  King.  6- 
 
 Ipkymtnhattlb 
 
 the  light. 
 
 I  oh  3.20; 
 
 Io!i.7.74 
 
 Pfal.104.12. 
 
6t 
 
 A -n    Exposition    of    t  h  b 
 
 Io  1^3  193*0. 
 
 Vfifr 
 
 iCor-44^. 
 
 followes  it,  except  the  heafts  of  prey  ;  All  true  men 
 walke  in  it,  except  the  Thiefe  and  Adulterer,  &c.  and 
 our  Sauiour  doth  peremptorily  conclude  againft  him  that 
 hateth  the  light,  thatheeis  an  euill  doer,  Iob.z.  19,20. 
 Had  you  not  foare  eyes  you  would  not  fluinnc  the 
 Sunne. 
 
 Confider  likewife,  what  fearefull  condemnation  will 
 follow,  lfyou  louedarkcnefle  more  then  light,  John  3.1$?. 
 This  is  the  condemnation  of  the  world,  (faith  Chrift)As  if  he 
 fhould  fay,  this  is  fuch  a  finne,  that  brings  iwift  ven- 
 geance with  it,  though  you  had  no  other  fmnes  to 
 bee  charged  with,  albeit  you  Hue  neuer  Co  Ciuiily,  and 
 Fair cly, yet  this  is  enough  to  bring  beauie  damnation  vpon 
 you. 
 
 .-     ThehftVfe  I  make  of  this  point  in  hand,  fhallbeeof 
 Comfort-,    Great  caufe  we  hawe  toreioyce  in  this  light; 
 that  the  Candle  yet  fhines,  and  burnes  cleare  ;   It  is  not  yet 
 come  vntothe  fhufFe  :  this  may  Comfort  vs,  in  the  midft 
 of  all  other  difcouragements ;  -Other  lights  faile  vs,   and 
 run  from  vs  as  vermin  from  a  houfe  on  fire:  we  look  abroad 
 irrthe  World,  and  there  is  no  light,  Friends -are  gone  5  wee 
 looke  in  the  Shop,  there  is  no  light,  Cuslome  is  gone  *  we 
 lookc  into  Markets,  there  is  no  light,  Promfion  is  gone  ; 
 we  looke  into  the  Cupfoard^thcre  is  no  light,  Bread  is 
 gone ;  wee  looke  into  the  Turfe,  and  there  is  no  light, 
 'Jlfoney  is  gone  ;  wee  looke  into  Cjods  SanBuary^nd  there 
 is  light,  the  Word  is  not  gone;  the  lamps  are  burning 
 ftill,  and  as  cleare/as  euer  :  while  other  Churches  are  fmit- 
 ten  with  darkneffe,  like  to  Egypt,  we  are  like  to  Ifrael  in 
 Co/hen,  our  light  abounds,  this  ftiould  fweeten  the  want  of 
 all  the  reft,  which  being  confeionabiy  vkd?  will  foone 
 bring  a  fupply  of  all  the  reft. 
 
 Saint  Paul  in  the  2  Cor. ^4,6.  fiftignes  three  reafons of 
 Confolation.,  why  we  fhould  reioyce  in  this  light :  Firft, 
 to  confider  how  many  haue  their  mindes  blinded  by  the 
 God  of  this  world  (and  thofe  of  the  wifeft  and  learned  ft) 
 it  fhould  make  vs  to  reiojeeinfpirit  as  our  Sauiour  did  for 
 
 that 
 
Parable    of   the   lost  Groat 
 
 63 
 
 I  Pct.2^. 
 
 that  thefe  things  are  reuealeduvs  babes,  and  wehauea 
 portion  in -thi"  .iglu  giuen  vs  while  it  is  withheld  from 
 thoufands. 
 
 Secondly,  to  confider  what  darknefle  we  haue  lined  in, 
 yeablacke  darkenefle;   Now  God  hath  done  as  great  a 
 worke  vpon  our  hearts  in  cauling  light  to  appeare  there,as  | 
 he  did  when  he  commanded  light  to Ihine  ont  of  dark$nef[e 
 in  the  Creation,  verfe  6. 
 
 Thirdly,  they  are  Glorious  things  that  are  reuealed  vn- 
 to  vs  by  this  light,  and  therefore  called  the  light  of  the 
 glorious  Gefptll,  and  the  light  of  the  knowledge  of  the  glory 
 ofCjod  %  As  Saint  Peter  elf e  where  calls  it  mar  uellotts  light, 
 1  "Pet.  3.9.  not  oncly  for  that  it  def  ernes  wondering  at,but 
 for  that  alfo  Chriftians,  at  the  firft  difcouerie  thereof,are 
 full  ofzsfffeElions  towards  it.  We  fee  how  it  is  vpon  the 
 bringing  in  of  a  fmall  candle  into  a  roome,it  puts  as  it  were 
 new  life  and  fpirit  into  allprefent,  theytalke  moreiiuely, 
 and  ftirre  more  liuely ;  So  in  this  cafe  vpon  our  firft  con- 
 uerfion  we  wonder  at,  and  are  mameiioufly  taken  with  the 
 difcouery  of thofe  glorious  myfteries  that  concernc  Chrift, 
 and  our  owne  faluation,  (Tie  wed  vs  in  the  preaching  of  the  , 
 Gofpell ;  wc  fee  in  a  Mirrour,  behold  as  in  a  glajfe  the 
 glory  of  the  L&rd.  Nothing  more  rauifheth  the  heart  then 
 doth  this  light ,  fhewing  to  vs  the  glory  of  Gods 
 grace. 
 
 And  to  conclude,  thinke  we  for  our  further  Comfort,  if 
 the  fhineofthis  candle  be  fo  glorious  and  delightfull  hcre3 
 what  {hall  that  light  be  which  we  ihall  haue  in  the  world 
 to  come,  when  (Wand  the  Ltmbe  fhalibe  our  immediate 
 light  5  There  Avail  bee  no  need  of  the  Sun  by  day,  nor 
 Aloone  by  night,  no  need  of  Temple  yPreaching,Sacraments,  1  Keq-.u  aj. 
 or  any  other  meanes.  Godhimfelfe  fhall  be  the  glory  of    ^225, 
 that  new  lerttfalem^nA  the  Lambe  the  light Thereof] Reuel. 
 2  i**>  ? .  &  2  2.5 .  There  fhall  be  nodarkeneffe,  nor  clouds  of 
 Afflictions,  and  temptations  to  eclipfe  our  light ;   It  fhall 
 be  an  eternalilight  withoutall  darkeneiTe.  There  we  fhall 
 fee  light,not  In  honfes  of  clay  &$  here  we  doe,  where  death, 
 forrow, 
 
 2  Cor  3. 1 8 
 
6^ 
 
 Text. 
 ^DoHrine. 
 
 the  candle  mn$ 
 be  lighted >tbe 
 Word  dp wed 
 and  applied* 
 Num.  8 .1,1,  J. 
 
 Reucl.J.i. 
 &  4.f  • 
 
 Ads  if  ,21. 
 
 Nch.8.I,*--9» 
 
 An    Exposition    of    the 
 
 farrow,  finne,  and  diuels  dwell,  but  in  the  Heauen  o£Hea- 
 nertsy2L  place  where  God,  Immortality,  and  all  HolinefFe 
 dwcls.  Here  the  Jight  we  haue  is  infufed  into  vs,  but  there 
 wee  fhall  iriine  our  felues  as  the  Sunne  in  its  greatelt 
 glory. 
 
 Light  a  Candle. ~^ 
 
 Though  the  word  be  a  tight  in  itfelfe9yet  it  mxfi  be  lighted; 
 that  is,  opened  and  explained  for  the  better  and  readier  fin* 
 ding  th<4  loft  piece,  which  iriall  be  our  obfemation.  And 
 this  was  fTiado wed  out  vnto  vs,  Namb.%.  1,2,3.  by  tnc 
 Priefts  ordering,  and  trimming  of  the  lamps;  their  ligh- 
 ting of  them,  fignified  what  is  now  deiiuered ;  And  the 
 lighting  of  one  lampe  from  another,  fhewcd  the  opening 
 and  enlightening  of  one  Scripture  by  another,  in  com- 
 paring place  with  place  :  The  middle  lamp  lighted 
 from  the  fire  of  the  Altar ;  noted,  that  the  fountaine  of 
 all  light  and  knowledge  commeth  from  Chrift,  who  hath 
 the  feuen  fpirits  of  God,  ReueL^i.  figured  by  the  feuen 
 lamps  of  fire,  Reuel  4.5.  Thus  our  Sauiour  himfelfe,  when 
 he  had  read  his  Text,  clofed  the  booke,and  opened  and  ap- 
 plied it,  Luke  4. 16.  it  being  the  order  vpon  the  reading 
 ofthelawtoaddanexpofition,  and  interpretation  there- 
 of, Aft,  15.21-  Mofes  re  as  of  old  time  in  euery  citie  both  read 
 and  pre  ached  euer j  Sabboth  day,  (not  that  he  was  preached, 
 becaufe  he  was  read,  as  fome  (who  deiire  reading  fliould 
 be  preaching)  would  vnderftand  it,  but)  becaufe  the  con- 
 ftantcourfe  of  the  times  was,toioyne  Preaching  with  Rea- 
 ding ;  thofe  which  read  Mofes  on  the  Sabboth  daies  in  the 
 Synagogues  did  expound  him  alio.  Thus  the  Leuites  vnder 
 the  Law,  vpon  the  reading  of  the  word  gaue  the  fenfe  and 
 meaning,  as  we  may  reade,  Neb.&i. — ^.  where  we  finde 
 the  very  forme  of  preaching  now  vied  then  pracTifed  : 
 I.  The  Congregation  meets  both  men  and  women,  euenall 
 that  could  vnderftand,  they  gather  together  as  one  man, 
 ver/ei.?.  2.  For  the  Place  it  was  Publike>  before  the 
 ftreet  that  was  before  the  water-gate,^*?*/*  1,2.  3 .  Ezra 
 the  Priesl  flood  vp  in  a  Pulpit  of  wood  made  for  the 
 
 purpofe, 
 
Parable    of    thb    lost   Groat 
 
 pnrpofe,  verfe- 4.  4,  Standing  thus  aboue  all  the  people^ 
 be  opens tbt  b&oke *n  the  fignt  or them  all,  verfe  <$.  5.  All 
 f  &f  people  ft  and  vp,  they  Rcuerently  prepare  thcmfelues  to 
 theworke,  verfe^.  6.  He  makes  his  'Prayer  before  Ser- 
 mon, to  which  all  the  people  anfvver  4menjv  r[e  5.  j.Hq 
 then  reads  hn  Text,  opens  the  meaning,  giues  the  fenle  of 
 the  words,  and  caufed  the  people  to  vnderftand  the  rea- 
 dings verfe  7,  %.  This  was  their  pra&ife  *  And  thus  the 
 Apollicsvnderthe  Gofpeli,  as  appeares,  ABs  15.1s.  P*ul  A&s  15.15, 
 and  BemabM  being  at  Antioch  vpona  Sabbothday  after -the 
 leclureoftheLaw,  and  the  Prophets,  the  Rulers  of  the 
 Synagogue  fent  vnto  them,  to  intreat  them  that  if  they  had 
 any  word  of  exhortation,  they  would  be  pleafedto  dd-i- 
 tier  it,  which  requeftarofe  vponthe  cuftome  of  ioyning 
 the  opening  of  the  Law  with  the  publikc  reading 
 thereof. 
 
 In  this  reipect.  are  Gods  Mini-fters  called  the  Lights  cf  Maftlrj.T^. 
 thcmrld:  L%4attb.f.iq.  and  lohnlsapttfl  a  burning  tvA  lobn  s.£s, 
 fbimng  light ,  hhn  5.55.  and  the  word  is  faid  to  giue  light 
 vnto  all  that  are  in  the  houfe  being  thus  held  forth  by 
 Gods  Minifters,  who  are  alfo  in  that  refpeel  refembled  sw- 
 to  the  handle  flick*,  Matth.<e.\j*  according  to  that  wee 
 rcade, /?<?#<*/.  2. 5. 
 
 Ifagainflthis  it  bet  ohie&ed,  that  Chrift  \%  the  true  I  q$ 
 
 *5 
 
 Reucrl  1.5. 
 
 light  that  lightcth  cuery  man,  hhn  1.9.  neither  was  hhn 
 BAptifl  nor  any  other  Minifter  the  light,  hhn  1.8. 
 
 I  anfwer,that  there  are  two  forts  of  lights,  Origin&ll  and 
 T>triued.OrigiuaS yis  that  which  is  the  caufc  of  all  light,  and 
 fo  Chrift  alone  is  the  light  of  the  world,  and  in  this  fenfe 
 the  Scriptures  denie  hhnBaptift;  or  any  other  Minifter  to 
 bsthe  Light  of  the  world.  Denned  light,  is  that  which  is 
 borrowed  from  another,  as  the  light  which  the  Moone 
 hath  from  the  Sunne,and  fliineth  with  ;  thin  lohn  8a?ti(r. 
 and  other  Minifters  arc  Lights  and  Starrs  in  Chriflfs  right 
 hand,  by  whom  he  giueth  light  vnto  his  Church,  Renel. 
 I.  '6. 20. 
 
 Now  the  Reafons  of  the  point,  why  k  isnecdfuUto 
 
 F  haue  { 
 
 Ioh.1.9. 
 
 Reft. 
 
 Light  is  of two 
 fo>rstQrigingtt 
 or  Derived. 
 
 RtUel.I.IiT.SO. 
 
66 
 
 Reaf.l. 
 In  regard  of  the 
 m*nw  of  pen- 
 ning of  Scrip- 
 tura. 
 
 Iudg.$. 
 zKmg.14' 
 Ifav  5' 
 
 An    Exposition     of    the 
 
 a. 
 
 In  regard  of 
 matter, 
 
 Luke  1.35. 
 
 In  regard  of  time 
 Hab.2,5. 
 
 Dan.ia.8, 
 
 Reua.u.17 
 Reu.13.ac 
 
 22.7. 
 
 Ob. 
 
 haue  this  Candle  lighted,  the  word  opened  and  explained 
 maybethefe;  Firlt,  in  regard  of  the  Manner  of  yenning 
 the  Scriptures,  a  great  part  of  it  not  being  penned  in  proper 
 termes,  but  in  fundry  diuine  Figures  and  Allegories,  Gal.4. 
 22.  fo  the  Song  of  Solomon  is  an  Allegory, borrowed  from 
 thefellowfhipofManand  Wife,  tofignifie  the  Commu- 
 nion betwixt  Chrift  and  his  Church  :  So  the  P  arables  ^oxh 
 in  the  Old  and  New  Teftamenc,are  Figures,or  Allegories ; 
 of  which  places  and  the  like,  a  myfticall  fence  muft  be  gi- 
 uen.  Befides,  ibmetimes  there  is  a  defect  of  words,  which 
 doth  much  obfcure  the  Text,  and  are  often  added  by  our 
 Tranflators  (and  to  be  difcerned  by  the  different  letter) 
 not  to  corrupt  the  Text,  but  to  enlighten  it:  Alfothe 
 Change  of  Names,  Words, and  Letters ;  as  alfo  of *  Number, 
 Time,  Perfon9  and  the  like,  is  very  frequent.  Yea  there  are 
 in  Scriptures  things  feemingly  Confufed,  carrying  fem- 
 blance  of  Contrariety,  Anachronifmes,  Metachronifmes, 
 and  more  of  them  then  in  any  writing  that  we  fhall  (ordi- 
 narily) meete  withall,  fecular  or  diuine.In  which  refpecT:  it 
 is  needfull  to  haue  this  light  lighted. 
 
 ^Secondly,  in  regard  of  CMatter,  which  fometimes  is  fo 
 full  of  Maieftie,as  that  it  denies  to  be  expreft  in  ordinarie 
 terrnes,  as  Luke  1 . 3  5.  The  Holy  Ghost  frail  come  vpon  thee, 
 and  the  power  of the  highefl  fhail  outrfhaddow  thee,  there  is 
 depth  of  myfterie  laid  vp  in  fome  words  which  are  as 
 chefls  wherein  he  keepes  histreafure. 
 
 Thirdly,  in  regard  of  Time :  Some  parts  of  Scripture  are 
 for  an  ap pointed  nine,  Hab.2.3.  till  then  they  are  fealed  vp, 
 fbaveile  is  drawne  oner  fome  parts  of  the  Revelation  in 
 things  not  yet  accomplished  :  Co  it  was  in  T>aniels  time, 
 2)*i*.r2.i.  and  yet  muft  Gods  people  vndertake  with  all 
 fobriety  the  ftudie  thereof,  D^.ro.7.  therefore  they  are 
 exhorted  to  hear e  -what  the  fpint  faith -,Heuei ':.  rt.   17.29. 
 
 And  a  promife  of  blelTing  is  made  and  repeated  to  the 
 keepers  of  thofe  words,  Reuel.i<$.&  22.7. 
 
 It  may  be  you  will  obiecl,  that  this  doctrine  derogateth 
 
 from  that  before  deliuered  concerning  the  brightnefle 
 
 and 
 
Parable    of    the    lost   G 
 
 R  OAT. 
 
 and  plainneffe  of  Scripture :  for  if  it  needs  this  enlighte- 
 ning, how  is  it  alight?  and  if  it  cannot  bee  vnderflood 
 without  opening  and  explaining,  how  can  it  be  otherwife 
 then  obfcure  and  darke  ? 
 
 For  anfwcr  hereunto  :  Firff.,  the  Scriptures  are  two 
 waies  lightfbme ;  Firft,  in  refpt -ft  efthsmfclms  :  Secondly, 
 in  rcfpgii  ofvs :  In  refpecl  of  thcmfeiues,  they  are  al waies 
 iigntibme,  and  in  themfelues  haue  light ;  but  in  re/peel  of 
 vs,  they  are  lightfome  when  we  vnderftand  them,  and  re- 
 ceiuelight  by  them;  which  we  flkall  not  doe  vTnktTe  we  be 
 prepared  to  it,  by  fome  familiar  initruetions  in  the  prea- 
 ching of  it. 
 
 Secondly,  that  is  not  obfcure,  which  by  Ordinary  mcanes 
 may  be  apprehended,but  that  is  obfcure  which  either  hath 
 no  meanes  at  all  to  open  lt,or  only  fuch  as  are  not  Qrdinariex 
 themeanestoattainetothe  right  vnderftanding  of  Scrip-  ' 
 ture  are  Ordinzrie^  and  al  waies  prcfent  in  the  Church, 
 which  the  children  of  God  partake  of;  As  in/^/V^the  I 
 Miniftery  of  the  word:  and  in  Prinate>  as  Reading,  Prayer,  | 
 conference,&c. 
 
 Thirdly,  this  lighting  of  the  candle  wee  here  lpeake 
 of,  is  not  ftriftly  to  bee  vnderflood,  as  if  light  or  fhine 
 fliould  be  added  to  them  which  was  not  in-them  befbre,as 
 if  there  were  a  defeil  in  the  Oi>iecl,  but  onely  of  a  pro- 
 ducing of  it,  to  its  operation ;    As  the  fetting  of  a  candle 
 vpon  thefocket  adds  no  light  to  it,  that  was  wanting  in 
 j  it  felfe,  but  onely  remoues  fbme  impediments  that  hinders 
 '  the  ftanders  by  from  feeing,  and  is  a  meanes  of  fpreading 
 I  forth  the  brightneffe  of  it  into  euery  corner  :    Or  as  the 
 i  opening  of  the  windowes  lets  in  the  light,  but  makes  not 
 the  Sunne  to  be  impeifecl  or  but  apartiall  light :    So  in 
 this  cafe  are  we  to  concciue  of  the  preaching  of  the  Word 
 and  no  otherwife. 
 
 And  yet  fourthly  and  laftly,  we  may  not  thinke  that  the 
 Word  can  enlighten  without  thefpirit:  that  indeed  is  the 
 candle,  but  the  fpirit  is  the  fire  that  kindleth  it;  now  as  j 
 the  candle  is  a  fit  inftrument  to  giue  light  by, and  is  capable  I 
 
 F  £  ,  of 
 
 *7 
 
 Reff. 
 
 Ibe  Scriptures 
 an  two  waies 
 {igkfcme* 
 
 1 hat  is  not  *£.  I 
 (cure  which  by  \ 
 ordinary  meanes 
 miy  be  appre- 
 hended. 
 
 2{o  light  is  ad-   j 
 dedto  the  v/ord 
 by  the  preaching 
 if  it  rvbieh  was 
 nn  ta  it  before. 
 
 The  Word  en-  | 
 lightens  not 
 without  the  fft- 
 fit* 
 
68        \ 
 
 An    Exposition    of     the 
 
 Vfi  l. 
 
 The  tncantt 
 
 whereby  we 
 cemttothtvTt- 
 
 I  derft&Magof 
 
 i  Scripture : 
 
 \  i,  Inwardly, 
 
 j  Oris  Spirit. 
 
 J  Ichn  7-38?39. 
 
 j  z.Outv*ardly9 
 Scripture  is  in 
 smeinterprtter 
 Ifay  §.7. 
 Matth.33  1 2. 
 Iohn  7.38,3  9. 
 OporUt  fecundu 
 plurainteUiii 
 ptwc'nra.^tHg. 
 lib  As.  AduU 
 comug.c  tn.i*> 
 
 of  fhine,  yet  vnleffe  it  be  lighted  it  giueth  none.  So  the 
 word,  though  a  fit  inftrument,  yet  except  it  be  kindled  by 
 the  fpirit,  it  cannot  giuc  any  faumg  light  to  the  darke  mind 
 •of  man  :  And  this'fpirit  God  is  pleaied  to  giue  in  the  Mi- 
 nifleryof  his  i  eruants  by  the  preaching  of  the  Word,  and 
 not  (ordinarily)  other  wife. 
 
 Strange  then  are  thofe  Inferences  of  Papifls  hence,  Firft, 
 that  therefore  the  Scriptures  are  defecliue:  Secondly,  a  ne- 
 ceffity  ofvnwritten  Traditions,  and  the  Popes  authority  for 
 difcerning  of  that  light.  But  how  folio  wes  it  in  any  good 
 forme  of  reafoning,rrom  the  neccflity  of  the  means,to  con- 
 clude the  infiiiliciencie  of  the  thingPThe  light  of  the  Scrip- 
 ture Chines  not  vnto  vs  without  the  means  of  the  Church ; 
 therefore  the  Scripture  is  infu9icient,  not  containing  all 
 things  needfull  to  faluation.  As  if  a  man  fhouldfay,  the 
 light  of  the  candle  appeared  not  to  vs,  but  when  it  is 
 put  into  a  candlefticke ,  therefore  there  is  much  light 
 that  is  wanting  in  the  Candle  and  is  fupplied  by  the  Can- 
 dlefticke. 
 
 Againe,  how  followes  it,  that  becaufe  meanes  mufl  bee 
 vfedfor  the  vnderftanding  of  Scriptures,  the  Pope  and  his 
 Traditions  are  the  meanes  ?  feeing  there  are  other  meanes 
 to  be  found,  Ordinary  and  Infallible.    1.  Inwardly,  the  Spi- 
 rit of  God  opening  our  iudgement,  and  reuealing  the  will 
 of  God  vnto  vs,  fob*  6.45.  by  the  affiftauce  of  which  Spi- 
 rit, Iohn  was  able  to  interpret  that  fpeech  of  Chrifl,  hbn 
 7.38.  He  that  beleeueth  on  me, out  ofhU  belly  [hall flow  riders 
 of  living-water  :  This  be f pake  (faith  the  Euangelifl)  of  the 
 Spirit  which  they  that  beleepsc  on  him  (hould  receiue3verfe  39. 
 And  indeed  who  is  fitter  to  interpret  Scripture  then  that 
 Spirit  .that  indited  it?     2.  Outwardly,  Scripture  it  felfe 
 which  is  its  owne  Interpreter,  and  that  two  waies  :  Fiift, 
 by  annexing  a  plaine  Expofition  immediately  following, 
 as   //2175.7.   Cfytatth.  13.  18.38.    Iohn  j.  38  39.     Se- 
 condly, by  other  places  of  Scripture  wherewith  it  may  be 
 Compared,  and  that  in  places  Parallel,  and  like,  either  in 
 regard  o£  Matter,  or  Words,  or  Both :  And  fo  the  meaning 
 
 of 
 
PAR  A3  L   E      OF      THE      LOST     GrOAT. 
 
 of  one  Euangelift  being  obfcure,  is  ofren  gathered  by  Col* 
 
 lation  with  the  other  handling  the  fame  thing.    Thus 
 
 Pftl.Quiu  alkdgedand  depraued  by  Sathan,  OMatth.q. 
 
 Our  Sauiour  interprets  by5  D eut. 6. x  3 .  fo  OiUtth.i p. 5,6. 
 
 with  Off.2.24.  fo  Pfa/.i.y.  with  He6.i.<$.  lb  may  lohn 
 
 6.%  3.  be  expounded  by  comparing  it  with  7^4.14.  & 
 
 lohn  3.5.  by  John  7.38.  and  i  Ccr.j.19.  by  fyW.5.6.  and 
 
 the  like.   Or  eife  in  places  that  are  Vnhke  in  fhew,  fo 
 
 Matth.  $ .3  o.    Compared  with  Exod,  20.1 3 ;  fhcwes  that 
 
 the  words  are  to  be  vnderftood  Spiritually,  not  laterally ; 
 
 fo  lohn  5,31.  compared  with  John  8. 1 4.  ill  ewes  that  one 
 
 place  fpeakes  of  him  as  a  meere  man,  and  the  other  as  of  a 
 
 diuine  perfbn  :  fo  lohn  1428.  compared  with  lohn  10.30. 
 
 flhewes  that  the  former  place  is  to  be  vnderftood  of  Chrift 
 
 in  reipeft  of  his  human  ity;Many  fuchlike  places  we  might 
 
 inftance  in.    Thus  by  plowing  with  Gods  heyfer  we  may 
 
 finde  out  the   meaning  of  Gods   riddle ,    and    need 
 
 neither   Tradition  nor  the  &4»thoritic  of  the   "Pope  to 
 
 helpe. 
 
 Butifthefe  bee  the  meanes,  and  if  Scripture  doth  ex- 
 pound it  felfe,whence  is  it  that  you  agree  no  better  in  your 
 Expositions,  and  interpretations  of  Scripture  ?  whence 
 comes  it  that  Cxhtinisls  gme  one,  fince  Lutherans  ano- 
 ther, Puritanes  athird,&c. 
 
 Wee  deny  not  but  that  Gods  owne  people  may  bee 
 ignorant  in  fome  parts  of  his  truth.  God  hath  not  proiniicd 
 to  any  the  perfecl  knowledge  of  euery  thing  that  is  repea- 
 led in  hi>  Word,  we  know  but  in  part,  and  prophefie  but  in 
 part,  and  hence  arifeth  variety  of  interpretations,  and  ex- 
 positions :  howheit  in  fundamental!  points,God  hath  pro- 
 miied  to  giue  by  his  fpirit  cleare  direction  to  luch  as  fere 
 him,  lohn  6.45 .  and  herein  they  doe  agree. 
 
 But  euery  Heretique  will  pretend  they  haue  the  fpirit, 
 and  that  they  are  taught  of  God  to  vnderftand  Scripture, 
 and  expound  it  after  their  owne  fancies. 
 
 The  interpretation  that  Gods  Spirit  giues  of  any  place, 
 may  be  difeerncd  by  this :  Firft,  if  it  agree  with  the  maine 
 
 F  3  Currant 
 
 69 
 
 Ok 
 
 Refp. 
 
 1  Cor.13  9- 
 
 lohn  <?.  4?. 
 Ob.  2. 
 
 Refp. 
 
7o 
 
 Prspoptio  obfctr 
 rat  primb  omnin 
 ad  certam  altctt 
 i<4  fijtiplinA 
 mztkodum  ymq- 
 cttwt  &  ex 
 rerum  in  ea  tra^ 
 dit&u  priacipijs 
 
 iiuiicetur. 
 
 Papifs  cmupt 
 the  Text  by  man > 
 glhg  and  min- 
 ting it. 
 
 A  K»le. 
 
 I  Sam. 68. 9. 
 
 Vfel* 
 
 An    Exposition     of    the 
 
 Current  and  tenour  of  the  doctrine  of  the  Scriptures,  The 
 Analogic  of Faith,  Rom.i  2.6.  fct  downe  in  the  Tenne  Com- 
 mandements,  the  Lords  Prayer ,  the  TtoVtrine  of  the  Sacra- 
 ments, and  the  Articles  of "the  Creed.  And  fo  I  know  the 
 •  Papiffocxpofitionof  This  is  my  body  is  not  good,  becaufe 
 it  is  againft  the  lixt  Article  of  my  Creed,  He  afc ended into 
 heaven,  and  there  he  fits  at  the  right  hand  of  God  the  Father 
 Almighty,  &c. 
 
 Secondly,  when  it  is  not  wrefted,  nor  peruerted  ;  nei- 
 ther by  mangling,  andleauing  fomt what  out,  nor  by  min- 
 gling and  putting  ought  thereto,to  corrupt  the  Text :  both 
 which  are  the  Papists  faults,   as  appeares  by  their  leauing 
 out  of  one  whole  Commandement,  and  diuiding  another, 
 into  two  :    And  fo  in  their  vulgar  Iatine  tranflation,  in 
 I  Taking  in  as  Z,*£. i.  28.  in  all  their  Iatine  copies,  the  word 
 £f#tf]  in  the  Angels  falutation  to  Mary  is  added;  whence 
 they  gather  an  argument  to  deifie  her  :    And  in  Leaning 
 out,  as  they  haue  done  all  that  claufc,  Rom.  \\.6.   But  if  it 
 beofworkes,  then  it  is  no  mo*e  grace,  otherwife werke  id  no 
 worke :  which  words  they  well  know,   make  ftrongly 
 I  againft  merit  of  workes.  This  Rule  I  take  to  be  found,  ancl 
 god3 ;  that,  for  ground  of  Faith,  we  are  neceffarily  bound  to 
 accept  the  litterallx  plaine,  and  vncontrctierfible  meaning  of 
 Scripture  without  any  addition  or  fupply,  by  way  of  Interpre- 
 tation except  it  be  there  where  thVHoly  Cjhofl  himfclfe  treads 
 vs  out  another  way.  Wherefore  as  the  Lords  of  the  Phili- 
 flines  fbme times  faidofthe  kine  that  drew  the  Arketo 
 IZethfhemifh,  lftheygoe  ofthemfehscs,  then  is  this  from  god, 
 but  if  they  goe  another  way,  then  it  is  not  pom  God^  it  isfome 
 chance  that  hath  happened  vnto  vs;Co  may  it  be  faid  ofal  pre- 
 tended fenfe  of  Scripture  :  If  Scripture  come  ofit  felfe  then 
 it  is  from  God  and  from  his  fpirit,  but  if  it  goe  another 
 way  if  it  be  violently  vrged  and  goaded  on,  then  it  is  but  a 
 matter  of  Chance,  it  is  mans  wit  and  inuention.    And  lb 
 much  for  a  fir  ft  vfe.  Now  to  come  nigher  home,  'and  fo  it 
 Concernesboth  Uifaiitter  and  People. 
 
 It  teacheth  vsour  duties;   1.  To  preach  the  Word  : 
 
 %.  So 
 
Parable    of    the   lo$t  Groat. 
 
 7* 
 
 2.  So  to  preach  it  as  that  our  people  may  fee  the  light 
 thereof  and  vnderftand  the  meaning. 
 
 For  the  firft,  lighting  of  this  Candle  is  our  Effentiall  du- 
 tjy  and  that  is  done  by  Preaching  not  by  Reading.    The 
 Text  is  the  Word  of  God  abridged  :    Preaching  is  the 
 Word  ofGod  enlarged;  It  is  the  iprcading  of  the  net,  or 
 according  to  Saint  Pauls  defcription  of  it,   it  is  a  [peaking 
 vnt$  men  to  Edification ',  Exhortation ,  Qomfort^  1  Cor.  14, 2, 
 1  denie  not  but  Reading  is  a  blefled  exercife,  fov  b/ejfed  is  he 
 that  readeth,RetteLi.%.  And  I  could  wifh  the  proper  ho- 
 nour due  to  each  of  Gods  ordinances,£hould  be  refemed  to 
 each  without  others  impeachment ;  but  if  wee  compare 
 Preaching  and  Reading  together  in  erficaciejandliuelihood 
 of  operation,  the  odds  muil  needs  beegiuen  to  Preachi>ig% 
 the  one  being  (almoft)  mart nam  quid  (as  ^peakes  a  Re- 
 uerend  Diuine)  and  as  nothing  in  comparifon  of  ejlicacic 
 to  the  other,  the  promife  being  annexed  vnto  it,  Rom.io. 
 
 Were  Reading  Preaching,  or  to  be  equalled  with  it,or 
 preferred  before  it  (as  fome  flow -be  Hies  would)  why  are 
 not  people  conuerted  that  haue  a  Reader?  Why,  or  to  j 
 what  vfe  feme  the  fchooles  of  Prophets?  Why  did  our 
 Sauiour  clofe  the  book,  and  make  application  at  Nazareth, 
 Lv\q.\  8,20.  and  proue  from  his  Text  that  he  was  fent  to 
 preach  the  Gofpell?  &c.  Why  did  he  not  in  fending  out 
 his  Difciples  giue  this  charge,  Goe  Reade,  but  Goe preach 
 to  all  Nations  ?  And  why  did  not  Paul  charge  Timothie  to 
 Readinfeafon  &  out  offeafon,bntto prcach?In  the  Pnmitiue 
 Church,  why  did  they  hunger,  and  third,  and  labour,  and 
 trauell,and  bleed,  and  die,  and  compafle  Sea  and  Land,  for 
 the  preaching  of  the  Word  ?   and  in  that  infancie  of  that 
 Church  hailing  found  it   (though  as  the  Wife  men  Chrift 
 in  the  cratch)  why  did  they  fo  adore  it  ?  what  need  had 
 they  in  after  times  to  haue  beene  at  fuch  coffc,  and  paines, 
 for  Preachers,  and  Preaching  ?  Jufiin  Martyr  records  that  , 
 m  his  time  there  was  preaching  an  houre  euery  Sabboth  :    APoloiet 
 TertttUUn  teftifieth,  that  all  the  meetings  of  Chriftians 
 
 F  4  were 
 
 l  Cor,  1. 1 7. 
 
 What  Preaching 
 1  Cor.  14.  2. 
 ReueLi.a. 
 
 b'ScUleri* 
 Rom.  1. 
 
 Rfadha  u 
 
 mi 
 
 Preaching, 
 Tit. j. 12. 
 
 Luk  42  8.20. 
 
 Matth  28.19. 
 iTim.4  * 
 
 luflh  Martyr  in 
 
7* 
 
 \  An    Exposition    of     the 
 
 were  celebrated  with  holy  Sermons.  6>*£<?#auoucheth,that 
 id  his  time  God  rained  Manna  vpoa  their  heads  euery  Sab- 
 bath dtij :  The  Councell  of  LMentz,  ordained  that  euery 
 Lords  day  the  G  of  pell  fhould  be  preached.  And  whence 
 came  it  that  the  workes  of  the  Fathers  grew  to  fo  many 
 faire  Volumes  as  we  haae  them  ?  Doth  not  the  Scripture 
 make  the  miniftery  to  be  a  calling  of  that  weight  and  im- 
 portance^ thatitqtieftions  who  is  efficient  for  t  he fe  things? 
 now  furely  if  fo  Height  and  eafie  a  performance  would  dif- 
 charge  it,  as  Reading  a  few  Chapters,  or  a  Homilie,  who 
 then  might  not  be  fuilicient  for  it?  Ah  vile  fhame  i  that 
 any  man  of  Learning,  or  of  parts,  feould  either  by  Pen 
 or  PraBife  vndertake  the  maintenance  of  ftich  an  opi- 
 nion as  this ,  that  Reading  is  Trenching  or  as  good 
 as  it. 
 
 Secondly,  as  we  are  to  breach,  fo  like  wife  to  preach  fo 
 flaineljjs  that  our  people  may  vnderfland  vs :  wemufi 
 fb  hold  forth  this  Candle  as  that  it  may  giue  light  to  all. 
 Such  fentences3and  darke  fayings  as  fly  aboue  low  conceits, 
 are  to  be  auoided  as  much  as  may  bee.  Except yon  vtter 
 words  that  haue Signification,  how /bail  it  be  vnder flood  what  h 
 fpsken>  foryoptjhallfpeake  in  the  ayre  (faith  that  chofen 
 vefieil,  i  CV.14.9.)  hehimfelfe  was  a  great  Schollar,  and 
 a  profound  Diuine,  and  yet  he  became  a  nurfe  to  the  wea- 
 ker fort,  i7hetf. 2. 7.  and  profefleth,  that  he  had  rather  in 
 '1. Cor  .14*  1 9*  the  Church  fpeake  fine  words  with*  vnder  Handing  that  hec 
 might  inftruB  others,  then  ten  thoufand  words  in  afiranae 
 tongue ,  I  C0r.j4.1p. 
 
 Anflin  writing  a  booke  againft  the  Manichees,  penned 
 it  info  darke  a  phrafe  and  high  ftraine,  as  that  the  com- 
 mon people  were  not  able  to  vnderftand  it;  whereupon 
 fome  of  his  friends  aduifed  him  to  haue  refpecl  to  popular 
 capacities,  and  not  to  forfake  the  common  and  ordinary 
 phrafe ;  which  councell  he  liked  well  of,  and  giues  the 
 reafon,  Hunc  enim  fermonem  vjitatum  &  fimflkem.  etiam 
 doftiintelligHnty  ilium  autem  indo&i  non  intelligunt ;  that 
 which  is  common  and  ordinary  the  learned  vnderftand, 
 
 but 
 
 1  Cor.  1 4  9. 
 i  TbeO.7. 
 
Parable   of    the    lost   Groat, 
 
 hut  the  other,  the  vnlearncd  vnderftand  not.  And  as  hce 
 liked  it,  fo  he  followed  it,  for  expounding  thofe  words  of 
 the  1 3 p.  Pialme,  verfe  i  ? .  Non  eft  abfeonditum  os  mettm  a 
 te  (as  the  vulgar  translation  hath  it)  my  bones  are  not 
 hid  from  thee  :  becaufe  os  may  betaken  for  the  mouth  as 
 well  as  for  a  bone,  he  rendred  it  offam  a  more  plaine  and  fa- 
 miliar, though  not  fo  Grammatical!  a  word,  adding  this, 
 KjMelu-is  est  vt  nos  reprehendat  grammatici  qttam  non  intelli- 
 gent pop  uli.  It  is  farre  better  that  Schollars  fliould  repre- 
 hend vs  then  the  people  not  vnderftand  vs :  Let  vs  fol- 
 low his  praclife,    and  ftudie  how  to  bee  aoft  plaine, 
 
 73 
 
 imitating  our  blefTed  Sauiour  (whofe  example  (in  thi 
 
 mgs 
 
 imitable)  is  beft  worthy  to  be  followed)  whoashetooke 
 our  nature  on  him,  fo  hee  tooke  vpon  him  our  familiar 
 manner  of  (peaking,  vling  fuch  Comparifons,  and  fimili- 
 tudes,as  they  were  beft  acquainted  withall  with  whom  he 
 hadtodea-le.  It  is  not  worth  the  while,  nor  labour,  by 
 fpcaking  in  the  clouds,  making  darkeneffe  as  it  were  to  bee 
 our  pavilion  to  feeke  to  get  applaufe,  and  praife  of  learning. 
 Saint  Pant  would  approue  his  faithfulneffe  by  this,  in  that 
 he  had  preached  fo  plainely  vnto  all,  that  if  the  gofpellwere 
 hidy  it  was  kid  to  them  that  were  lo&,  whom  the  god  of  thid 
 world  had  blindfolded  and  to  no  other.  That  which  the 
 RomanePrieftfometimestoldan  ouerplcafant  and  wittie 
 veftall  virgin,  Coli  deosfanfte  magis  qxamfcite,  hath  an  ef- 
 peciali  place  in  our  ftudies  and  labours;  The  holy  things 
 ofGodmuft  bee  handled  with  feare  and  reuerence,  not 
 with  wit  and  dalliance.  When  we  haue  fpent  our  time  in 
 ftudying  for  tricks  and  cranckes,for  termes  more  then  mat- 
 ter, embellifliing  onr  Sermons  with  the  gleanings  of  all 
 manner  of  Authors,  or  any  thing  that  may  bee  thought  to 
 fauour  of  eloquence  or  learning,  profoundneMe,  or  variety 
 of  reading,  wee  may  fay  as  one  faid  of  his  owne  work«e, 
 quod  ad  vfnrn  Ift/i^qtsod  ad  moleUiam  laboraui. 
 
 Laftly,  from  this  Doctrine  be  you  Exhorted,highly  to 
 prize  the  miniftery  of  the  Word,  and  kindly  to  eiitertaine 
 the  Minifters  thereof.  The  great  benefit  wee  haue  by  the 
 
 Word 
 
 z  Cor.4, 
 
 moncfyl. 
 Vft-  3- 
 
74 
 
 An    Exposition    of    the 
 
 gCor.39. 
 
 x  Cor. j.  10. 
 Gal.6.»o. 
 
 Ephef.2,19, 
 Luk.xa.42. 
 
 aCor.6.i8. 
 
 1  Cor.4.15. 
 Gal. 4. to* 
 TThefT.2  7. 
 
 Cant,  4.1 2 
 1  Ccr.3.6. 
 
 1  Cor.3,9- 
 
 Iahii4.;8. 
 1  Pct.t.u. 
 
 HC&.13.7. 
 
 Matth. 5. 14- 
 
 Word  preached  few  doe,  or  indeed  can  conceiue ;  and 
 therefore  the  Lord  doth  teach  it  vs  by  fundry  Compari- 
 fons  and  Similitudes,  fucli  as  euery  man  can  vnderftand  and 
 iudge  of:  Sometimes  Gods  people  are  called  the  Lords 
 building,  hhHcufem&Ttmple,  as  1  Cor  ^9.  and  2  CortC\ 
 16.  And  Preachers  rdernbled  to  "Builders  and  Carpenters, 
 who  muft  both  lay  the  foundation  and  fet  vp  the  fratrie, 
 iCffr.3.10,    Sometimes  Gods  people  are   called  Gods 
 Hoajheldj  Gal.6.iot  Ephef.2^9.     And  then  the  Minifters 
 of  Gods  Word  are  refembled  to  Stewards ,  who  mud:  giue 
 euery  one  their  portion  of  meate  in  due  feafon,  Luke  12.42 .  j 
 Sometimes  the  Godly  are  called  the  Sonnes  andcDauohters\ 
 ofGod,  as  2  Cor.6*  1 8.  and  then  Preachers  are  called  both  j 
 Spirit/tall  Fathers,  by  whom  they  are  begotten  vnteGod,  j 
 1  fir  4.15*  and  Spirituall  dtcthers,  whotrauell  in  birth 
 with  them,  GV.4.19.  andNurfes,  by  whom  they  are  fed 
 while  they  are  babes  in  Chrift,  tTheff.i.j.   Sometimes 
 the  people  are  called  the  Lords  pleafant  Cjar&en  and  fruitful! 
 Orchard  Cant. q.i  2,1 7.  and  then  Minifters  are  called  the 
 Planters  and  Watere rs  of  it,  1  Cor.  3.6.     Sometimes  the 
 Church  is  called  the  Lords  Husbandrie  and  Cornefield, 
 I  Cor.  2. p.  and  then  we  are  called  both  his  Labourers,  who 
 by  ftubbing,dunging,  and  plowing,  muft  prepare  it,  r  Cor* 
 5,9.  And  his  Seed/men  who  are^o  Sowe  it,  LMarkc^.26. 
 Asalfo  his  Reapers,  who  muft  get  the  corne  downe,  and 
 brirg  it  into  his  barne,  lohn  438.  Sometime  the  people  are 
 called  Pilgrims,  who  trauell  in  a  way  vnknowne  and  dan- 
 gerous, 1  Pet.2,ii.  and  then  are  wee  Mimfters  compared 
 vntogm4es,Heb.i^y.  and  vnto  Lights,  Afatth.^.iq.  be- 
 -caufe  we  lightthis  candle,  and  hold  it  forth  todireel:  you 
 in  the  waies  of  life. 
 
 Now  can  we  thinke  that  the  Holy  Ghoft  doth  vfe  thefe, 
 and  diuers  other  fuch  like  companions  in  holy  Scripture  in 
 vaine  ?  furely  no ;  God  would  faine  haue  vs  take  notice  of 
 cur  happinefie  and  be  thankfuil  for  it.  But  6  this  vnthank- 
 fullage  1  6  this  vngratefull  Nation,  to  whom  God  hath 
 giuen  fuch  plenty  of  Preachers,  and  of  preaching,  and  of 
 
 fuch 
 
Parable    of   the   lost  Gr 
 
 oat, 
 
 75 
 
 fuch  preaching  too,  as  (if  we  may  giue  credence  to  the  re- 
 ports of  thole  who  haue  beene  m  other  Countries  and 
 heard)  exceedeth  all  other  parts  of  the  world  befides,  and 
 yet  how  is  it  flighted  1  What  fnall  God  giue  thee  (O 
 Nation  not  worthy  to  bee  behued)  that  may  bee  refpected 
 when  the  beftblefling  hee  hath  to  bellow,  (next  to  the 
 Lord  Icfus)  is  fo  vnderualued  ?  Alas  1  what  were  all 
 other  fauours  worth,  if  we  had  not  che  Goipell  preached, 
 to  conuert  vs  ?  if  wee  had  not  our  eyes  opened,  and  the 
 light  finning  to  vs,  whereby  we  may  difcerne  the  beauty 
 of  thofe  things  that  arc  about  vs  ?  Did  but  one  tell  vs  the 
 way  to  a  neighbours  houfe  if  we  knew  it  not,  or  hold  thee 
 out  a  light  in  a  darke  night,  that  thou  mighteft  efcape  the 
 kenn  ell,  thou  would  eft  be  thankefull,  and  giue  him  a  good 
 night,  andisitnotthankes-worthyto  hold  thee  out  this 
 iight,that  thou  maift  finde  the  way  to  Heauen  aboue,  and 
 efcape  the  danger  of  the  pit  beneath  ? 
 
 And  yet  a  higher  degree  of  Ingratitude  it  is  for  any,  to 
 ^oc  about  to  blow  out  this  light,  and  ftrikeat  the  Candle- 
 iticke  that  holds  it,crying  oat  of  Treacher s  and  Preaching? 
 as  an  vnncceffary  burden: and  therefore  feekc  to  fpoyle  this 
 function  and   difgrace  the  calling,   with  their  van  oft 
 ftrength  :  But  had  you  any  light  of  true  vnderftanding  in 
 you,  any  life  of  grace,  or  fenfe  of  your  fpirituall  danger,  it 
 were  impolTibie  that  you  ftiould  be  fo  ill  affected :    Take 
 downethelanthorneinfome  hauen  to wne  that  ftiould  di- 
 rect the  Sayler  in,  and  in  what  danger  is  the  vefTell  ?  And 
 are  your  foules  in  lelfe  where  thefe  lights  are  wanting  ? 
 Doth  not  the  Scripture  tell  vs,  where  there  is  novtjion  the 
 people  per ifh  ?    Three  efpecjall  remarkeable  wants  we  read 
 that  Iirael  had,  all  harbingers  of  their  woe :  No  Smith  in  \ 
 f/raelj  1Sam.11.19.     No  King  in  Ifrael,  lttdg.\%.\.    No 
 Prieft  in  J[raclfz  phron.x  5.3.  the  laft  of  all  the  reft  was  j 
 worft.   Neuer  was  there  fuchmifery  amongft  the  people,  I 
 as  when  there  was  no  Prophet  to  inftrucr.  them.  As  dole- 
 full  as  fear  e  full  is  the  complaint  of  that  time;   Wee  fee  no 
 tokens i  there  it  no  cProphet  more^  no  man  ofCjod  in  the  land,  no 
 
 man 
 
 Zeph.i.i( 
 
 Pro  19.1 8. 
 
 Ifi wi'j  three 
 
 mnUtfcwttn 
 
 vers  of  tbdr 
 
 wine. 
 
 1  Sam. 13 
 
 ludgiS.i. 
 
 iChron.iy.^. 
 
 Wal.74.9. 
 
 19 
 
7-5 
 
 'DoBrine. 
 
 It  belongeth  to 
 Gods  Minifltrs 
 to  expound  the 
 Scripture?* 
 lob  33.25. 
 
 Reaf. 
 
 They  are  called 
 
 and  gifted 
 
 thsreamo, 
 
 Heb.5.4- 
 
 Vfe. 
 
 aPet.i.»o. 
 The  danger  ef 
 priuate  inttrpr  e- 
 tat'm  of  Scrip- 
 wre. 
 
 An    Exposition    of    the 
 
 man  tbatvnderflandetb  any  more.  No  Teaching,  no  Law1, 
 no  Peace,no  God  among  them ;  becaufe  no  Prieit  amon^ft 
 them.  Say  then  as  hb  in  another  cafe,  Once  1  havefpoken 
 likeafoole  but  1  will  fp eake  no  more  :  Set  your  mouth es  no 
 more  againft  heauen,  Pfai.j}.?.  for  how  can  a  man  more 
 direclly  contradict  the  Word  and  Spirit  of  God,  then  by 
 faying  there  is  too  much  preaching,and  Preachers  arc  need- 
 lefle?  Can  a  man  haue  too  much  of  Gods  bleffing  ?  Re- 
 member Sbeepe  when  they  complains,  will  bteatc  vnto 
 their  Shepbeard^  but  Wolues  they  are  that  bdrke  againft 
 them. 
 
 One  point  more  may  hence  bee  taken  notice  o£  namely 
 that 
 
 The  lighting  of  the  candle  Le.  the  opening  and  expounding 
 of  the  Scripture  is  the  works  of  the  woman,  i.e.  of  Gods  JMi. 
 nifters.  Gods  Minifters  are  the  perfons  that  haue  ,to  doe 
 with  opening  and  expounding  of  the  Scriptures.  Hence 
 they  are  called  Interpreters ,  lob  3  3.23.  It  being  their  cal- 
 ling and  oiJicctoopenand  apply  the  Scriptures,  and  theirs 
 onely. 
 
 For  they  onely  are  called  thereunto,  now  no  man  taketh 
 this  honour  to  himfelfe,  but  he  that  is  called  of  God,  Heb. 
 5  4.  God  hath  giuen  them  the  tongue  of  the  learned,  and 
 fitted  them  with  gifts,  and  made  agratious  promife  to 
 them  of  afliftance  in  a  fpcciall  manner  with  his  Spirit,  for 
 the  leading  of  them  into  all  truth,  Iohn  14. 
 
 Thofe  therefore  are  to  be  Reproued,  who  being  priuate 
 pcrlbns, dare  take  vpen  them  to  expound  Scripture  to  their 
 Friends  or  Families,  Let  iuch  remember,  Fii  ft,  no  Scrip- 
 ture k  of  priuate  interpretation  ,2  7Vf.I.2o.  Now  that  inter- 
 pretation a  priuat  fpirit  puts  vpon  it^or  giues  vnto  ^with- 
 out the  fpeciall  ailiftance  of  the  Spirit  of  God  can  be  no 
 other.  Secondly,  C  en  (ider  Scripture  is  the  voice  of  God 
 himfelfe,  and  none  denies,  but  that  the  fenfe  is  Scripture 
 rather  then  the  words:  It  cannot  therefore  beeauoided, 
 but  that  he  who  ftriues  to  fallen  fome  fenfe  of  his  own  vp- 
 on it,  other  then  the  nature  of  the  place  will  beare,  muft 
 
 take 
 
Parable   of    the    lost   Groat. 
 
 take  vpon  him  the  perfon  of  God,  and  become  a  new  In- 
 citer of  Scripture  :  And  thofe  who  fliall  wilfully  applaud, 
 and  giue  confent  vnto  any  fuch  doe  in  effecT:  cry  the  lame 
 that  the  people  did  to  Herod,   the  voice  of  God  and  not  of 
 Ifhee  then  that  abafes  the  Princes  coyne  deferues 
 
 man 
 
 todie,  what  is  his  defert,  who  fhall  ftampe  the  name 
 and  Character  of  God  vpon  his  owne  bafe  and  brazen 
 ftuffc  ? 
 
 Thirdly,  the  Iudgemcnts  of  God  vpon  fuch  bold  ad- 
 uenturers,fhould  not  be  forgotten ;Fnonc  euer  entered  vpon 
 any  part  of  the  Priefts  o3ice  without  a  Calling  but  hath 
 fmarted  for  it,  as  Corah,  Datban and  Abiram,  Ntimb.\6.g. 
 P fat. 1 06. i  j 3i$.  for  taking  vpon  them  the  Prieft-hood : 
 SWand  V^iab  for  offering  of  facrirke,  1  Sam. 13.9.%%, 
 2  Chron.16.16.1p.  yz^ahfov  holding  the  Arke,  2  Sam*6. 
 5,7.  And  the  men  or  'Betbjhemefh  for  looking  into  it  and 
 vncoueringofit,  1  Sam.6.\<).  How  is  it  then  thatthefe 
 Iudgements  of  God,  are  not  remembred  by  fiich  as  tianf 
 grefle  in  the  like  kinde,in  executing  any  part  of  the  Priefts 
 fun  flion  without  a  calling  ?  If  thele  were  fo  feuerely  dealt 
 withall,  why  tremble  not  you,  before  the  fame  dreadful! 
 God  who  ftand  guilty  before  him  ofthc  fame  finne  ?  (ef- 
 pecially  you  who  dare  turne  diucrs  paffages  of  holy  Scrip- 
 tures and  peruert  the  fenfe  and  meaning,  for  patronizing  of 
 yourfinnes)  It  "is  true,  God  doth  not  thus  execute  his 
 iudgements  from  heauen,  in  fuch  extraordinary  manner 
 as  then  he  did,  vpon  tranfgreifors  of  his  ordinances,yet  the 
 finne  is  not  thereby  leffened,  nor  the  hand  of  God  Shorte- 
 ned, hut firetched  out  fii/l  though  iudgement  according  to 
 defert  be  a  while  deferred. 
 
 But  hath  not  God  promifed  his  Spirit  to  helpe  in 
 priuate,  in  iudging  and  interpreting  of  difficult  pla- 
 ces. 
 
 It  is  true,  God  hath  and  will  make  good  his  promife,yet 
 notafter  ourwaiesandmeanes,  but  his  owne.  The  Spi- 
 rit is  a  thing  of  darke  and  fecrct  operation,  the  manner  of 
 
 As  vnderminers  are 
 neuer 
 
 77 
 
 its  working  is  hard  to  bee  defcried : 
 
 Num.16.9. 
 Pfal.106.17. 
 
 I  Sam.i  3.9,13 
 
 lChro.26.i6, 
 iSarrj.6.6,7. 
 
 1  Sam  A  59. 
 
 Ob. 
 
 Reft. 
 
 Godgiuesbis 
 Spirit  by  mtants 
 of  bit  ewnc  or* 
 
 daimrtg. 
 
78 
 
 An    Exposition    of    the 
 
 Thefp'mtisnoi  j  rr.uer feenetili  they  haue  wrought  their  purpofe,  fo  the 
 fane  but  fyitt  \  fp^jj  is  not  perceiued  but  by  its  effects  :  Now  the  effc&s 
 
 tffsfts. 
 
 Ate  10.5, 
 
 Howfatre  Pri- 
 uate per  fans  may 
 exfou+d  Scrip- 
 tures in  their  fa- 
 milies. 
 
 2  Chro  26.16 
 
 Text. 
 
 <Do8rine. 
 
 The  Church  is 
 Gods  Houfe, 
 
 of  the  Spirit  (as  farre  as  they  concerns  knowledge  and  in- 
 ftuuti  311)  are  notparticular  Information,  for  refolution  in 
 any  doubtfull  cafe  (for  this  is  no  other  but  Reuelation)  but 
 as  the  Axgefl  which  was  fent  vnto  Cornelius  fent  him  to 
 Peter  to  fchoole,  and  informed  him  not,  AEts  10.?.  So  the 
 Spirit  in  thefe  ordinary  times  doth  not  other  wife  teach, 
 then,  by  ftirring  vp  in  vs  a  defire  to  iearne,  and  putting  vs 
 on  vpon  the  meanes  by  God  ordained,  which  being  con- 
 fcionably  vfed,  he  is  pleafed  to  make  efFecTuall.    The  pro- 
 mife  to  the  Apoflles  of  the  fpirit,  which  fliould  lead  them 
 into  all  truth  was  made  good  to  them  by  priuate,  and  fe- 
 cret :  Informing  their  vnderftandings,  with  the  know- 1 
 ledge  of  thofe  high  mifteries,  which  as  yet  had  neuer  en- 
 tered into  the  conceit  of  any  man :  The  fame  promife  is 
 made  to  vs,  but  fulfilled  after  another  manner,  for  what 
 was  written  by  reuelation  in  their  hearts  for  our  inftrucli- 
 on,  they  haue  written  in  our  bookes ;  and  otherwife  then 
 out  of  thofe  bookes,  and  holy  and  godly  expofitions  of  the 
 fame,  the  fpirit  fpeakes  not  for  Information:   So  then,  if 
 thou  wouldft  come  to  the  knowledge  of  the  truth,  Com- 
 pare Text  with  Text;   attend  vpon  the  teachers;  and 
 defire  the  afliftance  of  Gods  fpirit  by  prayer ;  and  craue  a 
 bleflingon  themeanes:   And  if  in  your  priuate  families 
 you  would  doe  any  thing  by  way  of  Expofition,  deliuer 
 onely  what  you  hauereceiued  from  themouthes  or  bookes 
 of  thofe  whom  God  hath  called  to  the  office  of  teaching  : 
 For  as  the  Priefts  Yaidto  Vzziah  (who  was  yet  a  King) 
 It  pertaineth  not  to  thee  V^K,iab  to  burne  incenfe  to  the  Lord, 
 but  to  she  Priefts  the  fonnes  of  ^Aarony  fo  I  to  thee,  who 
 art  a  priuate  perfon  concerning  Interpretation  of  Gods 
 Word. 
 
 And  fweepe  the  houfe  ~]  By  Houfe  wee  haue  fliewed 
 in  the  Expofition,  is  meant  Gods  Church  ;  And  fo  we  ga- 
 ther,that 
 
 The  Church  is  gods  Houfe.    This  may  bee   ftrongly 
 
 confi- 
 
Parable    of   the   lost   Groat, 
 
 19 
 
 confirmed  by  thefe  Texts,  Heb.  3.  6.  Ephef.  2.  ip. 
 I  Tim.  3.  15.  2  Cor.  6.16.  1  Pet.  4, 17.  s  Corinthians 
 3.  9. 
 
 And  fitly  may  it  be  refembled  to  a  houfe  in  fundry  re- 
 Ipecls  amongft  others,  thefe 
 
 Firft,  Euery  houfe  hathfome  Builder  (faith  the  Apoftle) 
 Heb. 3. 4.  It  doth  not  make  it  felfe  :    And  fo  the  Church, 
 He  that  fet  vp  this  great  vaulted  work  of  Heauen  ouer  our 
 heads,and  laid  the  corner  fl one  of  the  earth ;  He  that  laid  his 
 Chamber  beames in  the  waters,  and  hangs  the  earth  vpon  no- 
 things he  is  the  Principall  and  matter  builder.    He  it  is  that 
 doth  build  vp  lerufalem,  and  gather  together  the  out-cafls  of 
 Ifrael,  Pfal.tq.j.2*  His  workemanfhip  we  are,  Ephef.  2.10  By 
 him  we  are  made  men,  foalfb  new  men\  he  cuts  vs,  and 
 fquares  vs,  and  by  the  bond  of  his  fpirit  ioynes  vs  vnto 
 Chrift  :  Indeed  he  hath  his  Inferiourworkemen,  and  Cftfi- 
 nifiers,  in  which  refpecl  they  are  called  Labourers  together 
 with  god,  1  0.3.9.    And  Saint  Paul  tells  the  Corinthians, 
 they  were  his  works  *n  l^s  Lord,  1  for  9. 2 .  but  we  haue  a 
 Calling  from  him,  we  are  directed,  and  ruled  by  him ;  and 
 with  histooles  wee  worke.     It  is  his  Hammer,  1 er.23.19, 
 and  his  Axe,  Hof.6.%.  Matth.  3.10.  And  his  Rule9  gal.6. 
 1 6.  and  his  Arme  too,  or  clfe  we  fhall  make  but  poore 
 worke  of  it,  Efay  53.1.  none  will  beleeue  our  report  //  the 
 Arme  of  the  Lord  he  notreuealed;    He  mnft  fliew  his  power 
 in  our  weakeneffe :  except  he  build  the  houfe, they  labour  but  in 
 vdne  that  build  it,  Pfal.  1 27.  T . 
 
 Secondly,  Euery  houfe  hath  fome  Foundation  on  which 
 it  is  built,  \JWatth. 7, 24.  So  hath  the  Church.  Chrift  is 
 the  Rccke  on  which  it  is  built,  Matth. 16.18.  Hee  is  the 
 Foundation  (lone,  a  tried  fione,  a  pretiotu  corner flone,  afure 
 foundation,  J  fay  2S.16*  I  Pet*2.6.  And  other  foundation 
 can  no  man  lay,  then  this  which  is  laidt  which  is  ChriB  lefus, 
 1  Cor.  %  .11  As  for  the  doflrine  of  the  Prophets  and  Apo- 
 ftles,  Called  the  Foundation  vpon  which  the  Church  is 
 faid  to  be  built,  Ephef.2.20.  it  is  on ely  to  be  vnderftood 
 mimfterially ,  fofarre  forth  as  by  their  miniftery  they  doe 
 
 fuftain  e 
 
 Wherein  it  may 
 be  refembled  to 
 a  houfe, 
 
 I. 
 
 Heb.3.4. 
 
 lob  5  8.(5. 
 Pfal.  1 04.3. 
 lob  26.7. 
 
 Pfal.  147  a, 
 Ephef  a.io. 
 
 1  Cor.  j,  9, 
 1  Cor.9,2, 
 
 Ier.23  29. 
 HoC  6. 5. 
 Matth.s.io, 
 Gal.6.16. 
 
 Pfal.i27.r. 
 
 2. 
 
 Matth.7.24, 
 Matth.itf.ig, 
 
 Ifay28ii<$. 
 1  Pet.2,6. 
 1  Cor.  j.i  f. 
 
 Ephcfo.a©. 
 
So 
 
 Reff. 
 
 An    Exposition    of    th 
 
 FftfJfc.  in  loc. 
 
 Rom.i"».5.6, 
 
 i  Cor.  12.8 
 10. 
 
 £j 
 
 Rom.ia.S.?. 
 
 foftaine  and  maintaiae  the  Church  of  God,  (till  C£r*y?  is  ?&* 
 chief e  corner  0 one,  as  that  Text  aifoihewes.  And  there- 
 fore to  that  Queftion  the  Rhemfls  make  in  their  Annota- 
 tions vpon  that  Text,  Why  may  not  the  Church  beebuil- 
 ded  vpon  Peter }  feeing  it  is  there  faid  to  be  built  vpon  the 
 tApoft/< sand  Prophets  ?  WeAnfwer;  Firft,  that  all  the 
 Apofths  and  "Prophets  are  called  the  foundation  of  the 
 Church  as  well  as  Peter,  Secondly,  that  they  are  fb  called, 
 not  in  regard  of  their  Succe/fors,  (for  the:  Prophets  haue 
 none  which  fucceed  them  in  that  ojrice)  but  in  regard  of 
 their  doctrine  which  they  left  behind  them  ;  So  we  grant 
 it  is  built  vpon  Peter  as  one  of  the  foundation  ftones,  but 
 that  vpon  Peter  ondy,  we  denie. 
 
 Thirdly,  A  houfe  confifteth  offundry  forts  of  Matter, 
 and  is  built  of diners  things,  as  wood,  ft  one,  lime&c.  or  if  it 
 be  built  all  of  ftone?,  yet  one  (lone  difFereth  from  ano- 
 ther in  quality,  quantity,  colour,  fcituation,  &c.  So  is  it  in 
 the  Church;  Ithath  many  members,  *o\*a  and  //a^*, 
 many  and  diuers,  Rom.  12.5. 6.   diftinguidied  in  fafhion, 
 ftation,  officc,&c.  All  are  not  of  onekinde;  not  all  <y<?- 
 uernors.  nor  all  Teachers,  nor  all  Hearers  ;  but  as  in  the  bo- 
 dy of  man,  fo  here  :  one  member  is  an  Eye;  another  an 
 Eare;  another  aHand,&c.    Neither  are  all  alike  gifted  ; 
 To  one  man  is  giuen  the  word  ofwifedom,  to  another  the  word 
 of  knowledge,  to  another  Faith,  to  another  the  gift  of  healing, 
 to  another  the  working  ef  miracles,    to  another  prophepe,  to 
 another  difcerning  offptrits,to  another  diuers  kinds  oftovgttes, 
 to  another  the  interpretation  of  tongues,    1  Ccr*\  ?.8,9;fo. 
 the  grace  ofGod  this  way  is  very  manifold  and  diuers.  He 
 giueth  variety  of  gifts  to  all  men,  yet  not  all  to  any  one 
 man,  ftom.u  6,7.    Some  may  haue  more  gifts  Jr~n  ano- 
 ther, yet  not  any  one,  All,  nor  none,  A4<*ny  in  the  like 
 Meafurcmi  Degree  .You  may  obferue  thisintheMinifte- 
 ry,one  hath  an  excellent  gift  for  Interpretation  of  the  Scrip- 
 ture, and  opening  of  a  Text;  another  excels  for  Application 
 and  preffing  a  point  home  vpon  the  Confcience ;  One  hath 
 a  more  excellent  gift  of  Conference,  another  of  Trajer. 
 
 Peter 
 
Par 
 
 ABLE      OF      THE      LOST 
 
 RO  A  T 
 
 Peter  (itis  very  likely  )  in  fome  gifts  did  excell  the  other 
 Apofties,  which  might  be  one  caufe  amongft  the  reft,  why 
 Chrift  did  in  fJ3cciail  giue  him  the  charge  of  feeding  his 
 Lambes,  hhn  2J.15.  and  yet  m  terrifying  and  rcprooninq 
 fmners,  and  denouncing  of  Gods  iudgements,  lames  and 
 John  excelled  him,  and  were  therefore  iurnamed  by  Chrift 
 himfelfe  Boanerges  the  fonnes  of  thunder,  Mar.  3.17.   Saint 
 Paul  had  many  excellent  gifts,  both  for  knowledge,  and  al- 
 fo  for  vtterancty  i  for. 1  1 .6.  wherein  k  feemes  he  excelled 
 the  reft,  for  wee  reade,  Afisiq.u*  that  the  people  at 
 Lyslra  called  him  Ulferctirse,  becaufe  hee  was  the  chief* 
 fpeaker;  And  yet  in  Comforting  of  troubled  conferences, 
 Barnabas   (probably)  exceeded  him,   who  was  therefore 
 named  by  the  Apoftles  £*m*£^,which  is,  by  interpretati- 
 on, thsfonne  of  Con  fetation,  isltis  4. 3  6.    Hardly,  fhall  you 
 heare  any  two  Preachers,  but  you  may  obferue  fome  diffe- 
 rence in  their  gifts.    As  we  fee  in  faces,  let  a  thoufand  bee 
 together  ,<ind  yet  you  mail  not  hnd  two  amongft  them  all 
 whofe  countenances  are  m  all  things  alike  :    Soinprea- 
 ching,though  many  fhould  take  one  and  the  fame  portion 
 of  Scripture  to  handle,  yet  they  wou'd  all  fliew  dmeriitie 
 of  gifts  though  eueryofthem  preached  foundry,  and  to 
 the  purpofe.  Thisdoth  much  magnifie  the  riches  of  Gods 
 goodnefle  and  mercy  to  his  Church,  that  the  variety  of 
 mens  affections  might  be  fatisfied,  with  the  variety  of  his 
 gifts :  For  as  it  is  with  the  bodies  of  men  ail  like  not  the 
 fame  meat,and  therefore  God  hath  beene  fo  large  in  boun- 
 ty, as  to  prouide  variety  of  creatures,  toferue  euery  appe- 
 tite :  So  for  fome,  this  mans  gift  is  fltteft,  for  others  that 
 mansj  Bntaliare  giucnto  profit  withal!,  1  CV.12.7.  and 
 not  to  breed  a  Schifm*,  which  was  that  Saint  T^aptl  fo 
 fliarply  reproueci  the  Corinthians  for,  1  CV.3.4. 
 
 And  as  there  is  this  difference  amongft  the  members  of 
 the  Church  in  refpecl:  ofQrace;  Co  alfo  great  difference  in 
 regard  of  Place;  Some  Stones  wee  know  are  put  before 
 others  into  the  building,  and  yet  thofe  oftentimes  that  the 
 builder  medleth  la  ft  with,   are  more  comely  and  better 
 
 G  poli'' 
 
 Si 
 
 Ioh.2i.if. 
 
 Mar.5.17, 
 
 1  Cor.  1. 6. 
 A&s  14.11. 
 
 A&S4.3G. 
 
 rCor.12.7. 
 
 1  Cor.3.4. 
 
82 
 
 lCor.i?.9,i 
 Ffal.U9'9$. 
 Ioh.x.jO, 
 
 4- 
 
 i  King.*. 17- 
 i3. 
 
 1  Cor.  1. 6.9- 
 
 A  n    Expo  sitio 
 
 N      O  F     T  H  E 
 
 Ncfh2.l£, 
 
 13. J6. 
 
 policed  and  put  in  higher  place  then  thofe  that  were  firft 
 laid :  So  is  it  iometimes  with  the  members  of  the  Church, 
 Taut  was  called  laft  to  the  Apoftlefhip,  yet  not  inferiour 
 to  the chiefe  Apoftle:,  i  Cor.x 5.9.10,  and  'Dauidwaswi- 
 fertben  hu  teachers ,  PfaLns.gg.  And  this  is  that  Sdmtlobn 
 faith,  concerning  Chrift,  he  that  comes 'after  is  f referred  be- 
 fore me. 
 
 Fourthly,  a.houfe  cannot  be  builded,  nor  the  matter  pre- 
 pared without  noyfe  of  axes,  hammer  s,&c.  no  more  this 
 fpirituall  building :   there  is  no  child-bearing  without 
 throes,  no  conuerlion  without  npife  and  opposition*   At 
 Epbe/tu^vhcn  the  dore  is  opening,  Aduerfaries  are  multi- 
 plied, 1  Cor. 1 6.9.    In  the  Infancie  of  the  Church  what 
 bloodie  perfections  arofe  ?  and  with  what  plenty  of  He-  I 
 relies  wasthe  world  p^ftercd?  At  the  firft  riling,  of  Luther  \ 
 what  vproares  was  the  whole  Chriftian  world  rilled  with- 
 all  ?  andftill  as  the  Gofpeli  fpread  it  felfe  newly  from  king- 
 dome  tokingdome,  fo  grew  tumults  more  frequent  and 
 outragious.  In  Particular,Gods  children  may  obferue  how 
 frequent  and  vehement  temptations  are  in  their  fiift  reti- 
 ringfrom  the  world,  how  furioufly  that  hellifli  Pharaoh 
 doth  purfue  vpon  the  leauing  of  Egypt,  and  trauelling  to- 
 wards Canaan  the  land  of  promife,  that  they  vasty  ferue  and 
 doe  facrifice  to  their  God.  All  the  power  and  pollicie  of 
 Hell  combines  to  detaine  or  worke  a  refcue.    lfNehemiah 
 will  fetvpon  the -building- vp  of  the  walls  of  lernfalem,  let 
 him  looke  (at  the  beft)  to  be  lafhed  of  lewd  tongues,  ei- 
 ther by  bitter  taunts,  or  by  fcurrilous  inue&iues.  Thinke  it 
 not  ftrange  then,  to  fee  preuailing  minifteries accompanied 
 with  popular  tumults. 
 
 I  Tiftly,  Though  there  be  wood  and  ftone  prepared,  yet 
 it  is  no  houfe  till  it  be  Compofed  and  loynsd,  fitted  and  lay 'd 
 together  orderly  :  So  till  the  faithfuli  arc  vnitedDthey  can- 
 not bee  one  pcrfecl  and  entire  building,  as  fliewes  the 
 Apoftle^^f/T^ii.i^.id.forthecdifying  of  the  Church, 
 we  muft  all  come  in  the  vnity  of  thefdith  :  the  whole  body 
 muft  be  fitly  iojned  together ',   and  compared  by  that  which 
 
 etierj  \ 
 
*    f— >+r    .1 
 
 Parable    of    the   lost  Groat, 
 
 ■         -  -  -  ■     -  -  -       — —  _ 
 
 euery  ioynt  fuppketh  according  to  the  effetluall  working  in  the 
 meafure  ef euery  part  maketh  increafe  of  the  body  vnto  the 
 fdifyingefit  felfein  love*  Thus  is  Ierufakm  btlildcd  as  a 
 city  that  is  compacl:  together,  Pfal.uz.i*  the  building 
 of  the  Church  muft  hold  proportion  with  the  walls,  as 
 well  as  with  the  foundation,  Rom.15.2. 
 
 Sixtly,ahoufeis  buUtvpby  'Degrees,  not  all  at  once  ; 
 Firft,  the  Foundation  is  laid,  then  the  walls,  and  then  the 
 Roofe:  So  the  Church  in  GeneraH\  and  the  Faith  fall  in 
 Particulars  brought  to  their  perfection.  All  the  building 
 (faith  the  Apoftle)  fitly  framed  together ',  growth  vnto  an 
 holy  Temple  in  the  Lord^Ephef  2.21.  Solomon  inthe  daies  of 
 Peace  hauing  one  hundred  and  three  and  fifty  thoufand, 
 and  fixe  hundred  workemen,  yet  coald  not  vnder  feuert 
 yeares  finifli  the  materiall  temple ;  how  hardly  then  will 
 this  fpirituall  temple  conufting  ofcliuing  ftones  be  reared? 
 how  flowly  will  it  vp,  hauing  fo  many  enemies  to  oppofe, 
 as  there  be  fiaturall  mm  on  earth,  vnmortified  lulls  in  men, 
 or  diueisin  hell  ?  How  much  to  doe  hath  Gods  Minifters 
 to  fit  one  ftone  ?  How  many  yeares  labour  to  digg  one  oat 
 of  the  earth,  to  make  vs  lay  afide  ournaturall  roughnefTe, 
 and  earthry»mindednefle  ?  and  then  how  many  yeares  doth 
 parte  ouer  our  heads  before  we  are  compleate  and  attaine 
 to  a  perfeel:  ftature  in  Chrift  ?  Perfection  of  parts  we  haue 
 indeed  th  e  firftmoment  of  our  Conuerfion ,   As  the  infant 
 hath  all  the  parts  of  a  man  :  fo  hath  God  giuen  vsall  his 
 graces,  yet  is  grace  euery  way  lmperfetl  for  the  degree  of 
 it,  as  it  is  with  the  members  of  that  infant,  for  it  hath  no 
 member  which  is  not  imperfect  in  that  rcfpecl.  Or  as  the 
 aire,  in  the  morning,  or  firft  rifing  of  the  Sun,  though  it 
 be  euery  where  light,  yet  it  hath  euery  where  darkeneiTe, 
 and  therefore  receiueth  (till  high  noone)  further  and  fur- 
 ther illumination  :  So  the  Sonne  of  Righteoufhefife  arifing 
 in  our  foules,  doth  fodifpeli  the  darkeneffe  of  them,  that 
 ftill  there  is  much  left  in  them,  by  his  prefence  to  be  more 
 and  more  fiibdued  in  vs. 
 
 Seuenthly,  A  houfe  hath  many  Roo?»es%P  arts  >md  Cham- 
 
 G  i  hers 
 
 •83 
 
 Pfal  121.3. 
 Rom.  15.1. 
 
 Ephef.1.21. 
 2  Chion.2. 17, 
 
 Dupltx  psrfeftk 
 
 gradu%3  &p&- 
 titim* 
 
84 
 
 Cc-..!».J  «• 
 
 S. 
 
 ^doptlm  and 
 Sinftificatien 
 thitwodores 
 Gods  Church. 
 
 of 
 
 aPet.Mi 
 
 Luk. 13.14. 
 
 An    Exposition    of     the 
 
 hers  in  it :  So  bath  the  Church,  novo  they  Are  many  mem'^rt 
 faith  the  ApofHe,  1  Cor.  12. 20-)  yet  but  one  tody .  This  one 
 Church  hath  many  parts;  As  the  Ocean  Sea  though  but 
 one,  yet  is  diitinguiflied  according  to  the  region  vpon 
 which  it  lies,  fo  we  fay  the  Englifh  Sea,  the  Irifh  Sea,&c. 
 Or  as  a  kingdome  diuided  into  many  Shires ,  and  more 
 dues,  and  more  7onnes,  and  more  Villages  :  fo  the 
 Church  is  Militant  cr  Triumphant ;  the  Militant  part  is 
 V ifeb I e  or  Inaifwle  ;  the  Vifible  we  diftinguifh.  according 
 to  the  Nation,  fo  wee  fay  the  Church  in  EngUnd ,  the 
 Church  in  Germany,  the  Church  in  Holland, &c.  And  yet 
 againe,  the  feuerall  Congregations  in  thefe  Particular 
 Churches,  as  the  Church  of  Corinth,  ofGalatia,  Epheftts, 
 &c  fothe  Church  and  Congregation  in  fuch  orfucha 
 place,  yet  all  as  iubiecls  of  one  Kingdom e,  members  of 
 one  body,  beds  of  one  garden,  and  chambers  of  one 
 houfe. 
 
 Eightiy,  A  houfe  hath  fomedorc  to  enter  in  at:  And 
 fo  hath  the  Church,  Reuel  22.14.  Got.  28. 17*  Pfal.ioo.q. 
 &  8/.2. 
 
 Now  thefe  gates  o?  In-lets  into  the  Church  ofGod,arc 
 two  efpecially ;  Adoption,  and  Santlification,  we  mud  bee 
 children  before  we  canclaimethe  priuiiedges  of  the  Fa- 
 thers houfe  :  No  nourishment  from  his  board,  till  we  be- 
 come his  little  ones  and  haue  receiued  the  fpirit  ofAdopti- 
 enyRom.Si^.  Therefore  the  Font  is  placed  at  the  Church 
 dore,  to  fignifie  our  entrance  (Baptifme  being  the  Sacra- 
 ment of  our  Admiffion  into  the  Congregation)  this  dore 
 we  muft  paffe  through,  before  we  come  vp  vnto  Gods  ta- 
 ble to  be  there  fed  and  nouriilied.  Santlificatisn  is  another 
 dore,  Of  which  Saint  7>eter  fpeakes,  2  Pet.  1 , 1 1.  Forfe  an 
 enterance  (hall  bee  minittred  vnto  you  abundantly ',  into  the 
 euerlasling  kingdome  of  our  Lord  and  Saviour  I  elm  forift. 
 For  fo  i.e.  by  adding  grace  to  grace,  as  I  haue  exhorted 
 you  :  Whereby  it  appeares  (according  to  our  Sauiours 
 fpeech)  that  the  dore  is  Strait  and  Narrow;  L^ij.24. 
 for  it  will  not  giue  enterance  to  any  that  refolues  not  in 
 
 truth 
 
Parable    of    thb    lost  Groat, 
 
 truth  to  leauc  his  finnes,  according  to  that  we  reade,  #<?#<?/. 
 21*  ij  .there  puillin  no  wije  enter  int®  it  any  thing  that  defile  th, 
 neither  whatfneuer  norketh  abomination  or  maketh  a  lie,  the 
 Gate  into  this  temple  is  called  Beautifully  there  is  no  other 
 waytopafTe. 
 
 Ninthly,  Nohoufe,  bur  Harbors fomething  in  it,  that  u 
 i  mt  of  it  (as  veanine)  and  hauc  Tome  about:  it,  which  truly 
 belong  not  to  it,as  theeuiili  perfons,&c.Thus  the  Church  ; 
 So  fheweth  Saint  Paul^Rom.g.6.  they  are  not  all  Ifrael 
 which  (\re  of  lfracL}  and  thus  Saint  John,  They  went  out  from 
 vs,  but  they  were  not  of  vs}  for  if  they  had  beene  efvs,  they 
 would  no  doubt  haue  continued  with  vs,  I  lohn  2.19.  If  you 
 would  findea  fcule  toad,  looke  for  it  vnder  a  ftoneof  the 
 Temple :  where  fliall  ycu  finde  Antichrifl  that  man  of  (in? 
 will  you  looke  for  him  in  Turks??  no,  that  is  not  his  Sea; 
 he  fits  in  the  Temple  of  God  (faith  Saint  Paul)  2  The[f.i^. 
 that  is,  in  the  Church  of  God,  there  ycu  muft  looke  for 
 him  ifyou  would  finde  him. 
 
 Tenthly,  and  laftly,  there  is  no  Houfe  but  frauds  in  need 
 of  Reparations  :  andio  doth  Gods  Church  :  it  lyethopen 
 to  winde,  and  weather  5  ftormes,  and  tempefts,  of  deadly 
 enemies  •  beiidesitsownelubieclion  to  fall  to  mine, being 
 compofed  ofthings  that  are  corruptible,  hauing  the  mines 
 of  our  depraued  nature  Hill  remaining  in  vs ;  In  which  re- 
 fped,  God  hath  giuen  Paftors  and  Teachers,  for  the  per* 
 feEling  of  the  Saint s>  for  the  works  of  the  Cftiimslcry,  for  the 
 edifying  oft  he,  body  of  Chrifc,  Ephef/^,1 1 , 1 2 .  and  thole  to 
 continue  to  the  end  ofthe  world,^/^.2S.2o.  And  thus 
 much  for  the  Rcfcmblances. 
 
 The  vfes  that  may  be  made  of  this  truth  are  many  :Firft, 
 j  it  may  Encourage  vs  Minifters  to  our  worke,  our  hands 
 ihould  not  be  faint,  feeing  the  labour  we  beftow  is  about 
 gods  Houfe  (not  mans)  who  will  abundantly  reward  our 
 worke  and  labour,  wee  need  not  feare  it.  Indeed  if  wee 
 looke  with  a  carnall  eye,  an  eye  of  rlefli,  we  may  queftion 
 this  truth  ;  for  who  haue  fcemed  to  be  more  neglecled  of 
 God,  then  his  faithful!  Minifters  ?    their  portion  in  this 
 
 G  3  life  j 
 
 8 
 
 Rom.  p.(5. 
 1  Iohns.ip. 
 
 iThcfa.4. 
 
 10. 
 
 Matth.28  2C. 
 
 Vfet: 
 
86 
 
 Aas7-5*. 
 Iam,5.i°- 
 
 bCoi-,4  9. 
 
 Cod  bath  a  fpe- 
 dull  care  to  pro- 
 uide  for  bU 
 faitbfutl  Mini- 
 fltrs. 
 
 Deut«io,859' 
 
 An    Exposition     of    the 
 
 Nufi^i8*23» 
 
 Num.3  5,*- 
 
 a  Tim  2.4. 
 
 Dcm.iS.l 
 
 life  hath  bcene  perfecution,  Alls  7.5 2.  lames  5.10.  God 
 feemes  to  fet  them  forth  as  men  appointed  vnto  death,  1  Cor, 
 4  p.  they  are  made  ^  gazing  jh'ke  to  Angels  and  menjbeixg 
 hungry  1  thirftie,  beaten,  and  buffetttd9    hutting  no  ccrtaine 
 dwellings  (as  the  Apoftle  llieweth)  but  if  we  looke  with 
 a  fpirituall  eye,  an  eye  of  faith,  wee  fhali  finde  that  God 
 hath  a  fpeciail  care  to  prouide  for  them  aboue  other  men, 
 both  while  they  arc  about  their  worke  in  this  life,  and  af- 
 ter this  life,  when  their  worke  is  ended..  See  wha.to-%?- 
 fes  faith,  Dent.  I  o.  8,9.  tsfttkat  time  the  Lordfeparated  the 
 Tribe  of  Lem9  to  beare  the  Arke  of  the  (fottenant  of  the  Lordt 
 tofland  before  the  Lord9  ta  mimsler  vnto  him,  and  to  bleffe  in 
 his  name:  V/herefore  Lepti  hath  no  part  nor  inheritance  with  his 
 brethren^  the  Lord  is  his  inheritance  according  as  the  Lord  thy 
 Godpromifed  him.    This  prornife  we  haue  made  ro  them, 
 Num.1  S  20,    Letti  muH  haue  ns  inheritance,  to  wit,  in 
 '  the  land  of  Canaan  which  was  diuided  by  lot  to  the  other 
 Tribes  :  Not withftandmg they  had  Cities  to  dwell  in,and 
 fiiburbsgiuenthem,  with  a  conuenient  circuit  of  ground 
 for  the  maintenance  of  their  cattell  (which  was  as  gleb- 
 iand)  Num  3  %  .2.   Neither  were  they  to  haue  any  part  in 
 thcfpoyles,    or  prey,   gotten  by  warre  of  the  Cananites. 
 And  all  this  for  two  reafons.     Tirft,  becaufe  God  had  put 
 them  apart  for  his femice,  they  were  to  warre  another 
 warfare  in  the  Lords  Sanctuary,  and  therefore  not  to  bee 
 entangled  with  the  affaires  of  this  life,  %  Tim.  1 .4.    Second- 
 ly, becaufe  the  Lord  is  their  Inheritance  •  hec  would  bee 
 their  part,  as  he  promifed  them  both  in  gitiing  them  thofe 
 gifts  which  were  his  right  by  law,  (24.  in  number  as  the 
 Hebrew  doctors  reckon  them  all  exprefled  in  the  law)  As 
 likewife  by  other  blefTings,  wherewith  he«  would  abun- 
 dantly recompence  their  worldly  want,  as  Treferuing  and 
 Protebling  them  from  enemies,  for  which  they  haue  many 
 gratious  promifes  (fuch  as  none  other  haue)  Pfai.  122 .1 6. 
 ler.i.iS.ip.  Reuei.2.1.  Reuenging  of  their  wrongs,  and 
 iniuries,  2  ChroH.36. 16.     1  Kings  19.14  16,1  j,    <P[ah 
 105.14,15.  As  alfo  in  Admimflring  vnto  them  his  hea- 
 
 __________________  uqnty 
 
Parable    of    the    lost  G 
 
 R  O  A  T, 
 
 !  uenly  graces,  which  doth  abundantly  fapply  all  other  wants, 
 I  Sothathcrc is pron$fion  enough.  And  hereupon  haue  the 
 !  godly  euer  teftified  their  faith  and  hope  in  God,  by  thefe 
 i  and  fuch  like  fpeeches  ;  God  is  the  ftrengtb  of  my  heart  and 
 \  my  -portion  for  eutr,  Pfal.  7  3 ,  16.  Thou  art  my  portion  in  the 
 J'  land  of  the  lining  fPfal. 142, 5  .The  Lord  is  my  portion  faith  my 
 \.  fa  file  i  therefore  I  will  hope  in  him,  Lament.  3*24. 
 
 Secondly,  Gods  Care  is  not  wanting,  neither  towards 
 them,  nor  theirs  after  their  worke  is  ended  :  See  a  notable 
 experiment  of  this  in  1  King.  4.1.— 7.   One  of  the  fbnnes 
 of  the  Prophets  dies  in -debt,  and  left  his  wife  and  children 
 I  in  great  diftrefle ;  not  through  lauiftmefTe,  and  riot  of  ex- 
 1  pence  (queftionlefle)    for  he  was  a  religious  and  worthy 
 man,  but  through  the  iniquity  of  the  times,  which  were 
 fuch,  as  that  it  was  a  great  happineffe  for  any  good  Pro- 
 phet to  haue  his  breath  free,  though  his  ftate  were  not: 
 Ahab  and  lezabcll  were  lafely  in  the  throne,  and  no  won- 
 der then  if  a  Prophet  were  in  debt,  and  came  behind  hand 
 with  the  world  :    His  wofuli  widdow,  comes  and  be- 
 moanes  her  condition  to  Slifba,  her  husband  (whom  mee 
 makes  a  louing  and  honourable  mention  o£  though  he  had 
 left  her  fb  diftrefled)  is  loft;  her  eftate  clogged  with 
 debts;  and  now  her  two  formes  (the  remaining  comfort 
 of  her  life)  are  ready  to  be  taken  for  flaucs,  by  the  credi- 
 tors :  what  courfetotakein  this  her  mifery,  fheknowes 
 not :  Shee  had  not  complained,  if  there  had  beene  any  pof- 
 fibility  of  remedy  at  home,  but  there  was  nothing  in  the 
 houfe  faue  a  pot  of  oyle.    See  now  how  miraculoufly  God 
 prouides,  both  for  the  payment  of  his  debts,  and  future 
 liuely-hood  of  wife,  and  children  ;  Out  of  that  one  fmall 
 Jarre  was  powred  out  fb  much  oyle  as  (by  a  miraculous 
 multiplication)  filled  a  great  many  empty  vefTels  borro- 
 wed, with  which  her  debts  are  payed,  andfhe  prouided2 
 not  onely  againft  the  bondage,  and  thraldome  of  her  chil- 
 dren, but  againft  future  want.  Certainly  if  that  of  Dauid 
 were  euer  true  of  any  (as  it  is  moft  true)  1  netter  faw  the 
 Righteous forfaken^  nor  their feed  be \ogingbre 'ad ^then  verified 
 
 G  4  con- 
 
 87 
 
 Pfal.7r.20/ 
 Pfal  142-5. 
 Lam.3.24. 
 
 2  King  4. 
 
 Pfal  37.2 5„ 
 
88 
 
 Rcud.f  le'lS 
 Gods  Prophets 
 are  fifths  fir  (I 
 that  Jbitt rae'u 
 reward  in  hcaue. 
 Dan  ij.j. 
 Their  rewzrd 
 greateft. 
 
 iTinHatf. 
 
 1  Pet.  $,  2  4. 
 Which  wav  a 
 Miniflerjbould 
 tame  bis  Care. 
 
 litowhathee 
 
 builds. 
 
 I  C0F.3.1& 
 
 An    Exposition    of     the 
 
 concerning  faith  full  Min  ift  ers  au.i  thofe  they  leanc  behiade 
 them;  they  haue  neuerbeene  fo  forfaken,  but  that  God 
 hath  fiii  red  vp  fome  to  fuccour  and  relieue  them,  though 
 they  haue  beene  brought  to  that  extremity  ,as  to  begg  their 
 bread  (for  that  I  take  to  bee  the  Prophets  meaning)  and 
 ftand  in  need  of  the  charity  of  others. 
 
 And  for  MinsHcrs  themfelues,  when  the  day  of  payment 
 comes,  God  hath  expreiTed  himfelfe,  that  hee  will  haue 
 more  refpccl  to  them  then  to  other  of  his  feruants  :  They 
 fliallbe  the  firft  that  fliall  receiue  their  wages,  RcueLn, 
 1 8.  The  time  u  come  that  thou  fibottldefl  gtue  reward  vnto 
 thy  Servants  the  Trophets^andtothy  Saints, and  to  them  that 
 feare  thy  name.  And  as  they  fliall  be  firft,  fo  their  reward 
 fliall  be  the  greate ft  9  Dak*,  1 2.3.  They  that  be  wife  (hallflnne 
 at.  the  brighinclfe  of  the  firmament,  and  they  that  tnrne  many 
 to  right  eoftfneffe,as  the  ftarresfor  euer  and  euer.  All  thofe 
 wiio  are  wife  and  godly,  fhal*  haue  vnfpeakcable  glory, 
 and  Aiming  brightneffe  put  vpon  them  ;  but  thofe  wife  and 
 godly  that  haue  taught  many  and  faued  many  ,as  the  Apoftlc 
 fpeaketh,i  Tim  4.16,  (halljhine  as  the  Starres  (which  haue 
 a  brighter  glory  then  the  firmament)  and  be  preferred  be- 
 fore thofe  whom  they  haue  taught  and  faued. 
 
 Thefe  things  fhould  prcuaile  with  vs  to  goe  on  Com- 
 fortably about  our  work  e,  (as  Saint  Peter  doth  exhort) 
 with  a  willing  and  ready  mtnde^nd  not  to  be  troubled  about 
 wages  ouermuch,feeing  he  that  lets  vs  on  worke  will  pay 
 it  with  an  incorruptible  crorvne  of  glory  t  I  Pet.  5.2.4.  And 
 if  Care  will  needs  be  following  of  vs  at  the  heeles,turne  it 
 another  way;  finde  another  game  for  the  purfuitof  it: 
 See  1.  What  you  build  :  2.  How  you  build  :  5.  That  you 
 neglect  not  the  Tune  of  building  ;  here  your  Care  can- 
 not bee  too  much  ,  and  therefore  put  it  vpon  the 
 chafe. 
 
 Firfl,  fee  that  you  build  not  tf>7*t*nor  ftubble  vpon  the 
 Foundation  >h\\t  goldyJilucry  preciotu  ftonrs^c.For  ettery  mans 
 rvorke  fliall  be  made  manifeR,  and  the  day  fhall declare  it,  be 
 eaufe  itfh&l  be  re  Healed  byfire9aad  the  firefial  trie  euery  mans 
 
 ivorfy 
 
Parable    of    the    lost   Groat. 
 
 r*orkj}f  what  fort  it  is.Novpifany  mas  rvork^abtde  what,  he  hath 
 built  thereupon  he  fhdl  receiue  a  reward ;  If  any  mans  worke 
 {hall be  burnt  yhe  fiatl fuffer  loftc^  but  hehimfdfe  fiallbe  fauedy 
 yetfo.as  byfire,\  CV.g.i^i^is.The  Apoftle  had  likened 
 himfelfe  to  a  mailer-builder^  to  whom  it  belongeth  to  lay 
 the  foundation ;  and  his  after- commers  in  that  worke,  to 
 CMafons,  whereof  thofe  that  bee  faithfuli  build  vpon  this 
 Foundation,nothing  but  gold, filuer,&:  pretiousftones^mat- 
 ter  futable  andanfwerable  to  the  foundation  :  Others  that 
 were  vnfaithfull,yet  retaining  ftill  the  Foundation  which  is 
 Chrift,  laid  vpon  it  wood,  hay,  and  ftubble,  vnfit  and  vn- 
 futable  matter  to  the  foundation,  as  did  the  falfe  Apoftlcs ; 
 who  preaching  Chrift  crucified,  did  teach  alfo  curious  and 
 vaine  matters,  vnmeet  and  vnfutable  to  the  Crofle  of 
 Chrift,  and  fimplicity  of  the  Gofpell :  Now  the  Apoflle 
 ihewes  there  iliall  be  a  manifeftation  of  euery  mans  buil- 
 ding by  the  day,  and  fire ;  vnderftanding  by  both,  oneand 
 the  fame  thing,  namely  the  light  of  the  truth-Son  as  the  truth 
 of  the  Gofpell  is  ^  and  light,  Rom.  13.12. 13.  todifcerne, 
 and  reueaie,  found  and  vnfbund  doctrine,  fo  i  t  is  F*'r<f  to 
 trie  it,  whether  it  be  gold,or  ftubble ;  and  ifgold,to  make 
 it  glitter  j  or  if  ftubble,to  confume  it :  Now  faith  he,  if  any 
 mans  worke  that  he  hath  built,  will  abide  this  tryall,  hee 
 fhall  haue  a  reward^  i.e\  that  reward  promifed  and  before 
 fpoken  of,  Dan. 12. 7,.  But  if  not  (as  hay  and  ftubble  will 
 not  abide  the  fire)  then  he  ftiall  fuftaine  loffe,  all  his  la- 
 bour is  loft,  and  ftiame  and  difgracc  will  befall  him  in  re- 
 gard of  his  Works  ;  but  for  his  P erf  on  hee  (holding  the 
 Foundation)  mav  be  (aued,  yet  not  without  great  dhJicul- 
 tie,  hardly  f aued  as  is  laid  of  the  righteous  in  another 
 cafe,r  Pet. 4.  \  8  And  a  farre  lefTer  degree  of  glorv  foall  he 
 haue,thenanothcr.  So  then  the  words  rightly  vnderftood, 
 arT>ord  but  a  cold  biaft  to  kindle  the  fire  of  Pu-oarory 
 withal! ;  as  the  Rhemifts  would  haue  ,  vpon  tha: 
 Text. 
 
 Secondly,  Looke  we  vnto  the  '  Manner ,how  we  build ; 
 fee  we  that  we  pleafc  God,  and  not  man  therein,  for  if  we 
 
 pl-afe 
 
 89 
 
 M>iS. 
 
 Rom,  j$.  12, 13 
 
 1  Pet,4i8, 
 
 i.Howtbey 
 
 ■build. 
 
I     90 
 
 Gil.1.10. 
 
 An    Exposition    of    the 
 
 1  Theflua.4, 
 
 i .  Orderly. 
 
 Order  to  bee  ob- 
 fewsd  both  in 
 doCtrine. 
 Heb  5-13*14. 
 And  Dipflint 
 Matth.18.17- 
 And  manner  ef 
 celebration  of 
 Gods  rvoifhip. 
 1  Cor.  1 4.10, 
 And  in  [ubor'di 
 nation  ofPer* 
 font. 
 
 Ephcf4.11. 
 Rom.  I*.  6,7, 
 iCor.n.28. 
 
 2>$lainc!y. 
 1  Cctf.2.4. 
 1  Cor,  1 4. 24. 
 
 25. 
 
 pleafe  men  therein  (faith  Saint  Paul)  we  are  not  theferuants 
 ofCbrift,  Gal  1.10.  that  is,  if  I  ftiould  bend  and  apply  my 
 felfe  in  this  building  budneffe,  to  fit  the  humors  of  Carnall 
 men  with  doctrines  pleafing,  I  fliould  fhew  my  felfe  their 
 feruant,  and  not  Gods :  And  therefore  elfewhere  he  pro- 
 tefteth,-  that  he,  and  the  reft  of  the  Apoftles,  fo  fpake  as 
 not  f  leafing  men,  but  God,  who  trietb  the  heart,  1  Thejf. 
 2.4. 
 
 Now  that  God  may  be  pleafed,  care  muft  be  had ,  Firft, 
 toCW<?r,leaft  we  build  a  Babel.    Now  there  is  Order  in 
 Dottrine,  milkc  muft  be  propounded  before  ftrongmeate, 
 Heb. 5. 1 5,14.  And  Order  inDifcipline,  we  muft  proceed 
 by  Degrees  with  Offenders,  iMatth.  1 8. 1 7.   And  Order  in 
 the  manner  of  Celebration  o£  Gods  worftiip,  1  Cor.  14,40. 
 And  Order  in  the  Subordination  of  perfons  in  the  Miniftery, 
 fome  to  Rule,  fome  to  Teach>tbmc  to  Exhort,  fbme  to'2)i- 
 flribute,  Ephef  4.11.  Rom. 12.6, y^.  1C0r.12.2S.  Now  as 
 it  was  in  the  building  vp  of  the  walls  of  Iemfalem,  Neh.%. 
 euery  Ifraelite  knew  his  ftation,  and  obferued  Order  ;  fo 
 muft  we,  which  indeed  wonderfully  commends  whatfoe- 
 ucr-itis,  in  Colof.2>%*  You  know  our  Miniftery  is  called 
 Orders,  and  wearefaid  to  take  Orders  when  we  take  this 
 Calling  vpon  vs  :   Other  mens  Callings  are  Trades,  and 
 Occupations  and  Mysteries :    lam  and  Phyficke  are  called 
 Sciences ;  and  Profejfions^nd  many  others  haue  many  other 
 names,  ours  is  Orders.   Though  others  then  of  all  Trades 
 and  Callings  fliould  bee  diforderly  and  would  obferue  no 
 order,y  et  feeing  we  are  men  of  order,  we  ought  to  be  more 
 carefull. 
 
 Next  to  Plainenes  and  Power;ouv  building  muft  be  Strong 
 -and  Plaine^hzte  muft  be  Evidence  and  Ttemonftration  of  the 
 fpirit,as  1  Ccr.  14.24,2?.  Ifallprofhefie  and  there  comes  in 
 one  that  be  lee  ues  not,thefecrets  of  his  heart  are  made  manifefli 
 He  tviUfall  downe  and  fay  plainely  god  is  in  you  of  a  truth, 
 God  likes  not  Anticks  vpon  his  building  ;  when  Truth  is 
 moftnaked,it  is  moft  louely  and  powerfull.  So  (faith  one) 
 blow  the  Trumpet  of  your  Miniftery,  as  that  the  fpirit  may 
 
 blow 
 
Parable    of   the    lost  G 
 
 R  O  AT. 
 
 91 
 
 blow  with  if,  now  it  (eidome  or  neuer  lifts  to  blow  in  a 
 painuedpipe  :   As  for  thole  fialhes  and  florifties  of  wit, 
 they  haue  no  more  power  in  them  then  a  pot-gun-fho:,  to 
 beate  down  thefe  high  Altitudes  that  exult  themfelues  againft 
 thetyngxioraeofChriftleftui   And  thofe   teftirncnies  and  i 
 Mayings  of  Htathentjh  Or  at  our  sy  which  many  bend  their  { 
 Itudies  almoft  wholly  after,  vnder  pretence   (perhaps)  of1 
 (lengthening  doclrine,  and  making  it  more  plau(ible:they 
 arc  bat  like  your  little  Images, or  Puppet  sjpfo.ct&.  in  the  very 
 bowing  of  the  vaults  of  our  Temples,  and  other  buildings, 
 which  feemingly  vphold  the  whole  (tincture,  but  it  is 
 nothing  fo  ;    you  may  take  an  axe  and  knocke  them 
 downe,  and  yet  the  building  (land  firme  enough  without 
 them. 
 
 Toclofe  vpthis ;  if  you  would  fo  build  as  giueGod 
 Content,  then  (laftly)  build  by  Rule.  Wee  reade  that 
 LMofes  being  to  build  the  Tabernacle,  made  it  iuil  accor- 
 ding to  thepatterne,  (hewed  him  in  the  Mount,  Heb.8  5. 
 And  when  all  was  done,  Mofes  beheld  that  all  was  done  in 
 ewrj  powt  as  the  Lordcommandedy  and  heebteffed  the  people , 
 ZFaW.  39.43.  Thus  muft  we  fticke  clofe  to  the  direction 
 of  the  Word  in  the  matter  of  Gods  worfriip,  not  deliue- 
 ring  for  doBHne  mens  precepts ;  not  making  the  dores,  nor 
 windowes  of  this  houfe  (traiter,  nor  wider,  then  is  giuen 
 vs  in  charge  :  The  fafiion  and  Cuslome  of  the  Countrcy  will 
 be  no  fiulicient  plea,  2  King.iy.^.  Whatvee  haue  receiued 
 of  the  Lord,  that  are  wee  to  deliver  to  our  people,  x  Cor. 
 11.23. 
 
 And  thus  much  for  the  CManner,  How  wee  are  to 
 build.  The  lad  thing  wee  muft  bee  carefull of,  is  the 
 Time. 
 
 Wereade,  AUs$._\.  that  after  Pauls  conuerfion,  the 
 Churches  had  reft  throughout  all  Iudea,  and  Galilee ,  and  Sa- 
 maria* and -were  edified,  and  walking  inths fear  e  of  the  Lord, 
 anttinthe  comfort  of  the  Holy  Ghoft  were  multiplied,  Thefe 
 times  of  Peace  we$e  Building  times  with  them,  And  fo  we 
 fe«  they  are  with  the  men  oT  this  generation;  Into  what 
 ______ ____    Towne, 
 
 l.ByKuie. 
 
 Hcb  8.5. 
 Exod. 29,43. 
 
 *King.i7.344 
 
 I  Cor, 
 
 ■  I 
 
 WhtntbqbmlA 
 
 Afts-9^it 
 
91 
 
 Pfal.!44<i2» 
 
 The  Spring  time 
 
 isfiiteflfor  Mi-  i 
 nifiers logo  forth 
 to  build  in, 
 
 Pro.ai.tf. 
 
 Minifon  crdi- 
 mrilyfiadi  be(l 
 fuceejje  vpon  the 
 fir  [i  comming  a- 
 montfl  a  people. 
 
 Phil. 1. 5- 
 
 1  Thcff.1,9. 
 &2.1. 
 
 An    Exposition    of    the 
 
 Towne,  Citie,or  Countrey  can  we  come,  but  wc  fee  our 
 long  peace  in  ou:  glorious  and  (lately  buildings?  Thus 
 fhouldit  be  with  vs  whiie  we  enioy  the  (jofpett  ofTeace, 
 and  Peace  with  thd  (joj pell ;  let  vs  employ  our  talent;  if 
 cuer  we  insane  to  doe  any  good,let  vs  now  fail  to  worke  : 
 where  arethofe  z/Edifces  arid  '"Buildings  that  we  haue  rea- 
 red ;  thofe  Soules  we  haue  conuerted  vnto  God  in  this  our 
 long  time  of  peace  ?  Are  curfonnes  as  pUnts  gror&en  vp  in 
 their  youth,  and  our  daughters  as  corner  ftonespolifbed  after 
 the  jlmiln ude  of  a  pallace  f  Alas  I  our  worlds  praife  vs  not  in 
 the  gates* 
 
 More  Particularly  we  reade,  2  Sat».\  1.1.  that  there*  is  a 
 fpeciall  time  when  Kings  goe  forth  to  battell  in,  this  was 
 the  fpring  time  which  in  thofe  Countries  was  thought  to 
 be  meeteft  for  warre  in  regard  of  food  and  reliefe  that 
 might  more  commodioufly  bee  had  for  horfe  and  armies  : 
 This  Time  wee  fhould  by  no  meanes  let  flip  to  begin  our 
 building  in,  Pro.22.6.  Teach  a  childe  in  the  trade  of  his  rray, 
 and  when  hee  is  old  hee  will  not  depart  from  it.    If  you  die 
 cloth  in  the  wooll,  not  in  the  webb,the  colour  will  be  bet- 
 tered more  durable ;  begin  with  youth  and  the  younger 
 fort,  endeauour  to  lay  the  foundation  by  Catechifing  and 
 other  good  meanes  in  their  hearts,  fb  they  fhall  haue  the 
 longer  time  before  winter  come, -for  drying  and  fetling.  As 
 for  our  owne  fpring  time,  it  would  in  a  ipeciali  manner  bee 
 obferued,  both  in  regard  of  our  fir  ft  comming  amongft  a 
 people,  or  placing  in  fome  particular  Congregation ;  As 
 like  wife  in  reipect  of  our  firft  enterance  into  the  Miniftery, 
 and  vpon  the  worke  thereof.     If  wc  obferue  it  well,  we 
 ihall  often  finde  thatiuch  Preachers  as  God  hath  made 
 moftfruitfull in  their  Miniftery,  haue  conuerted  moft  to 
 God  vpon  their  rirft  comming  amongft  them  ;  Saint  Paul 
 fpeaking  oftheiiiccefTe  his  Miniftery  had  amongft  the  Phi- 
 Hppians~ipmiLth  God  for  the  fellowship  they  had  in  the 
 Gofpeli  fromthe  firflday,  PhiL\.<$.  and  writing  to  the 
 TheffalonUns,  he  put  them  twice  in  minde  of  his  manner  of 
 enterance  in  amongfi  them,  1  Thejf.  1  .9.  They  themfe  lues  far* 
 
 4 
 
p 
 
 AKABLE     OFTHE      LOST 
 
 Gr 
 
 OAT. 
 
 *'  vi  w':at  manner  of  entring  tn  we  had  vnto yon,  and  bow  joti 
 dt  Goafrom  idotii&c.  and  Chap,  I.  y  our  fe  lues  Bre- 
 thren ^now  ow  ■r'Hier*i<>ce  in  Vnto  you  [hat  it  was  not  in  vaine* 
 So  he  ihewes  the  like  fucceffeof  his  Minifterie  amongft 
 them  at  hi*  fiiif  comming  amongft  them.Iknow  not,  it 
 may  be  itii  the  fafirwties  which  by  long  conuerfing  fami- 
 liarly with  vs,  they  mnft  needs  eipy ,  that  caufeth  a  fecret 
 diflike  &  difregard  :  or  elie  the  defrre  of  nouclty  that  is  in 
 euery  one  naturally  ;  we  being  apt  to  loath  thofe  bleffings 
 which  are  common,  and  haue  beenc  long  enioyed,  and 
 highly  to  afFecT.  and  prize  that  which  is  new  and  ftrange, 
 Sure  I  am  (for  experience  makes  it  good)  that  where  the 
 means  of  grace  are  giucn  to  a  people,they  are  moft  power- 
 full,  and  effect  uail,  to  the  Conuerfion  of  foules  within  a  ve- 
 ry fhort  time  after  they  haue  firft  enioyed  them. 
 
 And  for  our  owne  enterance,  it  is  good,with  young  Sa- 
 muel'and  Tmothj ,  to  dedicate  our  youth  and  ftrength  to 
 God.    It  is  no  fit  time  to  begin  to  build  when  age  and 
 painefulnefTe  haue  disabled  naturall  faculties;  nor  to  take 
 vp  the  Axe  to  hew  the  wood,   and  cleaue  the  Sacrifices 
 when  the  fingers  are  benummed,and  the  ioynts  ftiffe ;  when 
 the  keepers  ofthehoufe  begin  to  tremble >  and  the  firong  men 
 bow  themfelues,  and  the  grinders  cea/e9  &c.  Ecclef.12.2.     1 
 know  there  may  bee  too  quicke  and  fp^edy  an  enterance 
 vpon  the  worke.  He  was  wife  that  laid  the  matters  mnsl 
 be  all  prepared  without  ere  we  build  within  :  neither  is  any 
 thing  more  to  be  lamented,  then  the  ouer-fbrwardnefTe  of 
 many  young  men,who  not  considering  the  weight  of  that 
 holy  calling,  doe  Suddenly  thruft  themfelues  into  it,  and 
 vndertake  to  teach  others,  before  they  themfelues  are  well 
 inftrucrcd;  their  preemption  being  greater  then  their 
 ftrength  as  we  fee  in  thofe  who  are  lately  recouered  out 
 offome  great  fickneffe,  in  whom  appetite  is  Stronger  then 
 digeftion  :  But  yet  being  competently  fumi/hed  with  lear- 
 ning and  other  qualities  befitting  the  Calling  of  the  Mini- 
 ftery,let  none  lie  lingring  and  loytering  in  their  Speculatiue 
 cwrfist  but  fliew  themfelues  willing  and  ready  to  yield 
 
 their 
 
 91 
 
 Gai.4.13,14, 
 15- 
 
 Num.i  1.5,6. 
 2X1111.4.3. 
 
 Ecclcf.it. j. 
 Tet  Minifters 
 maynotibeouer. 
 forward. 
 
 lChron.2.9. 
 
 Prmaddecen- 
 dum  qnam  ad    | 
 difcendttm* 
 
 — 
 
I      94 
 
 Peik.  %.Treat. 
 Of  the  duties  & 
 dignities  ofnii- 
 ntflers. 
 
 Vfel. 
 Where  tsfinde 
 God, 
 
 PfaU5.8( 
 
 Pfal.ijo.4. 
 
 An    Expositi 
 
 ON     OF     THE 
 
 G  €11.4,14. 
 
 Matth.i8.2o. 
 Rcud.i.iJ. 
 
 Pfal.133-3- 
 
 Naturally  entry  | 
 mans  heart  is  the 
 diuelshold. 
 Ephcf.x.a. 
 
 IRcucl.i?i». 
 Zuttbtitinotby 
 Creation^ 
 through  Vfurpa 
 tioiu 
 
 their  feruice  to  the  Church,  when  they  fhail  bee  called 
 thereunto.  An  apple  may  as  wel  hang  too  long  vpon  the  tree 
 as  be  puird  too  fbone,  and  both  waies  it  becomes  vnfit  for 
 vfc.  So  may  a  man  as  well  ftay  too  long  asgoeouttoo 
 foone,  and  both  waies  made  vnprofitable,  or  atleaftlefTc 
 profitable  to  the  Church.  And  thus  for  a  firft  vfe  which 
 efpeeially  concerneth  vs.  Now  the  fecond  concemeth  you 
 the  people. 
 
 And  lb  you  may  bee  hence  Inflrufted  to  fome  duties  in 
 your  Carriage,both  to  God,  and  Man  :    In  refpecl:  of  God 
 you  may  hence  be  firft  Directed  where  to  feeke  him,  that 
 you  may  finde  him.    His  Church  is  his  houfe,  and  where 
 would  you  feeke  a  man  but  at  his  owne  houfe  ?  this  is  the 
 habitation  of  Gods  houfe,  And  the  place  where  hi*  honour  dxvel- 
 leth^Pfal.26.2.  here  is  his  fpeciall  prefence  to  be  had  in  the 
 fignes  of  his  grace,  and  fouour :  In  which  rcfpecl:  aifo  the 
 place  of  Gods  publike  worfhip,  is  called  the  Face  of  Qodl 
 Tfah  105.4.  Seeke  the  Lord and  hU  ftrength,  feeke  hU  face 
 continually.  And  when  Caine  was  banifned  from  his  fa- 
 thers houfe  (the  onely  place  where  Gods  publike  wor- 
 fliip-was  then  to  be  had)  he  complained  that  he  fliould  be 
 hid  from  Gods  Face,  Gen.q.tq.   And  to  all  holy  AfTcm- 
 bliesChrift  hath  made  agratious  promife,  to  bee  in  the 
 midft  amongft  tweor  three  gathered  together  in  hit  name  yM at. 
 X  8.20  .And  fb  is  (aid  to  rvalue  in  the  midH  of  the  fetten  golden 
 candleftickes.lfycM  would  find  him  then  in  the  teftimonies 
 and  fignes  of  his  fpeciall  fauour,  relbrt  hither,  for  out  of 
 Sion  the  Lord  commands  the  blejfing^  euen  life  for  euermorey 
 yfALill.l. 
 
 Secondly ,  Admoniflied  to  liue  onely  to  him  as  his 
 owne  Peculiar,feeing  the  Church  is  his  houfe,  which  houfe 
 wee  are.  It  is  true,  that  naturally  euery  mans  heart  is  the 
 diucls  hold*  Ephef.t.2.  it  may  be  faid  of  vs  as  it  was  of  Ba- 
 be^ Reuel 18.2.  we  are  become  the  habitation  of  diuelst  and 
 the  hold  of  euery  foulefpirit7&c.  but  this  is  not  by  Creation^ 
 for  fo  we  are  Gods,  1  Cor.  3 .16.  Reuel.  3 .  ao.  but  by  Vfurpa- 
 tion :  the  diuell  doth  but  intrude,  wee  ajre  none  of  his  by 
 
 right; 
 
 m*> 
 
Parable    of  the   lost  Gr 
 
 OAT, 
 
 right;  And  there  arc  fome  Reafons  iuftifiable  by  law  for 
 his  eiection :  amongft  others,  thefe. 
 
 Firft,he  pities  nut  the  rent  or  this  houfe  which  is  due  to 
 God,  who  hath  made  vs  and  euery  piece  of  vs  for  his 
 feruice,  and  as  it  were  lett  vs  to  fanne  diuers  pofTeffi- 
 ons  and  tenements,  (as  the  members  of  our  bodies,  and  tht 
 gifb  of  minde)  yielding  and  paying  therefore  a  daily  rent 
 of  Prayer  and  "Vraife,  with  a  claufe  of  reenterie,  for  the 
 non  payment  of  it  at  his  owne  houfe  and  habitation,  and 
 at  the  time  apointed  andaboue  ipecified.Now  notany  part 
 of  this  rent  hath  beene  paid  nor  will  be  paid  while  the  di- 
 uell  hath  pofleifion. 
 
 Secondly,  hee  iuffers  all  to  fall  into  decay,  contrary  to 
 '  another  of  our  couenants,  we  being  bound  to  preferue  and 
 keepe  in  good  repaire  all  things  lctten,and  at  the  end  of  our 
 terme  ib  to  leaue  and  deliuer  :  but  hee  ruinates  euery  tcne- 
 ment,burning  fome  with  luft,drowuing  others  with  drink 
 and  makes  the  chiefefl  and  faireft  roomes  hog-fties,  and 
 dens  of  lufts.as  the  £je>  and  6are%&c*  yea  the  Heart  an  hold 
 of  vncleane  Spirits. 
 
 Thirdly,  God  himfelfe  is  purpofed  to  come  and  dwell 
 in  his  owne  :  the  leafe  being  forfeited,  and  (if  it  were  not) 
 the  time  is  expired,  who  letteth  vs  a  leafe  of  threefcore 
 yeares  and  tenn,  yet  with  a  prouifo,  that  whenfoeuer  hee 
 fliall  come  and  require  his  owne, we  fhould  giue  vp.  Now 
 he  ftands  at  the  dooreand  knocks,  Rcue/,3.20.  therefore 
 the  diuell  muft  be  packing. 
 
 But  will  .hee  not  plead  prefcription  and  quiet 'acd 
 peaceable  pofTeflion  for  this  fortie  or  fiftie  yeares  ? 
 &c. 
 
 The  longer  it  is  (I  confefTe)  the  worfe ;  and  yet  know, 
 no  time  may  be  prescribed  againft  the  King,  the  God  of 
 heauen  at  any  time  may  enter  vpon  his  owne;  Do  thou  thy 
 duty  as  folio  wet  h, 
 
 Firft,  giue  God  the  pofTeiTion  of  thy  heart,  defire  him 
 to  take  feifen  and  pofieflion  of  thee  by  his  fpirit :  take  vp 
 the  words  oi^Dauid  and  call  vpon  thy  Soule,6*  jte  0 fen  you 
 
 etterU- 
 
 95 
 
 Rtafoni  tout  ft 
 Stubam 
 I.  Non-pay  mem 
 cfGodi  wit. 
 
 Wefifers  aU 
 togoetorume. 
 
 S.GodwHtafy 
 
 tbtfwfeiture)& 
 
 «  purpofed  to 
 
 comedweHmbit 
 
 owne. 
 
 tial.901 
 
 Reiiel.3,20. 
 
 Ok 
 
 Reft. 
 
 Noprefcribhg 
 againft  God, 
 
 Pfal.J4  7, 
 
96 
 
 Gen  *4  ji 
 
 i«ing.5-i7' 
 
 aKlng.^.io. ' 
 
 Gmdge  not  at 
 tbemeafureef 
 pacti  that  Cod 
 giues. 
 
 An    Exposition    of    the 
 
 euerlaftingdorestbdt  the  King  ofglorj  may  come  in^Pf.iq.y* 
 Cry  to  Gods  ipirit  as  Laban  to  Abrahams  Czvuznt^Come  in 
 thou  blejfedofthe  Lordi  wherefore  ft  and?  51  thou  without  ?  1 
 hatts  prepared  the  heufe^&c.  Cjen.zq.  ;j.  en ce  admit  him, 
 and  let  him  alone  to  maintaine  his  owne  right. 
 
 Secondly,  be  Content  to  be  built  vp  fitting  for  his  vfe  \ 
 fuffer  the  Axe^  and  Hammer  \  thy  natural!  hardnefle  is  not 
 eafily  remoued ;  to  cut  thee  out  of  the  hard  rocke  of  thy 
 naturall  condition,  is  a  thing  not  (bone  done;  thou  muft 
 be  hewed,  and  iquared,and  made  fit  to  lie  clofe  and  come- 
 ly in  the  building  of  the  Lord;  Say  it  be  apainefull  poiii- 
 flung,  yet  it  muft  be,or  thou  hadft  beene  better  to  haue  ne- 
 uer  beene.  Thofe  ftones  which  were  laid  in  the  bafe  of  the 
 building  of  the  Temple,were  not  ragged  &  rude,but  hewn 
 andcoftly,  1  King.$.ij.  fb  muft  euery  liui'ng  ftone  of  the 
 fpirituall  Temple  be,  leaft  they  deface  the  whole :  Sathan 
 may  admit  of  the  rubbifh  of  ftone  or  rotten  flicks,  or  any 
 thing ;  So  he  may  haue  a  dwelling,  patch  it  vp  how  yon 
 pleafe,  but  Gods  Church  confifts  of  none  but  faithful! 
 ones,  and  will  admit  of  nothing  that  is  not  pure  and  poli- 
 flisd. 
 
 Thirdly,  giue  the  lord  leaue  to  furnifli  chee  with  gra- 
 ces as  he  fees  fitteft  :  There  is  neiicr.  a  roome  in  his  houfe 
 which  headornes  not  with  admirable  houfliold-ftufTe,that 
 was  not  there  before,  though  it  may  be  he  doth  not  cram 
 it  fo  full  as  we  could  delire  :  At  the  leaft,there  i$9  as  in  the 
 chamber  of  the  Prophet,  a  'Bed^  a  Table  %  a  Stoole,  and  a  fan- 
 dteFlicke,  1 /C/ag.4.10.  neceflary  vtenflls;    fuch  graces  as 
 are  neceflary  to  the  being  of  a  Chriftian,  and  yet  we  cry, 
 what  no  more  ?  asifwetooke  it  vnkindly  that  God  doth 
 no  better  furnifli  vs  ;  Such  holy  difcontentments  are  dan- 
 gerous ;  Dttfire  more  we  may,  and  ought,fo  it  be  in  a  holy 
 I  manner,free  from  impatience,  and  vnthankefulnelTe:  while 
 \  we  vcxe  our  felues  with  diflike  of  the  meafure,  care  muft 
 j  be  had  that  we  grudge  not  at  the  giuer. 
 
 Fourthly,  Submit  wee  our  felues  to  the  goucrnement 
 j  of  him  ;  let  him  rule  in  his  owne  houfe  ancl  bearefway 
 
 there , 
 
Parable    gf    thh   iojt   Groat, 
 
 there,  and  haue  the  command,  of  Inmrd  and  Outward 
 roomes  •  thy  Vnder  standing,  JViH^  Memory ,  Affeclions^  let 
 them  be  ordered  by  him  :  thy  EyessEares,  Hands,  Feete, 
 7  onoue,  let  them  acknowledge  no  other  Lord  but  him  :  If 
 Sinne  or  Sathan,  or  the  World,  or  the  Flefh,  fliould  defire 
 to  borrow  a  roome  a  while  to  entertaine  a  friend  ;  a  bafe 
 temptation  ;  Anfwer,  it  may  not  be,  the  roomes  are  all  ta- 
 ken vp already. And  conclude  vpon  it,God  will  neuer  dwell 
 where  he  may  not  rule. 
 
 Laftly,  let  vs  giue  himrvorfhi?  and  feruice,  wherefore 
 femes  Gods  houfe  but  for  hisworfhip?  In  the  Temple 
 there  was  the  Altar ,  the  Table  oiShennbread,  the  Manna, 
 the  Lamps^&c.  None  of  thefe  may  be  wanting  in  his  liuing 
 temples,  Fiom  our  C lean e  hearts  as  Altars,  thefmnake  of 
 our  Meditations t  Prayer sy  and  Prayfes  -fliould  continually 
 afcend  ;  our  Hearts  being  the  honfe  ofQod  fliould  bee  the 
 houfe  of Prayer  y  we  fliould  abound  therein,  t  The(f.f.i6. 1 7, 
 
 18.  our  Soules  like  his  Arke  fliould  keep e  the  Tables,  and 
 pot  of  Manna  \  treafuring  vp  his  Word  as  apearle,  and 
 our  onely  portion:  The  Lamps  end  Lights  of  a  holy  con- 
 uerfation,muftneuer  out,but  fhine  continually  before  God, 
 and  men;  and  the  Skew-bread  ;  the  bread  of  life  muft  euer 
 Hand  ready  vpon  the  triples  of  our  hearts.  This  is  way  to 
 haue  God  fpeake  Comfortably  vnto  vs  from  his  Mercy - 
 feate.  And  thus  much  of  thole  duties  we  owe  to -God-in 
 that  we  are  his  Houfe. 
 
 Next  there  are  ibme  duties  owing  to  the  Church  of 
 God  which  is  this  Houfe  :  as  firft4  an  high  eftimation  of 
 ^preferring  it  aboue  all  other  places  in  the  world  :  I  erst- 
 falem  w.u  the  ^lorj  of  the  earth,  not  for  her  high  turrets  and 
 glorious  buildings  but  becaufe  of  the  Tempi  tihtit  was  in  it, 
 and  are  not  then  the  Faithfull  of  all  people  the  moft  excel 
 lent  who  are  the  Temples  of  Gods  bleffedfvirit  f    1  Cor .6. 
 
 19.  what  was  it  to  be  admired  in  that  holy  ftrucTure  that 
 may  not  in  this  ?  The  matter -of  that  goodly  frame  was  all 
 of  the  beft  The  wood  fweet,  and  lading  ;  The  Stone  was 
 beautifull  and  coftly  ;  the  mettall,  was  the  moft  pretious, 
 
 H  pure 
 
 97 
 
 i  Cor.  S.i£» 
 
S»8 
 
 M 
 
 Expo  sition    of    the 
 
 Rom.S 
 
 Reud.l.i?. 
 
 jj/bsrtinapowe 
 Christian  excelis 
 a  rich  wrldling. 
 
 Ifay49*3< 
 
 Pkl.  121,6.7. 
 
 pure  gold  ;    Thus  the  Church  it  confifls  of  none  but 
 faithfull  ones,  and  the  graces   of  thofe  faithfiill  ones 
 are  all  of  the  beft  and  choyfeft  ;    excellent  in  their  na- 
 ture, and lafting  in  their  vie.   The  furniture  within  that 
 Temple   was  excellent  ,    there  was  the   Ctfercy-feat , 
 the  Table  of  Skew*  bread ,    the  CManna,  the  sAltar  of  In- 
 cenfe $  and  for  burnt  offerings,  the  golden  Candle$1icke,&c, 
 B'eildes  the  Ordinances  of  God  in  his  fhttrcb  holy  and  com- 
 fortable i  the  furniture  of  his  Saints  is  incomparable  and 
 vnconceiueable :  there  is  the  Propitiate  Gods  true  feate  of 
 mercy,  whence  alfo  he  vttereth  his  Oracles  euen  his  diuine 
 anfwers,  giuingthe  gratious  tcftimonies  of  his  good  Spi- 
 rit in  mtnef/lxg  with  ours,    that  we  are  the  children  of  God. 
 There  is  that  heavenly  Lftianna  that  it hid.Rettel.i.iy.T'hcrG 
 are  the  golden  Candlefiickes,   with  the  Lamps  of  fauing 
 Knowledge   Continually  burning  in  them  :   There  doth, 
 Chrift  fpiritually  Feaft ;  onthe  tables  of  our  hearts  he  dines  1 
 and  fupps ;  and  vpon  that  table  Hands  the  Shew-bread  the 
 heart  of  a  Chriftian  preferuing  a  /landing  wanner  of 'Ajfetli- 
 on  and  longing  after  the  Lord  Iefus*     And  th ere  is  the  Al- 
 tar euen  a  broken  and  a  contrite  heart  whereon  our  facrifices 
 of  prayer and  pray fes  are  offered  vp  to  the  Almighty.    If 
 then  the  materiall  Temple  was  fo  glorious,  needs  muft  the 
 Spirituall :  Wherefore  giue  them  their  praife>  In  matters 
 of  this  world  a  wicked  man  may  be  before  a  godly  one; 
 but  in  this,that  he  is  the  houf  e  of  God,he  cannot :  He  may 
 haue  gold  in  his  purfe,  but  none  hath  God  in  his  heart  but 
 the  true  Chriftian. 
 
 Secondly,  feeing  it  isGodsHoufe,we  Qiould  all  cndea- 
 uour  the  welfare  of  it.  It  is  a  worke  well  befeeming  the 
 greateft  Prince  and  Potentate  vpon  the  earth,to  defend  and 
 roller  it,  according  to  that  prophefie,  Kings  [kail  bee  her 
 nurfing  Fathers,  and  fgueenes  her  nnrfinq  Mothers ,  ]fayq9* 
 2  5. It  is  the  houfe  in  which  we  arc  bred,borne,and brought 
 vp,  therefore  with  Dauid  we  fhould  loue  the  veryftones 
 thereof  and  pray  for  her  welfare ,  that  Peace  may  be  within  her 
 walls  and  profperity  within  her  palaces. 
 
r 
 
 Parable    of    the   lost    Groat, 
 
 If  wc  remember  our  felues  in  prayer  and  forget  the 
 Church,  we  ma  be  truly  faid  to  be  too  priuate  in  out  pray- 
 ers ;  neither  doe  we  remember  our  felues  in  forgetting  it, 
 for  if  the  (hip  aiifcarrie,  can  thepaflengers  be  fafe  ?  Vow 
 we  then  with  'Dautdy  if  I  forgtt  thee  O  lerufalem  let  my 
 right  band  forget  her  cunning*  Forget  not  to  enquire  how 
 itdothjhowtiiingsgoeinit,  whether  forward  orbacke- 
 ward,  increafe  or  decreafe  ;  grow  better  or  worfe :  For- 
 get not  to  commend  it  in  your  prayers  to  Gods  protection, 
 and  preferuation.  If  you  forget  this,  then  forget  not  that 
 meflagc  which  Mordecai  fent  to  Etter,  Thinke  not  with  thy 
 felfe  that  thou  (halt  efc ape  in  the  Kings  houfe  mere  then  all  the 
 lews :  Tor  if  thou  altogether  holdeft  thy  peace  at  thk  time 
 then  fhalt  their  enlargement  and  deliuerance  arife  to  Gods 
 Church  from  another  place i  but  thou  and  thy  Fathers  houfe 
 fhallbe  deftroyed,  Esler^  15*140 
 
 Thirdly,  the  laft  duty  (I  will  mention)  that  is  required 
 of vs  vpon  the  former  ground  is,  that  we  endeauour  te 
 keepe the  vniiy  of the  (pirtt  in  the  bond  of  peace >  Ephef.^,^, 
 neither  axe,  nor  hammer  was  heard  in  the  letting  vp  of 
 the  Temple ;  All  the  noife  that  was,was  in  Lebanon  where 
 it  was  framed,  there  was  none  m  Sion,  where  it  was  ere- 
 cted :  Surely  this  was  not  without  its  myftery,  may  wee 
 notthinke  that  God  would  giue  vs  hereby  to  vnderftand, 
 that  albeit  there  be  tumults  abroad,  yet  there  (hould  bee 
 quietneffe  and  fweet  concord  in  the  Church,  and  amongft 
 the  members  of  it  *  He  that  is  the  god  of  Peace  can  take 
 no  delight  to  bee  vnder  that  roofe  where  there  is  no 
 peace. 
 
 Were  it  not  a  prodigious  fight,  to  fee  one  done  in  a 
 building  to  iuftle  out  another,  we  areas  liuing  ftones  in  j 
 this  fpirituall  building,  why  doc  we  contend  ?  Is  Gods  J 
 houfe  built  with  blowes,  or  beaten  downe?  If  a  hottfe  bee  ' 
 denided  again  ft  it  felfe  how  fhallitftand  ?  we  are  Gods  houfe 
 and  therefore  fliould  not  be  deuided,  but  as  one  ftone  in  a 
 building  beareth  vp  another,  Sometimes  a  little  one  the 
 greater,and  fometimesa  great  one  the  leffe ;  fo  let  vs  beare 
 H  X  vp, 
 
 99 
 
 Bee  not  too  pvi- 
 uatehttkypray- 
 
 em 
 
 Hai.137.5 
 
 Efter  4.13.14. 
 
 Ephe£  4,3 . 
 
 1  Kings  $.7, 
 
 RocvtdL 
 
 Bkmi  bt&te 
 dome  God: 
 houfe,  but  build 
 
 itnotvp. 
 
IOO 
 
 lCoM,K. 
 lCor.13  XI 
 Phil*.*. 
 
 Gea.*5**2- 
 
 Ier.3L.39. 
 
 I0I1n17.11. 
 
 EnJief,4.iJ. 
 
 Gen.1^7; 
 
 \  An    Exposition    of     the 
 
 vp,  andfuftaine  each  other.  Sec  how  often  the  Apoflle 
 beates  vpon  this  point,  1  (for.  i  .io«  Bee  knit  together  in  one 
 minde  and  in  one  iudgcment,  and  2  Cor,  l^.w.Re  of  one  mir.de> 
 hue  in  Peace,  and  P6//.2.2.  fulfill rmy  ioy  that  you  may  be  like 
 minded,  hatting  the  fame  lone  being  of  one  accord  and  of  one 
 iudgement.  Well  did  the  ApoiHe  know  that  the  Church 
 receiues  much  happines  in  the  concord  pFher  children,  but 
 when  they  ftriuc  as  the  children  in  Rebeccaes  wombe,  then 
 with  griefc  fhe  faith,  why  awl  thas,Gen.i^.zi,  why  am  I 
 fo  fruitfull  in  children  feeing  they  are  fuch  contentious  and 
 difagreeing  children  ? 
 
 True  it  is,  that  in  Fundamentals ,  all  fhall  agree,for  God 
 hath  pad  his  promife  to  the  faithfull,  1  will  gittc  them  one 
 heart  and  one  way,  ler.  32, 39.  And  our  Sauiour  prayed  (and 
 was  euer  heard  in  that  he  prayed)  holy  Father,  keefe  them 
 in  thy  name  whom  thou  hail  gitien  me,  that  they  may  be  one  a* 
 w$  arcy  lohu  1 7. 1 1 .  but  O  I  that  it  were  fo  like  wife  in  C*>- 
 cxmftantiafs.  But  this  is  rather  to  be  prayed  for,  then  ho- 
 ped for  :  we  are  eucry  one  for  our  parts  to  endeauour  ity 
 and  delireit,butneuer  fhallwe  fee  it  vpon  earth,that  Gods 
 faithTull  feruants  agree  in  all  points.  <Terfetl  vnity  is  for  the 
 Heauens ;    it  is  to  bee  looked  for,    when  we  all  meete  toge- 
 ther vnto  a  perfett  man  and  vnto  the  meafure  of  the  age  of  the 
 fulneffe  of  ChriflyEphef,^i  3.  and  not  before,  though  wee 
 are  to  ftriue  for  it,and  labour  after  it  before ;  eife  why  pray 
 we  that  the  will  of  God  may  be  done  by  vs  on  earth  as  it 
 is  by  the  Angels  and  Saints  in  heauen  ?  I  will  forbeare  all 
 motiues  more  then  hath  beene  vfed,  except  this  one,  the 
 wicked  take  great  aduantage  at  our  Contentions  and  7)*jf?- 
 ^»«7,  thispreuailed  much  with  Abraham  and  made  him 
 fo  loath  to  fall  out  with  Lot,  and  (b  ready  to  compound  all 
 differences  that  were  betwixt  their  heardmen,  as  the  Ho- 
 ly Ghoft  would  intimate  vnto  vs  when  he  faith,  ^ndthe 
 Cananites  and  the  Peritttts  dwelt  at  that  time  in  the  land, 
 (7<?#.i  3.7.  ^ct  thisie-  well  confidered.   And  thus  we  haue 
 done  with  the  fecond  Vfe. 
 
 Laftly,  from  hence  we  may  gather  much  Comfort  in  that 
 
 the 
 
ARABLE      OF      THB     LOST 
 
 R  O  AT 
 
 the  Church  is  Gods  Houfe ;  for  then  he  will  owne  it  and 
 not  forfake  it,  but  arife  in  due  time  for  the  defence  of  it ; 
 The  Let  d  thy  god  (faith  Zefhunie  3 .1 7.)  in  the  midfl  of  thee 
 ii  mighty  he /ball fa*e  thee  :  as  if  he  fliouid  fay,  the  dangers 
 you  are  like  to  meete  withall  arc  (b  many,  that  they  are 
 enough  to  diicourage  you,  and  put  you  out  of  heart,  but 
 feare  not,for  there  is  one  in  the  micift  of  thee,  who  there 
 dwels  and  inhabits,  that  is  mighty  andeuery  way  able  to 
 faue,and  will  not  fit  idle,  but  in  due  time  arife  for  your  fuc- 
 cour,he  will  defend  his  owne.  Yea  but  might  the  Church 
 fay  our  finnes  are  many  therefore  we  haue  little  caufe  to 
 hope  he  will  ftand  by  vs,  he  may  leaue  his  houfe  and  for- 
 fake his  people ;  that's  our  fcare,  Nay  (faith  the  Prophet) 
 heefhMl  reioyce  eker  thee  with  ioyy  he  mil  reft  inhii  lotte,  he 
 willioy  oner  tbee  with  fittging,  q.el.  looke  how  it-is  with  the 
 kinde  husband,  who  doth  pafTe  by  many  faults  in  his  Ioue 
 that  he  hath  chofen,fb  long  as  he  perceiues  her  to  be  faith- 
 full  in  the  marriage  couenant,  doing  euery  good  office  for 
 her  with  much  readineffe  and  chcarefuInefTe  of  fpirit,  con- 
 tenting himfeife  with  that  choice  that  he  hath  made  •  fo 
 will  the  Lord  doc  fey  you,  whom  he  hath  chofen  for  his 
 inheritance :  he  will  not  take  all  aduantages,but  gratioufly 
 parTe  by  your  failing$,refting  himfeife  well  contented  with 
 tiiat  choice  of  his,  in  fetting  his  Ioue  vpon  you,  and  there- 
 fore feare  not.  But  what  then  becomes  of  all  thofe  threat- 
 nings  (may  the  Church  fay)  that  before  were  made;  if  they 
 be  made  good,  we  can  haue  but  little  hope ;  the  power  of 
 the  Babylonians  fhall  be  great  and  we  difperfed  through- 
 out all  the  prouinccs  of  the  Eaft.  To  this  the  Prophet  an- 
 fwers,  verfe  1 8, 1 0, 20.  It  is  true  indeed  they  fliould  be  dif- 
 perfed, yet  God  would  not  forget  them  that  were  his, 
 though  they  had  many  failings  ]  yea,  hee  would  get  them 
 praife  and  fame  in  euery  land,  where  they  had  becne  put  to 
 fhame,  lie  would  tume  backc  their  captiuity  before  their 
 eyes,  and  make  them  a  name  and  a  praife  amongft  all  the 
 people  o^  the  earth ,  We  f'eethen,thar  God  may  fuffer  the 
 wicked  to  afflid:  his  people,  and  that  for  a  long  time,  yet 
 
 H  3. he 
 
 IOI 
 
 Zeph.|,i7. 
 
102 
 
 Godbofavfon 
 
 bisCbuubfU 
 
 vpon  bis  bouje  in 
 
 all  their  A$i 
 
 {lions, 
 
 I  Pet. 417' 
 
 An    Exposition    of    th 
 
 Cant.S.u,!*. 
 
 Ifay66-: 
 
 hewillremembcrthemandinall  his  dealing  with  them, 
 he  remembrethftill  that  they  arc  his:  yea  he  iooketh  vpon 
 them,  and  conlidereth  them  as  his  own  houfe,  fo  we  read, 
 I  Pet*4>  17.  the  time  u  come  that  wdgement  trntsl  b  gin  at  the 
 houfe  of  god;  the  iudgements  that  hee  bnngeth  on  them, 
 cannot  make  him  forget  they  are  his  houfe ;  he  muft  fpeake 
 ofthem  as  of  his  houfe,  and  dcale  with  them  as  with  his/ 
 houfe,  and  no  otherwife :  Hee  doth  but  purge  them  and 
 fweepe  them,  that  he  may  take  more  delight  in  them  : 
 And  look  as  is  the  dealing  of  fome  owner  with  fome  rot- 
 ten piece  of  building ;  he  knockes  it  do  wne.and  feemes  to, 
 neglect  it,  but  his  purpofe  is  to  build  it  vp  fairer :  Or  like 
 as  ibme  Carpenter,  who  hauing  fet  vp  a  houfe  in  comely 
 order,  foone  after  knocks  one  ioynt  froman other,  and  laies 
 it  flat  vpon  the  ground,  yet  he  hath  no  purpofe  to  deftroy 
 it,onely  to  amend  fomething  he  fpiesamhTe  therein  :  fuch 
 is.the  Lords  dealing  with  his  Church,  and  no  other  :  wee 
 think*  it  a  comely  itructure  and  nothing  amiffe  therein,but 
 Godfees  fomething  that  muft  be  amended  in  it,  he  takes  ( 
 itdowneagaine,  and  plucks  piece  from  piece,  and  laies  it 
 flatvpon  the  ground  ;  yea  it  may  be  he  may  carry  it  dfe-  \ 
 where  to  be  framed,  but  his  intent  is  no  other  then  to  reare  | 
 it  vp  againe,  in  a  more  goodly  and  glorious  manner  then  it  I 
 euer  was,  and  to  bring  it  againe  to  it's  o wne  ftation.    This 
 may  Comfort  vs  in  regard  of  the  ftate  of  the  Church  at 
 this  day.  And  we  may  apply  italfo  to  our  owne  particular 
 cafes ;  God  is  our  Lord  and  Mafter,  Oh  happy  houfe  who 
 hath  fo  happy  an  owner  I  who  will  not  let  it  out  to  Ten- 
 tiants,  though  he  may  to  Keepers  for  awhile,  CantX.ii. 
 12.    hee  will  continually  refide  in  ithirnfelfe,  and  watch 
 ouer  euery  wail,  and  ftone,  and  tyle,  and  prefently  make 
 vp  euery  breach  thereof  as  we  fee  in  7)am'a's  and  Peters 
 cafe.  Tennants  indeed  furfer  all  to  goe  to  ruine,  but  Owners 
 will  be  euermorercpairing,fo  foone  as  they  fee  any  thing 
 amifTe.  This  then  may  be  our  Comfort,  when  we  are  wea- 
 therbeaten  with  temptations,and  tryals,  O  Lord  n>e  are  thj 
 houfe i  thou  haft  built  vs,  and  bought  vs,  thou  haft  to  fhew 
 
 fori 
 
Parable    of   the    lost  G 
 
 r  o  a  t 
 
 |      *°3 
 
 for  vs,  and  in  .  u  hearts  thou  hailchoien  to  dwell,  Ifaj  66. 
 aCaft  thine  eye  .pon  this  my  weakeneffe,I  begin  to  rcele, 
 /Lore  mt  vp,  with  the  prop  of  thy  grace ;  of  whom  fhould 
 tiie  houi.1  looketo  be  repaired  and  maintained  but  of  the 
 owner:  Thusgiue  notice  vntohim  fpeedily,  of  what  is 
 amiiTe  :  Afrure  thy  felfe,  if  God  heaies  the  cries  of  dead 
 &ones  oat  of  the  wall  of  common  houfes  that  are  propha- 
 ned,  as  wereade  he  doth,  Hab.b*i  i.  then  much  more  will 
 he  heare  the  cryes,  and  complaints  of  liuing  ftones,  made 
 vnto  their  mailer  againft  their  wrongers. 
 
 And  as  it  may  Comfort  vs  in  regard  of  Reparation  and 
 Prafe>'umo8;  folikewifc  in  refpeft  6£cPromfion,  where 
 God  commeth  to  dwell  he  is  not  burthenfome,  after  the 
 manner  of  earthly  Princes,  but  he  brings  his  reward  with 
 him.  He  hath  not  chofen  vs  to  be  his  habitation, in  regard 
 of  any  need  that  he  hath  of  vs,  but  that  hee  might  haue 
 fome  on  whom  to  beftow  his  benefits.  Doubt  not  there- 
 fore but  hee  dwalling  in  vss  will  make  all  needfull  prcui- 
 (ion  for  vs,  nothing  fhali  be  wanting, Pfal. 3^10.  Pfal.zf* 
 
 Further,in  that  it  is  raid ,Shee freezes  the  boufeflwxs  much 
 isimplyed:  that 
 
 1 h*  Church  i*  not  without  fome  fiitb.   This  to  be  vnde%- 
 flood  of  the  Church  as  fhe  is  CMilitant  vpon  the  earth. 
 There  neither  is,  noreuer  was,  any  Church  in  the  world 
 free  from  fome  fwperfeftions  and  "Blemifhes.     The  brigh- 
 teftdayis  not  without  his  cloude ;    the  fnieft  lawne  not 
 without  its  bracke  ;*  nor  the  purefi  gold  without  fome 
 droffe.  The  Spoufe  in  the  Canticles  doth  confefie  her  felfe 
 to  be  bfocke  though  comely,  Cant.j/L.    In  outward  appea- 
 rance Hi e  was  difcoulored  through  herowne  infirmities,  i 
 andduskifh  with  tribulations,  though  inwardly  well  fa-  ! 
 uoured  in  the  eyes  of  him  (Tie  foiight  to  pleafe,  he  palling  ' 
 by  her  failings  in  mercy,  and  couering  her  with  his  ownc 
 Righteoufaefle.    This  was  giuen  vs  to  vnderftand  by  vhe 
 Priefls  cleaning  of  the  houfe  of  the  Lord  and  bringing  out 
 that  vncleanefTe  they  found  in  the  temple,2  Chro.2p.16.1S 
 
 H  4  g 
 
 Hab<2cii, 
 
 Do&n^e. 
 The  Churcb  rM 
 mibcutfotae     \ 
 
 Cam  tola  dkat  \ 
 Ecckfm  quaffs-  j 
 dfa  hie  e(i  dlmlt^ 
 te  nobis  debita 
 Mtlra  ncn  vtiq, 
 bis  tfi  fine ma- 
 cuts.  &  rug*. 
 Aug.RctraftJib. 
 
 1,6.7 
 
 C  afit.4. 1 . 
 
 iChtQ.zp.  i<5» 
 
ioj 
 
 A&s  10.11.12 
 
 Mat  13.24.47* 
 
 1 
 
 [  Matth  $.11. 
 
 2  Tim*  20. 
 
 Matth.4-f. 
 
 Matth.15.14 
 &  13.3.16. 
 
 Iohn  11.49.  . 
 
 Luk.4.29. 
 Matth.ii.ao. 
 Luk. 23.18. 
 Mat. 5-2J -48 
 Mark,7.9« 
 Iohn^.12, 
 
 Iohn2.i4. 
 
 Matth,2l.li. 
 
 1  Cor. 3.5, 
 8c  %  1. 
 
 Chap. x  5, 
 
 Chap. 7. 8,9. 
 
 An    Expositi 
 
 ON      OF      THB 
 
 as  alfo  by  that  vifion,Saint  Peter  fa  w,of  a  great  fheete  knit 
 at  the  foure  corners  and  let  downe  to  the  earth,  wherein 
 were  all  manner  ofibeafts  and  fowle,  cleane  and  vncleane, 
 Atls  1  o  1  x .  1 2.  And  it  was  alfo  taught  by  thofe  Similitudes 
 and  Comparifons  in  Scripture,  of  a  Corne.pld  wherein 
 are  tares  as  well  as  wheat e  Mattb.  1  3.24.  and  of  the  t)raw- 
 net  which  gathered  notgcodfi/h  alone,  but  muchvnprofi- 
 table  filth  and  baggage  with  it,  M*t.\  g.47.  Of  a  Corne-flore 
 whereon  is  cbajfe  as  wel  as  good  come,  Aiat.^.  1  i.Ofa  great 
 hotsfe  wherein  are  veffels  of  difhonour  as  wel  as  honour, 
 2  7"*>w.2.20.If  welooke  vpon  the  (late  of  Particular  Chur- 
 ches in  all  ages,  we  fhall  finde  this  true  :  lerujalem  in  the 
 daies  of  Chrift  was  called  the  holy  Qtie%  there  was  Gods 
 Church  if  any  where  vpon  the  earth,  and  yet  what  the 
 eftateofthat  Church  was,we  may  readc;  Jftit  were£//W* 
 leaders  of  the  blinded  corrupt  Priefl hood  and  MwiHerj  of 
 Sacriledgc,  Mattb. 15.14.  &  2 3.?.  1 6.  Yea  the  high  Priefts 
 otfice  was  bought  and  fold,  and  they  aduanced  by  Simonie, 
 Iohn  11  39.  which  by  Gods  ordinance  was  to  hold  for 
 termeoflife.  Initthe  People  wcrcwiclgd,  Z*^?  4.18,29. 
 MafihAi. 20.21.  Luke  2 $ .1 8.    In  it  gods  tforjhip  was  cor- 
 rnpted,cDottrine  tainted.  iJWattb.f.ii.q'**  and  many  fuper- 
 flithus  Ceremonies  more ftriclly  vrgedthen  gods  Comman- 
 dements  ^sappeaves,  Mar.7.9.  Church  difcipline  abufed,as 
 appeares  by  that  we  reade,  lohn^.ii*   if  any  did  confefle 
 that  Iefus  was  the  Chrift,  he  was  prefently  to  be  excom- 
 municated.The  Temple  was frophanedyJohn  2.54,1  f.^/4/. 
 31.12,13.  The  Church  of  Corinth  an  excellent  and  famous 
 Church  fee  what  S.Paul  faith  of  it,i  Cor  a. 2  And  yet  there 
 wasScbifmes amongft  them,i Cor. 3. 3. And fuch Fornicati- 
 on as  was  not  fo  much  as  named  amongft  the  Gentiles, 
 Ch^p-  5.1 ,  which  was  fufFered  to  go  away  vnpunifhed,and 
 fo  'Difcipline  neglected  Bcfidcs/Dcftrwe  was  corrupted,  as 
 the  Apoftle  ftiewes  infiiadry  particulars,  as  in  that  Article 
 of  our  Faith  concerning  the  Refurretlion  of  the  dead,  Chap, 
 1 5 .  as  alfo  concerning  Single  life,  and  Difference  ofmeates, 
 and  Circumcijton^which  fome  thought  necefTary  to/alua- 
 
 'Wii.   ■» 
 
 tion, 
 
Parable   op    the    lost  Gro 
 
 AT. 
 
 tion,  ^W.7-8,9,10.  And  the  Sacrament  of 'the  Lords  Sap- 
 per was  polluted  by  the  addition  of  their  ownc  prophane 
 Feafts  and  banquets,  Chap.  11.  Wee  might  inftance  in 
 other  Churches,  as  of  g^Utia,  and  the  feuen  Churches  of 
 4/fc*,neirher  could  the  purcft  Primitiue  Church  long  keepe 
 her  feife a  Virgin. 
 
 For  Corruption  is  not  wholy  and  altogether  expelled 
 out  ofher,during  her  being  vpon  the  earth.  Chrift  gave 
 himfelfe  (faith  the  Apo(tie9Ephef:p2%.26.)  for  bU  Church 
 that  he  might  fantltfie  Andclenfe  it:  and  wherefore  fanctiiie 
 it  ?  butbecaufe  it  was  vncleane,  andyet  a  Church.  Nei- 
 ther is  this  fan fHfication  perfect  here,  becaufe  (he  is  not 
 fully  and  perfectly  vnited  to  Chrift  her  head,  from  whom 
 all  graces  are  deriued  to  her  :  Were  fhee  vnited  to  Chrift 
 in  the  higheft  degree  of  Vnion,  fhee  (hould  be  wholy  void 
 of  Corruption,  but  while  it  remaineth  in  this  world,  it 
 hath  not  a  full  poffeflion  of  him.  Here  the  Church  is  like 
 a  maid  contracted,  and  efpoufed  to  a  man,  and  hath  an  in- 
 fallible right  vnto  him,  and  hath  receiued  diners  rich  to- 
 kens from  him,to  afTurc  her  of  the  manage  in  due  time,but 
 yet  is  not  put  into  a  full  poiTeffion  of  his  perfon  and  eftate, 
 as  (he  fhallbe  on  the  manage  day.  This  is  referued  for  ano- 
 ther world  i  And  then  Chrift  willprefent  her  to  his  Fa- 
 ther mtkoHtfpot,  Ephefc.i6.  but  till  that  time,  till  he  (hall 
 perfectly  vnite  it  to  himfelfe,  and  take  from  it  the  drofTc 
 of  mortality  to  prefent  it,  it  (hall  haue  (pots,  yea  itfeife 
 (hall  be  f potted  and  line  with  (potted  men. 
 
 Such  then  are  to  bee  reproued,  as  Separate  from  our 
 Church- Affemblies,  becaufe  of  blots,  and  (pots,  that  are  to 
 be  found  thereinjdreaming(as  it  feemes)of fuch  a  perfecti- 
 on here,as  is  referued  for  the  glorious  body  of  Chrift,the 
 Church  triumphant  in  heauen  hereafter  :  For  what  Church 
 will  they  ioyne  themfelues  vnto  vpon  earth  that  is  with- 
 out fome  filth  ?  Here  like  the  Moone  (he  hath  her  T tills 
 and  trainings ,  and  m.;fthaue,fo  long  as  (he  hath  her  being 
 in  this  yUnttvte  n><?>  Id,  and  yet  when  (hecis  at  the  beft, 
 ^fhe  is  not  without  her  Clouds  and  Spots. 
 
 Let 
 
 IOJ 
 
 Chap.  n. 
 
 Reaf. 
 
 The  Cburcb  not 
 perfeel  becaufe 
 not  perfectly 
 vnited  to  her 
 head  in  the  high 
 tft  degree  of  vni* 
 oiu 
 
 Ephcf.f.16. 
 
 Vfell 
 
 Separate  not 
 from  a  Cburcb 
 for  fome  corrup. 
 tknu 
 
\       io5 
 
 1  CkrWfeparated 
 not  'from  the 
 Churcboftbe 
 lewsss  albeit  it 
 was  a  corrupt 
 Church, 
 
 Chap.  2. 2  2,23. 
 
 Luke  2,. 4^- 
 &4.16-&3. 
 
 21. 
 
 Matth.23.12. 
 
 Matth.3.4. 
 
 1C0r.Il.18. 
 22,*  5. —27* 
 
 Verfe2«-29« 
 
 An    Exposition    ot    the 
 
 J.et  mch  remember  Chrifts  praetif  e,  who  made  no  repa- 
 ration from  the  Cmiah  of  the  Iewes,but  did  communicate 
 with  them  in  ail  the  parts  of  Gods  worfliip,    aibeit  they 
 were  fo  exceedingly  corrupted,  (as  before  we  haue  heard) 
 for  1.  He  was  admitted  into  that  Church  in  his  Infancie, 
 as  a  member  of  it  by  Circumcifion,  Lufy  u 2 1 ,    And  at  the 
 Purifications?  was  prefentedtotheLordin  that  Church, 
 and  a  facrifice  offered  for  him  as  well  as  for  other  children 
 according  to  the  Law  of  'JMofes,  Luke  7. 2  2.23.    When  he 
 cametoyeareshefeparatednot  from  thofe  Corrupt  Con- 
 gregations, but  vpon  the  Sabboth  daies,  came  to  Diuine 
 Service  >  to  the  Reading  oftheWord>  and  to  Pttblike  Prayers^ 
 Luke  2  46.  e£*  4  16.    He  Received  the  Sacraments  in  that 
 Church, as  Baptifme9  Lake  2.21.  and  the  Paffeotter,  Uhn  2. 
 1 1-  Communicating  therein  both  with  thofe  "Priefls  and 
 People-   And  as  this  was  his  Pratlije  fuch  was  his  Precept, 
 willing  his  cDifciples  to  heare  thofe  Teache  /,  Mat.  2  ? .  1 2. 
 And  commanded  the  Leper  whom  hee  had  cleanfed  to  goe 
 and  ftiew  himfelfe  to  the  Triefl,  and  offer  his  gift  in  the 
 Temple,  CMatth&q.  All  this,  nor  any  of  this  would  hee 
 haucidone,  had  heapproued  of  a  Separation  from  a  Church 
 corrupted, fo  long  as  the  Word  and  Doilrine  of  Salvation 
 may  there  be  had.  Corinth  as  we  haue  heard  was  a  currapt 
 Church,  both  in  regard  o?  Faith  and  JManners,  and  yet  the 
 e^<?/?/<?prefcribes  not  Separation  for  aremedie,  but  doth 
 giue  allowance,  for  a  pertaking  of  the  holy  things  of  God, 
 they  looking  to  the  reforming  of  their  owne  hearts  and 
 waies ;  x\s  we  fee  irtfhat  particular  of  the  Sacrament. Firft, 
 he  told  them  of  their  Fault,  1  (fcr.  1 1.18.22.  then  Informes 
 their  iudgement  in  the  Inftimion^  verfe%\. — 2?.  after 
 fhewes  the  perill  in  vnprepared  and  vnreuerent  comming, 
 though  not  to  others  yet  to  himfelfe  that  fo  recciues,  verfe 
 3  9.  And  then  wills  euery  man  to  examine  (not  other  but) 
 himfelfe  and  fo  come  thereunto,wr/*  28.  Indeed  he  would 
 not  that  the  faithfull  ftiould  communicate  in  any  of  the  cor- 
 ruptions of  that  Church,he  baaing  now  detec4ed,and  pro- 
 ved them  fo  to  be,  but  he  giues  no  allowance  for  a  Separa- 
 tion 
 
r 
 
 Parable 
 
 OF     THE     LOST 
 
 R  O  A  T, 
 
 tion  from  the  holy  things  of  the  Church  in  refpecl:  of  Cor- 
 ruptions therein  tobe  found.  What  thou  feeit  then  to  bee 
 amiffe  in  any  Church  and  canft  not  helpe,  with  meekenefTe 
 beare  :  In  any  cafe  beware  of  offering  thy  mother  fo  great 
 aniniurie  as  to  flie  from  her ;  Or  of  wronging  fo  much 
 thine  owne  foule,  as  to  leaue  Gods  floore  becaufe  of 
 chaffe  or  vermine.  Better  were  it  that  the/pint  of  Meeke- 
 nejje  fhould  lead  into  a  patient  expectation  for  a  day,. wh  en- 
 God  fhall  further  beautifie  his  Sion^  then  that  the  fpirit  of 
 Pride  fhould  hurrie  (as  it  doth  too  many)  into  a  rafTi  ^nd 
 peremptoriefentence,againft(euen)  whole  Churches  for 
 fbme  deformities.  Waiteawhile,  we  are  now  among  fl 
 the  Pots 9  but  we  iliall  one  day  bee  as  the  filuer wings  of 
 'Doues. 
 
 Secondly,  this  doftrine  how  euer,  vpon  the  firft  hea- 
 ring may  found  Vncomfortably,  yet  vpon  fccond  thoughts 
 it  may  much  Comfort  thofe,  who  haue  wifedome  rightly 
 to  apply  it.   We  know  it  hath  beene  the  old  complaint  of 
 Gods  j  ion-,  The  Lwd  hath  forfakcn  me,  and  my  Lord  hath 
 forgotten  me,  /fay  49.14.  and  whence  arifeth  this  feare,but 
 from  their  corruptions  and  failings  ?  But  here  we  fee  the 
 hauingfome  Corruption,  and  filth,    doth  not  difable  vs 
 from  being  Gods  houfe.   True  grace  may  ftand  with  the 
 hauing  of  much,  though  not  with  the  allowance  of  any  of 
 it.  The  band  of  wed-lock,betwixt  Chrifl:  and  his  Church, 
 is  not  fo  fleight,  as  that  euery  failing  and  Infirmity  iliall 
 vntieit:  There  are  many  iarres  and  breaches  betwixt  a 
 man,  and  his  wife,  but  the  matrimoniall  band  holds  ftill; 
 It  is  onely  in  cafe  of  Adultery  b  that  a  bill  of  diuorcement 
 is  granted  :  So  know  that  thy  corruptions,  and  daily  fai- 
 lings, cannot  breake  the  Couenaht  betwixt  God  and  thee 
 made,  except  there  be  a  quite  turning  backe  and  forfaking 
 of  God:  This  wee  fee  Pfaf.4q.1j.    All  thi*  (faith  the 
 Church)  «  come  vpon  vsyet  haue  we  not  forgotten  thee9  nei- 
 ther haue  we  dealt  fa/fly  in  thy  Covenant :   And  they  prone 
 it  in  the  next  words,  verfe  18.     Our  heart  U  not  turned 
 backe s  neither  haue  our  fiefs  declined  from  thy  way  :    As  If 
 
 th- v. 
 
 I07 
 
 The  wants  of  a 
 Church  beare 
 mthmetfanejfe. 
 
 Vfi.%* 
 
 I  fay  49**4. 
 
 True  grace  way] 
 (land  with  ha- 
 uing  much  m- 
 ruption  but  not 
 with  the  allot*, 
 anceofit; 
 
 Pfai.44.17.iS 
 
io8 
 
 An    Exposition    of    the 
 
 Grounds  of  Com 
 fort  oner  our 
 cmuptimt: 
 I. 
 
 God  expefls  no 
 more  then  a  mar* 
 lify'miofiu 
 
 Au%fib.ii  Cor 
 
 &Gr*ttCap.9- 
 
 infin* 
 
 Iudg-M. 
 
 they  fliould  haue  faid,  we  haue  indeed  failed  much,  and 
 done  many  things  amnTe  which  we  ought  not,fb  that  thou 
 haft  afflicted  vs  iuftly  :  but  yet  O  Lord,  remember  vsin 
 mercy,  according  to  thy  Couenant,  feeing  we  haue  not  caft 
 thee  off,  and  quite  giuen  thee  ouer,  for  our  hearts  are  vnto 
 thee  ftill,andckaue  vnto  thee  in  a  perpetuall  Couenant  ne- 
 uer  to  be  broken. 
 
 So  then,  in  all  thy  failings  thou  haft  caufe  of  being  hum- 
 bled,butnot  of  being  vtterly  disheartened,  or  difcouraged 
 vnder  the fenfe thereof.  If  thoa  findeft  ftili  a  longing  dis- 
 position after  God,  and  when  thy  Corruptions  draw  thee 
 from  him,  thyfoule  ftili  followes  after  him  as  the  yron 
 doth  after  the  load-ftone,  which  if  you  plucke  a  hundred 
 times  from  it,  yet  it  falls  as  often  too  againc  and  will  not 
 off:  Thou  falleft  often,  but  euer  rifeft,  and  rifing  goeft 
 vnto  the  Lord,  acknowledging  and  bewailing  thy  corrup- 
 tions, earneftly  begging  at  the  hands  ofGod  his  helpeand 
 ftrength,  for  the  fabduing  of  them  more  and  more,  thou 
 haft  caufe  ofchearing  vp  thy  fpirits,  and  that  vpon  thefe 
 grounds. 
 
 Firft,  God  doth  not  looke  that  all  corrnption  fhould 
 vtterly  be  baniftied  out  of  vs,  fo  as  that  none  may  remaine, 
 nor  dwell  in  vs  while  we  liue  here;  all  that  he  requires 
 of  vs  is  that  we  (hould  daily  mortifie  it,and  weaken  it,  and 
 not  differ  it  to  raigne  in  vs,#0*».6.i2.  In  his  wifedome  he 
 thinks  it  fit  that  the  flumps  of  Dagon  fhould  remaine,fome 
 relicks  of  corruption  ftili  abide  in  vs,  for  his  owne  Glory^ 
 that  his  grace  may  bee  perfected  through  our  weakenefTe; 
 And  for  our  t7W,as  for  the  exerdfeof  our  graces,as  Faith^ 
 Patience,  Charity,  twards  others  in  bearing,  forbearing, 
 pittying,  comforting  of  them ;  As  alfo  to  keepc  vstm(s*£, 
 and  to  let  vs  vnder  (land  our  feluesand  the  need  wee  haue 
 ofChrift.  To  humble  vs  and  keepc  vs  from  preemption, 
 as  the  dreggs  are  kept  with  the  wine  that  it  fhould  not 
 corrupt;  And  for  fuch  other  ends  They  are  the  Nations 
 left  in  Canaan  which  our  hfmm  caft  n^tout  for  our  exer- 
 cife,to  be  as  potds  in  our  fides  &  thwncsin  ostr  eyes  wh  Cfl  we 
 grow  carelefle. ^ Secondly, 
 
Parable   of    the    lost   Groat.    _ 
 
 Secondly,he  will  not  ftraitly  marke  what  is  daxe  Amijfe, 
 Pfai.  i  go.  3 . — 7.  but  paffe  by,and  pardon  many  infirmities, 
 that  pafTe  from  vs  in  his  feruice,  wee  being  vpright  in  the 
 maine«Firft,fb  paffe  by,as  not  to  Impute  them,  Num.  25.11 
 Secondly  ,fo  pafle  by,as  many  times  not  to  CorreU  for  them, 
 nor  make  any  mention  at  al(of  them  as  we  fee  in  that  laft 
 Parable  of  the  Prodigall,  in  the  Fathers  carriage  towards 
 that  his  Sonne  vpon  his  returne  ;   And  fb  wee  fee  in  lobs 
 cafe,  we  know  what  a  deale  of  impatiencie  he  (he  wed,info- 
 much  that  afterwards  vpon  ferious  thoughts,  confidering 
 how  he  had  carryed  himfelfe,  he  faith,  /  abhorre  my  (elf e, 
 and  repent  in  duft  Andajhes,  lob  42,6.   But  now  God  feeth 
 no  fuch  matter  in  him ;  feeing  he  thus  charged  himfelfe, 
 God  iuftifieth  him,  and  tells  lobs  friends  that  they  had  not 
 fpoken  the  thing  that  was  right  of  him,  as  his  feruant  lob 
 had,  ^.42.7.8.     Thus  David,  Pfai. 3I.22.    Ifaidin  my 
 baft  I  am  cafl  out  of  thy  fight,  a  great  failing  in  him  quefli- 
 onleffe  to  fufFer  fuch  a  corrupt  thought  to  enter  his  bread. 
 And  yet  (faith  he)  thou  hardefl  thevuice  of  my  prayer  when 
 Icryedvntothee*  This  made  the  Prophet,  cJ^i'r^.7.18.  to 
 breake  out  in  admiration,  and  cry,  who  is  a  God  like  <vmo 
 thee  that  par doneth  iniquity  and'pajfeth  by  the  tranfgrejpon  of 
 the  remnant  of  his  heritage  f 
 
 Thirdly,  he  doth  not  onely  take  in  good  part  our  fcrui- 
 ces,  notwithftanding  our  Corruptions  but  taketh  great  de- 
 light in  them  (which  muft  needs  be,  Chrifl:  cafting  of  his 
 odours  onthem,and  Co  preferring  them  to  his  Father,  Rett. 
 8.3.)  yea  and  he  will  reward  them,  both  in  thisltfe  as 
 r  7**0.4.8.  and  in  the  hj 'e  to  come,  ReueL  11. 18.  Thus  wee 
 haue  great  caufe  to  Comfort  our  fellies  vnder  our  failings 
 when  the  heart  is  vpright  before  the  Lord. 
 
 But  let  not  this  confolation  be  mifapplyed  by  any  to  rrou- 
 rifh  them  in  their  fecurity  and  prefomptuous  courfes  of  fin- 
 ning: if  any  fhould  ;  I  mufl  tell  them  they  haue  no  part  nor 
 ponion  in  thh  hufineffe,  but  fee  thou  make  the  right  and  true 
 vfe  thereof,laying  it  difcreetly  to  thy  wounded  foule,  and 
 doubting  heart  in  time  of  need. 
 I Laftly, 
 
 10? 
 
 2. 
 Kes  will  not 
 (triftiy  obfcrue 
 our  ccrrnptidns, 
 Pfa.  130.. 3.-7 
 Num.  2 3  .xi. 
 
 lob  41.7-8. 
 Pfal.31.22. 
 
 Mich.7.18. 
 
 3- 
 
 Codta^etbde' 
 light  in  our  fer- 
 uiceinotxmth* 
 (iandin^tkem 
 Cant. 2. 14* 
 
 [  Rcucl.8 -3. 
 
 !   1  Tim  4.?. 
 Reucl. 11,18 
 
 Calient. 
 
 A£b8  2i, 
 
 *.**,„^  i 
 
no 
 
 Vfe.  3. 
 
 Great  need  af 
 Difcipline  in 
 Gods  Church. 
 
 An    Exposition    of    the 
 
 *DoBrinu 
 
 Reformation  of 
 Corruptions  in  a 
 Churchy  ma{e$ 
 good  way  for 
 reclaimingof 
 fmntrs, 
 
 I  Kings  1 5.12, 
 13,1*. 
 2Chro.3i.l,l. 
 Chap.  $4,  i-  8, 
 
 Mat th  3.3. 
 
 Matth.s.ai. 
 fo.hnxjr. 
 
 Laftly,  we  may  hence  conclude  the  great  vfe  of  the 
 'Broome  in  the  houfe  of  God,  I  meanc  Dtfcipiine.  Separa- 
 tes goe  too  farre  when  they  make  it  an  Efcntiall  maike 
 of  a  true  Church.  For  a  Church  may  be  a  Church  without 
 it,  as  the  Houfe  a  Houfe  without  the  befome,  hauing  true 
 matter,  forme,  and  etfcntiall  properties,  but  indeed  the 
 Church  cannot  continue  in  a  good  and  cleanly  eftatc  with- 
 out it.  You  know  the  Tabernacle  of  God  had  the  Cenfer, 
 Snuffers,  andTtefime,  to  purge  andfweepe  away  the  filth 
 of  the  Sancluary;ali  thefe  haue  their  truth  inthe  Church  of 
 the  New-Teftament,andare  of  great  vie,both  that  the  Mi- 
 niftery  of  holy  things  may  with  the  grsateft  reuerence  and 
 profit  be  performed,  as  alfo  that  finners  and  offenders  may 
 be  reclaimed  and  humbled,  this  being  a  gi'eat  meanes  there- 
 of as  the  next  point  will  fhew,  which  wee  are  now  fallen 
 vpon.  For  we  fee  this  woman  fweeps  the  houfe  that  fhee 
 may  the  fooner,  and  the  better  finde  her  loft  piece,fo  then 
 it  is  eafily  collected,  that 
 
 Reformatio  ft  of  Corruptions  in  a  Church,  makes  good  way 
 for  reclaiming  and  finding  vp  of  Sinners,  The  vfe  of  the 
 broome  is  ofgood  vfe  for  finding  vp  the  piece  loft.  It  was 
 the  good  courfe  which  the  good  Kings  of  ludah  tooke  in 
 eftabl 'ftiing  of  true  religion,  they^began  firft  with  rooting 
 downe  Idolatry,  and  breaking  down  the  Altars,and  groues 
 of  their  Idols.  "  Thus  Afa  made  way  for  the  bringing  in  of 
 the  holy  veflels,  and  things  dedicated  into  the  Temple,  by 
 breaking  downe  his  Fathers  Idols,  taking  away  the  Sodo- 
 mites,puttin£  downe  his  Mother  CMaacha  from  her  regen- 
 ciefor  her  Idols,  and  burning  them  bythe  brooke  Kidron9 
 
 1  King.  %  5.1213,15.    And  the  like  we  fee  in  Heaekiah, 
 
 2  Chron.  31.1,2.  and  in  lo/iab,  Chap, 34.1. 8.    John  'Bap- 
 
 tift  prepared  the  way  of  the  Lord  by  making  of  rough 
 things  (mooth,  and  crooked  things  ftraight,  CWattb.^.z. 
 
 AndourSauiour  Chrift  thus  began  his  office  of  prea- 
 ching the  Gofpell,  with  a  zealous  purging  of  the  Temple, 
 and  reforming  of  corruptions,  both  in  Doclrine,  Afatt%.$, 
 *and  Manners,  lob*  2.15,16.  Hereunto  tends  that  Com- 
 plaint 
 
Parable    of   the   lost  G 
 
 R  O  A  T 
 
 III 
 
 plaint  of  the  Prophet,  Hof^.q.    They  will  not  frame  their 
 doings  to  turne  vnto  the  Lord,  for  thefpirit  of  whore  dome  u  in 
 the  midfi  of  them3  importing,that  there  can  be  no  returning 
 vnto  the  Lord,  vnlefle  men  call  their  courfes  into  a  frame 
 of  Reformation.     And  that  of '  Solomon y  Tr0.25.4-    Take 
 away  the  droffefrom  the  fitter ^  and  there  /hall  come  forth  a 
 vejfell for  the  finer.   Looke  as  the  Gold-fmith  purging  the 
 droffe  from  the  pure  mettall,  hath  by  this  meanes  the  mat- 
 ter of  a  fine  and  perfect  veffell  ready  prepared,  which  he 
 by  his  art  may  eaflly  frame  and  fafhion  into  fome  excellent 
 forme:  So  Gouernours  by  executing  iuftice,  vpon  offen- 
 ders, fhall  caufe  both  Church  and  Common  wealth  to  ap- 
 peare  more  glorious :  That  Fire  of  T>ifcipli»e  friall  bee 
 a  meanes  of  purifying  fuch  as  doe  offend,   fo  as  that 
 in  the  end  they  themfelues  fhall  bee  like  filuer  purify ed 
 from  it's  droffe,  and  become  more  faleable  and  fit  for 
 
 This  frauds  with  Reafin,  for  looke  as  it  is  in  the  Naturall 
 body,  fo  here ;  the  flrft  thing  to  be  done  for  the  health  of 
 it,  is  to  euacuate,and  purge  out  peccant  and  ill  humours.be- 
 fore  meanes  can  be  erTeftuail  or  to  purpofe  vfed,  to  breed 
 good  blood ;  which  otherwife  will  corrupt  all  good  nou- 
 rifhment  that  is  receiued.  How  many  Churches  are  there 
 which  by  their  ownedeare  bought  Experience  haue  veri- 
 fied this  £  A  iittle  corruption  tolerated  at  firft,  and  filte- 
 red to  fpread,  hath  like  leuen  fowredthe  whole  batch  of 
 the  Gofpell.    This  Saint  Paul  fTieweth  the  firintbians,  in 
 cafe  of  fufferiag  the  Inceftuous  perfon.   Know y oh  not, faith 
 hejhat  a  little '  leaften  leaueneth  the  whole  lump,  I  Cor. 5.6,  as 
 if  he  fhould  fay  ;  It  is  true,  there  is  but  one  amongft  you 
 that  is  tainted  with  that  finne,and  yet  there  is  too  many  by 
 one,for  he  being  fuffered  will  endanger  all :  You  all  know 
 the  nature  ofleauen,  the  like  nature  hath  finne,  there-, 
 fore  purge  it  away ,   awaken  Difcipline  for  his   Cen- 
 fure*  J 
 
 j     Hence  we  may  be  directed  in  a  courfe  for  the  better  paf- 
 '•  figc  of  the  Cofpell  ^ndthc  more  comfortable  fucceffe  of  our  J 
 
 Mini - 
 
 Hof,5.4, 
 
 Pro  2 j, 4, 
 
 Reaf 
 
 2{o  health  to  be 
 expccledtill  ill 
 humours  bepur*\ 
 g«rf. 
 
 1C01.5.5, 
 
 Vf* 
 
112 
 
 An    Exposition    of    the 
 
 In  the  Comnsh 
 
 nation. 
 
 Eu2ty  owJhMlJ 
 
 fhdpt  forward  a 
 Reformation. 
 
 Miniflerj  :  begin  we  with  a  zealous  ana  effe  ftuall  purging 
 outofchofe  corruptions,  that  are  amongft  v-s,  fceke  we  af- 
 ter a  Reformation  of  fuch  abufes  as  are  crept  into  the 
 Church  which  are  vnt  3  it  as  the  iuie  to  the  Ok$ ;  arid  as 
 Thorn?]  are  vnto  the  Seed?.     There  is  no  Church  (as  wee 
 haue  heard)  vpon  the  earth  without  iome  foyle,and  filthy 
 ours   (though  I  am  periwaded  as  free  as  any)  yet  not  al- 
 together free ;  (he  is  not  without  her  faults,  and  fpots,fhe 
 (though  good)  yet  not  (o  good  but  may  be  mended,  and 
 by  the  confcionable  vie  of  the  "Broome  made  more  pure.  It 
 may  be  you  will  tell  me,the  broom  e  it  feife  is  none  of  the 
 beft,  our  Dif  iplwe  is  fomewhat  faulty,  asappeares  by  the 
 words  we  finde  in  the  Common  Prefer  6ookeyvvri//the/aid 
 'Difcipline  be  reftored,  fo  that  by  our  owne  Confejfton  there 
 are  Defecls  and  Wants.  Which  grant  we,y  et  I  could  wifh. 
 we  had  the  true  vfe  oftfcat  we  haue  :  were  there  but  a  due 
 execution  ofthat  Di(ciplh?e  our  Church  allowes  of,and  en- 
 ioynes,  we  fhould  fee  the  Church  of  England  more  glori- 
 ous then  it  is,  or  till  then  are  like  to  fee.    What  other 
 reafon  can  be  giuen,  of  fuch  a  mixture  in  Gods  Moore,  of  lb 
 much  baggage  in  euery  corner  of  his  houfe?  but  this; 
 Moil:  men  arefurTered  to  doe  what  they  lift :  they,through 
 the  great  negtecT:  of  Officers  liue^vnpuniQied,  and  vncen- 
 furecl  The  word  is  truly  and  powerfully  Preac hed  but  not 
 hedged  in  with  Difciptine  as  it  fhould  be.   Itmay  be  there 
 is  here  one,and  there  another,  where  there  is  fome  fpeciall 
 good  inclination  that  are  brought  on  for  lone  of  virtue,but 
 for  the  multitude,preaching  doth  little  good  vnleffe  mans 
 law  doth  catch  them  by  the  heele  and  reftraine  them  from 
 their  loofeneffe:   It  isfeare  of  punifiiment  that  keepes 
 them  within  compafFe.    So  that  to  fpeake  as  the  truth  is 
 neither  in  Church  nor  fimmo?fweattb,any  moreiawe$,then 
 one,fcemes  to  be  wanting  to  make  vs  happie,and  that  is,a 
 Law  or  Cannon  that  thofe  we  already  hanem*y  be  put  in  exe- 
 cution • 
 
 In  Particular,  therefore  euery  one  lend  a  hand  to  Refor- 
 mation, vet  euery  one  in  their  owne  order  : 
 
 Firft. 
 
Parable    of    the   lost  G 
 
 r  o  a  T 
 
 Firft,  the  CMaieftrate  who  by  his  Calling  is  charged 
 with  both  the  tables  to  fee  them  kept ;  And  being  the  Mi- 
 nifterofGod  for  the  fabiecls  good,  Rom.ii  5.  toprouide 
 for  his  Spirit  nail  welrare,in  theflourifhing  ^Religion  and 
 pfoiperity  of  the  G  of  pell,  as  well  as  for  his  Cimll  good,  in 
 feeing  that  lattice  may  flourifri  in  the  Common-wealth. 
 Thus  it  belongs  to  his  authority  to  fee  that  Gods  Word  be 
 fincerely  taught ;  Sacraments  rightly  adrniniitred  ;  and 
 the  CenfnresoC  the  Church  duely  executed ;  manners  re  - 
 formed,  and  offenders  punifhed.  Thus  did  'Dauid,  So- 
 lomon, lehofaphaty  and  the  good  kings  of  Iudah3  as  wee 
 may  reade  in  their  (lories. 
 
 Next  the  Mini'fter  of  the  Word  and  Difciplinefa  whofe 
 hand  God  hath  put  the  power  of  the  Keyes9  thefe  fliould 
 befaithfull;  remembring  that  Church  Cenfares  are  not 
 properly  executed  by  mulcts, fmes,bodily  fmart,&c. which 
 are  proper  to- the  power  of  the  Ciuill  M&ieflrate,  but  by 
 Admonition  and  Rcproofe ;  Sufpenfion  and  Excommunicati- 
 on, (degrees  ofCcnfures)  all  which  haue  their  proper 
 Time,  Place  t  Vfe3miObietl9  which  carefully  fhould  bee 
 obfemed. 
 
 Firft,  Admonition  01  Exhortation  to  amendment,  which 
 isalfbioyned  with  Reprehsnfion  and  Denunciation  of  Gods 
 ludgements  againfl  the  partie  not  repenting;  the  praclife 
 whereof  (though  mucl^  abufedj  wc  haue  in  the  High- 
 Triefis  and  Scribes  who  Qiaitly  threatened  the  Apoftles, 
 and  commanded  them  to  fpcake  no  more  in  the  name  of  le- 
 fts, Alls  4.17,18.  This  is  the  beginning  and  firft  degree  of 
 the  Cenfures  of  the  Church. 
 
 The  Second  proceed eth  further,  Sufpenfion;  which  is  a 
 barring  not  from  all  holy  things,  but  from  feme  (as  Horn 
 comming  to  the  Table  of  the  Lord  for  a  time)  this  is  vfed 
 when  the  former  taketh  no  efFecl,  and  is  a  lower  degree 
 then  Sxcommumcatton  ;  Of  this  the  Apoftle  feemes  to 
 fpeake,  2  The Jf.  3*iq.  If  any  mm  obey  notour  word  by  this 
 Epislle,  note  that  man9  and  haue  no  company  with  him  that  he 
 may  be  afhamed9yet  count  him  not  as  an  enemiejiut  Admonish 
 
 J.  him 
 
 "3 
 
 En  cry  one  [hould 
 helpe  forward  a\ 
 Reformation. 
 
 I. 
 Mattflratci. 
 Rom  ,1  3. 5. 
 He  tofcegscd 
 ia\»e$mzde  ar.d 
 executed. 
 
 Minivers  of 
 WordandDif  \ 
 eipliM. 
 
 Three  Cenfures  j 
 eftk  Church, 
 
 to 
 
 Admonition. 
 Ads  4.17.18. 
 
 2. 
 
 Sufpcnfion. 
 
 2The%i4. 
 
H4 
 
 Matth.i8.l7 
 Tit.3« 
 
 Excommmcatw 
 what  it  is* 
 
 An    Exposition    of     the 
 
 For  what  Vaults 
 tobeinfiiCkd* 
 
 jindhowtole 
 executed. 
 
 And  what  aime* 
 at  therein. 
 i  Cor.  10,3 1. 
 1  Ccr.j.$. 
 
 Matth. 
 
 liferiow  Ojficen 
 
 him  a*  a  brother  :  Markeit,he  faith  we  muft  refpeft  him 
 as  a  brother,  not  account  him  as  a  Heathen  or  Publican,  as 
 we  are  willed  to  efteeme  thofe  who  are  Excommunicated', 
 therefore  I  conceiue  in  that  Place,  Saint  Paul  ipeakes  not 
 of  the  higheft  degree  of  cenfurc,  Excommunication. 
 
 And  that  was  a  Separation  from  all holy  things ,  as  Word, 
 g  Sacraments,  Prayer ;  neither  were  they  to  enter  within  the 
 dores  of  the  Congregation,according  to  the  praclife  of  the 
 ancient  Church  :  So  the  Iewes  would  by  no  meanes  permit 
 the  Tubiicans  into  their  Synagogues,  accounting  them  as 
 Heathens,   neither  would  Ambrofe  fuffer  Theodofiw  the 
 Emperour  while  he  was  excommunicate,  to  enter  into  the 
 Church  of  Milleyne.  Thisisto  beinflieled,  not  for  fmall, 
 nortriuiall  matters;  we  may  not  bring  an  Axe  to  kill  a  flie 
 withall,  nor  fhut  men  out  of  heauen  for  a  trifle,   but  for 
 fuch  finnes as  are :    t.  Scandalous  and  Publique     2.  CJroffe 
 and  Palpable.    3.  Stood  'mimpenite nth  again  ft  the  lower 
 degrees  of  Cenfure.     In  the  Execution  whereof  procee- 
 ding muft  be  in  a  very  ferious,  folcmne,  and  publique  man- 
 ner, jind  with  great  deliberation,  pittie  and  companion, 
 after  much  waiting  for  the  repentance  of  the  offender, 
 therein  aiming  at  Qods  glory,  iCoe.io.^u    TheChurches 
 gvodt  and  the  Valuation  (net  deftruction)  of  the  T>clin- 
 quern,  \  Ccr.s.j. 
 
 Thus  ought  thofe  who  haue  Authority  put  into  their 
 haids,  wif  ly,  and  zealoufly,  t*>  proceed  ;  feeing  Chrift 
 j  hath  told  vs,  hat  what  is  cone  according  to  the  dkedion 
 3.18.'  °^ ^is  wordinthi?  particular,  he  will  beare  vs  out  in,  Wat. 
 i  8  .  8.  And  let  all  thatdeale  in  Ecciefiafticall  Cenfui  cs,be- 
 ware  of  .filthy  lucre,  and  abhorre  corrupt  proceedings.  The 
 ve  y  Snuffers  of  the  Tabernacle  were  made  of  pui  e  gold,  to 
 fh^w  how  pure  thofe  Cenftifft  ought  to  be,  whereby  the 
 light  of  the  Church  is  kept  bright  and  Chining. 
 
 N?xt;  all  I* feriom  Officers  m  Courts  of  Iuftice,  efpecial- 
 ly  Church-officers  fhould  bee  ca~erull  of  th~ir  duties,  and 
 confcionable in  their  places :  For  ifthe  fiift  conco&ipnin 
 the  ftomacke  be  not  good,  that  in  the  liuer  cannot  bee.  If 
 
 fuch 
 
Parable     of    thb    lost   Groat. 
 
 fuch  as  fhould  prefent  diforders,  and  make  knowne  abu(es> 
 ccnniue  and  winke,  how  fhallthofein  higher  place  Re- 
 formed tell  me  not,  that  many  Complaint*  are  made,  but 
 nothing  Reformed,  while  ycu  according  to  your  oathes 
 and  conferences  make  your  prefentmetits,  you  haue  done 
 your  duties;  thefinne  lies  on  th^  backes  and  foules  of 
 others,  who  /hall  in  cafe  or  neglect  full  de&rely  anfwer  it ; 
 you  arc  flee. 
 
 Laftly,  Prittate  CkriftUusy  they  alfo  within  the  com- 
 pare of  their  callings  are  to  lay  a  hand  vnto  the  broome 
 andhelpe  herein,  and  that  three  waies,  UWattb.i%  15. 
 16,17. 
 
 1.  In  Admonishing  thole  that  fcandaloufly  offend  both 
 priuateiy  aione,and  if  in  cafe  they  will  not  heare,then  with 
 another  or  two,  according  as  th z  cafe  requireth,  and  as  the 
 condition  ofthe  offender  is  difcerned  to  be,  ohslinate^  or 
 traft<tble\  it  may  be  by  the  tcftimon ie  of  two  or  three,  hee 
 maybe  brought  to  reuerence  that  counceli,  which  arthe 
 firft  Admonition  was  not  regarded,,  for  finne  hath  fuch  a 
 guiltinelTe  in  it  felfe,  that  when  it  is  feafonabiy  checked, 
 and  difcouered,it  pulls  in  his  head,  and  feekes  rather  a  hi- 
 ding place,  then  a  fort :  Howeuer,  hereby  way  fhall  b$c 
 made  to  the  ptiblicme  iudgement  of  the  Church  which 
 cannot proceede  vnder  two  teftimonies at  theleafr. 
 
 t.  In  Complaining  to  the  Church  of  them,  who  will  not 
 be  brought  by  priuatesad monition  to  repent,  that  hee  may 
 bedealtwithaiiby  the  whole  Colledge  of  Phyfitians,  as 
 the  nature  of  his  difeafe  require.  All  this  to  bee  done  in 
 Lone ;  for  otherwife  Sathan  doth  but  cad  out  Sathan, 
 
 3.  In  Shunning  the  familiarity,  and  fociety  of  fuch  as 
 refufe  to  fliew  repentance,  and  amendment  after  all  good 
 meanes  v(kd^  fo  farre  as  Nccejfity  will  permit,  either  in  re- 
 fpecl  of  our  general  or  TarticuUr  calling,  1  Cor.-j.  20,  and 
 7.10. 1 1.1 1. with  Eph efa^iAt is  true  indeed  that  Notori- 
 ous finners  are  to  be  auoided,  in  regard  of  familiar  fociety, 
 euen  before  the  Church  hath  caft  them  out,while  flie  win- 
 
 I  2  keth 
 
 IIJ 
 
 4- 
 
 Private  Cbriftias 
 xpbo  an  io  fur- 
 ther it  three 
 wyes. 
 
 r. 
 
 Admonifhing 
 the  fcanhlotii* 
 Matthi8.-I5« 
 
 Slnne  feafon&bly 
 reproved plucks 
 in  the  brad. 
 
 U  Complaining 
 to  the  Church. 
 
 Shunning  their 
 fotieiy. 
 
 I  Cor.  5.11. 
 2lchn  \c. 
 Hew  fare  to 
 finutbekrSi- 
 cictie . 
 1  Cor.  7. 20* 
 &  7.10  11. 12 
 Ephef.yji. 
 
H5 
 
 An    Expositi 
 
 ON      OF     THE 
 
 1  Cor.s,U. 
 
 2  Thefj.i*. 
 !  xlohnio. 
 
 Mattb.l8.ij. 
 
 Sea/enable  ad- 
 monition nvoxt- 
 dedwhbablef, 
 fmg. 
 
 Vfe.  s. 
 
 V/km  to  begin 
 mihRepenUnss 
 Ifay  1,16.1.7. 
 
 Iof24»x9 
 
 j  Vcrfc  z%. 
 
 keth  at  them  and  negiecleth  her  duty ;  but  wee  are  not  to 
 auoidthcm  as  Excommunicate  perfons,  or  members  cut 
 off.  From  the  Word  and  Sacraments  we  may  not  abftaine 
 (as  they  of  the  Separation  would  haue  it)  becaufe  of  fuch, 
 vntill  the  Church  hath  caft  them  out,  and  then  we  are  not 
 toente  with  fuch,  1  Cor.5.11.  2  Thejf.$A<\.  nor  receive  sptch 
 into  tmrkoufes,  nor  bid  them  god  fpeed,  2  lohn  10.  nor  haue 
 no  famiiiar  conuerfe  with  them  in  the  outward  life,further 
 then  we  are  bound  vnto  them,  by  the  bands  of  jYatura/lor 
 Ciuill  right,  and  Common  humanity. 
 
 Thus  as  we  fee  it  is  in  the  body ;  If  a  thorne  be  got  in- 
 to the  Foote  the  hand  is  readie  to  plucke  it  out,  and  the 
 eyes  they  guide  the  hand,  and  the  backe  that  bo wes  vnto 
 it,  and  euery  member  is  feruiceable  in  its  place  :  fo  ffiould 
 Chriftians    by  admonition,  lnftrnttion,  Perfwafion,  &c. 
 feekc  to  redreffe  what  is  amifTe,  and  be  ready  to  plucke  out 
 finneoutofthe  meaneft  •  euery  one  keeping  zIiq  ftation 
 wherein  God  hath  fet  him;  fo  may  weegaine  our  bro- 
 ther, as  our  Sauiour  fheweth  vs,  CMattb.1%.15.  which 
 indeed  is  a  greater  gaine  then  to  gaine  a  world  :  And  j 
 if  wee  doe  not,  yet  our  labour  is  not  loft,  for  God  will  I 
 abundantly  recompence  it.    Seafonable  Admonition  flial! 
 neuerbee  in  vaine,  but  is  accompanied  either  with  a 
 bleffing .  from  them  to  whom  it  is  giuen,  or  from  God,  or^ 
 from  both. 
 
 Secondly,  this  point  lnjlm&s  vsin  the  right  Method  of 
 grace  :  True  Repentance  begins  to  decline  the  AbUtiue. 
 Firft,  ceafe  to  doe  em!!,  then  learne  to  doe  well,  Ifay  1.  xd,i  7, 
 the  thorncs  muft  be  ftubbed  vp,  ere  the  ground  can  be  ca- 
 pable of  feed.  This  is  the  reafon  that  hfuah  told  the  peo- 
 ple, profeiling  to  him  their  purpofe  of  feruing  God,  that 
 They  could  not  feme  him.  lojh.  14. 1 9.  that  is,not  acceptably, 
 fo  long  as  they  retained  their  Idols :  For  the  lining  God 
 (faith  hee)  ua  holy  God  and  aiealons  God;  Hee  loues  to 
 dwell  cieane,  he  will  not  come  vnder  the  Idols  roofe,  nor 
 admit  Idols  to  come  vnder  his :  therefore  hee  prefently 
 fubioynes,  If  yee  mil  indeed  feme  the  Lord,  ptt  away  the 
 
 flrange 
 
Parable     of    thb    lost   Groat. 
 
 II7 
 
 ftrange  gods  that  are  amongsl  you,  and  incline  jour  hearts  *° 
 the  Lord  Gvd  of  Ifrael,  verfe  23.  you  muft  begin  here,  *£ 
 you  would  giue  any  acceptable  feruice.  There  is  no  putting 
 on  of  Chrift,  till  the  old  man  be  put  off.  He  is  a  ftrait,neat, 
 garment,  and  will  not  by  any  meanes  bee  drawne  ouer 
 iAd*ms  leather  coate;  wee  proceede  now  to  the  next 
 words.' 
 
 A  ndfe-e^e  diligently  till  fie  finde  it]  Shee  was  both  Z)/- 
 ligcnt  in  her  fearch,  and  Con  slant  fats,  tooke  paines  in  fee- 
 king,  and  held  on  in  a  painefull  courfe,  notgiuing  ouer  till 
 fhee  had  what  iliee  fought  after,  Something  Generally 
 may  hence  be  gathered ;  as 
 
 Firft,   That  Seeking  mnfl  goe  before  finding. 
 
 Secondly,  That  Net  enery  feckjng,  but  feeding  aright 
 fpeeds.  \ 
 
 For  the  Firft,  who  euer  found  that  fought  hot  >  See 
 Pfal.2j.10.  &S2.6*  e^np.2*  lf*y  *6-9*  &^6*M«nh. 
 
 And  no  wonder,  for  none  haue  the  promife  but  fuch, 
 Pro.2. 1 7.  Thofe  that  feeke  me  early  fhali  finde  me,and  ler. 
 29.13.  you  {hall  finde  me  when  youfhall  feeke  for  mee 
 with  your  whole  heart,  fo  UWattb.j.j.  Seeke  and  you 
 fhall  finde. 
 
 ^  V/4jr 6 $.  1.  and  #0w*,i 0.20.  God  was  found  ofthofe  that 
 fought  him  not. 
 
 That  is  to  be  vnderftood  of  the  time  going  before  mans 
 firft  Conuerfion,  for  fo  the  ElecT  feeke  not  God  till  he  feek 
 them  ;  but  the  other  Texts  fpeake  of  fuch  a  feekingas  foi- 
 loweth  Conuerfion ;  G  od  hauing  found  vs,  doth  moue  vs 
 by  his  fpirit,  and  man  being  fb  moued,  doth  alfo  moue 
 himfelfe,  and  fo  feeke,  and  by  feeking  finde  :  In  this  re- 
 lpecT  it  is,  that  we  .are  faid  to  be  agents  in  our  owne  falua- 
 tion,  and  to  haue  a  hand  and  worke  therein  ;  And  hence 
 are  thcfe  layings  of  the  Fathers ,  Qui  fecit  te  pnete^  non 
 iuslificabit  te  fine  te  :  fecit  tiefcientem,  iuflificat  volentem> 
 
 And  therefore  fuch  are  dangeroufly  deluded  as  hope  to 
 
 I  3  finde 
 
 Vcrfcz$. 
 Golofj, 
 
 Text. 
 
 Doctrine  l> 
 2. 
 
 Seeding  goes  be- 
 fore finding. 
 
 Reafi 
 
 The  pvomifeis 
 madcontly  to 
 (»ih. 
 Pro.8.17. 
 
 Matth.7.% 
 
 Ob. 
 
 I  fay  65.10 
 
 Refp. 
 
 Before  our  %m> 
 Her  (ion  God  is 
 found  before  be 
 befeugbt^Kt  net 
 after. 
 
 Vfe. 
 
n8 
 
 i  Sam.j. 
 
 Right  peeking  is 
 the  onely  way  of 
 feeding. 
 
 Reaf. 
 God  holies  to 
 manner  as  well 
 as  matter  ^.nd 
 hues  Adueibs 
 belter  then 
 Noma. 
 
 Vfe. 
 Ifay  58.3. 
 
 Many  fade  not 
 
 An    Exposition    of     the 
 
 finde  without  paines  taking ;  like  Tome  idle  or  fearefull 
 merchant,  who  would  be  glad  to  haue  gold,  if  it  would 
 come  eafily,  but  will  neither  take  the  paines,nor  hazard  the 
 aduenture  to  fetch  it.  How  few  are  th:re,  who  haue  ta- 
 ken lb  much  paines  in  feeking  after  God  and  Godlme(fey  as 
 Ssml  did  in  feeking  after  his  Fathers  Affes  r  they  haue  not 
 gone  from  Pan/h  to  cParijht  nor  enquired  after  God,  at 
 the  mouth  of  a  Prophet  and  yet  they  are  as  confident  of 
 hcauen,  as  the  fiue  foolifti  Virgins  were,  but  they  are  like 
 to  fpeed  as  they  did  in  the  end,  But  I  may  not  infill  on 
 thefe  generalls. 
 
 For  the  Second.  ItUnot  euery  peeking  but  4  feeking  aright 
 (ail  due  circumftances  obferued)  thai  u  Hk*  to  fpeed,  let. 
 2,9.13.14.  lames^.  £•  £#^13.24.  Rom.g.iu  Heb. 
 12.17- 
 
 For  God  lookes  vnto  the  Manner  as  well  as  Matter.The 
 fubftance  and  matter  may  be  good,  yet  the  worke  cannot 
 be  fb  called,  vnleffe  it  be  done  modo  and  forma  :  Cloath  is 
 good  matter  to  make  a  garment  of,  and  Timber  good  mat- 
 teribr  a  houfe,  yet  vnlefle  the  cue  bee  well  cut  out,  and 
 made  vp,  and  the  other  well  framed,  you  will  not  giue 
 them  the  name  of  good.Beiceue  it,there  is  more  with  God 
 in  modo  then  mopere,  God  lonzs-^dtserbs  better  then  Ad- 
 iettwes.  The  Aftion  may  be  good  in  it  feife,  yet  it  recei- 
 ueth  its  life  or  bane  from  Circumftances. 
 
 And  therefore  let  nonequarrell  with  God,  and  chal- 
 lenge him  with  thofe  prelumptuous  Ifrae/ites,  Jfay  58.3. 
 (Vherefore  haue  rve  faftt  d  and  thottfeeft  not^&c  as  if  they  had 
 God  vpon  the  hip  for  not  making  good  his  promiOs.  It  is 
 a  truth,  fuch  as  feeke,  (hall  in  the  end  finde,  what  they 
 feeke ;  for  God  cannot  denie  himfelfe ;  but  you  muft  take 
 Gods  words  in  Gods  meaning,  Qudtrentibus  reel*  &  refle, 
 hethatieekes  whathefhould,andas  he  fliou!d,fliall fpeed. 
 Now  then,  if  thou  fpeedeft  not,  cither  the  thing  is  not 
 
 becaufe  tbeyfaiie  rjgkt  jn  Gods  eyes,  thou  takeft  paines  for ;  or  if  it  be,  yet 
 
 m f ediing.         ]  t j1QU  ma ^  paj^c  jn  circumftances ,  you  feeke  Bona  but  not 
 
 "Bene :  Either  you  fiile  in  the  £u*ndo  and  mifTe  the  Time., 
 
 as 
 
Parable     of    thb    lost   Groat. 
 
 as  Efit*,  and  the  flue  foolifh  Virgins  did. .  Or  elfe  in  the 
 right  Vbi9  you  feeke  not  where  you  fhould,  as  Mary  who 
 fought  her  fonne  amengft  her  kindred  who  was  in  his  fa- 
 thers Temple,  John  2.39.  and  as  men  ■  of  this  world  who 
 feeke  for  good  things  out  of  their  proper  Orbes,  as  for  Ho- 
 nour in  Pride,  and  Reputation  in  Reuenget  and  Content  in 
 Riches,  Sec.  Or  elfe  in  the  guomodo  you  feeke,  and  content 
 your  felfe  with  the  worke  done,  not  caring  How  it  bee ; 
 As  1 .  Without  Affetlion  and  defire  ;  as  if  thou  couldft  do 
 well  enough  though  thou  fhouldft.  not  fpecd ;  You  feeke 
 not  as  lo/epb  and  Mary  did  Chrift,  with  beame  hearts  ^Lake 
 2.42.  Or  2.  Without  Humility;  thou  commeft  ^challen- 
 ging a  blefling,  as  Efau  did  to  his  rather  Ifaac,  and  fo  hea- 
 reft  the  like  Comfort,  who  art  thou?  Gen.27.11.11,  Or 
 3 .  Thou  feekeft  aliudpro  illox  aliudpr<z  illo%  &c.  another  in 
 (lead  of  God,  another  befidesGod,  another  with  God, 
 another  before  God  ;  Not  him  ^Principally.  Cjod  and  grace 
 muft  be  only  fought  for,and  that  for  themfelues.  Or  4.  Not 
 Conflantiy,  thou  giueft  ouer  too  foone,  and  holdeft  not  out 
 in  the  fearch  as  this  woman  did,of  which  we  friall  fee  more 
 hereafter.  And  therefore  whilft  thou  thus  faileft,  challenge 
 not  God,  but  thy  felfe;  For  God  will  not  be  wanting  in 
 gluing  being,  to  eueryone  of  his  promifes,  that  he  hath 
 made ;  God  may  indeed  delay  a  while,  but  he  will  not  al- 
 waies;inthemeanetime,  we  doe  finde  while  he  giu:th 
 vs  abilities  to  hold  out  in  feeking.  Now  more  P articular ly 
 vnto  the  words. 
 
 Ani feeke  diligent ly\  And  full  from  her  practife,we  may 
 Jearne, that 
 
 Diligence  id  Commendable  in  all  our  a  EI  ions  and  vnder- 
 takings.  This  Diligence  ii  an  earnest  betiding  of  the  minde 
 to  doe  a  thing  well :  as  Ecclef.g  1  o.  do  it  with  all  thy  might  1 
 fo  fhe  feekes  diligently,  fliee  was  intent  vpon  it,  and  did 
 not  feeke  flightly,nor  fuperficially.  Now  to  be  thus  dili- 
 gent ifl  all  good  workes  deferues  praife.  This  is  Comman- 
 ded and  enioyned,  en  cry  one  in  his  Particular  Calling,  as 
 Maieflrates  and  Rulers,  Rom  A  2.8 .  He  that  rnleth  let  htm  do 
 
 I  4  it 
 
 lip 
 
 ffal^  6. 
 
 Iobnz  34. 
 
 Qt**runt  bona. 
 
 locis  uonfuis. 
 
 Luke  £.41. 
 
 Gen.s;.3i,ja. 
 Ichn*. 
 
 Note. 
 
 Dotlrine* 
 Diligence  is  conr 
 mcnclable.    , 
 I f> hit  it  is. 
 Ecckf  9,10. 
 
 Commanded' 
 
 Rom.i£,8. 
 
120 
 P  ro2?.2j. 
 
 Pialli9*4* 
 
 Cmmendcd. 
 i  Pet.i.io, 
 Atfszo.ji. 
 sTim.i.17, 
 
 Reaf.ll 
 
 earftluet  to 
 Gads  tfdinance 
 Gcn.3.19* 
 
 2. 
 And  a  ts(limme 
 that  x»e  do  a  fed} 
 that  we  \ee\e% 
 Cant.$.*» 
 
 An    Exp os i ti 
 
 O  N      O    F       THE 
 
 Vfil. 
 
 tPet.?. 
 Wherein  dili» 
 
 gene  e  doth  conffl 
 
 it with  diligence ;And  fo  CMinijlers^rc.ij^.  Bethoudili 
 gent  to  know  thefiate  of  thy  floc^,  And  likewife  Hearersyboth 
 ill  Hearkening  zsEfay  55.2.  Hear  ken  diligently  ;  as  alfb  in 
 Obeying  and  Obf(ruing^%  Pfat.up.4.  thou  haft  commanded 
 vs  to  keepe  thy  precepts  diligently  ;  Befides,ditiers  other  pla- 
 ces where  diligence  is  called  for,  as  Dtut.6.7.  Rom.  x  2.11. 
 Pro. 2.4.  2PiM.io,Hf^.i2, 
 
 And  as  we  haue  it  Commanded,  fo  alfo  Commended  in 
 whom  it  hath  beene  found ;  as  in  the  Prophets,  1  Pet.i.io, 
 who  are  faid  to  enquire  and  fe^rch  diligently  into  the  Sal- 
 uation  that  was  to  be  reuealcd.  And  in  the  *s4po  flics,  All  s 
 30.3 !,  who  ceafed  not  to  warne  all  men.  And  in  other, 
 1  Tim. 1. 17. 
 
 And  that  for  thefe  Reafbns  :  Fir  ft,  becaufe  it  13  a  fob - 
 recting  our  felues  to  Gods  ordinance,  who  enioyned  vsall 
 to  diligent  labour,  yea  eutn  to /neat, immediately  after  our 
 firft  parents  fall,  Gen.  $ .  1 9. 
 
 Secondly,  hereby  wee  giue  a  teftimony  of  true  loue  to 
 that  we  feeke,  as  Eli/hit  did  to  his  UWafter,  and  the  Spoufe 
 to  her  Sauiour,  Cant.x.i.  and  CMary  and  lofeph  to  Chrift, 
 in  their  feeking  afcer  them ;  certainely,  it  is  neuer  abfent  in 
 doing  any  thing,  which  our  Judgement  duely  efteemeth, 
 and  our  mil  truly  afTecleth. 
 
 This  might  firft  be  vrged  to  the  ftiame  of  Drones,  and 
 fluggards ;  who  luft  but  haue  nothing,  becaufe  they  doe  not 
 diligently  vfe  the  meanes;  their  hands  refufe  to  worke, 
 Would  wifhing  for  grace,  without  further  labour  and  tra- 
 uell  doe  the  deed,  we  haue  innumerable  among  ft  vs  that 
 would  not  fall  into  deftruclion ;  if  all  fhotild  be  failed  that 
 are  not  willing  to  bee  damned,  i warmes  of  reprobates 
 would  be  in  heauen ;  but  more  is  required,  namely  with  di- 
 ligence to  worke  out  our  faluation^  which  diligence  doth 
 confift,  1.  In  a  vfing  of  all  meanes  that  leadeth  and 
 conduceth  to  that  end,  as  hearing,  reading  meditating, 
 for  the  obtaining  of  grace  :  For  lookc  as  in  taking  phyfick, 
 if  the  Phyfitian  prefcribes  three  feuerall  thing*,  we  thinke 
 it  not  fuflicient to  take  one,  and  negled  the  reft ;  fo  here 
 
 in 
 
Parable   of    the    lost   Groat. 
 
 in  this  cafe,  all  the  mcanes  that  God  hath  ordained  muft  be 
 vfed  :  2.  In  a  careful! preuenting  all  incident  hinderances, 
 to  that  we  would  erfecl:  :Thui  in  a  courfe  of  Phyfick  we  vfe 
 no  dietj  that  may  any  way  hinder  the  working  of  it.  3.  In 
 a  doing  thefe  with  AfUduity,  and  Conftancie,  asoccalions 
 are  offered.  Now  amongft  thofefew  that  vfe  meanes,how 
 few  are  there  that  fhew  this  diligence  in  vfingofthem? 
 nothing  runs  Co  much  in  the  mindes  of  many,as  the  torment 
 ofpaines  taking  hereabout;  From  this  they  run  as  fafl^as 
 Mofes  from  his  rod,  when  it  was  turned  into  a  Serpent, cry- 
 ing out  agalnft  Preachers  that  call  them  hereunto,  as  the 
 Diuells  againil  our  Sauiour,  y*hj  art  thou  come  t&  torment  vj 
 before  our  time. 
 
 Let  vs  next  be  ftirred  vp  to  Diligence  in  what  we  doe, 
 and  for  this  end  it  will  not  bee  amifle  to  take  notice  of  its 
 praifes  as  alfo  of  the  difpraifes  of  the  contrarie. 
 
 As  for  it,this  alone  was  neuer  difpraifed,Learning  hath, 
 Temperance  hath  ;  Fortitude  hath  ;  Iuftice  hath  ;  Reli- 
 gion hath  ;  but  Diligence  all  Commend,  and  that  defer- 
 uedly ;  Firft,  in  regard  of  great  things  that  haue  beene 
 effected  by  it :  Secondly,  in  regard  of  the  great  things  that 
 haue  beene  the  reward  of  it. 
 
 Firft,  nothing  is  too  hard  for  the  hand  of  the  Diligent, 
 It  was  through  diligent  feruicethat  lacob  obtained  Rachell^ 
 Hof.12.11.  and  ouercame  his  feuen  yeares  of  hard  prenti- 
 fliip  ;  fb  that  they  feemed  to  him  as  nothing,  gen.tg.io. 
 And  by  diligent  and  valiant  aduentur e, that  i>4#/Wbrought 
 the  two  hundred  Fore-skins  of  the  PkMfiines,  and  did  win 
 the  Kings  daughter.  May  I  not  fay  of  it  (tobefliort)  as 
 nPaul  o[Fastb,Heb.  1 1 . 3 3 .  through  it  kingdomes hatse beene 
 fitbdaed)  Righteoufnejfe  wrought ;  Tromifes  obtained ;  the 
 motithes  of  beaUs  flopped ;  the  violence  of  fire  quenched ;  the 
 edge  of the  /herd  efcaped ;  the  weak*  ftrengthened;  whole  ar- 
 mies dtfcomfitedi&c.  Such  things  wee  reade  haue  beene 
 effected  by  it  as  arc  almoft  paft  beleefe.  When  Demoslhe- 
 nes  was  asked  how  he  came  to  that  habit  of  perfect  {pea- 
 king, feeing  naturally  he  was  of  a  fluttering  and  ftamme- 
 
 —i 
 
 ring 
 
 Vfe.u 
 
 The  pYitfe  of 
 Diligence* 
 
 Gteai  thbtgt 
 baue  beene  ejfe- 
 Hedbyit. 
 Hof.12.13. 
 Gen.29.20, 
 
 x  S4m.i8> 
 
 Hcb.11.33; 
 
 ■*—w»e»    $ 
 
122 
 
 An   Exposition    of    t 
 
 H   H 
 
 Great  blejjisgi 
 the  reward  0/  it 
 Pro.  io  4. 
 Chap. 13. 4. 
 Chap.  1  2.24. 
 
 Matth.  t$.ic 
 Luk.1916.17 
 
 The  dlfpralfe  ef 
 Tifgligcnce.] 
 
 Pro. 18. 9. 
 Vio.iz  29, 
 
 ring  tongue,  hec  anfwered,  it  was  by  fpending  more  ojle 
 thm*i*tr:  would  men  be  at  worke  and  reading,  by  their 
 lamp,  whitft  they- are  atTauernes,  or  at  banquets,  they 
 fhould  be  able  to  cuercome  that  which  now  they  thinke 
 impoffible  euertogetmafterieouer. 
 
 Secondly,  the  bleiling  of  God  doth  fo  follow  it,  that 
 more  haue  becne  made  honourable  by  their  diligence,  then 
 by  their  birth.  The  hand  of  the  diligent  ma^eth  rich  (faith 
 Solomon  s  TV*.  10.4.)  and  in  another  place,  thefoule  of  the 
 diligent  {hall  be  made fat ,  Pro  I  5.4.  and  clfewhere,  the  hand 
 of  the  diligent flail  be  are  rtile^Pro.  1 2. 24.  from  Servants  ma- 
 ny haue  growen  to  be  CMafters\  from  Hirelings  to  be  Orfi- 
 cers.through  their  diligence,  as  we  fee  in  lacobjofeph, Da- 
 n id,  with  many  moe.  Witncfle  alio  all  the  Romanes,  who 
 rarfed  their  common-wealth  hereby,  and  flood  not  vpon 
 termes  of  blood  :  fbme  of  them  were  fetched  from  the 
 Plough  ;  feme  from  other  places  meane  and  bafe ;  Cicero 
 Fabitis,  ghiiniius  and  other  wicnefTe  thef  e  things.  Iuflimu 
 of  a  diligent  herd-boj  became  a  diligent  Souldier ;  of  a  di- 
 ligent Souldier^  a  great  Commander  ;  of  a  Commander.thc 
 Emperour  of  the  world,  and  one  of  the  beft.  The  Kings  of 
 Hungary  werederiued  from  Lechw  the  fecond,  who  was 
 a  husbandman,  in  remembrance  whereof  hee  cauied  his 
 woodden  foles  or  inoes,  to  be  referued  in  his  Caftle  for  all 
 pofterity,  to  remember  how,  and  in  what  fort  hee  came 
 firft  into  the  Court.  And  if  we  fhould  crme  neerer  home, 
 how  many  fudges  and  'Btfkojn  of  this  ymd,  of  meane  dif- 
 cent  haue  rofe  to  honour  by  it  ?  Thus  diligence  is  euer  ac- 
 companied with  a  bleiling,  which  fhould  it  miffc  of  here, 
 yet  it  fhall  haue  a  lure  reward  from  God.  If  through  thy 
 diligence  thy  Hue  tallents  be  made  ten,  ouerten  cities  God 
 will  make  thee  ruler. ' 
 
 As  for  the  brand  of  Infamie  and  difgrace  that  is  fet  vpon 
 Negligence  and  S loath  it  is  very  great ;  He  that  is  negligent 
 inhisbujinejfe  (faith  Solomon)  is  the  Brother  of  a  rvafter, 
 jPrtf.18.9.  that  is,  hefriallascertainely  (though  it  may  be 
 not  fo  fpeedily)  come  to  mifery  and  pouertie.  And  Pro.  z  2. 
 
 19- 
 
Parable    of    the    LOiT   Groat 
 
 2  p.  A  man  diligent  in  bis  bttjineffc  [hall  ft  and  before  Kings, he 
 [hall  not  ft  and  before  mean-  mentis  if  he  fhouid  fay  (  for  th  c 
 Antithesis  notes  as  much)  iuch  as  are  not  diligent  ihail 
 haue  the  bafer  and  meaner  fort  their  companions,  and  bee 
 clothed i&ith  raggs  inftead  of  roabes,  as  he  alfo  fpeakcth  in 
 another  place. 
 
 O  then,  let  vs  fall  in  Ioue  with  Diligence :  which  way 
 can  we  call:  our  eyes,  and  want  arguments  ?  Looke  vpto 
 Heaven,  and  without  Diligence  no  getting  thither;for  that 
 crowne,  we  mull  Ran,  zndftriue,  and  worke,  &c.  Looke 
 downe  to  He/l,  and  without  diligence,  no  efcaping  that ; 
 Prayers,  and  Teares  muft  helpe  to  quench  thole  Haines. 
 Looke  vpon  the  Ea»tby  and  without  diligence  no  bleiling 
 can  be  hoped  for  from  it :  Cod  Speeds  the  Plow,  let  the 
 land  mifTe  his  Tillage,  and  where  is  the  increafe  .•>  but  the 
 oftener  it  is  turned,  compared,  and  plowed,  the  furerit 
 proues  to  the  husbandmans  content. 
 
 We  reade  in  St-orie  of  one  Faritu  Crefinm  zRomane  , 
 who  was  acclifed  of  Witchcraft,  in  drawing  away  the  fat 
 of  other  mens  land  into  his  owne,  for  that  euery  yeare  hee 
 had  great  crops,and  his  neighbours  lmall,or  none;this  they 
 thought  came  by  inchantment,  and  thereof  he  was  queftio- 
 ned  in  Iudgcment.  The  poore  man  brings  with  him  all,his 
 tooles  of  husbandry,  heauie  mattocks,  weighty  plow- 
 fliarcsjfull  fedd  oxen,  all  hisyrons  much  bigger,and  Wron- 
 ger then  his  neighbours,  and  laftly  his  daughter,  a  ftrong 
 and  bigg  maid,  who  was  his  helper  in  his  buiinelTe,  and 
 fetting  all  thefe  before  his  Iudges  and  Accufers,  cryed  out 
 in  thefe  words,H<ecfunt  Quirites  veneficiamcafhis  dang  lif- 
 ter, rhefe  oxen,  thefe  tooles  are  the  inilruments  of  my 
 witchcraft,  and  befides  thefe,  I  vfe  none,  and  thefe  with 
 diligence  I  apply  :  This  is  the  way  to  haue  great  and  good 
 crops  both  of  Grine  and  Grace.  If  thou  lav  thy  hand  with 
 diligence  to  the  Plough,  and  haue  fitting  inftrument*.  But 
 withall  euer  with  the  Plough-man  be  looking  vp  vpon  the 
 Sun ;  and  with  the  Pilot ,who  as  he  holdeth  his  hand  vpon 
 the  Sterne,  hath  his  eye  vpon  the  Starre.    For  it  is  good 
 
 ground ; 
 
 123 
 
 Motiues  to  DU 
 ligesce. 
 
 Three  things 
 Piufl  concur  re  n 
 haue  a  %oed  crop 
 sf  Grain*  cr 
 Grace, 
 
124 
 
 An    Exposition    of    the 
 
 VfiV 
 
 iTim.4.2. 
 Afts'20.31. 
 
 Cbrjf.Hom*  I 
 
 inMattb. 
 
 lohmi-.i*' 
 *7- 
 
 Ob. 
 
 Refp\ 
 
 I  Tim  4.1| 
 %  Tim.  1.1 5 
 
 ground;  a  good  husband-man,  and  Gods  bleHing,  that 
 brings  good  Crops  whether  for  Soule  or  Bodie. 
 
 Laftly,  LMtniRers  (whom  this  Doftrinc  doth  in  fpeci- 
 all  concerne,    and  to  whom  peculiarly  it  doth  belong) 
 would  be  hence  Inftru&ed  vnto  Diligence.     Infeafin  and 
 out  offeafotiyV/zs  Saint  Pauls  charge  to  Timothies  Tim.q.t. 
 and  in  him  to  vs,  And  the  pradlile  of  Gods  Minifters  in  ail 
 s^ts.  Chryfoftome  preached  euery  Lords  day  ;  The  letters  I 
 inferibecuery  Lords  day  (faith  he)  ye  fuffer  to  be  blotted 
 out  againe  ;  And  a  little  after ;  What  excufe  haue  you  that 
 you  are  not  fruitfull  ?  will  yee  fay  that  you  haue  wanted 
 dretfing?  when  as  euery  Lords  day  I  haue  applyed  vnto 
 you  the  iliarpe  (ickle  of  the  Gofpell  ?    yea  fometimes  hee 
 preached  day  after  day  ;  And  fo  "Bernard  and  Anftin,  as  ap- 
 pearcth  by  many  pafTagesin  their  Sermons,  wherein  they 
 fay,  Ycslerdajycc  heard  this,  or  that ;  And  t 0  morrow  wee 
 will  proceed.  And  whence  came  their  workes  to  bee  fo 
 I  great,ifthey  had  not  beene  frequent  in  this  duty  ?  That 
 16  triple  Pafie  of  our  Sauiour  to  Peter  intimates  as  much,  lohn 
 21-  15*16,17.  which  queftionlefTe  was  not  onely  that  his 
 threefold  Confeflion  might  be  equivalent  to  his  threefold 
 deniall,  but  alfo  that  his  threefold  Loue  might  be  manifc- 
 fted  in  his  diligence  in  feeding  the  Lambes  and  Sheepe  of 
 Chrift. 
 
 But  frequent  preaching  is  but  verballpreaching  ? 
 Thereisnoneceflity  of  that ;  We  honour  the  workes 
 of  the  Fathers,  more  then  lb.  2.  There  muft  be  a  time  of 
 gathering  as  well  as  fpending,and  therefore  Saint  PahI  bids 
 Timothie  Studie  about  it  and  continue  in  reading  and  medita- 
 tion, 1  7#Vw.4.i3.  &  2Tim.2.i$.  and  then  hee  enioynes 
 him,td  be  inftant  in  preaching  both  in  Sea/en  and  out  of  fea- 
 fon.  5.  Yet  this  time  of  gathering  may  not  beouer-long, 
 not  like  the  Elephant,  which  is  many  moneths,  yea  yeares 
 in  bringing  forth  one,  a  great  part  of  time  fpentin  the  con- 
 ception; agreatpartin  fafliioning  the  members,  taking 
 more  paines  in  feeking  after  Words  then  Matter ;  prea- 
 ching as  it  were  by  line,  and  leuell,  fo  that  one  word  muft 
 
 not 
 
Parable    of   the   lost  Groat. 
 
 125 
 
 not  be  higher,  nor  lower,  then  another.  True  it  is,  Rude. 
 nejfe,  and  Carelefnejfe,  becomes  not  the  Maiefhe  of  the 
 work  we  are  abcut,and  y  et  of  the  two,a(fecming)carele(fe 
 &  vnprepared  preaching,  (trumpets  of  the  fafhion  o£Rams~ 
 homes)  may  be  better  borne  withal!,  then  that  quaint,and 
 otter-curious  kinde,and  manner ;  becaufe  though  the  iudge- 
 ment be  little  informed,  yet  the  affections  of  the  vulgar 
 fort  are  thereby  oftentimes  much  moued.  Sure  lam,  in 
 trauelling  aiourney  of  any  length,we  refpecT:  not  fo  much 
 in  a  horfe  his  fmooth  haireand  fleeke  hide,  which  thofe 
 haue  that  art  closhed  and  ftabled  vp  and  ftirre  not  out  (ex- 
 cept it  be  to  breath)  not  once  a  quarter;  but  the  hardineffe, 
 the  mettall,  and  durance  of  the  beaft:  So  in  our  way  to 
 heauen,  that  Sermon  wherein  euery  word  and  phrafeis 
 laid  fmooth,  and  fleiked,  and  then  by  volubility  of  jpeech 
 (when  they  are  thus  acurately  prepared)  routed  away  in  a 
 multiplicity  ofnotions,once  a  moneth,or  quarterns  not  the 
 ooft  to  be  regarded,  nor  effect ?d  by,  vs. 
 
 VntilltheepndeiQ  Shecwas  Conflant  as  well  as 'Dili- 
 gent ;  fliee  giues  not  ouer  before  &ee  findes  $  Whence 
 note : 
 
 Conft ancle  in  gtiod  at!  fans  u  4  commendable  properties  It 
 isthepraifeofGodsiV^«^that  he  is  Vnchangeable,  and 
 Conftapt,  in  his  loue  vnto  the  Creature,  Ifay  54.8.  lamer 
 I.  17.  And  to  the  euerlafting  honour  of  our  S amour,  that 
 he  kept  on  his  courfe  m  well  doing  through  many  afrlicli-  I  lof  13.$. 
 ons,  Heb,\  2.2.  And  for  the  Credit  of  the  Saint/that  they  Cant.j^ 
 abide  with  Patience  in  well-doing*  Rcm.2.J>  and  Conflant  ly 
 did  perfeuere in  godly  duties,  as  &4&s  2.46.  they  continu- 
 ed daily  with  one  accord  in  the  temple,  and  /0/S.23.8.  they 
 cleaned  to  the  Lord  till  that  day.  Cant,  3,4. 
 
 For  indeed  to  beginne  a  good  worke  is  no  great  matter, 
 but  to  confummate  the  thing  once  begun  tendeth  vnto  per- 
 fection. Saul  at  the  firft  was  a  rare  man,and  there  was  none 
 like  him  among  ft  all  the  people,  2  Sam,  1  o.  1 4.  but  he  fell  aud 
 became  a  Reprobate,  1  Sam.16,1^.  ludas  at  the  fir  ft  was 
 an  ApQBleJooXjnz  fell  and  became  zTraytor  to  his  Matter, 
 
 lehn 
 
 Rude  and  Care* 
 UJJe  prewiring 
 toheauGidtd$et\ 
 eft  be  two  that 
 may  better  be 
 borne  vritb(cx* 
 cept  in  a  refined] 
 auditory) thin 
 oner-quaint  am 
 outr-mmm 
 eg. 
 
 Doflrine. 
 
 Conflantie  requi 
 fits  in  ageed 
 voorii!. 
 Ifay  54.  g. 
 lam. 1. 17 . 
 Heb.iz.2. 
 Rom.2.7. 
 AQ.  2.46, 
 
 Reaf. 
 
 N en  eft  magnum 
 benum  inebcare 
 qiindbonutH  c(i9  j 
 fed  confummafe;, 
 hoc  (mm  per-  \ 
 ftftura  *&■ 
 l  S2rE.i6.l4. 
 
125 
 
 VfeU 
 
 incefipntul- 
 toYum  eft  per ' 
 faijfepaucorm 
 
 Mkh.6. 
 
 MaLi.i*. 
 
 An    Exposition    of    the 
 
 lohmj.ii.  &  1 8.  i.Deavuzx,  firft  a  Pro fe for  bu'C  he  be- 
 came an  Apoftatt;  and  'Backefiider^  2  Tint.  1.15.  and  there- 
 fore nonceptfefedperft-ifvirtdtii  eft  (faith  the  ordinary 
 gloffe)  It  is  the  end  rather  then  the  beginning  that  is 
 praife- 'worthy. 
 
 Such  then  are  blame- worthy  who  continue  Hot  ;they  (like 
 the  ftreames  of  Euphrates  and  Nilm)  for  a  good  fpace  car- 
 ry a  pleafant  current,and  mn  with  a  fwift  ftreame  vpon  the 
 face  of  the  earth,  but  at  laft  are  fwallowed  vp  of  the  earth 
 againe.  It  was  the  complaint  that  Chryfosloms  made  of  his 
 times,  many  begin,  but  few  continue  well ;  the  like  is  the 
 complaint  of  thefe,  and  that  as  iuft.Many  a  man  hath  beene 
 a  frequent  hearer,nothing  could  keepe  him  backe,he  would 
 follow  the  meanes,  but  now  his  hunger  is  turned  into  a 
 falneffe,  his  ftomackeisloft,  any  little  occafion  is  enough 
 to  detaine  him  thence.   He  was  wont  to  readc  much,  and 
 pray  often,  and  fetfome  time  apart  to  meditate  on  what 
 was  heard,  but  now,  thefe  things  like  otier-worrie  gar- 
 ments,, are  caft  afide,  or  feldome vfed.  Once  aboundantin 
 workes  of  mercy,  now  fcant  and  {paring ;  once  quicke, 
 and  liuely  in  all  good  duties,no w  fenceleffe,  dying.  O  that 
 I  might  haue  leaue  a  little  to  reafon  the  cafe  with  fuch  on 
 Godsbehalfe,  teslifie  againfi me  O  my  people  (faith  God) 
 wherein  haue  I grieuedyou?   what  vnkindneffe,  what  vn- 
 faithfulneffe  haue  you  found  at  the  hands  of  the  God  of 
 heauen  now  of  late,  that  you  Ihould  bee  gone,  and 
 not  continue  in  hisferuice?  or  what,  is  his  feruice  leffe 
 gainefull  then  it  vfe  to  be,  that  now  you  beftow  leffe  time 
 therein  then  formerly  you  haue  done  ?  Is  the  Word  leffe 
 mighty  to  faue  yourXoules  then  euer  ?  Isr  Prayer  leffe  po- 
 tent to  draw  downe  bleffings  from  heauen  then  euer  ?  Is 
 Falling  and  Humiliation  leffe  powerful!  now  to  auert 
 iudgements  then  euer  ?  Or  is  God  leffe  able  or  lelTe  willing 
 to  reward  your  worke  or  labour  then  euer  f  None  of  thefe 
 can  be  the  reafon,  for  which  of you  euer  did  fhut  thedores  of 
 Cj  ods  Temple  for  nought  ?  or  hath  kindled  afire   on  Gods 
 ^Altar  for  nought  ?  CMaJ.uio,  not  the  meaneft  piece 
 
 of 
 
ARABLE     OF     THE      LOST 
 
 Gr  O 
 
 A  T. 
 
 127 
 
 offeruiccthat  you  haue  eucr  done  for  God  that  hath  gone 
 vnrcwarded.  And  for  himfelfe,  or  any  vnkindneiTe  recei* 
 ued  from  his  hands,  you  muft  needs  fay  with  holy  Poly- 
 carpe*  thefe  fouref  core  and  fixe  yeares  (euen  fo  long  as  I 
 beene  a  ProfelTor)  (bee  it  more  or  be  it  lefle)  I  haue 
 haue  ferued  him  and  he  hath  not  once  hurt  me,  but  alwaies 
 beene  a  good  Mafter  to  me  :  And  why  then  doc  you  now 
 deniehim?  Alas  aneuilland  aft  vnfaithfull  heart  is  the 
 caufe  ofthis  departing  away  from  the  Liuing  God,  Heb.%. 
 12. had  youbcen  any  other  thendifTemblinghypocritcs,you 
 would  not  fo  eafily  haue  beene  perfwaded  with  Orphah  to 
 go  back  againe  vnto  your  owne  countrie^Let  all  fuch  Diary, 
 Dewy  Chriftians  confcionablyremember,thattodefift  from 
 good  beginnings,  is  farre  worfe  then  neuer  to  haue  begun, 
 2  PctA.io.  they  loofe  what  they  haue  wrought,  and  what 
 euer  they  haue  done  is  in  vaine  vnto  them,  E&J^iZ.iq. 
 (74/.  5.4. 
 
 And  next  I  Exhort  in  the  words  o£Paul%  Be  not  weary 
 of  well  doing  JjaL6.q.  with  the  Spoufe in  the  Canticles ,take 
 hold  and  leaue  not  your  hold 3  and  with  the  Woman  of 
 Canaan  cry,  and  continue  crying  ;  be  fledfaFI  and  vnmouea* 
 ble,  alwaies  abounding  in  the  worke  of  the  Lord,  I  Cor.i  5, 5  8. 
 and  not  like  him  who  in  his  deuotions  was"  wont  to  fay  the 
 firft  day,  Gloria  Patri;  the  fecond,  &filio;  the  third,  &  fpi- 
 ritni  fanfto ;  and  in  the  end  it  was,  ficut  erat  inprincipio, 
 doubling  ouer  his  orifons  and  no  whit  further  at  the 
 yeares  end  then  at  the  beginning.For  this  end  confider; 
 
 Firft,  God  is  Alpha  and  Omega,  and  fo  he  will  haue  his 
 femants  run  from  &  to  a  from  the  beginning  to  the  end, 
 in  a  holy  courfe :  he  will  haue  the  Rnmp  of  the  facrifice 
 as  well  as  the  Head;His  Lous  to  vs  was  an  Euer  lading  loue, 
 and  fo  will  hee  haue  our*  againe  to  bee  euerlafting  vnto 
 him. 
 
 Secondly,  Chrift  gaue  not  vs  ouer,therefore  we  may  not 
 him;  he  continued  fecking  vntili  he  found  vs,  and  hauing 
 found  vs,  would  not  leaue  vs,  no  not  in  hell  fire,  but  plucke 
 vs  thence,  and  (hall  we  giue  him  ouer  ?   fay  it  bee  in  the 
 
 heate 
 
 Ruth  !• 
 
 Hotf.4. 
 
 2,  Pet.*.  10. 
 Ezek. 18,24. 
 Gal.3.4. 
 
 Vfel. 
 Gal.6.9. 
 Cant.  $.4. 
 Matth.is.2?. 
 iCor.15,58. 
 
 MottuttUiCm^ 
 Jlancie. 
 I. 
 
 Cbrifttuferfeue 
 rauitpro  te,  tu 
 ergo  pro  ilio. 
 
128 
 
 4- 
 
 jnfcelkes  bo'u 
 qui  non  babeM 
 tantam  ferft- 
 uirantiam  in 
 bono  quantum 
 mali  in  malo* 
 
 It  ii  death  to 
 run  away  from 
 our  colours. 
 
 John  8.3*1. 
 Conftancie  puts 
 a  difference  be- 
 twixt found  and 
 vnfoimd. 
 Matth.  13.20. 
 Heb  6.9.10. 
 Num  14.24. 
 
 Oh. 
 
 Reft. 
 
 rheFaithfuU 
 may  haue  inter- 
 ruptiom  in  hoi} 
 cmrfes. 
 
 An    Expos  Ition'Of    the 
 
 heate  of  persecution,  or  in  the  cold  bleakewinde  of  ad- 
 uerfitie,  yet  let  vs  not  loofe  oar  hold. 
 
 Thirdly,  Good  men  haue  gone  before  vs,  and  held  out5 
 and  fnould  we  not  honour  them  in  following  their  exam- 
 ples ?  fee  Heb.6.li.  /* to/. 3. 13.14. 
 
 fourthly,  wicked  ones  hold  out  in  finne  :  The  Drun- 
 kard continues  whilft  his  Lungs  Iaft ;  the  ^Adulterer 
 whilft  his  Loyncslaft  ;  the  Cjlutton  whilft  his  Skinnc ;  The 
 Contention*  whilft  his  Purfe  :  if  they  hold  out  in  their 
 worke,fliall  not  we  in  ours  ? 
 
 Fiftly,  in  regard  of  our  felues ;  It  ftands  much  vpon  vs, 
 and  coiicernes  vs  nearely  to  continue  in  that,  that  good  is. 
 For  1 ,  We  haue  the  CMilitary facrament  to  hold  til  death, 
 like  that  ^MatrimonUll  Covenant  in  our  Liturgie,  now  if  it 
 be  death  to  rurme  away  from  a  Captaine  it  is  Co  much  more  I 
 here  ?  2.  We  loofe  our  Cjlory,  and  that  both  Here  in  this 
 world,  for  the  praife  of  our  faith  is  in  our  laft  acl:  when 
 we  quit  the  ftage  :  And  &*r*?*/^r  alfo,  for  the  promife  of 
 heauen  is  made  oncly  to  fiich  as  doe  continue,  Rom.^6.  and 
 at  the  end  of  the  day  is  the  payment  of  the  pennie,  Matth. 
 ao.8,  And  laftly,  to  continue  in  obedience  is  one  of  the 
 Ihoft  fenfible  and  certaine  notes  of  a  fincere  heart.  There  is 
 ftarcc  any  one  good  thing  in  a  childc  of  God,  that  is  not 
 feemingly  inahypocrite,fauethis  onely,  Mattk.11. 20,21. 
 Heb. 6. 9. 10. ix.   Soitisfaid^ofCW^thathe  had  another 
 fpirit  then  the  reft  of  thefpies,  Nttm.iq.2q.  and  the  reafon 
 is  there  giuen,though  more  plainely,  lofh.iq.y.  becaufe  he 
 followed  the  Lord  ConHantly. 
 
 But  may  not  Gods  own  children  giue  ouer  good  duties  ? 
 hath  it  not  beene  knownc,  that  many  of  the  faithfull 
 haue  had  great  interrnifllonsj  and  interruptions  in  holy 
 coiirfes  ? 
 
 It  is  true,  in  time  ofTemptation  or  fpirituall  <Defertion> 
 the  cafe  may  be  thus  for  a  time,  yet  he  frail  recouer  hirn- 
 felfe  againe,he  cannot  continue  fo  :  As  we  fee  with  a  child 
 that  hath  an  Ague  while  it  is  thus  weake ,  there  is 
 no  growing    or  comming  forward    to  bee    percei- 
 
 ued, 
 
Paras  le   of    the   lost  Gr 
 
 oat 
 
 < 
 
 1  ued,  but  it  doth  afterwards  recouer  its  health,  an^ 
 then  flioot  vp  the  faiier,  fo  here  in  this  cafe.  Pfalme  55. 
 22. 
 
 Secondly,  during  the  time  ofthis  ftand,  and  forbearance 
 of  the  praftife  of  former  duties,  a  child  e  of  God  loofeth 
 theafiurance  of  his  hope,  and  of  the  foundneflb  and  vp- 
 rightneffe  of  his  heart ;  So  long  as  a  man  continueth  in  the 
 Wane,  he  enioyes  no  comfortable  affurance  of  himfelfe  ^ 
 neither  he,  nor  any  other  can  fay,  that  what  was  done  be- 
 fore, was  done  in  truth,  now  that  it  is  giuen  ouer ;  fo  long 
 as  he  withers  and  fades,he muft  needs  be  fubied  to  the  mi- 
 fery  of  being  alwaies  queftioned,  both  in  the  opinion  of 
 others,  and  in  the  account  of  his  owne  heart  for  matter  of 
 Sincerity,  I  confeffe  it  is  raflineiTe  for  any  prefently  to  con  - 
 elude,  thatthofc  are  difTemblers  that  continue  not  in  their 
 former  workes,  but  fall  behind  hand  5  for  there  may  bee  a 
 leaning  of  the  fir  H  lone  for  a  time,  KeneL  2.4.  and  a  recouerie 
 ofonesfelfeagalne,  and  a  returning  to  former  goodneffe; 
 yet  this  may  one  fafely  fay  of  iuch,  that  they  are  fo 
 like  difTemblers,as  that  neither  others,  nor  themfelues  can 
 well  diftinguifti  them  from  Temporaries  and  Hypocrites: 
 Indeed  this  difference  may  be  found;  he  that  is  indeed  vn- 
 found,  doth  pleafe  himfelfe  in  his  {landing  ftill  or  going 
 backe ward,  perfwading  himfelfe  it  is  his  ftay ednefle  and 
 wifedomes  and  what  was  done  before  was  raflinefTe,  and 
 indefcreet  zeale.  But  he  that  is  vpright  indeed,  findesita 
 clog  vnto  his  confeience,  and  embitters  his  life  vnto  him  ; 
 hehathnoreftinliimfelfe,  his  bones  arc  broken ;  Befides 
 heliuesin  feare  leaft  he  (hould  not  recouer  himfelfe  before 
 he  dies,  ler.^  2.10.  And  hath  a  fecret  good  will  vnto  the 
 meanes  of  grace  ftill  notwithstanding  his  decay.  And  thus 
 much  of  the  tJMotiues,  which  Should  ib  farre  preuaiie  with 
 vs  as  that  nothing  fhould  caufe  vs  to  giue  oucr  our  Chri- 
 ftian  race  before  we  come  vnto  the  goale.  But  with  the 
 Kixewhich  drew  the  Arke  though  they  were  milch,  and 
 had  caluesat  home,  yet  without  turning  to  the  right  hand 
 or  left,  they  kept  on  their  way  till  they  came  to  'Bethfie- 
 
 K  mefhx 
 
 I2p 
 
 The  godly  loo  ft 
 thtir  A^urmce 
 vfon  fucb inter- 
 ■rupiiofjs. 
 
 J  And  fable  ft  them  ^ 
 .  to  the  tn'foy  of 
 
 be'mgque(iioned 
 i  csnctm'mgSin* 
 
 cerltis, 
 
 Rcuel.2.4. 
 
 Dlfertmebc 
 trvixabcjstbat 
 are  found  and 
 vnfonndm  tlxtr 
 ftllingamj* 
 
 1  Sara- $.1  a, 
 
Vfi  {., 
 
 A#s2o.2<h 
 Eccle£ii.£. 
 
 Ruth  J.  so. 
 
 Rcucl.11.7. 
 
 Pfal.92.T4. 
 
 Defimtinpt(ccmf 
 
 mutter  formofa 
 fuptrrie. 
 Matth.$.  J> 
 
 Text'. 
 
 Verfegt 
 
 Exposition    of     the 
 
 mefb\  So  hauing  once  giucn  our  felues  and  fubmittedour 
 neckes  to  the  yoakc  of  Chrift,  let  vs  chearefully  beare  the 
 Arke  of  his  law  vpon  our  fhoulders,  in  the  way  of  hoii- 
 nefle,  and  in  fpiglit  of  all  hinderances  keepe  on  in  our  trafl, 
 notwithftanding  the  lowing  of  the  Caiuesyonr  corrupt 
 Lufls  and  Ajfe  ft  tons  yti\l  we  be  gotten  where  our  euerlafting 
 houfe  &  manfion  is  prouided  for  vs,in  the  higheft  heauens. 
 
 And  laftly,  Miniiters  (aboue  ail  others)  fhould  be  Ad- 
 monished to  the  dutie,  that  we  be  Covftant  in  our  Minifte- 
 riall  paincs,  and  fulfill our  courfe  with  toy,  Atls  20.24.  In  the 
 morning  for*  thy  feed,  and  in  theeuening  let  not  thy  hand  reft, 
 Eccl.  1 1  .^.neither  in  the  morning  of  our  youth,nor  euening 
 of  our  age,  ough  t  we  to  defift,  but  rather  endeauour  that 
 our  zeale  and  diligence  in  the  work  of  the  Lord  and  of  his 
 Church,  may  be  more  towards  our  end  then  it  was  at  our 
 fir  ft  beginning,  after  the  example  ofzJWofes,  lofua,  Dauid, 
 Paul,  Peter,  with  other  of  Gods  feruants,  who  towards 
 their  end,when  they  faw  they  were  not  to  continue  long, 
 fhewed  greateft  care  for  the  future  welfare  of  Gods  peo- 
 ple: That  fo  god,  and  the  People  oFGod  committed  to  our 
 truft,  may  giuc  the  like  teftimony  of  vs  that  was  giuen  of 
 Rfith  by  Boaz, ;  Thou  haft  fhewed  more  goodnes  at  thy  latter 
 end  then  at  thy  beginning.  No  greater  praife  for  a  Minifter 
 then  with  thofe  two  witnefles,to  finifh  our  Hues  and  tefti- 
 monies  together,  and  to  be  fat  and  flourifhing  in  our  age, 
 And  on  the  other  fide,  nothing  makes  a  Minifter  more 
 bafe,  and  contemptible,then  asyeares  or  preferments  come 
 vpon  him  to  grow  flackc  and  carclefle,  and  become  a 
 drone  or  worldling,&c.  The  fait  that  hath  losl  his  fauour  is 
 good  for  nothing  but  to  bee  cafi  out  and  troden  vnder  foot  pf 
 meyMatth 5.13.  And  thus  much  for  the  paines  of  this 
 Agent,  and  alfo  for  her  'Diligence  and  Conftancu  therein ; 
 Now  followes  the  Succejfe  thereof. 
 
 And  when  fie  hath  found  it,Jle  calleth  her  friends  >  and  her 
 neighbours  together,  fay  ing%  Reioyccmth  me JorThaue  found 
 the  piece  which  J  had  loft. 
 
 We  hauehere  conflderable  this  Womans  Good-bap  in- 
 
 Fin- 
 
Parable    of    thb    lost  Groat. 
 
 .    -      -     ,  ■       - 1 p-i      .  - 
 
 Final  ^  implyed,in  that  it  is  foid,wben  (he  hath  f&und  it* 
 At.d  her  CJood  neighbour- he  od  expreffed,  in  that  /Lee  com- 
 municates the  fame  to  other  her  friends,  and  neighbours, 
 Shee  c  >/lethf  &c. 
 For  the  former, 
 
 tsfxd  when Jhe  hath  found *V]Hence  wee  gather  :that 
 Utfam  lofle  isrecouerable.  The  loft  piece  may  be  found, 
 and  his  created  excellencies againe  reftored. 
 
 Thus  much  the  phrafe  of  Renewing  fo  often  vfed  by  Saint 
 Paul  implies,  fclcf  3.10*  Rom.  u.  2.  Tit.3.5.  now  to 
 Renew  (as  we  know)  is  toReftore  a  thing  antiquated,and 
 deformed,  to  the  ancient  forme  and  beauty:  fo  the  mea- 
 ning of  the  Apoftle  is,  that  the  new  man  is  reftored  to  the 
 antient  forme  and  beauty  which  he  had  in  the  ftate  of  in- 
 nocencie  before  the  fall.  He  was  New  in  his  Creation ;  he 
 grew  Old  by  his  Fall;  is  Renewed  in  his  Regeneration ;  the 
 manner  whereof  Chrjfbftome  exprefleth  by  the  repairing  of 
 anoldhoufe;  there  is  the  fame  houfe,  the  fame  room es, 
 but  it  is  new  nung,whited,garni{hed  :  To  there  is  the  fame 
 man,the  fame  faculties,  oneiythecld  corruption  is  taken 
 away  and  new  grace  beftowed  :  Old  things  are  done  away, 
 and  all  things  become  new  ;  fo  i  Or.3, 18.  we  are  laid  to  be 
 changed  into  the  fame  image  ofCJod :  looke  what  the  Image 
 of  God  was  which  was  giuen  vs  in  our  Creation,  vnto  the 
 fame  Image  we  are  wrought  by  the  grace  of  the  fecond 
 couenant. 
 
 The  ground  or  foundation  hereofis  the  Mediator,  Rom. 
 3.25.  where  his  worke  and  office  whereto  hee  was  de- 
 figixd  is  (Tie wed,  viz.  Propitiation,  that  is,  to  bring  vs  a- 
 gaine  into  grace  and  fauour  with  God,  by  fatisfying  his 
 iuftice  in  paying  all  our  debt  by  a  price  of  infinite  valew, 
 iTim.t.6.  and  foremouing  the  offence,  and  iuft  difplea- 
 fureofGod:  as  alfoby  Turchafng  vnto  vs  all  other  the 
 teftimonies  of  loue  and  fauour,  as  Adoption,  gift  of  the  fpi- 
 rit,  poffeflion  of  the  kingdomeof  heauen,&c.  Efhef.\<6, 
 by  a  moft  abfolute  and  perfect  obedience. 
 
 The  knowledge  ofthepofllbility  of  this  Ciould  be  as  a 
 K  2  iliarpe 
 
 131 
 
 cDe8rin>. 
 
 Mam  lop  is  a 
 reccu£Yablekfjs,\ 
 CoIoCmo. 
 Rom.12,1, 
 
 2  Cor.  5.1 7. 
 1  Cor.2=iS. 
 
 Re*p 
 
 In  and through 
 the  Mtdiatov 
 Cbrift. 
 Rom  %.%$. 
 
 I  Tim,2.6, 
 
 Ephef..i.$. 
 Rom,5M$. 
 
 Vf*< 
 
132 
 
 i  Sara.2$.&. 
 
 An    Exposition    of    the 
 
 1  King. i. 40 
 
 1  Sam. 9. 3, 
 
 2  King.  1. 2. 
 a  Sam. t  9. 
 24-28: 
 Matth  9.27, 
 28,29. 
 Mar,7.3i. 
 Mar. 9,14. 
 
 2  King. 9.30. 
 
 X. 
 
 Our -image  ma) 
 be  recovered. 
 Colof3.io. 
 Btib  the  Effentl- 
 aU  and  Perfc?tau' 
 Imige  of  Cod 
 may  be  bad, 
 Rom  8.29- 
 Two  degree*  of 
 ourRecouerie. 
 
 Pia!.i7*i5. 
 
 Our  Stipgrfcrip* 
 
 Hon. 
 
 I  fay  *».3, 
 
 IUueL2.i7« 
 
 fharpe  fpurreto  put  vs  vpon  the  ftudic  of  our  Recovery. 
 You  know,  what  it  was  that  put  D*md  vpon  the  purfuite 
 of  the  Amalekites  when  they  had  carryed  away  all;  God 
 had  told  him  if  he  would  follow  after,  he  fhould  ouertake 
 them  and  recouer  all,  1  Sam  29.8.  wehaueasfurcan  Ora- 
 cle ,  GodsJVVord  ;  why  ftand  we  ftill  ?  In  all  other  lodes 
 we  are  fbone  perfwacied  to  feeke  out ;  If  weloofe  our  fer- 
 uants,  we  puriiie  them  as  Siemei  did;  if  our  Cattle^  wee 
 follow  after  as  Saul  did ;  if  our  Health  ?nzz  endeauour  to 
 Rcftore  it  as  Ahaziah  did,  if  our  Name,  to  vindicate  it,  as 
 Mephibofheth  did ;  if  our  voice,  or  fight,  or  hearing,  to  tre- 
 couer  it,  as  the  blind e,  deafe,  and  dumb  in  the  Gofpcll  did; 
 if  our  wills  be  croft,  wee  ftriue  to  haue  them  fulfilled,  as 
 Ahab did;  if beautie be worne  away,  we  would faine re- 
 uiueit,  as  Iezabeldid.  And  in  the  meane  time  how  care- 
 leffein  matters  of  our  foules  ?  Our  Wealth,  Health,  Beau- 
 tie,  Name,  Fame,  all  are  gone  (as  we  haue  heard  J  through 
 our  fall,and  yet  we  fit  ftill5albeit  there  arc  poflibilities,  yea 
 probabilities,  of  recoueringallagainebypaines-taking,  as 
 Firft,  our  Jmagey  fb-fhcweth  To*?,  Co/of. ;  .10.  and  that 
 not  onely  the  EftntiaH  J  mage  of  God,  confifting  in  h  alines 
 and  true  righteonfneffe,  according  to  which  it  was  that  man 
 at  firft  was  made;butalfo  man  being  reftored,  hee  fhall  be 
 further  Conformed  to  his  Perfonatt  image,Iefus  Chrift,  Rom. 
 8.29.  So  that  our  lofTe  fhall  be  recoucred  £y  Regeneration 
 with  fbme  addition. 
 
 True  it  is,  there  are  two  degrees,or  parts,  of  this  Reco- 
 uery  ;  one  in  this  life  which  is  Itnperfecl,  for  here  we  are 
 renewed  in  holinefTe  in  part;  But  there  is  another  in  the 
 life  to  come  which  fhall  bee  'Tcrfetl,  this  is  fpoken  of, 
 PflJ»l$,  I [h*ll  be  fatijfied  when  I awakf  wit h. t by liken ejfe. 
 Secondly,  our  Superfcription  :  A  new  name  jhali  bee  put 
 vpon  vs  which  wejhall  be  called  by,  I  fay  62?-.  Re #<?/.  2 .  7.  A 
 name  more  excellent  then  that,  at  the  firft  :  then  man  was 
 called  Adam,  to  remember  him  that  hee  was  taken  from 
 theduft,  but  in  the  Regeneration  higher  ftiles  and  names 
 are  put  vpon  aChriftianby  God  himfelfe  to  declare  his 
 high 
 
Par  a  b  l  e   cf    t  h  e   l  o  ¥f  G 
 
 R  O  A  T* 
 
 j  high  honour  and  dignity  whereto  by  Chrift  heisaduanced 
 (  as  the  SonofGod^i  lohn  3.3.    heir es  of God,  andtoyntheyrts 
 j  with  Cbrifl,Rom.$*  1  J*  A  ch  of  en  generation,  a  royall  'Pritft- 
 !  hood \a*  holy  nations  Peculiar  people,  1  Pet, 2.9.  Aveffellof 
 \  mercy yR*m  9.  a  child  of t he^m carriage  chamber,  Mat .9.15 .* 
 i  child  cfpromife,  Rom  9.8    Children  of  light,  John  12.36.  The 
 Congregation  of  the  fir  ft -borne,  Heb.  1 2. 2  3.    The  Temple  of 
 the  Holy  Qhosl,  1  Cor.  6.   yea  Gods  o  wne  Nam:  is  put  vp- 
 on them,  iv^iw.tf.  27* 
 
 Thirdly,   our  Dominion   or   Command \    ReucL  2.  26- 
 TV  him  that  oner commeth  and   keepeth my  words,  to  him 
 mil  I  gitte  power  oner  the  nations. .Indeed  while  wcare  here 
 in  this  world  we  arc -in  our  minority,  and  vnder  yeares, 
 and  fo  haue  only  a  right  thereto,but  in  another  world, we 
 Ihall  haue  a<ftuall  donation  of  power  cuer  all  things,  gi- 
 uen  to  vs :    God  will  then  giue  vs,  andfuffer  vs  to  enioy 
 whatfbeuer  our  harts  can  wifh, either  in  heauen.or  in  earth; 
 we  fhall  then  receiuc  as  our  own  ,all  that  e^jer  God  made; 
 And  in  the  meane  time,  while  we  are  here  in  our  Inn,  and 
 on  our 'way, we  fhall  be  well  provided  for ;  yea  the  feare  of 
 '  the  Creatures  fliall  be  put  vpon  vs :  The  remnants  of  Gods 
 Image  in  the  Vnregenerate  doth  not  fo  terrific  the  Crea- 
 tures as  the  Image  of  ^Wrcftored  in  the  Regenerated  per- 
 fon.  In  the  Primitiue  times  when  Ghriftians  were  call  na- 
 [  ked  to  wilde  beafts,  they  durft  not  felfe  vpon  them  (faith 
 I  Eufebiw)  but  would  fland  and  ftampe  and  roare  and  rage, 
 j  the  Image  of  God  on  them  fo  affrighted  them ;  therefore 
 !  Fcrfecutors  were  feine  to  couerthem  with  skins  of  wild 
 beafts,that  they  might  be  deftroyed  by  them. 
 
 Fourthly,our  Beauty  \T\\us  Chrifts Spoufe  is  iaidtobe'al 
 Faire,  euen  now  in  the  Regeneration,  Cant. 1*14.  ^4.7. 
 which  is  not  to  bee  vnderftood  of  Outward  Tteasttie, 
 as  if  it  confided  in  a  white  skin^or  goodly  complexion,  but 
 it  is  lmtpard,Pfal.4<;.ii.  Shehauing  firft  the  Imputation  of 
 Chrislt  s  moft  excellent  To'me  made  vnto  her ■:  Secondly,! 
 Real!  tranf-fufton  of  his  Louely  graces  in  her;  But  in  her 
 Glorification  ,    then  fhall  beautie   bee  put  vpon    her 
 
 K,3    "Body 
 
 *33 
 
 lohn  3.3. 
 Rom  $.17. 
 I  Pet.2,9. 
 Rom,9i5, 
 
 Rom.9.8, 
 Iohnia,35o 
 
 Kcb.12.2j. 
 1  Cot. 5,19, 
 Num  6.2 7 ■. 
 
 3- 
 
 Our  Dominion, 
 ReueU.26. 
 
 Z.c.S. 
 
 Our  Beauty. 
 Can£.i.i4.& 
 
»34 
 
 I 
 
 An    Exposition    op    thh 
 
 Omne  receptum 
 in  ruipknte,  efi 
 !  fecundum  modu 
 I  recipient  & 
 '  nonrtceftu 
 
 The  Body  huh  hi 
 beautltfiotn  the 
 Souls* 
 
 Matth. 13.45 
 Ioha  3.*. 
 
 Ouy  Sound. 
 Pro. 10.20. 
 Pfal.34.1. 
 Pfal.  40.10. 
 Pfal. 104  33. 
 Pfal.  1 1 9. 61. 
 147. 164.171, 
 Ecclcf.10.12. 
 
 PrQ,i5.7« 
 Pro.io.aic 
 Veife  1 1 . 
 lob  1 6.^ 
 
 6* 
 
 Our  jpaigbu 
 
 'Body  alfo.  That  ftiall  then  be  beautifull,  hauing  the  glory 
 ofvthe  Soule  tranfparent  in  it  :  As  wee  fee  the  colours  of 
 thewine  in  the  glaife,  fo  fhall  the  glory  of  the  Soule  bee 
 feen  in  the  Body(vrhkh  it  fhal  receiue  from  the  Soule  after 
 a.  Corporall  manner,  it  being  a  CorporaH  thing)  Euen  in  this 
 life  as  the  Souleis  affected,  fo  we  fee  the  beauty  of  the  bo- 
 dy isincreafed  or  abated;  if  the  minde  be  merrie,  the  face 
 is  beautified  with  a  chearefull  countenance  ,-  if  touched 
 with  griefe,  and  ibrrow,  prefently  all  outward  beauty  va- 
 nifheth  :  And  moft  euidentiy  it  appeares  in  thefeparation 
 of  the  fbule  and  body  ;  whilft  they  are  ioyned,  the  beauty 
 of  the  body  flourifheth  and  continueth,  but  no  fooner  are 
 they  deuided,  but  the  beauty  alfo  is  parted  from  the  body; 
 fo  as  that  the  face  which  not  an  houre  before  was  admired, 
 and  loued  for  the  beautie  and  excellencie  thereof^  is  now 
 abhorred  and  loathed  for  the  vglineffe  and  defbrmitie  ? 
 Then  (bail  the  ittft  fiine  44  the  Sun,  CMatth.ii^.  and  their 
 'Bodies  bee  made  Conformable  to  the  glorious  Body  of 
 Chrift,  1  John  3.2.  There  fliall  bee  no  more  need  of  falfe 
 colours,or  counterfet  beauty,  (which  indeed  beft  agrees 
 with  inward  vncleanndTe)true  Beauty  in  cuery  refped  be- 
 ingj>ut  vpou  it. 
 
 Fiftly,  our  Sound;  The  tongue  of  the  iuft  (faith  Solomon) 
 is  04  choice  fUuer,  Pro.  10. 20.  Gods  praifes  are  founded  out 
 by  it :  with  my  mouth  1  will  declare  thy  prajfes  O  Lord  from 
 generation  to  generation,!  will  blejfe  the  Lord  at  all  times  Jhis 
 prai/e  fiall continually  be  in  my  mouth,  Pfal.  34. 1 .  &  40. 1  o. 
 #•104.  33.  &i  ip.^2. 147.164. 172.  And  fb  our  Brethren 
 edified  by  the  found  of  it,  whilft  it  vtters  the words  of grace, 
 Ecclefio.n.  zndjpreads  abroad  knowledge,  Pro  15 .7.  their 
 Lips  feeding  many  ,Prot  jo.21.  being  a  well-fpring  oflife,Pro. 
 I O.I I.  and  ajfwaging  the  forrow  of  the  ajfi&ed,  lob  16.5. 
 Thus  the  words  of  the  godly  are  CMeate>  DrinkeizmA  Mn- 
 ficke. 
 
 Sixtly,Our  vpAightx  for  how  euer  by  our  fall  we  are  ligh- 
 ter then  vanity,  and  ftill  our  beft  workes  weighed  in  them- 
 felues  arc  a  very  lye,  yet  the  allowance  of  Chrifis  obedience 
 
 being 
 
Parable    of    the    lost   Groat, 
 
 being  added,  who  is  made  ofGod  to  vs  wifedome,  rigkte* 
 eufneffe,  iuslificAtion  and  redemption,  I  Cor,  1.50.  th  ey  will 
 pafTe  currant.  Thus  our  Loueyour  fry  our  Faith,  our  Feare, 
 and  euery  other  grace,  that  we  tender  to  God  here  in  his 
 feruicefhail  be  accepted.  And  when  the  laftday  comes, 
 chat  the  furnace  fhall  be  heated,  and  a  new  melting  of  all 
 things,  all  of  thern  (hall  be  fully  perfected,  and  whatfbe- 
 uer  is  imperfect  then  (hall  bee  remoued%  as  fhewes  Saint 
 <Paul,\  Corif.ifr 
 
 Thus  our  loflfes  may  be  againe  regained,  if  the  fault  bee 
 not  cur  owne.  Let  vs  get  Chrift  to  bee  our  Advocate,  and 
 pay  aw  Fees, Prayers,  and  Tearest  and  happy  we  ifweefb 
 recouer  our  lodes,  which  we  may  bee  fure  to  doe,  if  wee 
 fuc  in  forma  pauperis,  andgiue  not  ouer  the  fuite.  Thy 
 deftrutlion  is  of  thy  felfe  oh  lfrael%  but  in  mee  u  thy 
 belpe* 
 
 Further,  in  that  this  woman  findes  after  her  diligent  and 
 conftant  fearch,  this  Doctrine  may  be  learned  : 
 
 'Diligent  and  conftant  paine shaking  in  the  worlee  of  the 
 
 Aiini&erie,  feldome  wants  fruit,  or  is  neuer  without  fttcceffe. 
 
 Ifthty  had  flaodin  my  councell  (faith  God)  thsyfhould  bane 
 
 turned  the  people  from  their  euill  way,  lev  2 5 . 2  2 .  as  if  h  ee 
 
 fliould  haue  faid;  thefe  falfc  prophets  that  fpeakc  vnto  you, 
 
 beleeuc  them  not,  for  they  fpeake  but  lies,  and  their  owne 
 
 vaine  conceits,  which  appeares  in  this,that  they  doe  no 
 
 J  good ;  their  labours  are  without  fucceiTe ;  which  had  they 
 
 I  beene  of  my  fending,  and  had  they  flood  in  my  councell 
 
 fliould  not  be  :  then  fliould  they  haue  caufed  fbme  to  haue 
 
 i  returned,  and  to  haue  left  the  euill  of  their  waies.  And  this 
 
 Saint  Paul  makes  to  be  the  feale  to  him  of  his  fending,i  Cor. 
 
 9.2.  a  Cor* 3. 1,2,3. 
 
 For  firft,this  is  the  proper  end  of  Gods  Ordinance,  Con- 
 uer/ion  of  finvers,  I  haue  fent  you  an&  ordained  you  (faith 
 Chrift  to  his  Difciples)  that  you  fhould  goe  and  bring  forth 
 fruit, lohn\%*\6. 
 
 Secondly,  there  is  a  Promife  made  of  the  afliftance  of 
 Godsfpirit,  that  fliall  worke  with  vs  in  the  faithfull  dif- 
 
 K  4  charge 
 
 1  Cor.ijo. 
 
 1  Cor,  13,  id. 
 
 Hof.  13.50 
 
 *Daftrhte* 
 
 The  dU'-gent 
 punei  t>f  Godi 
 Mimfcrsfil- 
 dome  want  fuc 
 
 Icr.23.2t. 
 
 1  Cor,  9.*. 
 
 2Cor.3.i,233. 
 
 Reafl. 
 
 Tbe  end  of  Godi, 
 erdivance  U  con< 
 uerftmofJikMrs.] 
 Ioh.  1 5.15. 
 
 2. 
 Gods  promife  cf 
 tbt  ajJijUnce  of  \ 
 hisfpirit,  \ 
 
l$6_ 
 
 Ma.tth.iS.  20. 
 
 Gtdhaibfajte 
 come  to  Inn  wbl 
 hcfenii  Rtaftr 
 into  tbe  Fields 
 Afts  1 8  9*° 
 
 4- 
 
 GodveiUnot  al- 
 together difbexr 
 ten  bk  Stiu&nUt 
 
 An    Exposition    of    the 
 
 Refp. 
 
 There  may  bee 
 fruit  yet  not  pre* 
 fently  difcerncd. 
 I  King. 19.10- 
 Ioh.ia.4*. 
 
 charge  of  our  daties,as  Matib.i%,io>  1  am  with  you  alwaies 
 cttsn  vnto  tbe  end  of  tbe  world :  with  VS-,  not  onely  by  his 
 Providence  to  prote<ft  vs ;  but  by  his  grace  togiue  life  and 
 power  to  our  MJtalfteiy. 
 
 Thirdly,  God  rnaketh  Co  pretious  account  of  the  Mini- 
 ftcry  ofthe  Word,  as  that. he  neuer  beftoweth  k,  or  fen* 
 deth  it  to  any  place,  where  hee  hath  not  fame  ekcl  to  ga- 
 ther; None  fend  Reapers  into  their  Fields  with  fickles, 
 whohaue  not  fomecorneto  Inn^  <^4Els  18.9,10.  F care  not 
 (faith'God  to  Paul)  but  freaks  and  hold  not  tbyptace3&c.for 
 j  bane  much  people  in  tbufade\ 
 
 Fourthly,  Godhathfo  much  refpe5r_  vnto  the  weake- 
 ned of  his  feruants,  as  that  he  will  not  fuffer  them  to  bee 
 cleane  difcou  aged,  or  put  out  of  heart ;  but  he  vpholdeth 
 them  in  feeking  and  pains-taking,  by  bringing  in  fbme  time 
 or  other,one  or  two  ;  His  wifdome  ftili  feeding  them  with 
 future  hopes :  As  che  fi&er,  who  being  about  to  put  vp, 
 and  be  gone,  vportanewbite  falls  afrefri  vnto  his  fport, 
 pu£s  on  a  new  baite,and  ftayes^at  it  a  while  longer. 
 
 But  you  will  aske  me,if  I  condernne  all  of  vnfaithfulneflfe 
 whofe  paines  are  fruitlcfTe  .* 
 
 You  muft  know  for  anfwer :  Firft,  that  there  may  bee 
 fruit  where  it  is  not  by  and  by  difcerned^  yon  know  how 
 it  was  in  EUas  his  daies ;  His  complaint  was  that  he  was 
 only  left  ofthe  true  wormippersnof  God,  t  King.jg  1  o.and 
 yet  there  was  a  greater  multitude,  eucn/**«f  thonfand  that 
 hadmt  borvedtbe  knee  to  'Baal,  ver.i%.  So  lob.i  2.41.  there 
 were  fbme  ofthe  Rulers  that  beleeued,who  becaufe  ofthe 
 Fharifces  did  not  confefTe  Chrift,  leaft  they  fliould  bee  put 
 out  ofthe  Synagogue. 
 
 the  ftuit  if  the 
 Mmderynot  aft 
 ofonetynde. 
 1  Cor.  3. 10. 
 1  Cor.3.6. 
 Io]bn4-37« 
 
 'o~o' 
 
 Secondly,there  may  be  fuccefie,though  not  in  Contterficn 
 of  foules  to  God ;  the  fruit  of  our  miniftcry  is  not  all  of  one 
 fort;  there  arc  fomethat  lay  the  foundation;  others  that 
 build  therupon,  t  Cor.  3. 10. fbme  that  plant, others  that  wa- 
 ter,! Cor.%.6.  fome  thatfow,  others  that  reape,  Ioh.4. 37- 
 now  if  in  any  of  thefe  kindes  our  Miniftery  be  effccfluall,  it 
 cannot  be  laid  tp  be  without  fucceffe. 
 __ Thirdly, 
 
Parable    of   the    lostG 
 
 no  AT, 
 
 Thirdly  ,a  mans  Miniitery  may  be  effectual  in  time,though 
 for  the  prefent  it  (comes  to  take  no  efftdt :  the  feed  of  true 
 grace  may  be  effectually  fowne  in  the  heart,though  it  fhew 
 not  it  feife  tili  a  long  time  after:thenew  birth  offome  (as  | 
 one  fifth  well)  is  Kike  the  birth  of  an  Elephant ,  fouretecne  ' 
 year  es  after  the  feed  is  iniecled  into  the  womb:That  feed  of 
 the  word  wheroffome  Ghriftians  haue  been  begotten  vnto 
 God;  was  fowm  in  the  furrowes  of  their  hearts(it  may  be) 
 fburteene  yeares'before  their  birth  by  the  hand  of  that  Mi- 
 nifter,who  is  now  dead  and  rotten  in  bis  graue}  and  thus 
 fbmrimes  tht  good  works  of  a  godly  Minifter  follows  him. 
 Now  that  Miniftery,  that  is  no  way  cffectuall  in  any  of 
 the  former  kindes,may  iuftly  be  fofpected,  either  that  they 
 are  not  fent  vnto  the  worke,  or  walke  not  vprightly  in  it  :- 
 for  God  will  neuer  leaue  his  ordinance   without  witn  elTe. 
 They  are  thofc  builders  that  refufe  Chrift  in  their  building, 
 whomGodpalTethby,  and  whofc  fcruice  heereiecteth, 
 i  Pet.i.j.All  the  while  the  building  is  going  vp(for  Chrift 
 is  made  the  head  of  the  corner)  fueh  as  refuie  him,ftand  by 
 with  their  tooles  ready  and  yet  doe  nothing. 
 
 But  what  fay  we  to  J  fay  his  Miniftery,  it  wrought  no- 
 thing in  the  multitude  but  blindneiTe  and  obftinacie,  the 
 like  did  the  Minifterie  of  other  of  Gods  Prophets. 
 
 Though  it  was  no  other  wife  efFectuall  to  the  multitude, 
 then  to  be  a  fauour  of  death  vnto  them,  and  to  fat  them  vp 
 againft  the  day  of  ilaughter,  Ifaj  6.10.  yet  to  fbme  it  was 
 efFectuall  to  Comer/ton,  for  there  was  a  tenth  that  did  re- 
 Curne,  1  fay  6.1?. 
 
 And  therfore  Gods  Miniftcrs  may  be  Encouraged  to  the 
 work,&  not  be  troubled  ouermuch  about  Succefe.Our  Sa-> 
 uiour  propounds  that  Parable,  Adar^,26Sor  this  end,  The 
 kjngdome  ofheaxen(&\t\\  he)«  <u  if  a  man  fhwld  caft  feedinto 
 the ground ynnd  (bonld  fleepe  and  rife  night  and  day,  &  the  feed 
 Jho/dfpring  &£roi»  vp  he  fyoweth  not  /W:as  if  he  fhould  fay- 
 thus  to  his  Difciples,  I  would  not  haue  you  to  grow  cold,  or 
 be  difcouraged,  though  you  fee  not  prefently  fome  fruit  of 
 your  labors,but  imitate  the  husbandma,whohauing  fowed 
 
 his 
 
 137 
 
 Ismsybetjft- 
 RhaU  in  time 
 tbcughnotjtt. 
 
 iPct,*./. 
 
 Oh. 
 
 Refp. 
 Ifay  6,104 
 
 Vfc. 
 Mar  4. 2$. 
 
 CalMloc, 
 
i38 
 
 Afts  5  j*« 
 
 PhU.4.6. 
 
 7V#f. 
 
 ^DoUrine* 
 
 Gods  angels 
 are  Minijlris 
 Friends. 
 Rcuel.19.10. 
 
 Efay  6.6. 
 
 iKing.195.7 
 Dan. 9.  21,11. 
 
 A&s  12.71 
 
 An    Exposition    of    the 
 
 his  feed  doth  not  anxioufly  trouble  himfelfe,  but  expecting 
 a  harueft  through  Gods  blcfling,  goeth  his  way  and  taketh 
 his  ordinary  reft  without  diflraciion  by  cares,  for  the  com- 
 ming  vpofwharis  fowen  :  Indeed,  as  the  husbandman 
 doth,  wee  fliould  now  and  then  caft  an  eye  vpon  our 
 ground,to  fee  if  any  Ends  appeare  ;  fo  did  the  Apoftles, 
 Atls  1 5 . 3  tf .  And  like  wife  add  Sermon  to  Sermon,pegging 
 in  one  with  another,  for  the  further  good  of  our  flocke  : 
 As  alfo  call  vpon  God  for  his  blefling  on  our  labours,  and 
 as  the  Apoftie  fpeaketh,  Pbil.^.6*  though  we  bee  nothing 
 car ef nil,  i.e.  with  carking  care,  yet  in  euery  thing  ought 
 we,  by  Prayer  and  Supplication  with  thankefgiuing,  to  make 
 knovpne  ourrequsUs to  god,  not  doubting  offucceffe  :  For 
 if  wee  bee  fent  of  God,  and  light  the  candle  as  we  fliould, 
 feeking  aright  with  Diligence  and  Confianc ie  ,afluredly  our 
 Labours  fliall  not  be  altogether  vaine. 
 
 Shee  calleth  together  her  friends  and  neighbours  y  faying^ 
 Herein  fhe  flicweth  her  Good  Neighbourhood,  in  acquain- 
 ting them  with  her£<Wta/>inrecouering  of  her  lofTesjnow 
 who  thefe  Friends  and  Neighbours  are,our  Sauiour  fliewes 
 in  die  Applying  part  of  this  Parable,  verje  10.  Ltkewfe  I 
 fay  vntoyou,  there  u  ioy  in  the  pre  fence  of  the  Angels  of  God, 
 eye.  So  then  the  dngels  are  they ;  And  hence  wee  may 
 inferrc :  _ 
 
 Gods  Angels  are  his  ^Ministers  Friends.  Reu.ig.io.  & 
 22.9.  An  Angell  tells  lohn  he  is  his  "Brother  and  Fellow 
 feruant,  and  if  fo,  then  queftionlefle  his  Friend :  fo  Efay 
 6.6.  the  Prophet  being  affrighted,  a  holy  Angell  is  ready 
 Friendly  and  Neighbourly  to  giuc  him  Comfort :  So 
 1  King. 19.5.7.  an  Angell  brings  Elijah  meate,  and  bids 
 him  eate,  and  eate  heartily, a fecond  time  •>  fo 2W9.21.22. 
 and  Angell  comes  and  talkes  friendly  with  Daniel,  and 
 giues  him  skid andvnderfianding,  and  Ails  12.7.  an  Angell 
 awakes  <peter  and  deliuers  him  out  of  prifon.  Many 
 Neighbourly  and  Friendly  offices  they  haue  done  for  Gods 
 Minifters  in  a  fpeciall  manner,as  well  as  for  other  of  Gods 
 childrcn,as  we  fliall  fee  more  folly  and  particularly  herafter. 
 \     • Maflyj 
 
Parable   of    the    lost  Groat, 
 
 Many  Reafons  may  be  rendered,  why  the  Angels  fhould 
 be  more  friendly  and  neighbourly  to  Minifters,  then  other 
 men-,  As  Firft,  God  will  haue  it  foy  becaufe  Minifters 
 worke  his  worke,  more  then  other  Callings;  their  waies 
 are  Gods  waies ,  in  a  fpeciall  manner,  and  therefore 
 God  giues  his  Angels  a  fpeciall  charge  tokeepethem  in 
 thofe  waies,  Ty^r/.  9 1.11,12. 
 
 Secondly,  in  regard  of  fori  ft  ;  for  Minifters  are  in  a  fpe- 
 ciall  manner  the  Bride groomes  friends  John  .%.i$t  and  there- 
 fore Angels  in  a  fpeciall  manner  muft  be  theirs ;  Chrift  be- 
 ing their  Lord. 
 
 Thirdly  ,irr  regard  of  Satban;  for  Minifters  are  the  di- 
 uels  greateft  Aduerfaries  vpon  earth,  they  caufe  him  to 
 fall  from  heauen  like  lightening  ;  and  therefore  the  Angels 
 muft  be  in  a  fpeciall  manner  their  Friends,  they  being  in  a 
 fpeciall  manner  Enemies  to  the  Diuell. 
 
 Fourthly,  in  regard  of  the  Soules  that  Minifters  conuert, 
 Angels  muft  in  a  fpeciall  manner  bee  their  Friends  and 
 Neighbours ;  Next  to  the  glorifying  of  God,and  doing  his 
 will,the  Angels  take  delight  in  nothing  fo  much  as  in  the 
 Conuerfion  of  a  finner,and  therefore  they  muft  needs  loue, 
 and  doe  any  neighbourly  office  to  them  by  whom  a  finner 
 is  conuerted. 
 
 Fiftly,  they  are  fent  forth  to  Minifter  to  all  that  fhall  be 
 faued,  Hehi.iq.  now  if  to  all,  then  much  more  to  fuch  as 
 fhall  both  themfelues  be  faued  and  bee  a  meanes  of  fauing 
 others  alfb,  1  Tim.q.\6* 
 
 Sixtly,in  regard  of  themfelues:  for  Angels  and  Minifters 
 are  fellow- labourers  ;  they  labour  tog  ether  at  one  worke 
 as  it  were,  their  feruice  is  fo  like,  as  that  their  names  are 
 common  one  to  the  other,  Angels  are  called  Minifters >  as 
 Hekl.14.  and  Minifters  are  called  Angels 9Reuet.2.  &  3. 
 what  maruell  then  if  the  Angels  bee  more  neighbourly  and 
 friendly  vnto  them  then  vnto others. 
 
 This  may  Encourage  vs  in  our  worke,  againft  all  Con- 
 tempts that  we  meete  withall;  It  istrue,there  is  no  Calling 
 that  is  more  difgraced,  and  fcorned  by  men  of  this  world 
 
 then 
 
 139 
 
 Reaf. 
 
 For  Minifters 
 uw\  Godi  work 
 in  a  jpecizU  man- 
 ner. 
 Pfal.91.11.1i 
 
 2. 
 Thty  are  in  a 
 jpuiali  man. 
 ner  the  bride* 
 groomes  Friends. 
 Iohn3.29. 
 
 3- 
 
 They  are  in  a 
 fpeciall  manner 
 Satbm  Aduer- 
 farisui 
 
 4-    . 
 
 Tbeyin  a  [peewit 
 
 manner  gains 
 Souks* 
 
 7hey  are  fent  1 0 
 Minifter  to  all 
 that  lhall  bee  fa- 
 tted* 
 
 Heb.1.14. 
 1  Tim  .4. 1 6. 
 
 6. 
 angels  and  Mi- 
 nifters are  Fel~ 
 IctflabeurerS' 
 Heb.i.  14. 
 "Reucl.2.2, 
 
 Vftx] 
 
- 
 
 140 
 
 jtngeli  honour 
 the  MimiUry 
 about  QtUr  Cat 
 liny. 
 
 r. 
 
 Byth&<4ffim 
 (lance . 
 
 Dan8.5.& 
 
 9.". 
 Reucl.2i,8. 
 
 A 
 
 N 
 
 XP  O  S   I  T  ION      OF     tHfi 
 
 2* 
 
 Vroitttion- 
 
 2  King,*. 16. 
 
 Witneflci  of  our 
 
 paines  anddili 
 
 gence. 
 
 1  Pet,  1. 1 2. 
 
 then  this ;  but  withali  it  is  as  true,  there  is  no  Calling  that 
 is  more  refpc&ed-and  honourcd,by  Angels  then  it,and  that 
 infundryrefpe&s;  as 
 
 :Pirft,  in  regard  o$ss4JfiftMce  at  our  worke';  not  in  do- 
 ing-che  outward  actions  of  our  Miniftery  with  vs,  or  for 
 vs,  (as  Papifts  would  haue  vs  to  beleeue,who  giue  this  to 
 be  the  reaibn  why  Amen  is  not  faid  to  one  ColleB  in  their 
 Majfe,  for  that  the  Angels  fay  Amen  to  that)  but  as  In- 
 flrnmcnts  in  conueying  knowledge  to  vs,  and  making  way 
 for  our  better  vnderftanding,  as  2>4».8.td.  &  9.22.  fb 
 Rene  1.12$.  Saint  lohn  acknowledged  that  an  Angell 
 (hewed  him  thofe  things;  As  aho  in  Miniftring  Bodi- 
 ly ftrength,  and  many  Comforts  in  their  troubles,  which 
 they  know  not  how  by  any  naturall  meanes  they  come 
 vnto.    It  is  amaruell  to  fee  how  many  a  weake  fickly 
 Minifter  is  enabled  whileft  he  is  about  his  worke  :  Cer- 
 tainely  the  Angels  do  vnknowne  offices  in  theft  particu- 
 lar 
 
 Secondly,  in  regard  of  TroteUiom  their  helpe  to  vs  is 
 certaine  in  time  of  danger,  though  not  vifibJc ;  we  findeit 
 and  feele  it  in  the  faccefTe  though  wee  cannot  defcribe  it 
 nor  prefcribe  it.  See  it  in  the  preferuation  of  faith  foil  Mi- 
 ni fters  in  prophane  places,  how  many  dangers  doe  they 
 cfcape?  hpw  many  plots  preuent  ?•  which  by  Craftiead- 
 uerfaries -are  laid  againftthenv  whence  is  this  but  from 
 Gods  protection  by  the  Miniftery  of  his  Angels.  Oh  that 
 we  could  fee  by  the  eye  of  Faith  who  are  with  vs,  as  well 
 as  wee  fee  by  the  eye  of  Reafon  whoareagainft  vs,then 
 would  we.confeffe  with  Elijha%  the  m»fl  and  ftrongeft  arc 
 on  our  fide. 
 
 Thirdly,  they  are  as  witnefles  of  the  paines,  diligence, 
 and  faithfullnefTe  ofeuery  good  Minifter,  1  Pet.i.it. which 
 things  the  Angels  dc fire  to  looks  into*,  (which  things)  that  is, 
 the  things  of  the  Gofpell  preached  vnto  you  by  Gods  fer- 
 uants,thefe  (they  defire  to  lookeinto)  that  is>  with  won- 
 dcrfull  purity  ofnature,  not  onely  admire,  but  ohferue  and 
 take   notice  how  things  are  carried  ;    which  fhould 
 
 make 
 
Parable    of   the   lost 
 
 r  o  a  t. 
 
 gthe 
 
 141 
 
 Vfel. 
 
 Manfc.i8.io* 
 
 make  vs  wonderfiill  refpecliue  of  our  doings  feein 
 Angels  are  witnejfes  thereof. 
 
 Secondly,  this  may  Admonifh  People,  to  beware  how 
 they  wrong  either  the  Terfon  or  Calling  of  a  faithfull  Mi- 
 nifter,  feeing  the  sAngels  are  fo  friendly  to  them  :  who 
 would  offer  thofe  any  iniurie  who  haue  great  friends  to 
 take  their  parts  ?  Oh  take  heed  then  of  wronging  any  of 
 thefe.  For  Ifayvntoytu,  that in  he  Mien  their  Angels  doe 
 alwaies  behold  the  face  ofGod3Afatth.i$.io.  the  Angels  that 
 attend  vpon  them  are  in  great  honour  with  God,and  there- 
 fore will  do  much  for  godly  Minifters  and  againft  their 
 enemies,and  how  great  their  power  is,  ftiall  be  ffiewenin 
 the  Application  oft  he  Parable,  verfe  10. 
 
 Reioyce  with  mc~\  This  is  that,  this  woman  defires,  fiiee 
 had  found  her  piece  and  fhe  cannot  contcine,  but  mull;  ex- 
 preffe  herioy  :  that  we  obferue,  is, 
 
 The  finding  of  the  Sinner  is  the  ioj  of  the  Teacher.     What 
 is  our  hope,  or  ioj ;   or  crowne  of  reiojeing  faith  Saint  Paul  to 
 t\\(tTheffakniansi  I  The  ft.  1.19.  are  noteuenyee^  in  thepre- 
 fence  of  our  Lord  lefus  Chrisl  at  his  comming  ?   Tee  are  our 
 glory  and  our  toy,  fo  in  his  fecond  Epiftle  to  them, Chap.i.q*  i 
 We  our  fe lues  glory  inyou(foith  he;)the  terme  fomtimes  fig- 
 nifles  exulting  ioy ;  fometimes  pub  Hiking  praife  with  a  kind 
 o£  Vaunting.    Thus  Paul  glories  in  this,  and  as  it  were 
 halfe  prides  himfelfein  their  gracious  endowments,  con- 
 ferred by  his  Mkriftery.  This  Saint  lohn  had  no  greater  ioj 
 thn  to  heare  that  his  children  (fuch  as  he  had  begotten  to 
 the  Lord)  walked  in  the  truth,  ^.Epifi.  verfe.^.  and  John  3. 
 29.  lohn  the  Baptifl  tells  his  enuious  Difciples,  that  his  ioy 
 was  fulfilled  ,to  fee  by  his  meanes  people  were  gained  vnto 
 Chrift,chat  the  voice  of  the  bride  -groom  e  was  heard,  and 
 receiued  of  the  bride,as  a  figne  of  her  lone  and  affection  to- 
 wards him. 
 
 Yea  the  Seruants  of  God  haue  beene  fo  affected  with 
 Ioy  for  this,chat  they  haue  profeffedthey  knew  not  how 
 to  be  enough  thankful!  to  God  for  it,  what  thankes  (faith 
 Saint  Paul  to  the  Theflalonians)  can  wee  render  to  God  a-     1  Thcflj.9. 
 *'*■'  •       -  r'-- ' gaine 
 
 Text. 
 
 ^oUrine. 
 
 The  finding  if  a 
 [inner  it  the  loy 
 oftheYreacber. 
 jThefI\i9. 
 *  ThcflEi.4. 
 
 Iohn  3.29, 
 
142 
 
 Redf.X. 
 
 God  is  thereby 
 highly  glorified. 
 
 The  kingdom 
 efchnfl  is  here 
 by  enlarged. 
 
 3- 
 
 Satbaml(mg' 
 dome  is  hereby 
 co-founded. 
 
 Their  v»ne  fen- 
 ding is  to  them 
 fealed, 
 1  Cor.9  a>J. 
 and  their  glory 
 augmented' 
 ThcC2. 19. 
 
 Vfc 
 
 Neh,4.I. 
 
 An    Exposition    of    the 
 
 gatnc  feryots,for  att  the  toy  wherewith  wee  toy  for  your  ft^es 
 before  God  ?  i  r.^ejf.  -j  9.  Hh  queftion  argues  his  minde  to 
 be  ataftand,vnableto  expreffe  what  he  did  conceiue  :  He 
 did  apprehend  fuch  a  meafure  of  Gods  lone  in  that  benefit 
 as  that  he  could  by  riomeanes  fatisfie  himfeife  in  any  mea- 
 foe  ofthankfulineffe. 
 
 The  Rcafons  are,  Firft,  becaufe  God  by  fuch  effe&s  is 
 highly  glorifyed ;  AH  his  Attributes  are  aduanced,  his 
 feruice  is  exceedingly  augmented  ;  hee  hath  more  pray- 
 ers, more  worfhip,  more  attendants  then  before  hee 
 had. 
 
 Secondly,  in  regard  ofChrift,  whofe  kingdome  is  here- 
 by enlarged  and  he  honoured,  for  the  multitude  of  fub- 
 ie&s  is  theglory  of  a  Prince,as  flieweth  Solomon. 
 
 Thirdly,  in  regard  of  Sathan,  hee  is  more  confounded, 
 and  his  kingdome  weakened,  in  that  refpecT:  there  is  caufe 
 ofioy. 
 
 Fourthly,in  refpeel:  of  Themfelues  ;  for  1 .  Hereby  their 
 fending  is  fealed,  the  good  they  know  they  haue  done  by 
 their  Miniftery  is  a  good  defence  againft  Sathan,  wicked 
 ones,and  their  own  confeiences,  1  Cor.g.i^.  And  2.  Their 
 glory  augmented ;  the  more  grace  men  haue  receiued  by 
 our  Miniftery  the  greater  fhali  our  reward  be,i  7^^2.19. 
 Luke  19.17  19. 
 
 A  point  that  femes  for  Reprehenfion%  SxhmAtion%  Con- 
 fiUtion,  both  of  CMinifter  and  Pe opte. 
 
 It  Reproues ;  Firft,  fuch  Minifters  who  are  fo  farre 
 from  endeuouring  to  win  others,  that  they  may  reioyce,  as 
 that  they  are  vexed  and  grieaed  at  nothing  more  then  the 
 fbrwardnefie  of  their  people,  hauing  that  curfed  difpofl- 
 tion  in  them  that  Samballat  is  noted  for,2fo&4.i.  who  was 
 fore  grieued  to  fee  the  building  of  the  walls  of  lernfalem 
 goe  forward.  I  would  defire  fuch  to  confider  how  contra- 
 rie  a  (pirit  they  haue  to  other  of  Gods  feruants  (who  were 
 before  noted)  that  reioyced  and  were  exceeding  thanke- 
 full  vnto  God  to  heare  of  zeale  and  forwardnefle  in  their 
 people:  Yea  and  then  when  themfelues  in  the  judgement  of 
 
 flefli 
 
ABLE     OF      THE      LOST 
 
 Gro 
 
 AT, 
 
 flefli  and  bicod  might  haue  feme  difparagemcnt  by  it,  it 
 lending  fasic  mighrieeme)  to  ecliple  their  credit,  as  Mo-  1 
 fes  who  hearing  chat  Eldad  and  iSvtedAd  did  prophefie  as 
 well  as  hiatfelfe,  and  had  as  good  agiftashimielfe,  and 
 were  likely  to  be  as  well  thought  of  in  the  Church  of  God 
 as  himf  clfe,and  they  oblcure  men,when  he  along  time  had 
 beene  the  onely  man  of  note,  yet  he  was  neuer  a  whit  dis- 
 contented at  it,but  wifhed  thatall  Gods  people  were  Pro- 
 phets, and  that  the  Lord  would  put  his  fpirit  vpon  them, 
 Nunta  1.29.  So  lohn  BaptiSl  when  he  faw  the  zeale  of  his 
 people  and  followers  in  following  Chrift,though  they  left 
 him,  and  forfboke  his  Minifterie,  yet  fo  long  as  hee  faw 
 they  profited  thereby,  hedidnotvexeat  it  nor  ftormea- 
 gainfc  Chrift,  though  he  were  prouoked,  and  fet  on,  lohn 
 3.26*  but  he  was  glad  thereof  and  reioyced  in  it,  verfe 
 
 I  cannot  by  any  meanes  approue  of  peoples  ordinary  lea- 
 uing  their  owne  Paftor,  he  being  a  man  whofe  gifts  are  ap- 
 proued  of  by  the  Church,  and  one  whoisconfcionablc  in 
 his  place,ana  of  a  holy  life,  though  his  gifts  are  farre  infe- 
 riour  vnto  the  gifts  of  others  :  For  all  Gods  feruants  are 
 not  alike  gifted,  fome  haue  Hue  tallents,  fame  but  two, 
 fomebut  one,  Mattb,i$.i  5.  and  yet  all  arc  Gods  faith  full 
 feruants,  and  haue  their  gifts  giuen  them  to  profit  with  all y 
 1  Cor.  1 2.7.  and  from  any  of  their  gifts  all  may  learne  and 
 get  profit  if  thefaultbe  nottheirowne,  1  CVr.14.31.  Tell 
 me  not  that  change  of  pafture  makes  fat  calues*  (for  ftill 
 you  grant  they  r ermine  calues)  I  am  fore  change  of  Mini- 
 sters make  leane  foules :  Who  thriues  more  in  grace  then 
 they  that  confeionably  attend  to  their  own  godly  Paftors  ? 
 and  who  grow  flowed,  but  they  that  heape  vnto  them- 
 felues  a  multitude  of  teachers  ?  I  know  that  to  heare  fbme- 
 times  others  is  a  good  whetting,  and  femes  well  for  Con- 
 firming vs  in  the  fame  truth,  that  our  owneMinifters  haue 
 taught  vs,  and  I  know  there  may  be  occafions  of  abfence 
 (euen  vpon  the  Sabboth)  from  our  owne  Churches  5  but 
 letnottjiisbe  1.  Ordinary ;  2.  Not  with  the  leaft  fliew 
 
 of 
 
 J43        J 
 
 **       1 
 
 Num.  1 1.29. 
 
 I0I13.24. 
 
 To  leant  our 
 
 MM  Papers 
 (if  ordinar'19 
 end  in  cm* 
 
 iemptpotlavpfuli 
 nor  tolerable . 
 
 1  Cor.  11.7, 
 
 1  Cor. 14.31, 
 
 Yet  femtlme  to 
 heare  another 
 may  he  of  good  | 
 vfi. 
 
 Cautions  bertw. 
 
144 
 
 An    Expos  itio 
 
 N     OF     T  H  H 
 
 Plnl.l. I5.i6- 
 18. 
 
 Ifay  49.4. 
 
 Ier.g.i.Sc 
 
 20  8. 
 
 Rom.9.1. 
 
 Luk.19.41. 
 
 Iohnn.37. 
 
 The  P  afters  hea- 
 uineffe  U  the 
 Hearers  vnbap 
 pinefe. 
 Heb.13.i7. 
 
 I. 
 Hereby  made 
 
 Uffexvillmgto 
 
 watch. 
 
 of  contempt  of  our  owne  Pallors  Minifterie  ;  3.  With  his 
 good  leaue  and  liking,  that  thou  maift  not  in  the  leaft  kind 
 difcourage  him,  or  quench  his  fpirit,  or  fhew  a  neglecl  of 
 that  dutie  thou  owell  to  him  ;    4.  That  thou  in  hearing 
 others  iearneft  to  louc  and  like  thy  owne  Paftor  better ; 
 vfmg  the  gifts  of  other  Mmifters  that  we  heare,  as  we  doe 
 phyllcke,  thereby  to  amend  our  appetite,  and  increafe  our 
 flo.macke  towards  our  ordinary  food,  and  not  to  ouer- 
 throw  it :  or  as  we  vfe  ftrong  waters,  now  and  then  a  lit- 
 tle, for  healths  iake,  not  through  a  cuftomc  thereof,  to 
 bring  our  f  clues  to  that  paffe,  as  that  no  bcere,  nor  ordina- 
 ry drinke  will  downe.    And  yet  notwithftanding  this ;  If 
 Minifters  fee  fome  of  their  people  through  weaken  e(Te,  (if 
 not  through  contempt)  goc  to  heare  another  Minifter,  and 
 that  indeed  it  is  euidently  feene,  he  is  thereby  bettered  in 
 knowlcdge,more  reformed  in  life,&c.  let  vs  be  fo  far  from 
 repining  at  them,  or  at  that  other  Minifter,  by  whom 
 this  good  worke  hath  beene  wrought,  as  that  wee  doe 
 indeed  reioy.ee  thereat,  and  thanke  God  therefore,  Phil.i. 
 
 Secondly,  it  Reproues  thofe  People,  who  by  their  dif- 
 
 obe4ience  and  vnprofitableneiTe,  grieue  their  Teachers  : 
 
 ifyour  finding  be  our  ioy,  your  looting  muft  needs  be  our 
 
 woe  and griefe,  tec Ifaj  49.4.  Ier.9.1.  &io3.  Rom&z. 
 
 Luke  19.41  .iob.ii.tf.  and  how  can  it  bee  otherwife? 
 
 feeing  we  ioue  you,  and  :defirc  to  fpend  and  bee  Ipent  for 
 
 you ;  needs  then  muft  we  grieue  to  fee  your  bloods ;  How 
 
 can  we  but  moarne  for  your  condemnation  ?  full  loath  we 
 
 are  to  fee  Jfmael  die  $  befides  (to  fpeake  the  truth)  we  are 
 
 very  loath  the  feed  fhoud  lie  rotting  vnder  the  clods,  it  is 
 
 full  fore  againft  our  wills  to  loofe  our  plowing,  and  all 
 
 thoie  tylths  that  we  haue  giuen  you,  as  we  doe  (in  regard 
 
 of  you)  ifyou  reforme  nor.   Oh  then  grieue  vs  no  longer; 
 
 our  hcauinefle  will  proue  your  vnhappineffe  ;  If  wee  giue 
 
 account  with  griefe,*>  wil  be  vnprofit*bleforyou3  Heb  1  > .  1 7. 
 
 For  1.  It  makes  vs  lefle  willing  to  watch  for  your  foules, 
 
 when  wee  fee  no  warning  will  ferueturne,  as  wee  fee  in 
 
 Jeremiah's 
 
Parable    of    the    lost   Ghoat. 
 
 I  Jeremiah's  cafe.  2.  LefTe  able  to  watch;  k  qiienchech  Gods 
 fpirit  in  vs,  as  in  Ifays  cafe,  Cbap*6.<$.  when  wee  are  grie- 
 ticd  and  our  fpirits  tedded  within  vs,  wee  are  not  fo  tit  to 
 ;  fearch  out  profitable  things  for  oul*  people,    i  C0r.16.fo, 
 ii.    3.  It  proaokes  God  to  plague  you  :    you  may  reade 
 what  followed  vpon  Ety. 4  h's  complaint,  s  King.ip.  10.  the 
 I  Prophet  muft  annoint  Ha^aell  King  o^  Syria  ;  /<?£#  King  of 
 I  Ifract,  EHfba  for  his  iuccc(Tor3  all  thefe  {hall  reu:ngethe 
 I  quarrel!  of  God  and  htrhjjotie  ihall  begin,  the  other  profe- 
 cute  5  the  third  lliall  perfecl  the  vengeance  vpon  JiiaeL 
 1  W02  then  to  that  people  whom  an  Elijah  isdn^zn  to  in- 
 i  dire  before  the  throne  of  God  ;  you  will  fay  k  is  grieuous 
 I  to  fee  a-Father  wringing  his  hands  ouera  ilubbome  childe, 
 I  wifhinghe  hadneuer  beene  borne;  how  grieuous  then  I 
 j  muftit  bee  tofee  a  godly  Minifter  complaine  ofanvnto- 
 j  ward  and    peruerfe  people,    bewailing  with  wringing  ! 
 t  hands,  and  watery  eyes  vnto  God  his  erode,  in  that  ms  lot  \ 
 !  hath  beene  caft  amongft  fuch  thorites  md  hyart.   Oh  then  i 
 1*1  befeech  you  reforme  your  Liues,that  we  may  not  be  wea-  j 
 fry  of  ours,  but  that  mutually  we  may  ioyne  together  to  ! 
 j  bidfe  God,  you  for  vs,  and  we  for  you,  -and  that  we  mav 
 j  haue  whereof  to  reioyce  together  at  the  day  ofChrift;  and 
 
 rfo 
 
 Our  Second  Vfe  is  Exhortation  to  our  felucs  fiift,  that 
 I  we  Minifters by  endeuouring  to  win  others,  would  work 
 our  owne  (fomjort.  Rare  priuiledges  had  Saint  7Jault  but 
 of  none  doth  he  boaft,  as  of  this,  that  God  ble ft  his  la- 
 bours, Rom. 1 5.1 7.  2  Tbef.x.i.  It  is  not  great  learning, 
 j  nor  good  liuing,  that  is  a  good  Minifters  Boaft,  (For  thefe 
 a  wicked  man  may  haue)  but  that  God  hath,  bleft  their  la- 
 bours to  Contierfibn  of  Joules ;  herein  they  doe  reioyce  andmB 
 reioyccy  and  fay  as  Banid  in  another  cafe3  thou  haft  giuea 
 me  more  ioy  of  heart,  m  the  good  fuccefle  of  my  Minifte- 
 ry,  then  if  thou  hadft  giucn  meincreafe  of  tythes  and  plura- 
 lity of  benefices. 
 
 To  our  people  next ;  that  they  at  laft  would  be  perfwa- 
 ded  to  glad  their  Minifters  hearts,  which  they  fhall  doe  in 
 
 L  no 
 
 tfft 
 
 Lffleabltto 
 watch. 
 
 iCcr 
 11. 
 
 6,io. 
 
 It  htfem  Gidi 
 Judgements. 
 i  s  King.  1 9.10, 
 
 Vfei. 
 Whereof  a  Ml- 
 nitter  fioutd 
 bozft  mcj?. 
 'Rcsn.ij.r7. 
 
 Pfal. 
 
i$6 
 
 An    Exp  as  it  i 
 
 ON      OF       THE 
 
 2Ccr,!2<i4- 
 
 Prsptttz&non 
 
 (aiiio  iiocendt 
 \  labsrem  audi  to 
 \  rum  UtcroYsle- 
 1  u&tui.Htcemm 
 |  mcrsetnes  repa 
 ;  rxrepote(l& 
 J  rsleu'*re&  ala- 
 I  cres  promptcfy 
 '  facer e^&c 
 
 Chtyfcadpop. 
 
 Horn  9. 
 
 tg*j; 
 
 Ifay  8.1 8, 
 
 nothing 
 
 more  then  in  their  obedience:  It  is  true,  your 
 kindnelfe  and  loue  in  the  outward  tokens  thereof,doth  en- 
 courage them,  fo  doth  your  diligence  in  comming  to 
 heafe  them,  and  your  chearcfulnciTe  in  attending  on 
 them ;  but  the  greateft  encouragement  of  ail  is  to  fee,  that 
 you  profit  by  their  Miniftery,  2  Cor.  1 2.14.  1  hcu  that  fee- 
 meft  to  pittie  thy  Pallor, after  all  hte  paines  and  labours ; 
 It  grieues  thee  much  thou  fayed,  to  fee  how  he  fpends  his 
 ftrength  and  wafts  his  fp»ks,tec.  why  then,  refrefii  his 
 bowells  in  bunging  forth  the  fruit.  The  onely  Cordiall 
 and  fweet  refecliue,  after  all  our  wearifome  workc,  is  th^ 
 good  fucceiTe  we  finde  :  this  is  our  meate,  anddrinke,  U 
 puts  new  ftrength  into  vs.  A  little  of  this  hony  will  re- 
 ftore  hnathan  his  fight.  O  then  prcue  no  longer  vukinde 
 to  your  poore  Paftors,  deale  not  more  cruelly  with  them, 
 then,  with  your  beaftsto  whom  after  their  (bare  fweating 
 labour,  you  giue  both  baite  and  Utter;  let  themfeeyour 
 obedience, and  fubmidion,  andyou  doe  reuiue  them  :  But 
 if  after  all  their  labours  they  bee  enforced  to  cry  out  of 
 the  hardne(Te  of  their  peoples  hearts,  as  JEfay^.i. 
 then  istheirworkeawearieforneworkeindeed;The  hard 
 heart  of  a  hearer,  tyres  more,  then  the  hard  taske  of  our 
 labours. 
 
 Laftly,  our  point affbords  Comfort;  firft,  tofuch  Pa- 
 ftors who  finde  Gods  bleffing  vpon  their  labours,  more 
 caufe  there  is  of  encouragement  and  ioy  in  the  happie 
 fuccefle  of  our  Miniftery,  then  of  disheartening  by  the 
 fcornes  and  contempts  of  this  vnthankfull  world.  No  man 
 that  knowes  the  worth  of  a  foule  can  be  pleafcd  with  any 
 gaine  like  to  that,  neither  fliall  any  man  with  more  Com- 
 fort prefent  himfelfe  before  the  face  of  the  Iudgeatthat 
 laft  and  great  day,  then  he  who  can  fay  here  am  /,  and  the 
 children  that  thou  haft ginen  mey  Ifay  8. 1 8. 
 
 It  may  affoord  much  Comfort  (likewife)  to  fuch  as  ioy 
 their  teachers,  for  as  it  is  IoyfuR  for  vs,  fo  alfo  it  is 
 Profitable  for 7011 :  Of  you  wee  boaft,  withyouwe/hall 
 raigne  for  euer.    O  fpend  fome   (more  then  ordinarie) 
 
 thoughts 
 
Parable     of    the    lost    Groat,  147 
 
 thoughts  this  way,  if  it  be  fo  ioyous  to  the  bridegroomes 
 friends,who  hath  laboured  to  worke  the  maids  affections 
 to  him,to  fee  their  paines  auaileabkiand  the  matter  to  be  fo 
 farre  brought  on,  as  that  now  they  behold  the  two  parties 
 ftand  talking  louingly  tcgether,and  the  voice  of  the  bride- 
 groome  to  bee  affectionately  heard,  and  rcceiued  of  the 
 bride,  John  $.30.  how  ioyftill  frail  the  marriage  day  be  to 
 the  bride  her  felfe  in  another  world  ? 
 
 Further,  we  may  obferue  in  that  this  woman  communi- 
 cated! her  ioyes  vnto  her  friends,  that 
 
 True  Lone  uandfo  ought  to  be  reciprocal! :  See  2  Thejf, 
 1.3.  it  is  each  to  other,  fo  20.6.1 8. 
 
 What  £hall  we  fay  then  to  fuch  as  fo  conceits  of  their 
 owne  worth,  as  if  they  were  made  to  receiue  all  Curtefies 
 from  neighbours,  and  bound  to  returne  none.  Hee  that 
 hath  Friends  muft  fhew  himfelfe  friendly,  faith  Solomon y 
 Fro,  1 8. 24. 
 
 But  of  the  effects  of  true  friendship  wee  haue  fpo- 
 ken  before  in  the  other  Parable  ,  therefore  I  here 
 paiTe  it.  Come  wee  now  to  the  Rexfon  that  is  giuen, 
 why  (htz  de  fires  her  Neighbours  and  Friends  to  beare 
 a  part  with  her  in  her  ioy,  which  is  contained  in  thole 
 other  words. 
 
 For  1  haue  found  the  piece  which  I  had  loff\  To  what 
 hathbeene  deliuered  vpon  the  like  words  in  the  foregoing 
 Parable,  this  may  be  added  hence,  that 
 
 True  loy  i*  a  well  grounded  Ioj,  There  is  fomc  good  rea- 
 fon  may  be  giuen  for  it  j  So  we  fee  this  woman  doth  here, 
 lb  Luke  I.47.  CMary  profefTeth  that  her  fpirit  reioyced  in 
 G  od  her  S  amour*  there  was  the  ground  of  her  -reioycing, 
 God  was  become  a  Sauiourvnto  her,  and  therefore  her 
 ioymuft  needs  bee  great.  The  Difciples  ofourSauiour 
 willed  to reioyce,  and  vpon  this  ground,  for  that  their 
 names  were  -written  in  the  booke  oj 'life ,  Luke  10.20.  fo  Saint 
 /Wilieweth,  they  did  ioy,  and  iayes  downe  the  ground  ; 
 It  wm  in  Cjod  through  lefus  Chrifi  by  whom  they  had  recti- 
 fied the  attonement^Rom^xi  \ .  The  godly  Merchant  gOQth 
 _ _  ______  ^  ?y  away 
 
 Iohnj.jo. 
 
 'Do  Brine. 
 TmeLouetsrt- 
 
 cipmnll. 
 Ffe. 
 
 Pro.18.24. 
 Omnia  leaduov* 
 famjptftantia    j 
 nxiki.  retrorfttte, 
 
 Text. 
 
 Doclrine* 
 
 True  lo)  uwett 
 grounded. 
 Luk.  1  4.7. 
 
 Luke  10.2^. 
 
 Rem.  j.i 
 
148 
 
 i  Match. i}^ 
 
 :  Retf. 
 So*  tt:u  Uj  is 
 
 the  tt-y  of  B&r,b, 
 ;  Fhiiil.25. 
 
 '  ColoCi.ij. 
 
 Faifs  Ioy  k  a 
 fading  lay,  the 
 reafoB. 
 iSam. 13.28, 
 
 Matches. 
 
 An    Exposition    of    the 
 
 away  reieyang; 
 
 .,,fo8xd  the  pearls i  C'ifAtrb.i?;^^ 
 I  for  it. 
 
 ind  his  Reafon  was,  for  thzthee  had 
 Still  there  is  a  Reafon 
 
 A  wickfd  man 
 bzib  not  one  foot 
 of  ground  nor 
 ttay'.ei  breadth 
 to  build  ioy  vpo. 
 lam.  5. 1. 
 Luke  6.  2  s. 
 
 Itcaqoot.^a  egherwife,  becaufe  it  is  the  Ioy  of  Faith, 
 
 PkiJ.l.z$.  And  Faith  of  the  godly  is  a  Rooted  and  groan* 
 
 ded  faith  j   they  bLi:.Jl  vpen  aRocke,  and  not  vpon  the 
 
 lands,  M*ttbq.x\vty  are  not  without  good  grounds  for 
 
 j  tneirperfwafioti  of  Gods  fan  our  and  lone  in  Chrift,CW*/] 
 
 j  1.23.  now  their  faith  being  rooted  and  ftablifhecl,it  can- 
 
 ;  not  he  but  their  Ioy  (the  fruit  and  effect  of  faith)  muit  bee 
 
 fo  like  wife. 
 
 See  then  the  reafon,  why  Faife  ioy  is  a  Fading  ioy,  be- 
 caufe  it  is  not  a  grounded  ioy,  as  true  ioy  is.   You  know' 
 Bel  Pezzer  wa:>  merry  in  his  cups,  but  it  was  a  fading  ioy, 
 it  laftednot,  becaufe  he  had  no  ground  for  it;  fo  <tAmmon 
 feemingly  iocund,  but  it  laded  not,  becaufe  he  had  no  lure 
 footing  for  it ;  And  fo  the  Temporarie  beleeuer  reioyceth, 
 but  it  isenely  for  a  while,  becaufe  he  wanted  roote.  It  is 
 true  indeed,  they  haue  fome  feeming  grounds  which  may 
 feemefure  and  good,  till  they  come  to  be  tryed,  and  till 
 then  their  ioy  may  laft ;  but  in  the  end, when  their  grounds 
 arc~difcoueredtobe  filfe,  their  ioy  leauesthem.     In  this 
 cafe  they  are  as  the  Prophet  compares  them  to  a  man  that 
 dreames,  hztbwkes  he  is  eating,  andbshoid^  when  he awah^s 
 he  ii  hungry  x  he  thinkes  he  iidrinktn^  and  behold,  when  he* 
 awake sy  he  uthirjtiefii  it  is  with  thefe;   A  dreame  is  the 
 bell:  ground  they  haue  for  their  conceit,  and  wh^n  God 
 (hall  awake  them  with  his  iudgernents,  their  ioy  will  de- 
 part from  them,  for  they  haue  no  Precept  nor  Commaudm 
 Scripture  to  reioyce :  where  doe  we  readerhat  a  wicked 
 man  is  bid  to  ioy  ?  nay  he  is  called  from  ioy  to  howling 
 Iam$tj.  and  a  woe  is  pronounced  againft  him  for  reioy 
 cm  j,  Lu^e  6.25.  Neither  haue  they  any  Promife  to  Com- 
 fort their  hearts, ofany  good  thing  that  concernes  this  life, 
 or  a  better ;  for  the  godly  onely  are  the  heires  of  promife: 
 Neither  are  they  fet  free  by  Chriitfrom  thofe  forrowesof 
 finne,  wherewithal!  they  are  befet  oncuery  fide ;  the  curfe 
 
 hanss 
 
 '&' 
 
Parable    of    the    lost  Groat. 
 
 hangs  ouer  their  heads  in  euery  thing  they  put  tfceir  hands 
 vntoirDeut,2$.  Norhauc  they  Gods  Spirit  dwelling  in 
 them,  the  Author  and  prefcruer  oftrueioy  :  All  they  build 
 their  hopes  vpon  is  agroundlefle  conceit,  which  will  proue 
 like  lobs  water  hrookes  he  fpcakes  o£  lob  6*.  15.  or  like  vn- 
 to  the  fpiders  rveb,  lob  8. 1 4.  they  feed  but  of  afies  (as  I  fay 
 fpeakes,  I  fay  44. 20.  And  they  hatse  a  lie  in  their  right  hand 
 opened;  the  Prophet  hereby  giuing  vs  to  vndcrftand  that 
 they  were  made  to  beleeue  that  they  had'that,  which  in- 
 deed they  had  not :  like  oni  who  thinkes  he  hath  an  An* 
 ^ell  of  gold  put  into  his  hand  by  fome  Tuglers  conceiting 
 he  hath  it  fure,  and  holds  it  faft,  but  when  he  opencth  his 
 hand  to  take  k  out,  he  flndes-he  held  a  Lienor  either  there 
 is  nothing  there  at  alitor  if  any  thing,  it  h  but  a  counter,  or 
 piece  of  copper,  which  he  is  nothing  the  better  for,  nor 
 will  it  parte  for  payment :  fuch  arc  the  ioyes  of  wicked 
 ones  and  no  other :  Or  as  Ifity  fpeakes  elfe  where,  Chap.^o* 
 1 1.  they  are  but  fparkesthat  will  notferue  them  to  direct 
 their  way,  nor  light  them  to  their  bed;  nay  though  they 
 fliould  make  a  great  blaze,  and  kindle  a  fire  with  them,yet 
 they  would  not  bee  ftrong  enough  to  "keepe  the  wicked 
 from  lying  downc  in-forrow. 
 
 Secondly,  Examine  we  our  loy\  and  fee  whether  it  bee 
 true  or  no;  arc  we  able  toihew  vpon  what  grounds  wee 
 doeReioyce?  arc  we  in  Couenant  with  God  ?  hauewec 
 hisLoueand-Fauour?  iffo,  wee  haue  good  reafon  to  re- 
 ioyce,  Pfal.^6.j.  Are  we  righteous  and  vpright  in  heart? 
 doth  not  hypocrifie,  guile,  deceit  lie  lurking  there  r>  is 
 there  truth  in  the  inward  parts  ?  iffo,  then  there  is  good 
 reafon  for  our  reioycing,  Pfal.  3  2, 1 1.  Is  Chrift  ours,  with 
 all  his  merits  >  can  we  make  it  good  to  G  od  and  our  own 
 consciences,  that  we  are  members  of  him,  and  that  wee  Hue 
 ttotybut  he  lineth  in  vs  r  then  may  wee  goe  our  way  with 
 ioy,  for  that  we  haue  found  the  pearl  e  and  purchased  it, 
 Matth.  1 3.4?.  Doth  our  Conferences  excufe  vs,  and  acquit 
 vs  in  the  fight  of  God  >  enioyweethe  fweete  peace  of  a 
 good  one,  when  we  fit  or  walke  ,  lie  do  wne,  or  rife  vp  > 
 
 ■L  3  why 
 
 149 
 
 Deut.28. 
 
 lob  6.15. 
 Icb8«i4. 
 Ifay  44,*o. 
 
 1%  50. 1 1 
 
 Grounds  of  if  us  \ 
 
 Pfa!.3*.I*. 
 
 Gal.2.10, 
 Matth.  13.45. 
 
ijo 
 
 1  Com.  i». 
 
 Aw    Expo-siti 
 
 O  N      O    F      THE 
 
 Vfe£. 
 
 How  to  get  Hue 
 UJ. 
 
 I. 
 
 Re  grounded  in 
 Faitb,and  ^fk- 
 ranee  ofGosis 
 Fauour. 
 
 Tbebeneftls  of 
 a  grounded  ajfft 
 ranee. 
 
 I  PcM.8. 
 
 Rom.5-iJ. 
 A£si6.2$, 
 
 lCer.13.s6. 
 
 Rom.8.iS. 
 ^8.39. 
 
 PfaU7'l|< 
 
 why  thence  may  bemerrie,  though  it  were  in  the  midft 
 of  perfecution,  2  Ccr.i.  12. there  is  ground  fu/Jicient.  Hau:-* 
 we  the  Spirit  of  God  within  vs,  and  haue  wee  bcene  an- 
 nointed  with  thatoyle  ofgladnede  ?  is  the  Spirit  of  Com 
 fort  lent  into  our  foules,  there  to  kcepe  houfe  and  aboad  ? 
 iffo,  we  want  not  reafons  to  beare  vs  out  in  a  Chearefuii 
 cariage  we  may  rcioyce,  yea  and  nauft  rcioyce- 
 
 Direction  for  the  obtaining  of  tmclafting  ioy  5  ground 
 it  well,  if  you  would  haue  it  permanent,  otherwife  it  will 
 faileyouin  the  day  ofyourSorrowjwhenyouftandinrnoft 
 need  thereof. 
 
 If  you  aske  race  how  may  this  bee  done.  I  anfwer,, 
 Firft,  in  getting  a  true  iuftify  ing  Faith,  and  well  grounded 
 aflurance  of  your  faluation.  Confidcr  well  what  grounds 
 you  haue  toperfwade  yourfelucs  ofGodsLoue,  andFa- 
 uour ;  fearch  them  well,  examine  them  to  the  bottome, 
 confider  of  all  the  obie&ions  that  may  bee  made  againft 
 your  aflurance,  and  thinke  what  anfwers  you  can  make  vn- 
 to  them,  giue  not  ouer  vntill  you  are  conuinced  that  God 
 is  reconciled  vnto  you  thorough  Chrift,  and  when  you  arc 
 grounded  in  Faith,  you  will  be  grounded  in  Ioy ;  Yea  the 
 Ioy  that  proceeds  from  this  ground  is  vnfpeakeaffle  and  glo- 
 rious, iPrt.1.8.  it  will  makca  man  reioyce,  when  he  hath 
 neuer  (o  many  meanes  to  make  him  heauie,  Rom.%.\.$. 
 Attsi6.2y  Foritafluresaman  of  the  pardon  of  hisfins; 
 and  when  he  knowes  that,  what  affliction  Deed  trouble 
 him?  forfinncistheftingofall  Afflictions,  yea  death  it 
 felfc,  1  Car.  1 5 .  56.  It  alfo  aflures  a  man  that  all  Afflictions 
 (hall  in  the  eod  turne  to  his  good,  and  the  furtherance  of 
 his  faluation,  Row.%  28.  As  alfo  that  it  is  inloue  that  God 
 afflifts,andthat  nothing  that  befals  him  fliall  feparate  him 
 from-Gods  fauour,  ^iw.8.38,59.  And  it  further affareth, 
 that  within  a  while  all  forrowes  fliall  be  remoued,  and 
 euerlafting  ioyes  at  Gods  right  hand  poflefled,  which  is  as 
 fiigar  in  the  bottome  of  the  cup  to  fweeten  all,  ljkould  haue 
 famed  (faith  Dauid)  except  1  had  be  hexed  to  haue  feene  the 
 gaodnejfe  of  the  Lord  in  the  Land  of  the  li»ing%  TfaL  27.1 $ .  fo 
 
 that 
 
Parable    of    thb    lost   Groat, 
 
 that  true  faith  furmftieth  a  man  with  many  good  grounds 
 and  reafons  for  his  reioycing. 
 
 Secondly  ,Pitch  yourloy  onGodalonc,not  on  any  of  the 
 Creatures,  otherwife  then  they  are  tokens  of  his  loue  and 
 fauour ;  for  all  thcfe  things  are  mutable,  and  ifwc  ground 
 our  ioy  on  them,  our  ioy  cannot  be  lifting  :    Hence  is 
 it,  we  are  (b  often  called  to  Reioyce  in  the  Lord  alwaies,  Phil. 
 4.4.  Pfal.32.j1.  /<?r.9,23,24«  this  is  the  onely  way  to 
 perpetuate  our  ioy,  for  as  God  himfelfe  is  Euerlafting,  fb 
 fhall  your  ioy  be  :  it  fhall  btehkf  aflreame  which  continually 
 runs  and  knoweth  not  the  j  ear  e  of  droughty  If  Ay  58.11.     Ana 
 iiich  Ioy  was  the  ioy  of  the  Martyrs^  which  as  we  know, 
 failed  them  not,  when  all  other  things  did:  had  they  ouer- 
 valued  earthly  comforts,as  husband,wife,children,friends, 
 health,weakh,liberty,peace,&c.and  fet  on  their  arTeftions 
 on  thefe  things,  as  the  Bee  doth  her  fting,where  had  their 
 ioy  beenc  ?  what  had  become  ofthar,  whtn  all  thcfe  were 
 gone?  but  making  God  and  his  fauourthc  All  and  in  A&^ 
 their  ioy  abided;  Wifedome  and  knowledge were  the {labili- 
 ty of  their  times  andflrength  offalnationyihefeare  of  the  Lord 
 was  their  treajureyfj ay  33.6.  "as  if  the  Prophet  ftionld  fay, 
 Inall  times  that  man  that  hath  made'the  feare  of  the  Lord 
 his  treafure,(hall  haue  (lability  ,and  ftrength,  and  faluation, 
 wifedome,  and  knowledge.   As  for  the  things  of  this  life, 
 there  is  a  lawfullnefle  of  reioycing  in  them,  as  in  friends, 
 health,  wine,  oyle,  reputation,  and  in  many  other  things 
 beftdes  God,  yet  in  all  thefe  muft  we  reioyce /or  God;  they 
 may  giuc  occafions,  but  not  bounds  to  our  reioycing.    In 
 themfelues  they  are  nothing,    but  in  God  worth  ourha- 
 uing,  and  delighting  in;  wherefore  let  vs  take  vp  that 
 vow  which   a   Reuerend  Diuine  and  Biftiop  of  our 
 "  Church  hath  made,  to  enioy  all  things  in  God,  God 
 u  in  ail  things  and  nothing  in  it  felfe«.  So  (hall  ourioyes 
 fC  neither  change  nor  perifh ;    "For  howeticr  the  things 
 "  themfelues  may  alter   or  fade ,   yet  hee   in   whom 
 fc  they  are  ours  is  euer  like  himfelfe^  conftant  and  euer- 
 "  lafting. 
 
 L  4  We 
 
 Ml 
 
 2. 
 
 Pitch  your  fry 
 in  God  atone 
 
 Phil. 4  4. 
 Pfal.32.n-. 
 
 ler  9.24 
 
 Ifay  ;8.EZ't 
 
 Iky  if.-*. 
 
 IVemay  rtiojtz 
 in  many  other     j 
 things  prater 
 Deum> 
 ytt  in  nil 
 propter  Death. 
 
 D'.HdU'B.of 
 Exce(ltrt  Vowk 
 
 and  Med  Cent, 
 
IJ2 
 
 Text. 
 Verfe  10. 
 
 An    Exposition 
 
 OF     THE 
 
 Doftrine* 
 
 A II Repetitions 
 are  not  idle. 
 Matth.f.i. 
 comp.  with 
 Lukc6.2<x 
 
 Mark.14.39- 
 lohn  17. 
 Aftsij  41. 
 
 We  haue  done  with  the  Narration  :  Come  we  now  to 
 the  CMorallov  Application  of  the  Parable. 
 
 Likewife  J  fay  vnto  you,  there  it  toy  in  the  prefence  of  the 
 Angels  ofCjod  oner  one  (inner  that  repenteth. 
 
 In  the  Entrance  vpon  this  Parable,  I  (hewed  that  wee 
 haue  here  a  "Propofition,  and  the  Confirmation  Confidera- 
 ble. 
 
 ' The ^rofofition  in thofe  words  [There  is  toy  in  thepre- 
 fence  of  the  Angels  of  God  oner  one  Jfnner  that  repent eth~\ 
 Where  more  Particularly  The  Thing  [There  is  Ioy:~]  and 
 the  Amplification,  1.  From  Circumftances  tboth  o¥  Place- 
 [Heauen~\  (which  isimplyed:)  And  of  Perfons,  by  whom 
 it  is  QThe  Angels"]  and  For  whom  \_eu?r  one  finner  that  re- 
 penteth'^ 2.  By  Similitude  [Likev*ife.~] 
 
 The  Confirmation  [I  fay  vntoyoH~\  where  is  to  beeob- 
 fcrued  both  the  truth  of  the  doftrine,  and  the  Authority 
 of  it.  Some  of  thefe  Particulars  wee  will  pafleouer,  ha* 
 uing  fpoken  before  of  them ,  verfe-}.  vpon  the  fame 
 words. 
 
 Nowin  that  wee  haue  here  the  fame  againe  repeated, 
 that  was  before  deliuered,  verfe  7,  (though  with  fome 
 alteration  of  words,  yetin  effect  the  lame)  thence  wee 
 may  conclude  1 
 
 All  Repetitions  are  not  idle  tautologies.  Not  in  Preaching, 
 for  Chrift  preacheth  the  fame  Sermon  twice ;  compare 
 ■CWattb.f.i*  with  Luke 6.20.  in  one  place  he  is  faidtoyfr, 
 in  the  other  place  to  ftand;  the  one  place  was  in  a 
 valley,  the  other  in  a  mountain,  and  yet  the  fame  notes.  And 
 fometimes  he  hath  inctaeand  the  fame  Sermon,  one  thing 
 twice,  as  here  in  our  Text.  Nor  in  Prayingfor  our  Sauiour 
 vfed  the  fame  prayer  twice, Mar. 14.39.  and  the  fame  thing 
 in  the  fame  prayer  twice,  as  lohn  17.  So  Alls  15.42.  the 
 fame  Sermon  was  preached  againe  the  next  Sabboth  by  the 
 Apoftles:  And  what  is  the  booke  of  the  Chronicles,  but  a 
 repetition  of  the  booke  of  the  Kings  I  with  fome  other 
 acceife  of  matter  ?  fo  the  Epiftlc  cflude,  a  repetition  of 
 thefecond  of  Peter,  tDauid,Pfal. 51.  often  repeates  the 
 
 fame 
 
/ 
 
 ARABLE     OF     THE     LOST 
 
 R  O  A  T 
 
 fame  requeft,and<P/W.  13  d.  one  thing  is  26.  times  in  that 
 one  Pfelme  repeated,  For  bid  mercy  endtsretb  for  cner. 
 But  Math.6.j.  Repetitions  are  condemned. 
 Our  Sauiour  doth  not  Simply  condemne  all  Repe- 
 titions,  but  with  Reftrifi ion  theft  that  are  Idle  and  Need- 
 Itffe,  and  that  vpon  two  reafons ;  1 .  That  they  be  not  like 
 to  the  Heat  ben ,19  bo  thinks  to  be  beard  for  tbeir  mttcb  babhngx 
 men  muft  not  thinke  to  be  heard  for  any  merit  in  their  pray- 
 ers :  2*  That  they  muft  not  thinke  thereby  to  informe 
 Godoftheir  necefllties,  and  as  it  were  to  beate  them  into 
 his  cares  through  repetitions,  for  as  our  Sauiour  there 
 ilieweth,  Cjod  \norpetb  before  yvee  aske  rvbat  things  we  baue 
 need  of.  In  fuch  a  Manner  to  vfe  Repetitions  is  not  Lawfull 
 nor  Acceptable  :  That  is  our  Sauiour  doth  there  coo- 
 demne. 
 
 The  Reafon  of  the  doctrine  may  bee  thefe :■  Firft,  wee 
 arenotalwaies  alike  prepared  nor  difpofed  to  hearc,£.tt^. 
 d.p.  Mar.S.fi. 
 
 Secondly,  or  if  we  be  well  affected,  yet  what  we  heare 
 at  the  firft  wee  vnderfiand  not  well,  A4attb.i$.$6.  & 
 1 6. 7.  p. 
 
 Thirdly,  or  if  we  vnderftand  it  for  the  prefent,  yet  wee 
 are  fooneapt  to  forget  it ;  we  retaine  it  not  long>  Hcb.u.5 . 
 
 Fourthly,  or  if  we  doe  remember  what  we  haue  heard 
 and  learned,yet  it  is  no  eafie  thing  to  worke  the  foule  to  a 
 belief e  ofitt  /ob.4  4?. 
 
 Fiftly,or  fay  we  doe  Believe  and  giue  aflent  to  the  truth 
 thereof,  yet  how  flow  are  wee  in  doing  and  putting  it  in 
 praclife,  M»  13.17. 
 
 Sixtly,  or  fay  we  heare, vnderftand^Temembei^beleeue, 
 and  practife,yet?how  foone  grow  we  weary  in  welldoing? 
 we  quickly  grow  blunt,and  loofe  our  edge, gal, 3.  i.&  5.7. 
 
 In  all  thefe  refpects  thetefoxz  Repetitions  are  vfefull. 
 
 This-may  iuftifie  the  practife  of.fuch  Preachers,as  vie  to 
 
 make  Repetition  of  the  fame  things  before  deliuered; 
 
 Saint  £eter  puts  the  godly  in  remembrance  of  thofe 
 
 things 
 
 *53 
 
 Ob. 
 Refp. 
 
 What  Repetiti- 
 ons are  ictte  and 
 to  be  anoided. 
 
 Reaf. 
 
 I. 
 
 Exod.6.9* 
 Mar.g.y*. 
 
 2. 
 Mattb  13  ,|6. 
 &1G7.9. 
 
 j    3- 
 Hcb.l2.5. 
 I  am.  1. 24, 
 
 4- 
 I0IU14.4J. 
 
 John  13.17, 
 
 Gal.3.1. 
 
 Vfe. 
 
iPctl. 11,13. 
 2  P«.  J.I. 
 
 Phtf.J.i. 
 E<rclcf.X2,H» 
 
 An    Exposition    of    the 
 
 lofli  6.7** * 
 
 19-  .  . 
 
 Nunquam  f*M 
 difciturquod 
 
 nunquam  fatis 
 addiCciw* 
 
 vfe* 
 
 jiutnouum 
 tut  whit. 
 
 Pfai.tfa.ifc 
 
 things  they  had  before  heard,  and  knowne,  2  Pet.i.iz9i  3. 
 &  2  Pet,  3. 1.  fo  Saint  /^/commendeth  it  to  the  Pbtltppt- 
 a»sy  as  acourfe  both  profitable,  and  fafe,  P&/.3.1.  and 
 therefore  was  not-grieued  at  it ;  And  furely  it  is  no  other; 
 for  you  are  the  nailes  of  the  San&uary,  and  it  is  not  one 
 ftroakc  that  can  faften  you  to  your  hold  ;  you  muft  be  of- 
 ten riueted  with  the  fame  heart,  hand,and  hammer,  there- 
 fore fafe  for  you  5  And  being  fafe  for  you  why  fhould  it 
 gricue  vs  any  way  ?    vdftytis  fbng  was  melodious,though 
 Ifrael  fung  it  often  :  And  the  A r£/  marching  about  lertcho 
 feuentimes,wasnofliamein  thefiege,  and  facking  there- 
 of :  why  flioulci  we  thinke  it  any  difparagement  vnto  vs, 
 while  it  is  profitable  for  our  people  I   did  not  loafb  >thc 
 king  feile  infmiting  the  earth  but  thrice  with  the  arrowes, 
 when  he  (hould  haue  fmittcn  fiuc  or  fixe  times  ?  2  King. 
 1 5 . 1 8. :  9.  So  may  G  ods  Minifter  in  not  prciling  one  point 
 oftner:  we  haue  not  (aid  any  thing  enough  till  otir  people 
 haue  learned  it  enough. 
 
 Secondly,  It  condemns  fuch  Hearers  as  condemne  their 
 Minifters  for  Repetitions,  being  like  their  wicked  fore- 
 fathers ;  and  loath  UWanna  becaufe  they  haue  often  taftcd 
 of  ft.     Either  come  with  fome  New  thing  or  Nothing, 
 if  you  bring  a  Scitote,  fome  thing  thatthey  haue  not  before 
 heard  of,  they  will  lend  their  eares,and  you  are  welcome; 
 but  if  you  come  with  a  Memento  tet  a  remembrance  of  the 
 old,  they  thinke  their  Patience  much  abufed,tn  hauing  fuch 
 Cole-worts  twice  fodden,prefented  to  them.But  can  a  good 
 tale  be  told  too  often  ?  nay,  can  you  away  with  feeing  the 
 fame  Play  often,  or  hearing  the  fame  fbng,  or  Iygge  often, 
 and  can  you  heare  a  good  Sermon  too  often  ?  God  hath 
 fpoken  once,  twice  1  hane  heard  thit,  (faith  tDastid)that  power 
 bclongethvntoGod>Pfal.6\n,  hec  faith  not  he  knew  that 
 before,  fpeak  no  more  of  it  5  but  he  heard  it  becaufe  God 
 fpoke  it ;  a  patient  Auditor  no  doubt.   Learne  thou  to  bee 
 of  £*»#*// minde,  and  when  thou  hcareft  the  fame  point 
 againe ,  heare   it  as  if  thou  neuer  hcardeft  it  before , 
 fay  thus  with  thine  owne  heart ;    I  had  thought ,  I 
 
 had 
 
ARABLE     OF      THE      LOST 
 
 R  O  A  T. 
 
 had  learned  this  leffon  fufliciently  before,  but  I  fee  I  am  far 
 deceiued,God  would  hauemeeyet  learne  it  better ;  he  m 
 his  wifedome  feerh  I  am  to  make  great  vfe  of  it  in  my  life, 
 and  knowing  better  then  my  felfe,  the  weakeneffe  of  my 
 iudgement, would  haue  me  ftrongly  confirmed  in  it,where- 
 fore  I  will  attend  :  This  vfe  of  Repetitions  let  the  Godly 
 make.  And  for  the  wicked,  fuch  as  are  not  yet  reclaimed, 
 and  brought  home  to  God,  let  them  confider  Gods  great 
 loue  herein  :  Reafbnitoutwiththy  ownc  foule  after  this 
 or  the  like  manner ;  What,  doth  God  offer  me  his  grace 
 and  fauour,  yet  once  more,  after  Co  many  prouocations  ? 
 doth  he  threaten  me  once  againe  before  hee  throwes  mee 
 into  hell  ?  doth  he  giue  one  knock  more  at  dore,  before  he 
 be  gone  ?  and  fliali  I  defpife  this  offer,this  cali^this knock, 
 as  I  haue  done  the  reft  ?  Oh  how  heauie  then  will  bee  my 
 vengeance  ?  how  iuft  my  Judgement  ?  I  will  deferre 
 no  longer1,  vexe  God  with  no  more  Tut-off,  who 
 knowes  whether  this  may  be  the  laft,  therefore  I  wilire- 
 turne,&c. 
 
 Thus  let  all  and  cucry  of  vs  profit  by  Repetitions,  and  di- 
 ligently attend  the  fecond  time  (for  who  knoweth  what 
 the  fecond  birth  may  bring  forth? )  In  our  gates  are  all 
 fweet  things,  as  well  new  as  ol^  {ant.j.i^  fay  not  then, 
 'Behold  it  idawearine{fe,MsU.l.  I  ]• 
 
 Lik*»ife~]  We  will  take  vp  the  words  as  they  lie  in  or- 
 der, and  fofirft  begin  with  this  word  of  Likenejfet  and 
 thence  we  gathcr,that 
 
 Fit  application  is  to  be  made  of  'Dotlrine,  Our  Sauiour 
 applies,  we  fee,  and  that  fitly,  asjthe  word  fiiewes. 
 
 Now  Application  is  cither  the  worke  of  the  Minifler  or 
 of  the  Hearer. 
 
 Ofthe  LMiniJier,  when  after  he  hath  deutded  his  Text, 
 giuen  the  fenfe  and  meaning,  &c.  he  doth  transferre  to  vfe 
 doctrine  deliuered,  diftributing  Comfort  to  whom  com- 
 fort belongs;  Threatning  to  whom  threatning,&c.  (b  as 
 that  the  hearer  may  grow  thereby,  not  only  in  knowledge, 
 but  ii  godlinefie.  This  is  Repaired  and  enioynedofhim, 
 
 2  Tim. 
 
 2JJ 
 
 fVhatvfeofRc 
 fctitiom  the 
 godly  (hould 
 
 And  what  vfe 
 tbe  wicked. 
 
 Mal.x.13, 
 Text. 
 
 'DoBrkte. 
 
 Fit  application 
 tobomadeof 
 doUvine. 
 Expiic. 
 Application  is 
 either  of  the  Mi- 
 nifler  or  Hearer. 
 Of  the  Minifler 
 {bit is  i.Emoy 
 ned, 
 
Enioyned  him. 
 
 Vrtftiftd  by 
 
 them. 
 
 Pfal.85.4. 
 
 A&s  10.33. 
 
 Reafl. 
 Ituibtenb  of 
 God  penning  and 
 (indingit, 
 Deut.$.  6,7  8 
 
 Rom.i  5 -4. 
 
 2. 
 
 Elf e  Scripture 
 is  but  as  a  dead 
 Utter. 
 
 iTim.^.H*. 
 Efay  ss-io. 
 Amos  8.1 1  • 
 Pfal.1j7.a0. 
 
 An    Exposition    of    t  h  e  ,__ 
 
 \  Tim  4.  a.  Tit. 2. 1 5 .  and  by  Gods  Servants  Prafiifed^s  by 
 the  Prophets,  2  Sam.  1 3.7.  1  King^i  8. 1 8.  #•  1  -KVtfjr.20.42. 
 and  by  t he  Apoftles>  Afis2.23.16.  ^8.22.  iCor.i^.vlt. 
 1  7*6^.4.14.18.  2/to.3.n.  Hence  was  it  that  their  Ser- 
 mons were  called  Exhortations,  as  &.<*#/ 13.  £5.  And  this 
 was  thepra&ifeofChrift  himfelfc,  Z.a^.13.3.5. 
 
 Of  the  Hearer,  he  likewifeis  to  make  fit  Application  of 
 what  is  heard,  bringing  all  to  Confcience,  either  to  Accufe 
 or  Exc fife  for  the  amending  and  reforming  of  his  finfiiK 
 life.  And  this  is  Enioyned%  Heare  for  thyfe  If ey&ixh  the  Pro- 
 phet: and  accordingly  by  Gods  Saints  and  feruants  Perform 
 med,Pfal.S$.2,  "Da^id  would  vnto  the  Temple  to  heare 
 what  God wouldfaytehim;  fo  Cornelius  and  his  company 
 were  prefent  to  heare  what  G  od  would  fay  to  them,  *Afts 
 10.53. 
 
 .  Reafonsfor  this  truthare  thefe :  Firft,it  was  the  maine 
 end  (in  regard  of  vs)  that  God  aimed  at  in  the  publiftiing, 
 and  penning  of  holy  Scripture :  he  writes  his  law**  w,that 
 it  might  be  written  in  vs,  Deut.6.6,7,2.  Thefe  words  that  I 
 command  thee^fhall  be  in  thy  heart  jthou/balt  teach  them  to  thy 
 children,  and  binde  them  for  afigne  vpon  thy  hand,  and  they 
 [ball  be  as  front lett  betweene  thine  eyes,  fb  £0x0.15.4.  ^b**" 
 foeuer  is  w  ritten  ii  writ  ten  for  our  inftrufiion,  that  we  through 
 patience  and  comfort  of  the  Scriptures  might  hane  hope. 
 Now  wee  ought  to  doe  our^beft  with  our  vrmoft 
 endeauour,that  God  may  attains  lis  end  which  he  hath 
 madeknowne. 
 
 Secondly,  elfe  Scripttire&ecomes  but  a  dead  letter  with- 
 out profit  and  vfe,  2  Tim.^.\6.  which  may  euidently  ap- 
 peare,ifwe  confiderthe^/'wi///»^and^/^w^»^/,  vn- 
 der  which  Gods  Word  is  represented  to  vs.  It  is  com- 
 pared to  Raine,  Efay  55. io.I  I.  to  Bread,  ssfmos8.Il.  to 
 Phyftcke,  PfaJ.xoj.20.  Now  cloth  uot  the  life  of  thefe 
 things  confift  in  Application  ?  what  is  Raineto  vs  whilft 
 it  hangs  in  the  Clouds^before  it  falls  vpon  the  earth  ?  what 
 is'Brcadx.o  Children  while  it  is  in  theOuen?  yea  though 
 on  the  table  vnlefle  diuided  and  eaten  ?  what  is  a  Medicine 
 
 or 
 
ARABLE     OF     THE     LOST 
 
 G 
 
 R  O  A  T 
 
 or  Plainer  to  vsy  vnlcfFe  taken  and  laid  on  ?  All  thefe  wee 
 know  are  vtttrly  vnprofitable  to  vs  if  not  applyed :  So  the 
 word. 
 
 Thirdly  ,.  And  doth  not  oar  owne  weakewffe  and 
 Constitution  require  it  ?:  are  we  not  afleepe  with  David, 
 till  the  Miaiftei  with  Nathan  comes  from  vnder  the  clouds 
 with  thou  art  the  man?  2  Sam,  1 2. or  if  not  fo,yet  are  we  not 
 fullo£;SV//<r-/Wand  Catch  at  the  Comfort y  letting  goethe 
 Reproofe  ?  Alas  !  through  Ignorance ,  hypocrifie  and 
 lelfe-deceit,.  of  thofe.  who  apply,  yet  how  many  doe 
 mif-apply  ? 
 
 Such  then  as  Apply  not  doftrine,  or  apply  arnitTe,  are 
 iuftly  to  be  taxed.   As  for  Ministers  ^ro.  fhould  be  like  the 
 Priefls,  for  cutting  vp3and  deuidingof  thefacririces?2  Tim. 
 2.15.  and  as  faith thil  Stewards,  1  Cor.4,1,2.  whole  faith- 
 ,  fiilnefle  ihould  appeare,  not  onely  in  the  laying  in  ofproui- 
 j  (ion  fweet,  and  good  ;   but  alfo  in  a  wife  Distribution  of 
 ftich  prouifion  to  euery  one  within  the  family,   who  then  is 
 that  faithful  I  andwife  fteward  f  that  the  Lord  when  he  comes 
 may  fin de  fo  doings  Luke  1  2. 42.  As  for  Popifh^Prisfls  and  De- 
 af?^/, if  we  do  but  confider  what  Applications  of  Scriptures 
 they  doe  make,  we  may  weiiqueflion,  or  rather  without 
 queftion  conclude  they  are  not  they  ;  fee  in  lome  few  in- 
 stances how  fitly  th ey  apply :     (JWofes  faith,  In  the  begin* 
 ning  (not  in  the  beginnings)  God  created  htauen  and  earthi 
 Therefore  there  mull  be  one  vniuerfali  Monarch  of  the  vi- 
 lible  Church.  Deutcicmie  (faith  Pope  Innocent  the  Third) 
 is  a  fecond  law,  and  caufes  of  blood  in  Tteuterenomie  came 
 before  the  Prieft ;  Therefore  in  the  New  Tcitamenr,which 
 is  a  fecond  law,they  mull:  be  decided  by  the  Pope. 
 
 Paul  (kith,  All  power  is  ofCjod  and  the  things  which  bee  of 
 God  are  ordinate.  Therefore  the  temporall  fword  is  lub- 
 iect  to  the  Popes  authority. 
 
 Siricim  and  Innocent  from  Leuit.  II.  be  yes  holy  hecaufe 
 I  am  holy,  and  from  Rom.%.  they  that  be  in  the  flejh  cannot 
 pleafe  God,  inferre ;  that  therefore  the  marriage  of  Priefts 
 are  vnlawfulJ. 
 
 The 
 
 157 
 
 Car  m  ear  s^ 
 quimit. 
 2.  Sa;i\,  j  2. 
 
 Vfev 
 
 *Tim.2.i$, 
 l  Cor.B.x.2. 
 
 LuJ:. 
 
 12.42* 
 
 HcwVijfip.s  ap 
 ply  Scripture:, 
 ftndry  infia/h 
 ces, 
 
ij8 
 
 An    Exposition    of    the 
 
 ■M^ngyfe  and 
 spptication  of  do* 
 ftrine  it  Jntunt 
 and  4p*flotica& 
 
 a  Cor  4  19  »o 
 
 The  Prophet  faith,  beheld  the  face  of  thine  annointedy  this 
 faith  the  Pontifical  I f\$  a  Bifoops  prayer  oiur  a  Popes  Legate 
 when  he  kneeleth  before  the  Altar. 
 
 'Behold  Ifendmjmeffengerte  prepare  thy  way  before  thy 
 ftcefiXih  God  by  his  Prophet  Ifay:  The  Pontifical!  vfeth 
 this  as  a  prophefie  fulfilled,  when  the  Popes  Legate 
 mceteth  the  Emperottr  to  receiae  him  into  any  Ci- 
 tie. 
 
 ^Dauid  faith,  Sprinkle  me  O  Lord  with  hyfop  and  I  fhall  bee 
 cleane^  this  they  apply  to  the  Priefts  iprinkling  with  holy 
 water.  Lift  vpyour  heads  O  you  gate  s^nd  be  yon  lift  vp  O 
 you  euerlafting  dores  (faith  the  fame  Prophet)this  they  fay, 
 when  the  Clarke  openeth  the  Church  core  for  the  Prieft 
 to  come  in  with  the  Croffe  on  Palme-Sunday.  Many  fuch 
 Applications  as  thefe  are  their  bookes  fluffed  withall, 
 which  agree  as  well  as  harp  and  harrow,  but  we  leauc  them 
 and  come  nearer  home. 
 
 Andfoit  fecretiy  ftainesthe  pride  offuch  Preachers  who 
 auoid  with  fcorne  all  Application  of  Doctrine,  by  way  of 
 Vfe,  as  an  vpftart  and  fantafticall  kindeof  teaching(which 
 indeed  is  both  Antient  and  Apoftolicall)  vainely  affecting 
 the  praifcofwit  and  learning,  and  contenting  themfelues 
 with  aparaphrafticallexpofition  of  the  Text,  leauingthe 
 Confidence and  AffeBions  whoiy  vntouched :  I  fhall neuer 
 wonder  if  fuch  mens  Minifterybe  unprofitable, they  failing 
 in  thofe  things  wherein  efpecially  confifts  the  Life  of  Prea- 
 ching. Compare  we  the  Hearers  of  thefe  eloquent  Tea- 
 chers with  thofe, whom  many  in  the  world  defpife,  vnder 
 the  name  of  Plain*  Preachers ;  fee  whether  haue  moft 
 knowledge  and  grace:  now  as  S.P^«/faith,he  would  iudge 
 of  the  Minifters  in  Corinth>  fo  fhould  we  learne  to  iudge 
 of  Minifters;  1  will  know  (faith  he)  not  the  fpeech  of  'them 
 that  are  puffed  vpy  but  the  power :  for  the  Kingdomeof  God 
 is  not  in  wordfiut  in  power  ,i  Cor.q.iy.io* 
 
 And  fuch  aIfo,who  though  they  do  Apply,  yet  not  fitly, 
 in  making  difference  :  either  they  firengtben  the  hands  of  the 
 wicked,  in  applying  Mercy  to  fuch  as  it  belongs  not  to  j    or 
 
 in 
 
ARABLE     OF      THE      LOST 
 
 Gr 
 
 OAT. 
 
 in  Applying  lodgement,  they  ftrikf  the  vpright  in  the  land, 
 It  mult  needs  argue  want  of  wifedome  in  that  feruant,that 
 either  femes  all  alike  (as  the  Matter,  Children,  Seruants) 
 in  the  family  ,•  or  that  fendeth  that  vnto  the  Matters  board 
 which  was  prouidcd  for  the  men.  A  good  Minifter  mud 
 feparate  betwixt  the  Cleane  and  Vncleane,  his  preaching 
 mull  be  a  winnowing, which  driues  the  wheate  one  way, 
 and  chaffe  another.  He  that  is  euer  tojfmg  and  makes  no  le> 
 paration,  I  fhall  neuer  beleeue  hath  any  skill  to  vfe  his 
 fanne  aright. 
 
 As  Minifters  deferue  Reproofe  (whom  this  indeed  efpe- 
 ciaily  concernes)  folikewife  Hearers  arc  to  bee  leffoned, 
 who  herein  faiie  :  Some  there  are  that  can  endure  to  heare 
 of  general!  Doctrines,  but  in  no  wife  they  can  brooke  thefe 
 Particular  applications ;  like  the  lewes^  who  were  atten- 
 tiue,till  Steven  came  to  apply  his  doctrine  home ;  Yeafiiffe- 
 necked  and  vncircttmcifed  in  heart  and  earest  &c.  At~ls  6. 5 1 . 
 And  when  they  heard  the fe  things  y  they  gnafhed  vpox  him  with 
 their  teeth.  A  manifeft  Eare-marke  of  an  impious  wretch 
 it  is,  not  to.  endure  wholefbme  Doftrine;  to  be  extreme- 
 ly impatient  when  the  truth  of  God  is  powerfully  applied, 
 fo  as  that  either  with  *Dagons  Priefts,to  refblue  not  to  tread 
 any  more  vnder  the  threftiold  of  Gods  houfe  in  haft,or  elfe 
 being  prefent  to  bewray  a  damned  humour  of  heltiflt  im- 
 patience againft  the  meflenger  thereof.  Surely  if  the  Lord 
 giue  no  heart  to  receiue  the  Word  of  his  grace,  it  may  bee 
 concluded  vpon,  God  hath  no  heart  to  receme  that  man 
 into  his  grace,  fee  2  Cor, 4.3.4.  CMatth.  13. 14.15.  And 
 take  an  example  of  it  in  B lye's  fqnnes,  1  Sam.  2.25.  it  was 
 an  euidence  of  their  deftru&ion  in  that  they  did  not  take 
 to  heart  their  fathers  councell. 
 
 Others  there  are,that  apply,  but  not  as  rhey  ffiould,and 
 fo  we  haue  hearers  of  both  forts  good  and  'Bad  that  faile. 
 The  better  fort  of  Hearers  either  through  their  Ignorance 
 or  faint-heartednejfe  let  goe  the  Promifes  and  Comfort s, 
 which  God  intends  to  them,  not  daring  to  lay  hold  on 
 them,   as  if  they  were  forbidden  fruit}  and  the  Cttrfes, 
 
 Terrors 
 
 159 
 
 Ads  6.5 1( 
 
 *  Cor.4.3.4. 
 Matth.13.14 
 
 1  Sam.;.25< 
 
 Her*  Hearers 
 both  good  and 
 bad  faile  in  their 
 ^fplkaticm. 
 
 r».     -..-ir— 1-       ■  — 
 
T       160 
 
 E  x 
 
 P  OS  I  TI'ON     OF     T'H  fi 
 
 Nuin=2$,S. 
 
 Refp. 
 Pfa1.il8.5c 
 
 Terrors  Comminutions,  and  what  euer  is  terrible  or  founds 
 heauily,  that  {jrefently  they  (hatch  vntothemfelues,  and 
 catch  after,  and  apply  clofcly  contrarieto  Gods  meaning 
 that  lent  it,  or  his  Scruants  meaning  that  brought  it,  Cur- 
 ftno.  (as  it  were)  where  god  curfcth  nct-^  finne  that  cu'en  *Ba- 
 laAm  himfelfc Teemed  to  make  conscience  of,  A^^.23.8. 
 This  oftentimes  occafions  the  heart-fmart  of  Gods  deareft 
 feruants,  the  Lord  iuftly  withholding  that  from  them, 
 which  (while  he  offered)  they  would  not  take  from  him, 
 till  after  many  prayers,  and  teares,  they  manifeft  the  brea- 
 kings, and  longings  of  their  hearts,  after  thofe  Tromifes  j 
 which  before  they  little  efteemed  of. 
 
 But  alas  i  it  is  my  Vnv?$rtbine(fe  of  the  Promifcs  that] 
 hinders  the  applying  of  them :  Taine  I  would  but  I  dare 
 not. 
 
 It  is  Gods  Faithf trine f[ef\ox.  any  rvoythinejfe invs  ,whcre-  j 
 by  we  make  claime  to  any  of  the  promifes  •  For  thy  mercy  \ 
 endnreth  for  ener ,  for  thy  mercy  endnreth  for  etter,  was  the 
 burden  of  Dauids Song.    That  thou  art  Vnrvortby,  and  He- 
 feruett  nothing,  is  amoftcertaine  truth;  but  that  therefore 
 you  can  haue  no  Comfort  becaufe  no  Deferty  is  as  Colloquin- 
 tidaip.  the  breath  of  the  diuels  putting,   A  Conference  of 
 his  making.    Still  acknowledge  your  own  want  of  worth, 
 but  (till  fo,as  not  to  eclipfe  Gods  worthinefle  and  goodnes 
 by  it ;  let  it  carry  thee  vnto  him,  -and  throw  thee  humbly 
 at  his  feete,  as  the  vnworthinefle  of  the  Trodigall  did  him 
 before  his  Father,   ConfefTe  thou  art  not  worthy  to  bee 
 a  childei  yet  begg  to  be  a  hired  feruant :  And  like  a  poore 
 vnworthy  one,  in  comming  to  a  great  mans  dore,  who 
 doth  not  queftion  wriat  is  in  himfeife,  nor  refufe  an  almes 
 becaufe  he  is  vnworthy,   no  more  doe  thou,  but  take  thy 
 part  and  returne  thanks. 
 
 As  for  that  other  fort  of  Hearers^  their  failing  is  cither 
 in  Cutting  offthat,wh:ch  is  fpoken  vnto  them, to  others ; 
 or  elfeinT^'tfgthat  vnto  themfelues,  which  was  neuer 
 meant  them. 
 
 Of  the  firft  fort  there  are  not  a  few  who  come  to  a  Ser- 
 
 mon, 
 
Parable   of    the   lost  Groat. 
 
 161 
 
 mon  not  as  Clients  as  to  a  Court  to  heare  their  owne  caufc 
 pleaded,  but  as  Atturnies  rather,or  Solicitors  of  other  mens 
 caufes ;  not  as  Gttefls  to  this  fpirituall  Feafl,  but  as  C  artier s> 
 to  lay  vpon  their  neighbours  trenchers :  Some  one  or  other 
 theyhauein  ftore  for  euery  lefTon  that  the  Minifter  deli- 
 tiers,  and  nothing  faid  concern es  them,  (as  they  conceiue) 
 They  cannnot  eate  ofany  dilli ;  nothing  will  downe,  vri- 
 leffe  it  be  now  and  then  a  pltimb  or  fome  fweet  itmkjett  to 
 fweeten  the  mouth  oftheir  Confciencesy  and  dofe  vp  that, 
 as  a  man  doth  (with  Marmalade)  his  ftomacke ;  or  fome- 
 thing  that  they  conceiue  may  fhaipen  their  appetites 
 and  hearten  them  on  in  their  Propbamffe.  But  fuch  muft 
 know  that  what  was  faid,  God  fpake  to  their  fbules  and  of 
 their  foules,  will  God  require  it  againe,let  them  deliuer 
 it  to  whom  they  will. 
 
 Of  the  latter  fort,  the  world  is  full  who  fnatch  at  Vromi- 
 fes,  but  Tbreatnings  and  Inftrtiftionsthzy  thruft  away  with 
 both  their  hands  :  that  which  is  the  proper  inheritance  of 
 Gods  chofen,  who  are  the  heires  of  Promtfe,  they  lay  their 
 theeuifh  hands  vpon,  which  being  in  their  hands,  they  are 
 no  other  then  as  the  lap  of  Samfte/s^zxmcnt  in  the  hand  of 
 Sanly  a  pledge  oftheir  reieclion,  t  Sam  a  5.27,28.  They 
 are  poyfoned  to  them ,  and  become  Occafions  oftheir  har- 
 dening in  their  wicked  courfes.  Let  fiich  know  that  Gods 
 gratious  promifes  is  bread  for  Children,  not  for  Doggs; 
 the  Curfes  thou  heareft,  ormeeteft  withall  out  of  Gods 
 facredbookc,thofe  are  thy  part,  which  God  will  make 
 good  vnto  thee  ;  and  ifthou  wouldft  apply  aright  (thou 
 liuing  in  thy  old  and  wicked  courfes)  ihouldft  fay  thus 
 vnto  thy  Conference;  this  is  mine,  here  is  my  por- 
 tion, from  which  there  fhalibe  no  eicape  without  Repen- 
 tance. 
 
 And  To  let  it  JnHruB  vs  in  a  word;  Ho  fuffer  the  word 
 of  Application  s  Gods  Minifter  is  to  fpeake  as  particular- 
 ly to  euery  one  as  may  be,  though  he  may  not  note  or  dis- 
 grace the  perfon  ofany,  yet  he  ought  to  be  as  particular  as 
 he  can  in  Applying  of  his  Doctrines,  which  muft  bee  as  a 
 
 M  Garment 
 
 1  Sam.  1*337: 
 
 2  8. 
 
 Vfeu 
 
i6i 
 
 As    Exposition    of     the 
 
 Reuel  22  19, 
 
 T)oUri*e* 
 
 Confirmation  of 
 
 deftrine  neteflh. 
 
 rie. 
 
 A&s  10.4. 
 
 1^.22.  &  28. 
 
 i  Pet. 1. 10. 
 
 Luk.i?-4$* 
 
 24.27.4*. 
 
 Reaf.l. 
 
 Faith  grounded 
 
 vponbearefayis 
 
 a  Fame. 
 
 Gar  mem  fitted  for  the  "Body  it  is  made  for.  Saint  Paul  faith 
 of  himjfelfe,that  in  his  preaching  he  laboured  to  isldmonifb 
 euery  man  to  teach  eucrj  man  to  prefent  emery  man 
 perfect  in  Cbrift-  leftis  ,  wee  muft  aime  as  directly 
 as  we  can  a:  him,  wee  defire  to  profit,  and  fo  Reproue  as 
 that  the  paitie  himfeife  that  is  guilty,  may  know  andfeele 
 hiinf  eIfe,touchcd .  I  f  theay  ou  linde  th  e  Miniftery  of  Gods 
 feruants  liuely  and  it-irring,be  thankefull,  feeing  your  ns- 
 ceflities  require  it.  And  helpe  your  Minifter  in  his  paines 
 by  taking  and  applying  home  what  is  deliuered,  and  be- 
 ware of  the  aforefaid  error,  in  taking  that  vnto  your  felues 
 that  was  neuer  meant  you,  and' gluing  that  to  others  that 
 was  intended  you.  What  is  this  but  to  make  the,  whole 
 word  of  none  effect?  for  while  the  godly  will  none  of 
 their  part,  the  Tromifes ;  nor  the  wicked  none  of  theirs, 
 the  Threatmngs ;  the  book  of  God  feemes  to  be  as  a  Can- 
 celd  writing  whereof  no  man  hath  good  ;  Now  we  know 
 that  God  hath  threatened,  that  whofbeuer  fliall  detract  or 
 diminiOi  in  theleaft  from  the  words  of  that  book,God  wil 
 take  away  from  his  part  out  of  the  booke  of  lik,Reu.  22.19. 
 
 lfay  vntoyou\  Thefe  words  are  the  Confirmation  ofthc 
 Propfition  following,  noting  both  the  Truth  and  Author •*- 
 ty  of  the  Doctrine;  of  both  which  ibmething  was  (aid 
 vpon  the  fame  words  in  the  foregoing  Parable,  whi- 
 ther I  referre  my  reader  j  that  I  now  obferue  from  hence, 
 isthis: 
 
 Holy  Truths  are  to  be  Confirmed^  well  as  propounded  or 
 applyed. 
 
 This  was  the  practife  of  the  Apoftles,  what  they  taught 
 they  Confirmed  owl  of  Gods  Word,  Afts  10.4.^  26.22. # 
 28.23.  1  Pet .1.10. 
 
 And  'our  Sauiour  himfeife,  who  albeit  vfnally  hee 
 brought  no  other  confirmation  but  his  owne  bare  word,  as 
 here  {J 'fay  vnto you]  yettogiuevs  an  example,  brought 
 Scripture  fometimesto  Confirme  thofe  truths  he  did  de- 
 liuer,  as  Luke  19.46.  &  24.27.46. 
 
 For  Faith  that  is  not  well  grounded,  is  but  a  Fanciey  if  a 
 
 man 
 
Parable    ov    thb    lost   Groat. 
 
 man  belieues  vpon  hear e fay  without  any  other  warrant^that 
 man  w  ill  be  like  a  wane  ofthefea,  toft  about  with  ever j  blaft 
 tfmtfde :  hence  is  that  ipeech  of  Saint  Pax/ to  the  Epheft- 
 arts  4  I  o.  ~Be  *tf  children  in  vnderftandingjo  be  carry ed about 
 mth  every  winde  ofdoBrine^qM  I  would  not  haue  yon  now, 
 that  you  bauc  profeffed  Chrift,  to  be  like  children,  who 
 not  being  able  to  vfe  their  owne  Judgement,  heare  what 
 other  men  fay,  and  fo  reft  vpon  theirs :  but  I  would  haue 
 you  as  men,  vfe  your  owne  vnderftandings,  fee  with  your 
 owne  Eyes,  and  heare  with  your  owne  Bares,  or  elfe  you 
 will  bee  carryed  about  with  enery  winde  ofOo&rine:  as 
 one  winde  brought  you  to  profeffe  thus,  as  now  you  doe ; 
 another  winde  that  blowes  from  another  corner,will  caufe 
 you  to  profeffe  other  wife,  therefore  he  writing  to  the 
 Qolloffsans,  ^calls  on  them  to  continue  grounded  and  ft  ab/i/hed 
 in  the  Faith,  that  fo  they  may  not  bee  mouedfrom  the  hope  of 
 the  Cjofpell,  Co/of  1,23.  The  word  fignify eth  in  the  Origin 
 nail,  except  you  be  fo  built,  as  ahoufe  is  built  vpon  a  lure 
 Foundation,  now  this  Foundation  is  (as  hee  flie  weth  the 
 Ephejians)  the  Foundation  oft  he  Prophets  and  Apoflles,  le- 
 fus  Chris!  being  the  chief e  corner  ft  one,  Ephef.  3 . 1 9 , 2  o.  not  the 
 word  of  a  man,  not  that  Doclrine  that  heehimfelfedid 
 teach  them  meerely,  becaufe  he  did  teach  it  but  vpon  the 
 doctrine  of  the  Prophets  and  Apoftles :  that  fs,  the  Prophets 
 and  Apoft  let  Confcmmg  that  do&rine  I  deliucrvntoyou, 
 Chrift  himfelre  being  the  chiefe  Corner  fto»e  ,on  which 
 they  are  built,  he  fpeaking  by  them,  fo  that  they  are  fore ; 
 Now  when  faith  is  thus  grounded,  then  we  may  befaid  to 
 be  built,  and  that  vpon  a  Rocke :  but  otherwife  we  build 
 vpon  a  findie  foundation,  and  Co  the  whole  building  is  en- 
 dangered. 
 
 Befides,  trie  Confcience  cannot  bee  perf waded  of  any 
 failing  truth  till  it  heare  God  fpeake,  no  voice  can  fatisfie 
 it  but  Gods,  efpeciaily  if  a  little  troubled  :  then  like  a 
 locke  whofe  wards  are  out  of  order,  no  key  can  open 
 k  till  hce  that  made  it^  and  knowes  the  wards,  doth 
 mend  it, 
 
 M  %  let 
 
 163 
 
 — 1 
 
 Iam.r. 
 
 ColoCi.fy 
 
 Epke£2.!95to, 
 
 Matth.y, 
 
 Reafil 
 
 Godonelycan    j 
 fitisfsconfeiena, 
 
164 
 
 Vfi* 
 
 Reft. 
 
 Doflrinetobe 
 Confirmed  by 
 Scripture  alone 
 Deut  27. 5 • 
 Exod.  20.25, 
 
 Tbevfe  of  hu- 
 mane teftimome. 
 
 Matth.1a.27. 
 
 An    Exposition    of    the 
 
 loh,4i44> 
 
 Caxeatinqm* 
 ting  of  Scripture 
 far  preofe  of 
 deftrine. 
 I. 
 
 Ouer-abundiHt 
 quotation  is 
 without  profit 
 tithe  bearer y 
 and  without 
 lodgement  in 
 •  the  Speaker „ 
 
 Let  no  Minifter  then  publikely  for  Doctrine  and  LMatter 
 o£  Faith,  teach  any  thing  which  they  are  not  able  to  Con* 
 firms  and  make  good  by  Scriptures,  for  what  is  alledged 
 without  the  authority  thereof  may  be  reiected  with  the 
 fame  facility  as  it  was  alledged. 
 
 But  is  not  other  teftimony  befides  Scripture  fuiRcient 
 Confirmation  of  Doclrine  \ 
 
 No  other  teftimony  befide  "Biuine  is  foflicient.  No  man 
 might  lift  vp  an  yron  toole  vpon  the  ftones  that  built  Gods 
 Altar,  for  if  he  did  lift  vp  an  yron  toole  vpon  it,  hee  did 
 pollute  it ;  teaching  vs  that  mans  wifedome  is  with  God 
 foolimnefTe,and  that  he  needs  not  the  words  of  mans  enti- 
 cing eloquence.  What  hath  the  chaff e  to  doe  with  the  wheat  e  f 
 As  for  Humane  teslimonie  it  may  be  vfefull  for  the  flop- 
 ping of  the  mouthes  of  Aduerlaries,  while  we  fhall  make 
 their  owne  children  to  bee  their  iudges  (as  our  Sauiour 
 fpeakes)  xJMatth* 12.27.  but  not  for  Proofe  of  'Dottrine. 
 Neither  are  we  to  reft  in  the  Teftimony  of  the  Church fee- 
 ing fhe  is  fubied:  to  erring :  The  teftimony  of  it  is  indeed 
 of  great  vfc,  to  prepare  vs,  and  moue  vs  to  come  in  at  the 
 firft,  as  the  woman  of  Samaria  did  call  her  neighbours, 
 but  being  come  in,  we  muft  fay  as  they  did  to  fter,  loh%m\% 
 44 ,  now  we  beleeue  not  becaufe  thon  toldsl  vs,  but  becaufe  wee 
 bans  heard  him  our fe lues. 
 
 And  here  would  be  a  Caueat  giuen  to  fiich  Minifters,  as 
 doe  vfe  to  Confirms  their  do&rine  by  Scriptures.  Firft,that 
 they  doe  not  ouer-abound  in  quotations ;  Out  of  the  mouth 
 of. mo  our  three  witness  may  every  word  be  eslabltfhed :  that 
 new  vpftart  quoting  of  Scripture,  Chapter,  and  v?rfe,  for 
 aiery  word,can  be  thought  to  be  no  other  then  a  Prophane 
 tolling  of  Gods  holy  truth  ,  without  Profit  to  the  hearer ; 
 whofe  vnxjerftanding  cannot  conceiue,  nor  memorie  beare 
 away  fo  many:  As  alio  without  Judgement  in  tbs  Jpeaker, 
 for  haue  they(efpe dally  the  younger  fort,  whofe  vanity  this 
 is  for  the  moft  part)ferioufly  confidered  of  ail  thofe  texts, 
 how  aptly  &  truly  they  be  alledged  for  the  purpof  l?it  is  not 
 poffible  ;  And  therefore  it  can  be  thought  to  be  no  other 
 
 then 
 
Parable    of    the   lost  Groat, 
 
 then  a  fpkc  of  Pride,  like  that  of  Da-aid  in  rmmbring  the 
 people,  feeking  praife  from  Gods  gift:  (as  onefpeaketh 
 well)  making  -admirable  his  naturall  workein  giuing  them 
 fuch  a  memory  byabufinghis  word,  Ittdas -like  in  fhew 
 of  loue  to  kiffe  him ,  whUft  in  killing  they  betray 
 him. 
 
 Secondly,  The  Proofe  would  bee  out  ofpUine  places 
 without  any  or  leaft  obfeurity ;  If  it  be  obfcure,it  would  be 
 explained  and  enlightened.  We  haue  many  plaine  Texts 
 of  Scripture  for  proofe  of  eucry  Article  of  our  Faith,  very 
 pregnant,  and  of  fufficicnt  ftrength,  to  ouerthrow  the 
 points  and  Tenents  of  our  Aduerfaries  thePapifis,  which 
 they  maintaine  againfl  vs ;  now  if  wee  leaue  thefe,  and 
 bring  Proofes  obfeure  and  dark,  grounding  our  felues  vpon 
 our  owne  priuate  interpretations  thereof,  it  may  iuftly  bee 
 thought  to  be  cut  of  thepouertieof  better  proofes :  befides 
 the  danger  brought  thereby  to  the  truth  of  God,  and  true 
 Religion:  for  a  wrefted  proofe  is  like  zfttbernd  witneffeji 
 neuer  doth  helpe  fo  much,  whilft  it  is  presumed  to  bee 
 ftrong,  as  it  doth  hurt  when  it  is  difcoucred  to  be  weake ; 
 caufing  thofe  who  lie  in  wait  to  efpie  cur  weakeneffe, 
 while  they  finde  it  out  in  fome  of  our  Reafons  to  folicite 
 the  world  earnefiiy  to  beleeue,that  all  are  fo;  And  fo  here- 
 by wedifcr edit  the  ftrength  of  other  teflimonies.  This 
 was  that  that  Anfiin  long  fince  obferued,  calling  it  turpe 
 nimii  &perniciofttm  &  tnaxime  cauendun). 
 
 Thirdly,  Itwouldbe  fitting  the  point  in  hand.  Now  a 
 fitting  proofe  may  thus  be  knowne  ;  if  the  proofe  will 
 afford  without  wrefting  the  fame  doclrine  to  be  Collecled, 
 for  which  it  is  brought,  to  bee  a  Confirmation  of:  If 
 it  will  not,  then  it  may  not  bee  thought  to  bee  fit- 
 ting. 
 
 As  for  Citing  the  Verft,  and  Chapter  from  whence  wee 
 
 fetch  our  Proofe,  though  it  be  very  vfefull,  yet  not  ofab- 
 
 fblute  neceflity,fee  Heb.2.6.  One  in  a  certaine  place  testified 
 
 faying,  what »  man,  &c.   fo  Chap.^.   As  heefaid,  I  haue 
 
 fwornc  in  my  wrath ,&c.  not  naming  the  place,  nor  verfe. 
 
 M  3  Neither 
 
 V65 
 
 Great  dfingzr 
 \  mmefiingcf 
 Scripture. 
 
 A  wrefod  precf 
 Htikeafttbcrn'd 
 wtntjje. 
 
 lnlib.de  Gsneji 
 ad  tiicrai?;. 
 
 Howtdiudgeof 
 a  fining  proofe 
 for  detlrin:. 
 
 Heba.<5. 
 Chap.4.3. 
 
166 
 
 Exodto. 
 
 i  Dan.  5.6.  * 
 
 Mark- 10  19- 
 
 Qua. 
 
 Reft. 
 
 Acts  18.2-4- 
 
 Vfi  %* 
 
 I  Kicg.l3-»8, 
 
 GaL2.i2.i3. 
 
 Marke4.24> 
 
 1  Cor.  1  a-  2. 
 Pro.i4j5. 
 
 lPet.3  15* 
 Zohn  6  69* 
 
 An    Exposition    of     the 
 
 Neither  are  wee  bound  in  quotation  of  Scripture  for 
 proofe,  to  keepe  the  fame  order,  as  in  reading  of  a  Text. 
 In  Exod. 20.  The  Commandements  are  let  downe  one  way, 
 in  Deut.f.6.  another;  ib  our  Sauiour  Citing  the  fimman- 
 dementsfcts  downe  adultery  before  Murt  her ;  and  Ho- 
 nour thy  father  and  mother  after  all  the  reft,  Olfarke  10.19. 
 becaufeofpurpofe  they  are  not  handling  them,  butvfing 
 them  for  Confirmation*  The  like  liberty  the  Prophets  and 
 Apofiies  vfually  haue  taken. 
 
 But  how  if  we  cannot  finde  an  euident  and  plaine  place, 
 for  proofe  of  what  hath  beene  deliuered? 
 
 If  wee  want  flich  proofes,  then  protie  it  by  neceflary 
 Confequences  out  of  other  Scriptures,  as  </4ftr  18.34.28. 
 sApollos  did  thus  'Demonstrate  by  Scriptures  th&t  leftu  wm 
 the  Chrifi. 
 
 .Secondly,  let  no  Hearer  rccdue  any  thing,  as  matter  of 
 Faith,  that  is  not  Confirmed  by  the  Scripture.  Gods  peo- 
 ple haue  beene  in  great  danger  in  giuing  too  much  Credit 
 and  authority  euen  vnto  very  good  men;  As  1  King.13.. 
 %  8.  the  man  of  God  in  hearkening  to  the  old  Prophet  of 
 Bethel :  And  Bernaba*  and  other  levies  who  were  carried 
 away-with  Peters  diflimulation  y  gaL  2. 1 1, 1 3 .  And  there- 
 fore it  is  not:  without  caufe  that  our  Sauiour  wills  vs  to 
 Take  heed  how  we  heare.  1 1  is  too  much  readinefle  in  recei- 
 uing  that  that  is  deliuered,  if  we  receiue  it  before  we  haue 
 examined  it,andfeene  it  grounded  vpon  a  good  foundation. 
 Saint  P*«/makcs  it  a  note  of  a  Natttrall  man  (like  a  beaft) 
 to  be  carried  away  as  hee  is  ledd,  1  0,12.2.  And  Solo- 
 mon faith,  it  is  the  property  of  a  f cole  to  beleeue  every  thing, 
 And  yet  how  few  prof eflbrs  haue  better  grounds  for  that 
 they  hold  then  this.  The  State  and  Place  we  line  in,  are 
 of  this  Opinion  and  Faith ;  Or  filch  and  fuch  a  good  Mini- 
 fter  hath  delivered  it,  he  doth  teach,  and  hold  it.  When 
 we  /hould  be  able  to  giue  a  Reafon  of  that  we  hold  in  point 
 of  faith,  1  P^.5.15.  And  be  able  to  fay,  Wee  beleeue  and 
 know,  Ioh.6.6g.  AfTurcdly  whofbeuer  hee  be  that  hath  no 
 better  ground  to  reft  on  in  belceuing,  but  the  faying  of  a 
 
 Preachers 
 
Parable    of    thb    lost  Groat. 
 
 Preacher  hath  no  Faith  but  meerelj  humane*  Our  ducks 
 then  are  thefe : 
 
 Firft,  to  Attend  vnto  Gods  Minifter,  whilft  hec  is  ope- 
 ning, and  Confirming  his  point  in  hand,  and  not  to  turne 
 our  backes  vpon  him  all  that  while  as  the  faftuon  of  moft 
 is,  as  if  it  concerned  vs  not,  till  he  comes  to  his  applications 
 ovVfest  neuer  till  then,  giuing  any  reafbnable  Attention. 
 This  praclifefliewes,  that  filch  hearers  rather  build  vpon 
 the  Miniftcrs  aeale  then  Cfods  trtitb. 
 
 Secondly,  that  webe  warie  what  wee  recciue  for  truth, 
 till  we  haue  Examined  it,Calling  for  the  #W  as  the  good 
 Watchman  doth,  and  if  they  fpeake  not  Shibboleth  then  fuf- 
 ferthemnottopafle.  Thus  we  are  willed  to  trie  the  fpi- 
 rits  whether  they  are  of  God  or  noe,i  Ioh.**i.&  i  Thejf.*;. 
 For  this  end  God  prefcribed  Rules  to  the,  Ic  wes  to  trie  his 
 Prophets  by, &  canfed  his  word  to  be  written,  that  it  might 
 be  the  Cannon  and  meafure  of  all,  which  vnder  pretence  of 
 truth  we  haue  deliuered,  27VM.19.  Iohn  5.39.  I  enter 
 not  here  the  queftion  who  fhall  bee  the  Interpreter ;  wee 
 (pake  of  it  before  on  verfe  8.  as  the  Scripture  came  not 
 from  a  Priuatefpirit}  fb  it  is  not  df  any  Priuate  intcrpretati- 
 It  felfeis  Text  and  Glofe  in  matters  necefTary,  ope 
 
 157 
 
 on. 
 
 ningit's  owne  obfeurities,  which,  by  due  obfeming  Cir- 
 cy.m fiances  ;  as  tvhat>  who^  to  Whomy  By  ivhat>wbeny  and 
 How,  and  carefully  regarding  what  went  before^  and  what 
 followes  a/ter^tmy  be  attained  to.. 
 
 And  yet  here  take  two  Cautions  wkh  you  ;    Firft,  that 
 
 Principles  muft  rather  be  maintained,  then  examined,  or 
 
 difputed :  there  are  truths  cleare  and  cuident  by  their 
 
 owne  light,  of  which  it  were  madneffe  to  make  en- 
 
 -quirie. 
 
 Secondly,  that  we  prefume  not  beyond  Sobriety  to  que- 
 stion things  that  are  not/? euealed*  Secret  things  belong  to 
 God,reuealed  things  to  vs  and  to  eur  children >  *Deut,i$.ig. 
 Thefe  and  fuch  like  Cautions  obferued,  people  are  to 
 examine  what  they  haue  4o&rinally  propounded  to  them 
 to  be  belieucd. 
 M  4  Three 
 
 Tbedutie  of 
 Hearers. 
 
 I. 
 
 ^ 
 
 1  Iohn  4.1, 
 1  ThdT.j. 
 
 I  fay  8.40. 
 sPet.i.ig* 
 Iclm  5.391 
 
 Ex  Mtscedetibtu 
 &  cenfequenti' 
 but  colligiiur 
 verus  Scripture 
 fenfut.jiugdib.  | 
 
 cap.$i. 
 Cautions. 
 
 T. 
 
 Deut.^.25. 
 
x68 
 
 \  Three  Btmfitt 
 
 i  of  examining 
 
 dicirinz  by 
 
 '  Si>ipturest 
 
 I. 
 
 2. 
 
 Mattki  '5.21 . 
 Matth.13.44. 
 
 3- 
 
 iThcf,2.i3. 
 
 An    Exposition    of    the 
 
 Gal.x.8, 
 
 1  Cor.4  1, 
 I  001.3.5. 
 
 Text. 
 
 Three  great  benefits  fhould  Chriftians  finde  in  exami- 
 ning by  the  word  what  they  hcare  deliuered,  and  recei- 
 uing  nothing  without  ground  in  Scripture. 
 
 Eirft,  Certainty  in  that  they  hold;  which  thofe  who 
 receiue  things  vpon  credit  and  truft, cannot  haue,  1  Cor.i. 
 j.  That  jour  faith  [bould  not  ft  and  in  the  rvifedome  of  men  bm 
 in  the  power  ofCjod, 
 
 Secondly  3  P erf  iterance  in  that  they  haue  heard  and  lear- 
 ned :  It  is  noted  for  the  property  of  a  Temporarie  believer 
 To  receiue  with  gladnes  immediatlj  what  he  hears;  Hene- 
 uer  examined  beforehand  fofoone  fades  away  :But  the  wife 
 Merchant  he  examines  that  treafnre,  and  fo  fells  all  for  it. 
 Thirdly  ,  pratlife,  then  will  the  word  bee  mighty 
 in  operation  where  it  is  found  to  be  well  grounded,  1  Theff. 
 2. 13.  when  the  Theffalonions  receiued  the  Word,  not  at 
 the  rtordofmany  but  as  the  Word  ofGody  it  wrought  effectu- 
 ally in  them  :  And  fo  it  will  not  in  other.  Neuer  fhall  a 
 man  profit  by  Preaching  till  he  be  fetled  in  this  perfwafion, 
 that  the  Doctrines  deliuered  haue  God  for  their  e^#- 
 j  thor. 
 
 O  that  once  we  could  fo  far  re  preuaile  with  our  hea- 
 rers, as  to  try  vs  before  they  tmU  vs !  Were  he  an  Angell 
 from  Hcauen  that  preacheth,  yet  his  doctrine  lliould  bee 
 looked  into  before  it  be  receiued,  Cjal.\$.  Paul  &nd  rBcr~ 
 nabas  were  worthy  men,and  y 'ct  the  Tlereans  durfl  not  take  . 
 what  they  deliuered  vpon  credit ;  they  would  fearch 
 whether  thofe  things  they  deliuered  werefo  or  no,  which 
 was  their  praife.  Hearten  to  a  matter  becaufe  we  fay  it, 
 youoight,  and  that  we  challenge  from  you,  by  our  place  : 
 but  that  you  fhould  beleeuevs  before  you  know  vpon 
 what  ground  we  fpeake,  is  more  then  we  dare  require. 
 Efieeme  ofvs  as  the  CMinifters  of  Cjod  (faith  Saint  Paul) 
 1  Cor.q.ubxtyet  not  04  mettin^homybxxt  By  whom  you  be- 
 leeuey\  Cor.\.%. 
 
 hy  fljallbe  in  thepreftnee  of  the  Angels  of  God~\  Here  is 
 the  thing  Tropounded,  and  the  llluftration  from  the  Place, 
 In  theprefence  ofthe^Angels  of  (jod^  i.e.  in  Hcauen  :    and 
 
 *  from 
 
Parable    of   the   lost  Gr 
 
 oat 
 
 fr om  the  Perfoxs,  by  whom,  the  Angels*  Of  the  Ioycs  of 
 Heauen  we  haue  before  fpoken  on,  the  fame  words  in  the 
 foregoing  Parable,  that  which  now  I  intend,  is  about  the 
 Perfons  reioycing,  The  Angels  of  god. 
 
 Angels']  The  title  Angell  ism  Scripture giuenfbme- 
 times  to  Chrift,  as  Mal.^.i.  Sometimes  to  Man,  Reuel.3. 
 I.  Butmoft  vfiially  to  Spirits,  both  Good,  as  H^.1.7.14. 
 and  Bad,  1  Cor. 6.$.  In  this  place  by  Angels  the  good Spi- 
 rits are  to  be  vnderftood. 
 
 Of  god]  Thefearefaidtobehis,  notonely  in  regard  of 
 Creation  (for  To  arethe%w£alfb)  but  in  refpccl  of  their 
 Immediate fermce^they  Handing  in  his  prefence  continually, 
 ready  at  abecke  to  execute  his  will. 
 
 It  would  take  vp  much  time  and  paper,  and  to  little 
 profit,  to  repeate  the  diucrs  and  difcrepant  queftions, 
 which  haue  beene  to  and  fro  difcufTed  by  writers,  concer- 
 ning Angels:  they  that  defire  any  large  difcourfe  thereof, 
 may,if  they  pleafe,pcrufe  the  labours  of  thofe  who  haue 
 taken  great  paines  therein.  lonely  intend  here  (and  that 
 briefly)  to  takevp  a  part  of  that,  which  the  Scriptures 
 hath  let  fa'l  for  our  good,  concerning  them  ;  Our  Text 
 leading  vs  like  thatStarrc,Matth.2.p.  to  confider  offoure 
 Particulars. 
 
 Firil:,.  What  they  are. 
 
 Secondly,  Of  what  account  they  are  with  god,  becaufe 
 they  are  faid  to  be  HU. 
 
 Thirdly,  What  AfeElion  they >  bear -t >  to  men,  in  that  they 
 are  faid,  here  t&Reioyce  for  them. 
 
 Fourthly,  what  their  Knowledge  i* ;  and  whether  it  can 
 be  concluded  from  hence  they  know  our  thoughts  ? 
 
 As  for  their  Number, Motion,  Order,  Titles,  &c.  with 
 other  knottiedifputes  concerning  them,  we  leauefbrPrf- 
 pijfs  tovntie  and  determine,  who  fb  curioufly  difcourfe 
 hereof  and  boldly  conclude,  as  that  wee  may  demand  of 
 them^as  fometimes  the  Synick^did  of  one  difcouriing  of 
 the  Starrs,  I  pray  Sir  how  long  was  it  finee  you  came 
 downe  from  thence  ?    I  readc  -Wg.  13.17.  that  when 
 
 Manoah 
 
 169 
 
 Expof. 
 Mai. 1.1. 
 Reuel.3,1, 
 Heb.1.14. 
 1  Cor.6.3. 
 
 Zancb.  de  operb 
 but  Dei  Stains 
 de  Ang. 
 Cafman  his  AH- 
 glographia. 
 Salkj/d  treat, 
 of  jag. 
 
1J0 
 
 An    Exposition    of    thi 
 
 if  bat  jtngh 
 are* 
 
 Tbeir  Names  of 
 tbreeforts: 
 i .  Spirits. 
 Pfal.  104.4, 
 Heb.l,i4» 
 
 %  Angels. 
 Exeoquode(l 
 fpiriti4i[e(l9ex 
 eo  quod  *  git  An 
 gelftseft.sstig* 
 
 3  J Principalities 
 andVowers,&c 
 Rom.  ^3  J. 
 lob  3.1. 
 
 Ephcf.i.ai. 
 Hphcf.3tIC. 
 
 xJManoah  enquired  after  the  name  but  of  one  Angel!,  hee 
 had  his  mouth  ftopped,with,W[7  askeft  thou  thus  After  my 
 name,  feeingit is fecret  t  And  yet  thefe  men,  are  fo  boldly 
 prefumptuous  in  their  determinations  of  them  all,  as  if  they 
 had  long  foiourned  in  heauen,  and  bcene  acquainted  with 
 all  the  holy  Legions  of  Spirits. 
 
 For  the  fir  ft  Particular,  what  they  are.  It  is  true,  wee 
 cannot  fuffiiciently  know  them  while  we  are  on  earth,  yet 
 we  may  after  a  fort  groapc  after  them  fas  the  Holy  Ghoft 
 fpeakes  in  another  cafe)  by  confidering  ;  1 .  Their  Names. 
 2.  Their  Natures  :  fofarre  forth  as  Scripture  hath  reuea- 
 ledthem.  Secret  things  belong  to  God,  but  Repealed  things 
 to  vs  and  to  our  children. 
 
 The  Names  giuen  them  are  of  three  forts :  Sometimes 
 they  are  called  Spirits ;  in  regard  of  their  'Being,  as  Pfal. 
 1 04  ^Heb.  1. 14.  And  in  this  rdpfcft  alfo  the  Diesels  are  cal- 
 led Spirits,  though  ordinarily  with  a  note  of  diftinftion  to 
 diftinguifh  them  from  the  good,as  a  Lyingfpirit ,1  King.  22. 
 an  Vncleane  Spirit, Luke  1 1.24.  The  Spirit  that  ruleth  in  the 
 children  of dif obedience, Ephef. 2.2. 
 
 Sometimes  they  are  called  Angels,  in  refpect  of  their 
 Doing  :  this  name  exprefling  their  Office  and  Imployment, 
 and  is  as  much  as  MeJJenger  or  Embajfador.  And  fo  alio  are 
 the  Euill  Spirits  called  Angels,  though  not  fo  frequently  as 
 the  Good:  F  or  S  inn  e  brought  vpon  the  Diesels  not  onely 
 a  lofle  in  refpe  fl  of  Turin  of  Nature  •  but  alfo  a  lofle  (in 
 part)  of  the  Dignity  otthdr  Title;  fb  that  vfually  when 
 the  Scripture  mentioneth  Angels  it  fpeaketh  of  good  An- 
 gels. 
 
 Sometimes  they  are  called  by  other  names  which  ex- 
 preiTe  their  Exceffencie  and  Dignity,  as  Principalities  and 
 Powers.,  Rom.2.$$.  Thefonnes  of  God  Job  2.1.  Might  and 
 Domination,  Ephef.  1 .  i ! .  Powers  in  heauenly  places,  Epbef  3 . 
 10.  to  diftinguifti  the  holy  Angels  from  the  Diuels,  who 
 are  alfo  called  Principalities  and  Powers  ,Epbef 6. 1 2.but  not 
 in  heauenly  places,  though  in  high  places :  It  is  true  indeed,^ 
 thatthe  old  Tranflation  hath  heauenly  places*,  the  new/ 
 
 high 
 
Parable   of    the    lost  Groat. 
 
 high  places  i  yet  in  the  original!  the  word  Places  is  not 
 cxpreft,  word  for  word,  it  is,  In  heauenlies ;  meaning 
 thereby  the  aire  which  is^oft  called  Heauen,  CMatth.6. 
 26. 
 
 For  their  Natures,  they  may  bee  thus  defaibed,  Angels 
 are  Spirits  compteat.  Immortally  and  Inuipble,  created  of  'God 
 for  his  glory  and fer nice. 
 
 They  are  Spirits ;  fo  diftinguiflied  from  Lyons,  Bullocks, 
 Eagles,  (Vnder  which  formes  they  haue  fometimes 
 beene  reprefented)  which  haue  bodies  without  Spirits, 
 Ez>ek.\. 
 
 They  are  Spirits  Comp/eat ;  to  diftinguifli  them  from 
 the  Spirits  of  men :  Our  Sonles  without  the  Bodies  are  In- 
 compleat  Spirits ;  to  the  Compleate  fubfiftence  of  themy 
 a  Body  is  required,  which  Angels  need  not.  They  haue  in- 
 deed fometimes  taken  viJtbleformesyand  afTumed  bodies,by 
 diuine  difpenfation  for  a  time,  but  it  was  not  to  their  Per- 
 fetlien,  but  for  their  A4iwfteryy  the  better  to  accomplish 
 their  enioyned  duties,  and  helpe  vs ;  which  bodies  to  them 
 were  but  onely  as  Garments  are  to  vs,  and  no  part  of  their 
 Natures,  for  they  behold  the  face  of  God  continually  with- 
 out Bodies,  AJattkiS.  10.  but  the  Settle  of  man  is  an  Incom* 
 pleat  fpirit  without  the  body. 
 
 They  are  Immortal! ;  Things  may  be  faid  to  be  Immor- 
 tall  two  waies ;  either  Abfoltttely  and  in  their  owne  Na- 
 t  ure ;  And  fo  God  onely  is :  or  clfe  they  are  fo  by  the  wiR 
 and  pita/are  of  God,  and  not  by  their  owne  Nature;  andfb 
 the  So  files  of  men  and  Angels  are  Immortall. 
 
 Jnuifible ;  to  diftinguifh  them  alfo  fi  om  other  things  : 
 For  all  Creatures  are  one  ofthefe  three  forts,  Inuifible,  Vi- 
 fible^  or  both  Vifible  and  Jnuifible :  Man  is  Vifible  in  regard 
 of  his  Body,  and  Inuiftble  in  regard  of  his  Soule.  The  Hca- 
 uen,  Earth,  Seas,  Beafts,  Foules,  &c.  arc  Vifible.  The  An* 
 gels  they  are  Inuifible  as  being  Immaterial  their  fubftance  is 
 not  Corporeall,  and  therefore  purer  then  any  bodies  in  Hea- 
 uen,and  Earth,  andib  pure,as  no  fenfes  can  difcerne  them. 
 It  is  moft  true,  that  God  onely  is  (imply  dvhoi  Immaterial! , 
 
 yet 
 
 171 
 
 im(&le[UbM. 
 
 Angels  defcribed. 
 
 Ezek.r 
 
 Ihnqmbmm- 
 uentur  fed  qui- 
 bm  iuHtnt. 
 Matth,ig.io. 
 
172 
 
 An    Exposition    of    thh 
 
 Cclof.i.i*. 
 Pfal.148.1-5 
 tf>b$n  the  An- 
 gela xvsre  created 
 Iob$8«4>*-8. 
 Iobi^. 
 
 Pro.  s  6.4. 
 
 Heb.1.14. 
 
 Vemng  on 
 Hcb.i.vlf. 
 
 Of  what  account 
 the  Angels  are 
 with  God. 
 
 lob  38.7.5c 
 lob  1.2. 
 CoIof.i.iG. 
 
 yet  Angels  arc  Immaterial!  in  refpecl:  of  any  Phy/icalicotn- 
 pofition ;  They  haue  onely  that  kinde  of  compofltion 
 which  we  call  LMetaphyJtcall%  not  confifting  of  matter  and 
 forme,  as  other  creatures  doe,  but  are  compounded  of 
 Effetxe  or  ail  and  power* 
 
 Created  of  Cfod  -y  That  they  were  created  is  euident,  Col. 
 1.16.&  P/*/.  148.1,2,3,4.0^'  on  what  day,isfome  what  cu- 
 rious to  enquire  ;k  that  they  were  created  before  the  third 
 day,  may  (methinkes)  be  gathered  out  of  the  words  of 
 God  himfelfe,  lob  58.4-— 8.  where  by  Sonncs  of  God,  are 
 meantthe^/^/r,as/6>£i<2.  now  thefe  founded  out  the 
 prayfes  of  God  when  he  laid  the  foundations  of  the  earth, 
 which  were  laid,as  appeares,  </'*•?•  the  third  day,  and 
 therefore  it  muft  needs  be  they  were  created  before  that 
 time.  It  is  probable  they  were  created  the  firft  day,  when 
 the  heauen of Jieauens  were.created,  Ge n.  1 .  j. 
 
 For  his  glory  andfer nice ;    God  hath  made  all  for  him- 
 felfe, faith  Solomon,  Pro.  \6. 4.   i.e.  for  the  fet ting  forth  of 
 his  owne  glory,  and  praife  :  If  all ;  then  ayfngel*;  As  for 
 ■  the  feruice  they  giuc  to  God  in  fpeciall,  we  (hall  fee  more 
 afterwards. 
 
 Thus  we  hauea  briefe  defcription  ofthem,if  you  would 
 know  more  or  haue  a  fuller  and  better,  take  Saint  Paul* 
 defcription  of  them.  They  are  all  minislering  Spirit*, fent 
 forth  to  mini  tier  for  them  who  [hail  bee  heir es  of  falmtion^ 
 Heb,  1.14.  Cains  fubftantia  fpeciem  &terminum  folws  qui 
 creauit,  nouit.  This  we  know,  and  this  (as  concerning 
 them)  we  onely  know,  and  whofoeuer  knoweth  more, 
 he  knoweth  nothing  but  the  vanity  of  his  owne  minde  (as 
 fpeaketh  a  very  learned  Diuine.) 
 
 For  the  Second  thing,  of  what  account  they  are  with 
 God,  becaufc  they  are  here  faid  to  bee  [His  zsfn- 
 
 That  God  makes  lingular  account  of  them,  mayap- 
 peare  -,  Firft,  by  thofe  excellent  titles  God  giues  vnto 
 them,  and  graceth  them  withall,  as  Starres  of  the  mornings 
 lob  38.7*  Sonne*  of  Gody  lab  1.2.  Thrones  and  Dominions, 
 
 Principalities 
 
/ 
 
 Parable    of   the   lost  Groat, 
 
 Sera* 
 
 Principalities  and  Powers,  Colof .1.1 6,  &  Rom.$.$$ 
 phim and  Cherubimfien.i.i^  Ifay  6.2. yea,  Gods. 
 
 Secondly,  by  their  Place ;  where  God  hath  fet  them, 
 which  is  in  Heaucn;  the  faireft  roome  of  all  Gods  building, 
 Epbef.$.io.  He  hath  made  them  to  Hue  about  hirmelfe,  in 
 his  chamber  of  prefence  alwaics  before  his  face  :  They  are 
 creatures  made  of  purpofe  alwaies  to  Hue  in  the  Court  of 
 the  King  of  Kings,  Matth.  1 8. 1  o.  The  Angels  doe  alwaies 
 behold  the  face  of  my  Father  which  it  in  hearten  (faith  our  Sa- 
 uiour.) 
 
 Thirdly,  by  the  Truft  that  God  puts  in  them,  forhee 
 commits  vnto  their  care,  the  protection,  and  keeping  of 
 hisdeareftIcwels,<7y^/.34.7.  &  gi*n>  Heb.i.iq.   The 
 treafure  he  bought  with  the  deareft  blood  his  fbnne  had, 
 they  are  the  keepers  of. 
 
 Fourthly,  by  thofe  Gifts  and  Properties  that  God  hath 
 enriched  them  withall ;  As  with  the  greateft  perfpicuity 
 of  reafon,  acuteneffe  of  wit ,  liberty  of  will,  ftrcngth  and 
 fpeed  of  motion ;  to  fhadow  which  out,  they  are  laid  to 
 haue  wings  (not  that  they  hauefb  indeed)  but  byway  of 
 figaification  and  refemblance,  fee  GV*.  3  2.2.2  Sam.  2  6.1 6. 
 2  King.i?.^.  Atts  \.\o.&  12.7.— 11. 
 
 Thus  then  it  is  cleare,  they  are  in  afpeciall  manner 
 Gods  Angels,  and  in  great  grace  and  fauour  with  him. 
 
 Ncxt,their  Affetlions  to  man  is  confiderable,in  that  they 
 are  faid  in  our  Text  to  Reioyce  for  his  finding :  And  that 
 they  doe  beare  fpeciall  Affections  to  man,  as  ofLoue,  loj, 
 Defire,&c.  diuers  Scriptures  teftifie,  as  CMatth.iS.io. 
 Ephefy.10,  1  Pet.i.  12.  be/ides  this  Scripture  in  hand; 
 And  may  be  further  manifefted,  thus : 
 
 1.  Becaufethey  haue  aftrongdefire  after  Gods  glory, 
 and  loue  him  aboue  all  things  (they  knowing  him  the 
 chiefeft  good)  hence  is  it,they  io  vn/peakeably  affect  the 
 godly,  whom  they  know  God  loues. 
 
 2.  They  are  members  of  the  fame  body  with  the  Saints, 
 Colof.i.io  and  one  day  expect  to  bee  ioyned  vnto  them, 
 and  for  euer  liue  to  praife  God  with  them. 
 
 And 
 
 *73 
 
 Gen. 3. 25. 
 Ifay  6,2. 
 
 Ephef.3.10. 
 Matth,i8,io 
 
 Pfal,34.7.& 
 
 91.11* 
 
 Heb.  1. 14. 
 
 Gen. 32.2/ 
 2  Sam.  26, 1 6. 
 2King.i9|35« 
 A#s  1.10.& 
 
 i*?7»—  II. 
 
 Their  jjjfeffion 
 to  man. 
 
 Matth.i8.ic,* 
 
 Ephcf.3  •  1 04 
 1  Pct.1.12. 
 
174 
 
 Difference  be- 
 twixt Afetlmi 
 in  Angels  &vi. 
 
 BucantoXM. 
 de  Aug, 
 
 Thetyenledge. 
 tf  the  Angels . 
 
 An   Exposition    of    t 
 
 h  B 
 
 AGtsio. 
 
 Ephef.j.io. 
 
 The  A ft gels 
 know  Mt  things 
 thstwaymdoe 
 
 And  yet  though  the  Holy  Angels  arc  endued  with  Af- 
 fections, and  truly  faid  to  Loue,  Reioyce>&c>  wee  muft  not 
 imagine  fuch  Affections  to  be  in  them,as  wee  are  fubiect: 
 vnto,  in  this  mortall  life.  The  difference  betweene  Affe- 
 ctions in  them  and  vs,are 
 
 i .  They  haue  not  thofe  bate  and  inferiour  Affections, 
 that  are  in  men,  that  is  the  Senpriue  appetites* 
 
 a.  They  haue  not  their  Affections  feated  in  any  one 
 place  or  fubiect,as  the  Fountain  of  Affeclionsy  As  in  man 
 whofe  heart  is  the  feate  ofAfeclions  more  noble. 
 
 3.  Their  Affections  arecarryed  withoutall  finfullor  vn- 
 happie  perturbations.  So  then,  thefe  things  ought  to  bee 
 vnderftood  according  to  Angelica/1  and  fpirituad  fub- 
 flance  and  heauenly  nature,  not  after  a  humane  or  far  nail 
 wanner. 
 
 Laftly,  concerning  their  Knowledge*  feeing  they  Reioyce^ 
 0c*  whether  doe  they  not  know  the  heart?  Here  I  lay 
 downe  thefe  Conclufions.    ' 
 
 1 .  Their  Knowledge  is  exceeding  great,  in  all  things  far 
 pafling  the  knowledge  of  man  though  neuer  fb  deepeor 
 learned.    For  befides  the  Knowledge  they  had  Naturally 
 by  Creation*  which  was  admirable  (whereby  they  fee  and 
 knowGodinthevndeuided  Trinity  and  all  the  creatures 
 of  God  in  this  blefTed  viiion)  theyJcnow  ftrange  things  by 
 Revelation  from  God:  they  hauing  fo  neere  a  prefence  with 
 hisMaieftie,  haue  many  things  reueaied  that  others  haue 
 not,  who  are  further  off.    To  them  God  communicates 
 the  Myfteries  of  his  will,  and  they  vnto  the  Prophets, 
 Dau.g.  24.  Alls  10.  Luhf  1.    Alfo  by  Experience  they  ga- 
 ther much,  as  by  obferuing  Gods  doings,  and  from  the 
 courfe  of  things  in  the  worId,or  their  caufes  in  nature,  and 
 by  looking  into  the  Church  vpon  things  that  daily  fall  out, 
 Sphef.$Ao.  1  /Vm.u. 
 
 2.  As  they  know  more  then  matt,  fo  they  know  not 
 things  as  man  doth,  as  by  fecingjhearing,  fmelling,tafting, 
 &c.  their  knowledge  is  not  SenfitUte*  but  Contemplatiue ; 
 they  haue  no  tfa^thcrfore  no  eyes  to  fee  things  withaH,1 
 
 nor 
 
Parable   of    the    lost   Groat 
 
 nor  eure*>  to  heare  things  wfthall,.  nor  tongues  to  difcourfe 
 withall,  ihcy  y|e  not  any  fleihly  or  corporall  language, 
 but  fpeake  one  to  another  by  a  fpirituall  and  heauenly  lan- 
 guage, without  any  audible  found,  or  vocali  fpeech,  or 
 noiie;  the,  can  after  an  vnutterable  manner,  infinuate,  in- 
 ftill  and  communicate,  one  to  another,  or  into  the  vnder- 
 ftanding  of  men,  what  they  will.  Nor  haue  they  their 
 knowledge  by  ^Difcourfe  or  Reafbn  :  we  finde  things  out 
 by  Reafoning,or  by  way  oiSyBogifme^xA  Co  make  Judge- 
 ment of  it,  and  this  Judgement  is  as  it  were  the  eyes  of  the 
 Soulc,  but  fb  doe  not  they;  they  are  vnderttanding  crea- 
 tures,  but  not  Reafoning  Great  ares. 
 
 If  you  obiecl3EA.W.i2.23.theblood  was  fprinkled  vpoa 
 the  dores  of  the  Ifraelites  houfes,  that  the  Angell  might 
 paffe  ouer,  and  not  deftroy  them :  fb  £z,ek.g.6.  whereby  it 
 may  feeme  that  Angels  (as  men)  goe  from  the  fignc  to  the 
 thing  Jtg»ified. 
 
 It  is  anfwered,  that  the  Angels  reafon  not  as  we  doe  5 
 here  is  thcfigne,therefore  here  is  the  houfe ;  or  here  is  the 
 marke,  therefore  here  is  the  Perfon;  as/^.2.i8>ip.  but 
 this  was  done  to  Confirme  and  Ajfurethz  donating  Ifrae- 
 lites, that  Gods  deftroy er  ftiould  not  touch  them,nor  hurt 
 them. 
 
 3.  Though  they  know  more  then  man,  and  after  a  more 
 noble  manner  then  man,  yet  they  know  not  all  things  ; 
 there  are  fome  things  that  they  are  ignorant  of,  as  of  the 
 day  of judgement,  Alattb.24.16*  the  definite  number  of 
 the  ele& ;  how  many  muft  concurre  to  the  perfe&ion  of 
 that  heauenly  citie,as  Aufiin  fpeaketh.  Nor  do  they  know 
 mans  Heart ;  Thou  Lord  onelj  knowefi  the  hearts  of  all  men, 
 Alls  1.24.  Mens  particular  thoughts,  they  are  ignorant  of, 
 further  then  they  make  impreffion  vponthe  body,  for  fome 
 thoughts  are  (o  workinp^that  either  by  geftures,  or  by  the 
 I  impreffions  of  fome  Affections  railed  by  them,  theyleaue 
 fome  print  vponthe  body  :  Others  arefecret  and  ftill.  in 
 the  minde,  making  no  impreffion  at  all  outwardly  5  And 
 fcch  God  onely  knowes :  No  Man,  Angel %  nor  j6»*f//can 
 
 tell 
 
 I7S 
 
 /   \ 
 
 JnteUigentes 
 creator*  nonra- 
 cioriwitts, 
 
 Ob. 
 
 Exod.1123. 
 Ezek.9.6, 
 
 Refp. 
 Iofli.2,18, 19. 
 
 Yet  the  AngtU 
 knew  not  all 
 things. 
 
 A£hi.?4, 
 
r  *?* 
 
 An    Exposition    of    the 
 
 Rbm.annot.in 
 Us, 
 
 Matth«22.30. 
 
 i  King.8.$9« 
 
 tell  them,  further,  then  God  fhall  pleafe  to  reueale  them. 
 To  conclude  in  a  word,  CMan  kporvethmuch,  Angels  more ; 
 Ged  onely  all 
 
 Here  then  falls  fo  the  ground  thofe  Inferences  o£Papifis, 
 who  from  this  Text  Conclude  : 
 
 Firft,  That  the  Angels  and  Saints  know  our  hearts. 
 
 Secondly,  That  they  heare  our  prayers,  and  fo  confe- 
 quently  to  be  Inuocated. 
 
 For  the  firft,  howfollowethitthat  becaufe  the  Angels 
 reioyce  at  our  conuerfion,  therefore  they  know  our  hearts  ? 
 where  doth  the  Scriptures  giue  Angels  any  further  know- 
 ledge of  our  doings,then  they  get  by  walking  about  the 
 earth,  and  gather  from  our  outward  behamour  ?  (except 
 theyhaLieitbyfpeciali  reuelation?  )  Our  hearts,  and  in-' 
 ward  repentance  are  indeed  knowne  to  them,  by  the  fruits 
 and  true  effecTs  that  they  perceiue  in  vs,  which  caufeth 
 their  Ioy  ;  but  is  it  a  found  inference  thence,  that  therefore 
 they  know  our  hearts  direclly  ? 
 
 Secondly,  If  the  esfnge  J  s  fhould  know,  mnftitnecefla- 
 rily  follow  that  the  Saints  do  too  >  muft  the  Saints  be  like 
 the  Angels  in  all  points?  as  they  would  violently  wring 
 o\Xo£ Matth>i2*io.  yet  the  manifeft  words  and  drift  of 
 the  Euangclift  will  not  fuffcr  this  conformity  vntill  the  day 
 of  the  Refurrefiion,  which  make&£ot,that  their  fbules  now 
 in  heauen,  are  like  vnto  the  Angels  in  all  things,  whofe 
 prefence  and  Miniftery  God  vfethin  the  preferuation  of 
 his  chofen.  And  grant  it  further,that  they  beasnecreGod 
 in  heauen  as  the  Angels  are,  yet  how  followes  it  of  necefll- 
 tie,that  either  the  one,  or  the  other  fee  all  things  done  in 
 the  world,  in  God  as  in  a  glaife ;  may  it  not  be  as  well  in- 
 ferred,that  all  Gods  fecrefs  are  knowne  vnto  them  ?  This 
 their  glade  (as  our  RcHsrend  Fnlke  faith  well  vpon  this 
 plaee)  is  a  vaine  dcuice  of  an  idlebraine,  without  all  autho- 
 rity of  Scripture,  yea  contrary  vnto  it,  which  teacheth  vs 
 that  God  onely  fearcheth  the  heart  and  fecret  thoughts  of 
 man,  1/0^.8.38.  Attsi.iq,  and  therefore  vnknowfie  to 
 Angels  and  blefled  fpirits. 
 
 Bu. 
 
Parable    of    the    lost   Groat, 
 
 But  Abraham  in  heauen,had  knowledge  of  many  things 
 dene  on  earth  which  were  not  in  his  time,  as  that  they  had 
 the  bookes  of  Mofes  and  the  Prophets  which  hce  neuer 
 faw. 
 
 Jn  that  Narration  many  things  arc  fooken  Parabolical/}  t 
 out  of  which  no  doctrine  is  to  be  grounded,not  taught  elfe- 
 where  in  Scripture  ;  For  it  may  be  as  well  inferred  thence, 
 that  foules  haue  fingers  and  tongues  ,  and  that  ele- 
 mental! water  will  quench  hell  fire,  as  this,  that  Abra- 
 ham did  .know  what  bookes  were  written  after  his 
 death. 
 
 Secondly,  whereas  they  inferre,  that  departed  Saints 
 haue  this  knowledge,  and  by  hclpe  ofthatglafTe,  feeing  all 
 in  the  reflection  of  the  beames  of  Gods  Maicfty,  in  whofe 
 prefencethey  be  j  I  would  know  by  whatglafle,  and  by 
 meanes  of  what  light,  the  Gluttons  foule  knew  the  foules 
 of  Abraham  and  Laz,ar;x}  which  knew  them  not  before  it 
 entered  into  hell?  dare  they  ailirme,  that  the  damned 
 inhelL  haue  the  fame  knowledge  by  looking  into  the 
 dwell? 
 
 Thirdly,  If  the  doftrine  of  the  Church,  comprehended 
 in  the  Scriptures  might  be  rcuealed  to  Abraham  after  his 
 death,  yet  it  foiioweth  not  that  hee  knew  ail  things,  as 
 they  aifirrae  the  Saints  to  doe,  by  beholdin?  the  Maieftv  ! 
 ofGod. 
 
 For  their  fecond  Conclufion  which  they  feeme  to  infer  | 
 thence  ;  w^.that  therefore  they  heare  our  prayers,and  are 
 to  be  Inuocated,  and  called  vpon.  But  will- this  follow  &  I 
 any  due  forme  of  Syllooifmu  They  know  our  afiaires  as 
 well  as  God,  and  therefore  to  be  called  vpon  and  prayed 
 vnto  as  well  as  he  :  We  haue  both  Command  and  Promife 
 for  the  one,  and  neither  Precept,  Promife,  nor  Example, 
 in  all  the  whole  Scripture  of  any  one  godly  perfbn,  that 
 prayed  vnto  them.  But  we  will  (bend  no-more  time  about 
 thefe  vnfound  and  vngrounded  doctrines  oftheirs,  rather 
 pitch  we  our  thoughts  vpon  this,  that 
 
 ThesAngelsare  Cjods  fer  Hants,  and  haue  no  ah  folate  p  one* 
 
 N  and 
 
 I77 
 
 <Do 
 
 The 
 God. 
 
 Etr/ne* 
 
 Angch  are 
 
i78 
 
 An    Exposition    of    thh 
 
 Dan.7.10. 
 Matth.14.31 
 
 Luke  x.  29. 
 
 Ifay<5,2£, 
 
 Ffal.iojicpii]  and  authority  of  their  owne.  This  conclufion  the  Text  will 
 warrant,  which  iaith;  they  are  tb§  Angels  ofC/od^nd  may 
 abundantly  be  confirmed  from  other  Scriptures,  as  Pfdl. 
 103.20,31.  D an.j.io.Afatth.24.2,). 
 
 Hence  is  it  that  they  are  more  vfcally  called  by  the  name 
 of  Office  [_Angels~\  then  by  the  name  that  expreffeth  their 
 Natures  \_S  fir  it  s^   And  t  hole  proper  names  gi  Lien  to  any 
 of  them  in  Scriptures,  are  euer  fignificant,  and  mew  fome 
 part  of  their  feruice,   for  the  performance  whereof*  they 
 are  feat  of  God,  as  that  Angell  feat  to  the  Virgin  Mary  is 
 called  G^nV/,  Lukei'.iq.   which  Ilgnifieth  the  Strength 
 ofCjody  anfwcrable  to  hh  merTage,  which  was  to  declare 
 the  great  power  of  God,  as  in  the  wonder  foil  Conception 
 of  Chrift  in  the  Virgin,  fo  in  alt  the  workes  of  our  Re- 
 demption :  So  that  Angell  fent  to  I  fay  is  faid  to  bee  one  of 
 the  Seraph ins% fj aj  6*2,3.  nc  nad  his  name  of  a  word  that 
 fignifieth  to  burney  and  fitly,  for  his  feruice  was  to  touch 
 the  Prophets  lips  with  a  hot  coale  from  the  Altar.  As  for 
 thofe  generall  names,  Thrones,  Dominions,  Principalities^ 
 lowers  yt\\Qy  alfo  put  vs  in  minde  of  their  feruice,  and  holy  j 
 miniftery  vntoGod,  he  goueming  his  Empire,  exercifing  • 
 his  dominion,and  mewing  forth  his  principality  and  pow- 
 er by  their  feruice. 
 
 It  may  bee  you  will  aske^mee  if  Angels  haue 
 Names* 
 
 I  muft  (ifyou  doe)  anfwer,that  I  thinke  they  haue  not, 
 for  indeeditis  not  needful!,  god  and  Themfelues  knowing 
 and  diftinguilliing  each  from  other  well  enough,  fo  that 
 when  they  are  natned,it  is  but  for  our  £apacitie ;  as  God  is 
 faid  to  call  the  Starves  by  their  names  ;  the  meaning  is,  that 
 God  knoweth  them  well  enough,  and  hath  them  at  his 
 Commandement. 
 
 There  is  good  Reafbn  may  beginen  of  the  point.  For 
 firft,  he  Created  them,  they  are  the  worke  of  his  hands, 
 and  had  not  beene  of  themfelues;  and  therefore  are  to 
 giue  feruice  to  the  Creator  as  well  as  any  other  crea- 
 ture. 
 ;'"    ,  '. t Secondly, 
 
 £hse& 
 
 Refp. 
 Whether  Angeh 
 bm  nanus. 
 
 Reaf.i. 
 
 Ktcaufe  God  is 
 tbiir  Creator, 
 tbeykiscrea* 
 tares. 
 
Parable    of    the   lost  Groat. 
 
 Secondly,  in  regard  of  ?  erfeuerance,   thefe  infeperably 
 
 J  adhere  to  God,and  fell  not  from  their  eftate,as  the  wicked 
 
 (  Angels  did,  and  are  now  Confirmed  by  Chrift3fo  that  they 
 
 ►  cannot  Fall ;  whence  it  is  that  Chrift  is  called  the  head 
 
 of  men  and  Angels  t^x\d  m  whom  all  things  in  heauen,  and 
 
 earth  arefaidto  confift,  Colof.i.ij.  And  fo  a  Mediator  of 
 
 the  Angels  in  refpecl  of  fpeciall  grace  of  Confirmation .ai- 
 
 ithoughinrcfpecl:  of  that  CMediation  which  is  reftrairud, 
 
 .the  Angels  haue  no  need  of  Jr. 
 
 Ifyou  enquire  (for  further  explicating  and  vnderftan- 
 ding  of  the  point)    ? .  What  this  leruicc  and  Miniftery  of 
 the  Angels  is,   and  wherein  it  confifteth?    2.   How  dif- 
 .  charged?   3.  WhybyGodvfed? 
 
 I  will  anfwer  to  each  Interrogatoric  in  a  word. For  the 
 i  firft,  'their  Miniftry  is  their  ftanding  in  his  prefence,  and 
 readie  attendance,  to  receiixe  his  commands,  and  execute 
 his  will  and  plea(nre,7^».7. 10.  And  it  is  either  Immediats, 
 or  CMedtate.    Firft,  immediate  about  God  himfelfe,  and 
 Confifts  especially,  1.  Iu  adoring,  and  afcribingglory  to 
 him  ;   Co  the  Seraphins  cryed.    Holy,  Holy,  Holy  is  the  Lord 
 of  k$<iftft  J  fay  6. .3.  and  an  arm ie of  them  fung,  Cjlory  bee  to 
 god  on  high,  J^.2.14.  -and  the  whole  'Quire  of  heauen, 
 Thou  art  worthy  O  Lord  to  receiue  honour  and  power ,   Rcuel. 
 1.4,11.  {oPfal.  10.44.  &  14H.2.  2.  In  ftanding  about  God, 
 'ready  to  receiue  commandements  from  him,  as  Tfalme 
 105.20.  they  doe  hid  commands  hearkening  to  the  voice  of  his 
 will. 
 
 Secondly,  K^MedUte about  his  Church  ;  and  (o  they  doe 
 great  feruice  both  to  the  Head  and  Members.  To  x\\z 
 Head-,  they  are  appointed  as  fpeciall  attendants  about 
 'Chrift,  as  he  is  man  and  the  CMeftab,  Matth.%  11.  The 
 Angels  came  and  mini  fired  vnto  him ;  this  they  did,  I .  To 
 hisTtody-jn  rclieuing  that  which  was  now  broken  (as it 
 were)  with  hunger  and  watchings,  bringing  him  food  to 
 allay  bis  hunger,fpreading  a  table  in  the  wildei  nefTe.  2.  To 
 his  Soule,m  comforting  that,  being  extremely  afflifled  and 
 tnolefted  with  Sathans  temptations. 
 
 .     N  2  To 
 
 *7P 
 
 They  neuer  (ell 
 fom  God, Hut 
 adhere  to  bim 
 through  Chrift, 
 CoJof  1,17,' 
 
 <£W/?. 
 
 Refp. 
 
 What  the  Mi- 
 mfieryfthe 
 Ax&his. 
 Dan  7.10, 
 Immediate  about 
 Cod  bmfetfe, 
 
 Idy  s.j. 
 Pfali<)4^ 
 
 Mediate  ateut 
 the  Cbunb,  bmk 
 to  the  Head, 
 
 Matth  4,1s. 
 
i8o 
 
 And  to  tte 
 memberi  : 
 In  this  life. 
 i,  19  our  Bodies, 
 
 Gen. 28. &  20. 
 
 7 
 
 A&311.7. 
 
 Pial.91  II. 
 1  King. 19* 
 
 Matth.2.13, 
 
 Pfai.78.49. 
 6c  9l.io, 
 z.To  our  Souks 
 both  in  Comal 
 lingandemfor- 
 
 Gal^.i9» 
 Afts7-53<» 
 
 Dan.8.10.- 
 
 -Dan.9-i*» 
 
 Gen.22.12. 
 
 Luke  1.31. 
 
 Luke  2.io. 
 
 An    Exposition    of     the 
 
 To  the  'JMemb.rs,  and  that  both  in  life,  and  7W/.?,  and 
 
 After  death.     In  this  Life,  both  to  our  Bodies ;  and  to  o:ir 
 
 S-ottfes.    To  our  Rodiesjn  a  Prefcruation  of  our  temporall 
 
 eftate>?,  euen  from  our  cradles  to  our  graues*    In  our/w- 
 
 fnncie,  and  Child-hood,  they  are  as  a  ftrong  guard  about 
 
 vs ;  little  ones  haue  their  Angels,  M<xtk,\  8.10.  not  ont~ 
 
 \y  Little  in  Chrislianity,  but  little  in  7 e ares ;  Babes  and 
 
 Sucklings :  The  glorious  Angels  are  as  it  were  the  rockers 
 
 of  Gods  cleft  in  their  cradles.    And  as  at  all  Times,  fo  in 
 
 2i\\rPUcesi    At  Sea;  an   Angeil  Comforteth  Paul,  and 
 
 (heweth  him  what  would  be  the  iiTue  of  that  voyage,  Alls 
 
 1 7;  2  3 . 24.  On  Land ;  I ac oh  in  his  iourney  to  Mefopoumia, 
 
 is  guided  by  an  Angell,(^«  fc&   So  ^^/^«jferuant,C7fx. 
 
 :4\y,   In  i-'rifon^  as  we  fee,  /Vr<?r  had  his  fetters  knockt 
 
 off  by  an  Angeil,  Aclsii.y.  though  he  flept  betwixt  two 
 
 fouldiers,  who  had  taken  vpon  them  to  bee  his  keepers. 
 
 And  likswife,In  alll  affaires  of  this  Life,  Pfa/.pi.i  i./»  all 
 
 oar  waies  the  Angels  haue  charge  to  be  our  Connoy  towards 
 
 heauen.  Thus  an  Angeil  comforts,  feeds,  direcls,  Eliah, 
 
 1  King.19.  Angels  plucke  Lot  cut  of  Sodcme,  (7en*ig,i6, 
 
 An  Angeil  aduiieth  Iofeph  to  flieinto  Egfpt,  Matth.2.i$. 
 
 Yea  they  helpe  to  rernouedifeafes,  and  euills,  as  th eBiuels 
 
 helpe  to  bring  them,  PfaLyS.19.  Pfai.9.1.10. 
 
 To  our  Soules ;  as  being  maintained,  and  furtherers  of 
 the  true  worfhip  of  God,  and  of  all  good  meanes  whereby 
 Valuation  is  attained.  The  Law  was  deliuered  in  Mount  Si- 
 n*i  by  the  hands  of  Angels,  Gal.  3 . 1 9.  ^#.7. 5  3.  vnkowne  fer- , 
 uices  they  doe  to  thcSoules  of  the  godly,  bothmCouncel- 
 ling  and  in  Comforting.  It  was  Gods  charge ;  Gabriel  make 
 this  man  to  vnderfland  the  vijiexfDan  8. 1 6.    It  was  the  An- 
 gels performance,  Daniel,  1 am  come  forth  to  giue  thee skill 
 andvnderflandingi  C&40.9.22;-  An  Angeil  declared  the  wiil 
 of  God  \T\XozAbraham,  that  he  fhould  not  kill  his  fonne, 
 gen. 22.12.    An  Angeil  reuealed  the  myftcry  of  Chrifts  ' 
 Conception  vnto  CMary  his  mother,  Luke  7.3 1.  ofChrifts 
 'Birth  vnto certaine  Shepheards,  Lffkei.\o.    OfChrifFs 
 RefttrreUion  vnto  Alary  Magdalene,    and  other  deuout 
 
 women 
 
Parable    of    the   lost  Groat, 
 
 i3x 
 
 Matth,a8.s. 
 Reuel.2a.8. 
 Reucl.19.iQ, 
 Ads  10,4.  j„ 
 &  16,9, 
 
 InVsalh; 
 
 Iudc£, 
 
 I  women,  Matth.2%.%  .An  Angell  fliewed/^*  thofe  things, 
 as  he  acknowledged}  in  his  Revelations,  Chap. 22.8.  and 
 preuented  him  in  his  worshipping  of  them,  Reuel.19. 
 xo.  and  prefcrued  him  in  the  true  worfliip  of  the 
 Lord  of  heauen  and  of  earth,  fee  alrb  Acls  10.4,5. 
 &  16.9. 
 
 As  in  Life  they  are  thus  feruiceable  to  vsfozKoin  Death: 
 'JMtchttel  will  ftriue  with  Sathan  about  the  dead  body  of 
 Mofesjude  9.  and  would  not  fiiffcr  it  to  bee  brought' to 
 light  as  thediuelt  would,  thereby  to -banc  laid  a  {tum- 
 bling blocke  before  the  Ifiraelits,  to  caufe  them  to  commit 
 Idolatry.  And  when  the  Soule  doth  depart  from  the  body, 
 the  Angels  are  in  a  readineflc  to  conuey  the  {ouks  of  the 
 faithfull,  as  they  didthcfoulc  o£Laz,arta  into  the  bofbme 
 of  blefled  Abraham,  Luke  j  6*.  2  2 .  They  {ball  be  carried  to 
 a  glorious  Port  by  gratious  Porters. 
 
 And  isffter  Death,  in  the  day  of  lodgement  they  will 
 gather  all  the  Elect,  from  the  foure  winds  ofheauen, /*//?/, 
 24. 3 1  *  and  fo  bring  them  to  Chrift.  Thefe  arethofe  Rea- 
 pers, that  in  the  time  of  harueft,  muft  helpe  to  Inn  vsinto 
 G ods  barnes,  CMatth.  13.50.  And  thus  much  for  th e  firfl 
 particular,  the  Miniftery  of  the  Angels,  and  wherein  it 
 :ftandeth;  we  will  be  briefer  in  the  next,  which  is  the  Man- 
 ner, how  they  doc  difcharge  it. 
 
 We  are  toknow,that  Godfendeth  out  his  Angels,more 
 or  lefle,  euen  as  he  pleafeth  :  Sometimes  he  fendcth  out  a 
 great  multitude  for  thefafetie  of  one,  as  he  did  for  Iacob, 
 whofearing  his  broth tvEfau,  had  an  hoaft  of  Angels  fent 
 to  Qomfort  him,  Gen^i.2.  and  when  Elifhai  was  be- 
 fet  with  the  great  hoaft  of  the  King  of  Syria,  the  moun- 
 tains were  fuilofhorfes^nd  chariots,  which  were  Gods 
 Angels,  fent  to  preferue,  and  defend  him,  2King.6.ij. 
 Ancl  fometimes  againe  God  appointeth  but  one  for  the 
 jfafety  of  many  ;  as  one  Angell  was  fent  to  deliuer  I frael  out 
 of  Egypt,  Exod.23.2c.  &  Ntim.20.16.  and  in  all  their 
 troubles  when  they  called  vpon  him,  the  Angell  of  his  pre-  |Num.7o.i* 
 Cence  (as  Ifay  faith,  Ifay  6$.$.)  was  their dcliucret. When  j  iray  <53.9. 
 
 N  3  the  I 
 
 ■After  Death. 
 Matth.24.31, 
 
 Matth.  13*30. 
 
 Ho*  the  jtngeh 
 difcharge  their 
 Miniftery. 
 
 1  King.  €*lf* 
 
 Exoci.23.20. 
 
l82 
 
 I  King 
 
 9  35 
 
 An    Exposition    op    thb 
 
 i  Chron.H.l^ 
 A&s  12.15. 
 Gen. 19. 
 1  Gen.i«. 
 Ezek-9*. 
 
 Omna  omnibiu. 
 
 Exodi?.l8. 
 
 Ip.lO. 
 
 Mattfc.i8.itt 
 
 the  armie  of  the  King  of  A(hur  came  and  befieged  Ierufa- 
 iem,  God  fent  an  Angell  who  deliuered  the  city,  and  in  one 
 night  flue  one  hundred  fourefcore  and  hue  thoufand  of  the 
 AJfjrians,  2  King.  1 9. 3  5 .  and  in  cDanidys  time,God  fent  an 
 Angell  into  lernfalem,  who  flue  with  the  Peftilence  feuen- 
 tie  thoufand  men,  1Chron.z1.14*  So  fometimes  one  to 
 one  man,  Acts  12.15.  Sometimes  two  to  one  man,  as  to 
 Lot,(jen.i9.  Sometimes  three,  as  to  Abraham,  g?n.i$. 
 Sometimes  Rxc3  as E^k^.9.2.  thus  he  fends  out  more,  or 
 leffe,  euen  as  he  pleafeth  that  it  might  be  knowne,  Porter 
 14  the  Lords.  So  then  it  is  needleffe  to  trouble  our  felues 
 about  the  Qu?  ft  ion,  whether  euery  particular  man  (befides 
 the  protection  of  Angels  in  common)  haue  a  particular 
 Angell  for  his  Guardian,  feeing  all  are  appointed  ouerall 
 rn  generall ;  not  one,  but  many  are  ordained  by  God  to 
 fuccour,  and  fafeguard  vs,  in  all  necelTlties,  and  diftreffes, 
 which  being  fent,  execute  Gods  will  Readily,  Sincerely  ,  | 
 Conslar,tly%  Circttmfpe&lj ;  all  which  is  iliadowed  out 
 vnto  vs  mthofe  Cherubins  about  the  Arke  in  the  Law, 
 which  God  commanded  fnould  be  made  of  beaten  gold  in 
 the  two  ends  of  the  <JMercy-featey  one  on  the  one  end,  and 
 th e  other  on  the  other,  ftretching  forth  their  wings,  and 
 with  their  faces  looking  one  vpon  another ;  both  towards 
 t\izCMercj-feate,Exod.%5  18,19,20. 
 
 r.  They  take  their  view  as  in  the  prefence  of  God, 
 whom  they  make  the  witneffe  and  iudge  of  their  vpright- 
 nefle,  that  what  is  done  by  them  is  done  in  fincerity  of 
 heart,  this  alfo  the -met  tall  they  were  made  of,  beaten  gold, 
 may  note  out,  as  well  as  their  looking  vpon  the  (JWercy- 
 feate,   . 
 
 2.  They  are  ready  to  file  to  the  fuccours  of  the  Church, 
 on  what  buiinerTe foeuer  God  fhail  impofe  vpon  them, 
 their  wings  are  fir -etched  for tb;  let  God  butfpeake  the  word, 
 and  it  is  done. 
 
 3.  And  what  they  doe,  fliallbe  with  mamellous  t?/>~ 
 cttmfpetlion  and  exaclnefle,  which  was  fhadowed  in  their 
 placing,  not  onely  within  the  mod  holy  place,  but  at  both 
 
 the 
 
Parable    of    thb    lost   Groat. 
 
 the  ends  of  the  Ar{es  fb  as  chat  they  throughly  vnderftand 
 Gods  minde ;  which  alio  was  fhadowed  out  by  their  ma- 
 ny  eyes,  Rene  Lq>6* 
 
 4.  And  in  that  their  eyes  are  alveaics  vpon it,  it  notes 
 their  Conslancie  in  at tendance '«and  feruice  ;  they  areneuer 
 weary  in  waiting  about  the  throne,  they  feme  him  day 
 and  night,  and  grow  not  weary  of  doing  Gods  will. 
 
 Now  iaflly  for  the  Reafbn>,  Why  God  vfeth  their  Mini- 
 fiery,  which  we  may  notthinke  to  be  for  any  need,  or  ne- 
 cefllty,  that  he  hath  thereof ;  for  he  is  able  to  defend  vs 
 himfelfe,  by  himfelfe,  through  his  immediate  concourfc, 
 which  he  hath  in  all  things ;  but  this  he  doth,  partly  to  fet 
 forth  his glory ;  for  the  more  honourable  the  attendants 
 and  Minifters  are,  the  grcateris  the  peribnagc  fo  attended, 
 Efay  6.9.  And  partly  that  we  might  receiue  the  greater 
 comfort ,in  that  he  doth  {o  manifeft  his  abundant  loue  to  vs, 
 astoeuioyne  the  Pages  of  his  honour,  and  Princes  of  his 
 Court,  euen  his  glorious  Angels  to  defend  vs  from  all  dan- 
 gers, and  to  aid  vs  in  all  kinde  of  duties :  Partly  alio  hce 
 doth  it  to  keep e  and  increafe  friendship  move  and  more  be- 
 twixt vs  and  them,  And  fo  much  for  thefe  Quire's,  now 
 the  vks  are  manifold ;  I  will  name  fbmc  few. 
 
 Hrft,  it  Reproues  fuch  as  cither  come  fliort  in  that  due 
 Reference  owing  to  Angels,  as  alfo  of  fuch  as  go  too  farre 
 in  vndue  Adoration,  They  are  all  Gods  feruants,and  there- 
 fore  woriliip  is  due  to  him,and  not  to  them,  Alatth.4.1  o. 
 Indeed  the  euill  Angels  requeft  it ;  the  Diuell  beg'd  this  of 
 Chrift,  Mattb.q.g,  Fall  downe  and  tvorpjip  mee,  but  the 
 good  rcfufe  it,  See  thou  doe  it  not ',  ReneLig.io.  and  hee 
 giues  this  for  the  Realbn  ,  For  lam  thy  fdhw  feruaxt\ 
 Papifts  then  goe  a  great  deale  too  farre,  in  worshipping 
 them  and  praying  to  them,  hauing  fet  formes  for  the  pur- 
 pofe.  This  iacrilegious  honour  thefe  diuine  fpirits  will 
 none  of,from  thofefuperftitious  foules. 
 
 As  for  their  diftindion  of  ***•£«'*  and  JW*,it  argues 
 either  Ignorance  in  the  Scriptures,  or  mlfttllblindneffe  f  the 
 latter  they  fay  they  may  giue  to  aXngels  and  Saints,  -and 
 
 N  4 yet 
 
 18  3 
 
 ReucI  4  & 
 
 Pf'by  God  vfeth 
 the  tnimfisry  cf 
 
 Efay-6^. 
 
 Vfell 
 
 Matth.4  1O0 
 
 Rcuel.  19.10. 
 
 jtfgtfe  Dei, 
 
 cuftoimeume 
 
 libi  commiffum 
 
 legefvperrta, 
 
 femferrege, 
 
 cupdi,gubern& 
 
1 84 
 
 A.N    Exposition    of    the 
 
 Dcut.a* 
 
 J*\hx  debiturdeo 
 tiJiquam  domino 
 
 •tortfeia.  vera  »on 
 
 nfdeotanq^m 
 deo. 
 
 i  Cox.  i**l°. 
 
 I  Coi,4'9» 
 
 Vfe2< 
 
 GCB.J9.13. 
 
 yet  we  fhall  finde,  gal.^%.  that  the  giuing  of  it  to  things , 
 
 which  by  nature  are  no  Gods,abfolutely  Condemned ;  and 
 
 elfe-where  it  is  made  proper  to  God,    as  A&s  zo.\S. 
 
 1  Thejf.i.g    Cohf.-4.2q.    when  by  this  diftinftion  they 
 
 make  it  peculiar  vnto  man  :    Befides,  I  wonder  the  diueil 
 
 vied  not  that  diitinflion  when  our  Sauiour  bad  him  Get 
 
 himgon,  vilngthat  Text \i\>Deu t:ronomie,  Thou Jhaltwor- 
 
 fiip  t  he  Lord  thy  Cjody  and  him  omlj  thou  {bait  [erne.     Vpon 
 
 the  alledging  of  Which  Textjiis  mouth  was  flopped;  well 
 
 may  we  thinke,  that  if  the  Papiits  were  asmodeftas  the 
 
 diuell,  they  would  bee  fatisfiedlong  ere  this.    It  fe ernes 
 
 iikewife  they  regard  not  An  ft  in  vpon  this,  who  faith,that 
 
 Religious    Seruice  is  due  to  the   Almighty  as  hec  is 
 
 Lord,  and   Religious  wwfhif  is  due  to  him  as   hee  is 
 
 God. 
 
 •  And  yet  though  they  may  nor  haue  ^Adoration,  they 
 muft  haue  Reference :  Honoured  they  ought  to  be  though 
 not  Worfiipped ;  In  all  places  wee  fhould  carry  our  felues 
 orderly  (efpecially  in  the  Church)  becaufeofthem,T  Cor. 
 i  1 1. 10.  but  where  is  that  care  and  reference  ?.-  many  a  man 
 would  be  afhamed  to  haue  a  childe  of  three  yeares  old  fee 
 therrTa  doing,  that,  which  though  as  Saint  P<i///fpeakes  in 
 another  cafe)  vrce  are  a  fpetlacle  to  the  Angels  ,  and 
 they  are  obfemers,  and  witnefles  of,  yet  wee  blufh 
 not. 
 
 Secondly,  if  the  Angels  bee  Gods  Mintfters,  then  woe 
 to  fiich  as  are  the  enemies  of  God,  for  then  they  haue  both 
 the  God  of  Angels,  and  the  Angels  of  that  God  againft  them2 
 whom  no  power  is  able  to  refift.  Bta>pons  thou  maift  haue 
 many  from  the  Executioners  of  men,  but  there  is  no  Tro- 
 tetlion  againft  thefe  Officers  of  God>  as  Pharaoh,  Senache- 
 -riby  Herodj&c.  are  witneffes.  When  they  are  bidden  to 
 ftrike,  they  will  lay  on  fiire  ftroakes,  as  Cjen.19. 1  iWc  mil 
 deslroy  thii  place,  for  the  Lord  huthfent  vs  to  deftrcy  ity  a  J. 
 God  hath  fetvs  about  the  worke,  and  we  will  foone  dis- 
 patch, none  fhall  hinder  it.  And  for  fucfras  wrong  any  of 
 the  godly,  ouer  whom  God  hath  placed  them  as  Guardi- 
 ans \ 
 
ARABLE     OF     THE     LOST 
 
 R  O  AT. 
 
 i8j 
 
 *nt ;  letfuch  he  well  aduifed  what  they  doe,  and  where- 
 abouts they  goe,  "Defpife  not  one  oftbefe  little  ones  (faith 
 Chrift)  for  their  ^/ngels  are  with  my  Father  inbeatten, 
 Mattb  (8.10.  Tell  me,  will  a  dog  feare  t\\Qt  from  making 
 an  affault,  or  entering  into  a.houfe  ?  and  iTiall  not  the  An- 
 gels who  keepc  Gods  EleEl,  as  the  Ch.mbin  did  Paradife 
 with  a  dra  wne  fvvord  affright  thee,from  offering  violence 
 to  any  of  them  ?  I  would  wifh  allfuch  to  be  well  aduifed, 
 and  forbeare  to  wrong  poore  Innocents,  for  though  they 
 for  their  parts  ,  may  bee  content  to  put  vp  wrongs, 
 and  forgiue  you ,  yet  their.  Angels  may  take  Venge- 
 ance. 
 
 Thirdly,  Great  Comfort  and  Encouragement  for  the  god- 
 ly :  Dauid  hauing  told  vs,  that  the  Angel  I  of  the  Lord 
 pitcbeth  hU  tent  about  them  that  feares  him^  Pffil.34.7.  adds 
 verfe  8.  Taft  and  fee  bow  grations  the  Lor  A  is ;  namely  in 
 allowing  fuch  gratious  attendance  to  the  Godly ;  in  regard 
 of  which  happy  protection  he  auoucheth  him  kleftedthat 
 trttsls  inhinu  Let  vs  then  be  full  of  faith  in  all  AffHUionsy 
 and  Conditions;  in  all  P  laces  ^nA at  all  Times  (we keeping 
 within  the  compafle  of  our  honeft .  callings)  fatisfying  our 
 felues  with  this  comfort,  that  they  are  more  thatare  with 
 vs,then  canbeagainft  vs,  and  if  we  had  but  thofe  eyes  that 
 dfofes  had, whereby  he  few  the  Innifible  god  to  fee  the/e 
 Inttifible  Angels,  wee  would  confefleit  as  Slifias  fcruant 
 did,  2  King.6.i6.ij.  Certainely  they  are  not  lefle  prefent 
 with  vs,  then  they  haue  beene  with  the  Saints  in  former 
 times,  though  they  are  lefle  vifible  in  regard  of  fliapes, 
 which  then  by  diuinedifpenfationthey  affiuncd :  thQ  hou- 
 fes  of  the  godly  are  full  of  them,  when  we  know  not ;  they 
 •pitch  their  tents  in  ours,  and  vilit  vs  when  we  fee  not,  and 
 whenweare  afleepe,  then  doe  they  protect  vs  -x  many  a 
 morning  haue  we  arofe  in  fafety,and  found  our  goods  fure, 
 and  children  aliue,  our  felues  in  health  through  cheir  Mini- 
 ftery.    O  !    what  pall  we  render  to  the  Lord  forth Ufalua- 
 tion .?  whofe  guard  thefe  are,  and  at  whofe  command  they 
 attend  vpon  vs?  King  Solomon  in  themidft  of  his  two 
 
 hun- 
 
 Mat;h,ig,io. 
 
 Vfef. 
 Pfel.34.7.S. 
 
 17. 
 
i85 
 
 An   Exposition    of    the 
 
 Hew  to  bntour 
 the  Angtlu 
 
 ,  lCor.n.io. 
 
 iiSam.ij  J.5. 
 
 hundred  targets, 
 ten  gold, 
 Chrillian 
 hoaft. 
 
 Matth,«.io. 
 
 and  three   hundred  fhields   of  bea- 
 
 may  not   bee  compared  with  the   poorefl 
 
 guarded  on  euery  fide  with  thefe  heauenly 
 
 And  Iaftly,fceing  the  Angels  arc  Gods  feruants  employ- 
 ed for  the  good  of  the  Elcd,  let  vs  honour  them,  and  ] 
 fhewallduerefped  vnto  them,  for  their  fb  carefull  fer-  j 
 uice,  and  fpeciall  attendance  vpon  vs  :  not  by  wor- 
 jhipping  of  them,  nor  Praying  to  them  as  to  our  keepers, 
 and  Mediators  (for  this  is  to  honour  the  Kings  Tagcov 
 Officer,  with  giuing  him  the  Crowne  and  Scepter  ;  and 
 fo  much  to  remember  the  Seruavt  as  to  forget  the  Ma- 
 fter.) 
 
 But  let  it  be  "Firlt,  ia  a  Reuerent  hehauiour  and  Cariage, 
 and  Carefull  auoiding  of  all  finne,  becaufe  of  their  pre- 
 fcnce,that  fo  their  waiting  may  not  be  grieueus  vnto  them 
 becaufe  of  their  mifdemeanours,  i  Cor.  u.io.  Should  wee 
 run  into  cxceiTe  ofriot,by  furfetting.or  drunkennefTe,chan> . 
 bering  or  wantonnefle,&c.  the  Angels  might  lay  vnto  vs 
 as  loab  to  Dauid;    Thou  foaft  (homed  this  day  the  fees  of 
 all  thj  feruants,  which  this  day  haue  faued  thy  life,   and 
 the  lines  of  thy  fonnes,  and  of  thy  daughters,  and  the  life  of 
 thy  wife,  in  that  thou  loue ft  thy  enemies  and hat eft  thy  friends , 
 for  thou  haft  declared  this  day,  thatjhou  regardeft  neither 
 Princes  nor  Seruants,&c.  *  Sarn.19^.6.  neither  God,  nor 
 bis  Angels  are  refpefted  by  thee,  but  fo  that  thou  mail! 
 faue  thy  Abfalom,  and  enioy  thy  darling  Corruption , 
 though  thou  loofeft  God,  and  his  fau our,  and  Angclicall 
 protection,  it  liketh  thee  well. 
 
 Secondly,  Let  vs  honour  them,  by  Imitating  of  them 
 in  their  Obedience  and  feruice  ;  their  liues  fhould 
 bee  a  Counterpainc  of  ours  here  vpon  the  earth,  to 
 which  they  fhould  bee  framed ;  for  fo  wee  pray,as  our 
 Sauiour  hath  taught,  and  directed  vs,  Thy  mil  foe  done  in 
 earth  as  it  is  in  heauen,  Matth.6%\o.  now  they  obey 
 fas  wee  hauc  beard)  Readily,  CircumffeUly,  Conftantty, 
 Sincerely. 
 
 FirfL 
 
Parable   of    the    lost   Groat. 
 
 iirft,  They  flie  when  God  fends  them  :  fo  fhould  wee. 
 Saint  Paul  herein  was  like  an  Angell,  for  hauing  his 
 Commfftonjazz  ftood  not  to  conferre  with  pfh  and  blood , 
 Gal.1.16.  (b  Abraham  role  early  togoe  about  the  worke 
 God  called  him  vnto,  Gen.zi.%.  and  Ttauid  made  haft 
 and  delayed  not  to  keep?  Cjodt  Commandements9cPfal.\l9, 
 do.  Delayes  are  dangerous  in  Gods  bufineffes ;  fo  much  as 
 we  add  to  delay,  we  take  away  from  Obedience.  Let  our 
 Eares  be  euer  ready  to  receiue  Gods  meflage  as  was  Sa* 
 mu*lst  i  Sam.^.io.  Our  Tongue  ready  to  giue  an  anfwer  to 
 Gods  queftions,  as  was  Peters^  lobn  21.16.  Our  Hands, 
 eu-r  ready  to  execute  Gods  charge,  as  was  Abrahamsfien. 
 22.10.  Our  Fccte  euer  fhod  for  the  iourney,  Ephef6.\%. 
 And  our  Hearts  euer  pliable  to  the -Commander,  as  was 
 Dauids. 
 
 Secondly,  They  are  £x*c~l  and  Circumfpeft  in  what  they 
 doe,  they  doe  not  onely  Good  but  they  are  wife  to  doe  it, 
 obferuing  all  due  &rc  am  Fiances  :  thus  iriould  wee  obey 
 with  great  heed,  and  forecaft,  Ephefa . i  $ ,  walking  cir- 
 cumfpeftly,  not  as  fooler  but  as  wife  :  thus  T>auid  ref  blues 
 to  looke  vnto  huwaies>  ^fal.^g.i.  and  walke  as  it  were 
 by  Rule,  fo  fhould  we.  We  cannot  looke  too  needfully  to 
 our  feete,  walking  in  this  world  as  vpon  a  Sea  ofglaffe, 
 Reuel.$  6* 
 
 Thirdly, They  feme  God  Sincerely, hauing  the  Lord  euer 
 before  their  eyes  :  and  fo  ought  we  (as  did  HOauid)  fet  the 
 Lord  continually  before  vs,  not  aiming  at  by-refpe<fts»in  our 
 obedience,as  profiteered^  eafe,&c.  but  Gods  glory  in  all 
 with  a  fincere  heart,  i  Cor. 10.  % i. 
 
 Fourthly,  and  laftly,  what  the  Angels  doe,they  do  with 
 Conftancie,  (as  we  haue  heard)  and  herein  let  vs  imitate 
 them,  not  giuing  ouer  till  God  bid  vs  ftay,  ^  Sam.  16. 1 0*. 
 Now  to  doe  a  thing  Confhntly,  is  to  doe  it  without  w ea- 
 rinejfe.  Cjal.6.9.  an^  without  Declining  :  Job  comforted 
 himfelfe  againft  theafperfionof  hypocrifie  by  this,  CMy 
 foot  hath  held  hijfteps>  hit  way  hatie  I  kep*  *nd  not  declined ; 
 neither  haue  J  gone  backefrom  the  commandement  of  his  lips, 
 
 lob 
 
 187 
 
 I. 
 
 Gall.  16, 
 
 Gen.n.j. 
 Pfal.119.6O. 
 
 1  Sam.  j,  10. 
 Iohn  11.16. 
 Gen. 2i. 10. 
 
 Ephcf.6. 1 5 . 
 
 Ephef5rif. 
 Pfal.59.1. 
 Reuel.4,6. 
 3- 
 
 1C0f.10.31. 
 
 4- 
 
 2Sam.2tf.15. 
 
 GiU.9 
 
i88 
 
 lob  23.11. I*. 
 Rom  1.7. 
 Rcuel.i.  1  o. 
 
 An    Exposition    of    the 
 
 Text. 
 
 ^DoBrinu 
 
 Themearteflmay 
 
 adminifler  caufe 
 
 ofioytotheirea. 
 
 ufi. 
 
 Phil.11. 
 
 Pro.13.15.24. 
 
 Pro.31. 
 
 Colof.2.5« 
 
 Hcb.13,17. 
 
 1  Chro.29  9. 
 Luke  12.43* 
 Reaf. 
 
 Godfodifpenfeth 
 hiijjiftsjbatone 
 (lands  in  need 
 ofanotber. 
 
 2  King.?.*. 
 
 lob  rg.xi.12.  This  is  the  grace,  that  fets  the  Crowne  of 
 all  vponour  heads,  and  bringeth  vs  to  the  fruition  of  all, 
 
 !Rom.2.y*  Reu.2.io> 
 Thus  in  making  the  Angels  our  Precedents  and  Patterns 
 in  holy  practife,  wee  (hall  honour  them,  though  wee  doe 
 not  Adore  and  Worfhip  them ,  giuing  them  the  honour 
 of  Inuocation&s  Papifts  would  haue  vs,  which  becaufe  we 
 doe  not,  they  therefore  ftyle  vs  Sacrilegious*  though  Anftin 
 longfincedeliuereditfora  v\x\Q>Honorandifiint  propter  imi- 
 tationem  non  adorandi propter  religionem.  And  can  they  be 
 more  difhonoured  any  waies  then  by  being  made  Idols  of? 
 let  any  indifferent  hearer  iudge  who  more  diflaonour  them, 
 they  or  we. 
 
 Ouer  one  firmer  that  repenteth\\  This  was  that  that 
 adminiftred  matter  of  ioy  vnto  them,  and  thence  obferue. 
 wee; 
 
 The  be  ft  and  great  eft  may  haue  oc  capon  ofioj  miniftred  vn- 
 to them  by  meanes  of  the  meanefl  and  pe  ore  ft. 
 
 The  Serttant,  may  adminifter  caufe  of  ioy  vnto  the  Ma- 
 fteri  as  Onefimns  to  Philemon,  Phil.it.  The  ChildevntQ 
 the  Fat  her  ^  as  Pro.  2  3. 15. 24.  the  wife to  the  Htuband,  as 
 Pro*  5J..  t he  Hearer  to  th c  Teacher ,  CoJof.2. 5 .  Heb.  13.17. 
 the  Subietl  to  the  Prince  ,i  fhron.29.9Xhe  Angels  to  Chrifi, 
 Luke  22.43.  and  here  the  Sinner  to  the  Angels. 
 
 For  as  in  theBody  Naturail,  fo  here,  none  can  fay  I  haue 
 no  need  of  thee.  Godispleafed  (b  to  difpenfe  his  gifts  as 
 that  there  is  none  fo  great,  but  may  bee  refrefhed  by  the 
 meanes  of  fome  more  bafe,  and  meane ;  As  that  great 
 Warrier,  and  honourable  Courtier  Naaman,  was  through 
 the  aduife  of  his  poore  captiue  girle,  2  Kings  $.2.  Yea  of- 
 tentimes of  purpofe  God  doth  denie  that  to  the  Superior, 
 which  he  grants  to  the  Inferiour,  that  arrogancie  may  bee 
 fupprefTed,  and  a  louing  refpeel,  euen  from  the  greateft  to 
 the  meaneft,preferued  and  kept. 
 Vfc  x.  This  may  Admonifli  all  Suferiottrs,  not  to  defpife  or 
 
 contemne  fuch  as  are  Inferiours  vnto  them,  by  many  de- 
 grees ;  too,  too  ordinary  is  our  bafe  efteeme,  and  con- 
 temptuous! 
 
Pakablf    of    the    lost   Groat. 
 
 temptuous  carriage,  toward  focli  as  are  of  lower  ranke : 
 S.  mmss  obf  i  ued  this  partiality  in  his  time,  and  by  diners 
 weighty  reaioiis  erideauourcd  to  reform?  it,  urns  2  3,^?. 
 As  Fkftj  that  thole  poore  ones  in  the  world  God  hath 
 cholen,  and  preferred  in  his  ioue  before  many  ;  Secondly, 
 that  they  arc  rich  m  Faith  :•  Thirdly,  euen  thofe  ihali  bee 
 coheires  with  thegreateft,&c.  To  thefe  let  vs  add  this 
 now  in  hand,  that  the  grcateft  may  be  much  helped,  and 
 iuccoured  by  them.  Doe  we  not  "fee  many  times  a  little 
 fhore  ftrengthen  a  great  building,  and  a  fmail  chinke  let  Iri 
 a  great  dealepr  iigiit,  and  from  a  little  Coale  many  great 
 loggskindied  ?  In  Architecture,  fome  ft  ones  are  corner 
 ftones,  others  fitteft  for  the  foundation;  ibrne  higher  in 
 the  wall,  others  lower ;  yet  one,  and  that  a  fmall  one,may 
 be  a  meanes  to  lupport  a  higher  and  goodlier :  So  amongft 
 men  the  King  htmjelfe  11  [erne  d  bj  the  field,  Ecchf.%  *Q.  from 
 the  labour  of  Plough  and^Vf  much  Comfort  is  brought 
 vnto  the  Court  of  Princes.  If  they  heipe  not  this  way,  yet 
 by  their  Prayers  they  may,  as  the  godly  helped  Peter  out 
 ofprifon,  ^4tls  12.5.  thofe  little  mife  gnawed  the  cord 
 afunder,  wherewith  that  Lyon  was  caught,  and  held.  And 
 who  would  defpife  a  Fauoarite  in  the  Court  whofe  good 
 word  may  pleafurc  him  ?  is  not  the  meaneft  ojTicer  there 
 regarded  of  a  Petitioner  (though  a  better  man)  if  heecan 
 pleafiire  him  any  way  by  furthering  of  his  fmte  ?  So  let  the 
 meaneft  Chriftian  be  by  vs,  feeing  they  can  do  much  in  the 
 Courts  ofheauen. 
 
 One  finner  that  refenteth~\    Hence  it  may  bee  gathe* 
 red, that 
 
 All  Sinners  Are  not  alike.  Some  there  are  which  are  Pe- 
 nitent ,and  others  that  remaine  Impendent. 
 
 A  truth  cieare  enough  in  Scripture,  Ezek*  18.  Matth.u. 
 41.  *  Ccr.7,8,9,10. 
 
 I  note  the  point,  for  to  difcouer  the  folly  of  thofe  who 
 
 being  reproued  for  their  finne,  haue  this  P»t-of9  they  are 
 
 Smmrs  as  others  are ;  who  is  without  faults  ?   there  are 
 
 .  none. but  haue  their  faylings,  &c.  forgetting  what  is  now 
 
 1  deliuered 
 
 189 
 
 Iam.i  3-4  5 
 
 Ecclef.$.f. 
 
 A&SI2  fu 
 
 Text. 
 
 'Doftrtne. 
 
 AU  are  not  Si 
 nersdHe. 
 
 Vfe* 
 
 7J- 
 
igo 
 
 An    Exposition    of    the 
 
 Ifay}.* 
 
 Ifay*9-iy. 
 
 Hof.4«*3. 
 
 Ezck.8.12. 
 
 Ezck.  16.47 
 
 4&*5I- 
 
 deliuered  that  though  all  haue  finne,yet  all  Hue  not  in  finne: 
 fome  there  are  who  repent  of,  and  bewaile  their  finnc-; 
 others  that  take  pleafnre^nd  delight  therein:  one  fort  haue 
 grace  which  hinders  the  will  that  it  giues  not  full  confent ; 
 the  other  fin  with  fall  confent,and  grcedineffe,  hauing  no- 
 thing to  reftrainc  their  defires  and  lulls.  Yea  I  muft  further 
 tell  thofe,  that  among  ft  thofe  in  Sathans  kingdome  all  arc 
 ,not  ofequall  vicioufnefTe ;  fome  dccUre  their finnes  like  So- 
 dome,  I  fay  3.9.  and  others  digge  deepe  to hide them >,  I  fay  29. 
 15.  fome  facrifice  vpon  the  tops  of  mountaines,  Hof.fi  1 3. 
 others  had  their  fecref  chambers,  JE^^.8. 12.  fome  are 
 more  modeft,  others  with  Abjolom  commit  villante  in  the 
 face  of  the  funne,  fee  £$^.16.47.48  $  *  •  according  to  the 
 exercife  of  Refraining  grace,  wicked  men  doe  either  rife,  or 
 fall  ineuill.  And  therefore  let  none  thinke,  as  if  wickcd- 
 neffe  lay  all  in  Extremities ;  that  they  are  not  Sathans  pri- 
 foners  except  they  be  notorious  offenders :    For  he  that  is 
 faftcnedto  a  poaft  in  theftreet  with  achaine,  is  as  well 
 prilbnerto  theiaylor,  as  he  that  lyethfetterd  and  maniclcd 
 in  the  dungeon. 
 
 But  I  pafle  this  point  with  a  light  touch,  I  come  to  ano- 
 ,ther,which  hence  I  gather,it  isthis,that 
 
 Thepratlife  of  true  Repentance  u  that,  that  glads  heauen. 
 
 It  is mot  here  faid,  that  che  Angels  reioyce  ouer  him  that 
 
 Thinkes  of  it,  nor  otter  him  that  Talkes  of  it,  nor  ouer  him 
 
 Nonfupervno     tnat  Preacheth  of  it,  but  ouer  him  that  Doth  it  :  he  that 
 
 ftccaton pamic-  doth  aright  acl  it  and  pracTife  it,  in  him  doe  the  Angels 
 
 ioy. 
 
 Arid  indeed  how  can  they  reioyce  in  a  thing  of  nought? 
 and  what  elfe  is  Know/edge  W ithout  Praclife  ?  hath  God 
 any  more  glory  by  it,  or  man  Comfort,  then  if  it  were  not? 
 What  is  it  to  haue  a  habit  and  not  to  vfe  it,  is  there  in  ftich 
 a  cafe  any  difference  betwixt  a  wife  man,  and  a  foole  ► 
 Knowledge  though  a  thing  excellent,  is  no  Charaftcrifti- 
 call  difference,  to  difcriminate  a  true  Chriftian  from  a  Re- 
 probate, Saint  Paul  fpeakes  of.  a  pofTibility  to  haue  all 
 knowledge  and  yet  be  nothing,  1  Cor,  13.?.    Great  meafures 
 
 of 
 
 DoBrme* 
 
 pyattifeofRe 
 
 pentattcccaufctb 
 
 ley. 
 
 tiam  totjuantCy 
 &c,  LudolpJe 
 Wis  Cbrifli.  par, 
 
 Reaf. 
 
 \  Arty. 
 
 »  Knowledge  no- 
 thing n>itb  Pra 
 aife. 
 
 1  Cor.13.ft, 
 
/ 
 
 Parable    of   the   lost  G 
 
 ROAT, 
 
 of  Knowledge  queitionlefTe,  Reprobates  haue  attained  vn- 
 tOj  but  what  the  better  ?  (nay  mucn  the  worfc)  not  fhew- 
 ing  it  in  holy  praclifc?  if  jou  know  thcfe  things  happie  are 
 yon  ij'jou  dog  themjohni  3.17.  but  if  we  know  and  doe  not, 
 woe  worth  the  tin>e  that  euer  we  knew. 
 
 A  doctrine  that  would  be  taken  notice  of  by  the  fbrmall 
 profeflbrs  of  our  age,  who  are  all  outride,  no  lining  :  all  for 
 hearing,  and  difcourfe,  nothing  at  ail  for  pracrife.     <Dif- 
 ptttantswz  haue  many  amongft  Chriftians,  but  how  few 
 PraBick^  Moralifis  <    Few  but  haue  Repentance  in  their 
 CMottthes,  they  will  tell  you  the  Nature,  Kindesy  Parps, 
 Ejfe8s)&c.  of  it,  but  how  few  of  thole  many,  haue  it  in 
 their  Reines  ?  vnderftanding   rightly  what  they  fay  and 
 know,  and  practifing  what  they  fay  they  vndcrftand. 
 Gods  grace  hath  beene  maruellous  to  vs  in  regard  of  the 
 meanes  ,  Such  In )wing  times  we  Hue  in,  as  that  nothing 
 can  be  faid  of  this,  or  any  other  fubiecr,  that  hath  not  beene 
 faid  before :  And  yet  as  Chrift  laid  to  him  in  the  Golpeli, 
 one  thing  is  wanting  and  that  the  chiefeft  thing,  to  make  vs 
 happie,  Goe  pratltfe  that  thou  knoweHx  without  this  thm 
 knoweft nothing  as  thou  ottghte fty   1  Cor.S.i.    You  know  it 
 was  faid  of  our  Sauiour,  he  knew  no  flnne,  beeaufe  he  did  no 
 finne,  for  other  wife  he  knew  it  lb  as  to  Difcoucr  it,  and 
 Reproue  it :  fo  he  knowes  not  Repentance  that  doth  not 
 Pratlife  it,  though  he  be  otherwife  able  to  difcourfe  of  it 
 nener  fo  learnedly  nor  plaufibly. 
 
 Be  Exhorted  therefore,  to  let  vpon  the  worke,  and  let 
 not  our  Repentance  bee  in  Word  but  Power y  otherwife  our 
 Repentance  is  but  falfe  and  feigned ;For  what  is  true  Reper^ 
 tance  but  A  wor^e  of  grace  ;  or  an  aBion  of  a  Repentant  (in- 
 ner, whereby  (being  brought  againe  vnto  himfelfe)  he  it 
 wholly  changed  in  hu  minde,  and  reformed  in  his  life.  So 
 that  Words  and  Difcourfe  haue  no  place  in  this,  further 
 then  as  Effefts  or  Signes  to  manifeft  the  truth  heere- 
 of. 
 
 There  are  many  excellent,  and  worthy  tracts,written  of 
 this  Subied,  tending  to  direct  vs  in  the  "Pratlife  of  this 
 „        -  duty, 
 
 191 
 
 Ichn  15.17. 
 
 Vfil< 
 
 1  Cor.  3.  i. 
 
 Matth.j, 
 
 Vfi2, 
 
 Kepmancewbet 
 it  it. 
 
 M.  Pirfym, 
 
 M,  Smith. 
 M.  wbitteff. 
 M.  Negw, 
 
ip2 
 
 In  what  the 
 
 prattifecftru: 
 
 Repentance 
 
 flands. 
 
 lcui.6. 
 
 Hof.14-8- 
 
 An    Exposition    o  £    the 
 
 aCcr.7^1. 
 
 duty,  whereimto  I  rcferre  my  Reader ;  And  will  content 
 my  felfe  in  ihewing  ;  1.  In  what  this  praclife  of  true 
 Repentance  Hands.;  2.  How  we  may  bee  excited  to  the 
 dutie. 
 
 For  the  firft  j  In  true  Repentance  thefe  three  things  muft 
 
 necef&rilybe  :    1.   Accrtaine  Determination  which  the 
 
 Vnderjlanding  makes  and  propounds.     2.  A  turning  away 
 
 of  the   will  from  that  finne  it  lay  in,    as  now-haiiing  it 
 
 in  abomination.  3.  Certaine  Affections  and  AElions  which 
 
 the  will  new  changed  excites  in  vs.^    Looke  as  it  is  with  a 
 
 Traueller,  who  hauing  wandered  far  out  of  his  way,  when 
 
 once  he  commeth  to  a  knowledge  thereof,  his  Judgement 
 
 doth  difallow  the  wayiie  went  in  and  concludes  againft  it; 
 
 his^'/Y/turnesfrcmit;  his  AffeUions  like  wife  are  much 
 
 changed  ;  As  he  is  angry  with  thofe  who  fet  him  in  it,  and 
 
 j  milled  him  ,  hzgrienethzt  his  foily,&c.fo  is  it  in  this  cafe; 
 
 I  Anew  light  is  put  intothe  minde> whereby  a  man  is  enabled 
 
 to  conceiueand  apprehcnd,and  determinately  to  fet  downe 
 
 thus  much ;    that  our  eftatc  is  fearefull,  and  that  Gods 
 
 wrath  hangs  oner  our  heads  in  regard  of  our  grieuousfins ; 
 
 and  thattherc  is  no  way  but  damnation  in  perfifting  in  fuch 
 
 a  courfe  :  this  is  that  the  Prophet fpeakes,/^. 8.6.  Noma* 
 
 Repents   him  of  bis  wickedneffe,  faying,  tvhut  have  I  done ; 
 
 that  is,   no   mans   vuderftandiffg   fpeakes  this  within 
 
 him.' 
 
 Next,  the  Will,  perceiuingby  the  Vnderjlanding  what 
 her  condition  is,  and  in  what  eftate  the  Soule  lies,  turn es 
 it  felfe  away,  with  a  loathing  and  deteftation  of  thofe  fins 
 weliuedin,  as  we  fee  in  E phr aims  cafe y  Hof.J4.$;  What 
 bane  I  to  doe  any  more  with  Idols ;  dealing  with  finne  as 
 Ammowwith  his  fitter,  turning  it  out  of  dores,  hating  it 
 more  then  before  weloued.it,  bolting  the  dores  after  with 
 a  firme  Re/o/vtiotti  and  hill  Purpofe  neuer  more  to  commit 
 it,  but  to  cleaue  vnto  the  Lord. 
 
 The  Will  thus  abhorring  it,  Certaine  Affefiions  doe  arife 
 As  Feare,  Carey  Indignations  ^Deftre^  Zeale^  &c.  2  Cor.j. 
 i  r.  all  thefe  being  nothing  elfe  but  the  diuers  motions  and 
 
 tur- 
 
Parable    of    thb    lost   Groat, 
 
 *93 
 
 turnings  of  the  Will  from  that  ic  hates,  (as  they  are  there 
 to  be  taken)  For  as  the  Wtfturnes  it  £eife  this  way,  or 
 that  way,  lb  is  a  man  laid  to  be  affected,  to  Lone  or  Hate 
 Reiffjce  or  Griev^&c.And  befides  thcfe  Affections  it  com- 
 mands ccrtaine  outward  Actions  o^Tonfefion  and  Hx&ilia- 
 tion,&c.  And  thus  we  fee  wherein  the  Pratiije  ofit  ftands: 
 If  you  would  haue  it  in  a  word,  To  Repent «  not  to  be  <u  thou 
 hafhbeenejbttt  to  be  in  Chrifttan  duties  th.it  thou  haft  nmer 
 beene. 
 
 As  for  Encouragement  s%  inciting  vs  to  the  worke,there 
 are  many  and  weighty.  To  giueyou  a  little  taft,inftead  of 
 a  more  full  draught  :  Confider  the  Great  Promfes 
 made  in  Gods  Word,and  Performed  to  Repenting  finners, 
 both  in  regard  of  Euils  to  be  Remoued,  and  *BU 'jfings  to  bee 
 IBeftowed',  The  Exits  which  God  hath  promifed  to  Re- 
 moue  vpon  the  practife  of  a  right  Repentance,are ; 
 
 Firft,  Earthly  and  Temporally  as  i  Cor.i  1.29.  Ier»l.i  2. 
 &  l$.j,$.Iona  3.4.10. 
 
 Secondly,  S/>*V///^#  and  Eternally  Ez,tk*\S'2j.Lukf  1 ?. 
 3.  this  is  that  Sea  that  drownes  all  our  fins,  andfauesour 
 fbules  from  perifliing. 
 
 The  good  things  Promifed  are  of  the  like  nature,  as 
 
 Firft,  Earthly,  Jfay  1.16.17.19.  Ier.j.y6,J.  losl  2.12. 
 12.19.  c#£f/.2. 9,10,11,12.  hb  22.25. 
 
 Secondly,  Heauenty,  and  they  both  of  Grace,  I  fay  1 . 1 8. 
 &$5.j.  /^r.31.34.  2^^18.21.22.  And  of  glory ,  as 
 2Cor.7.io. 
 
 Secondly,  Confider,  that  the  truth  of  our  Faith  and 
 Chriftianityisdefcribed  by  the  truth  ofit,  Alls  %<$.$.& 
 26.18.  Hence  is  it  that  Faith  and  Repentance  are  euer  put 
 together,  and  neuer  difioyned, .  Repent  and  beleeuei  for 
 where  the  practife  of  Repentance  is  not  to  bee  (eene,  their 
 Faith  is  but  a  Fancie. 
 
 Thirdly,  the  good  Confequcnts  ofi  Repentance  fiiould  not 
 a  little  quicken  vs  to  the  practife  of  it,  by  meanes  hereof 
 our  Confciences  are  Comforted  and  quieted,  and  the 
 bluftering  ftormes  thereof  allayed ;  fo  as  that  we  may  fay 
 
 O  of 
 
 Mouussteths 
 dfttf. 
 
i<?4 
 
 An    Exposition  of    the 
 
 Quasi. 
 
 Refp. 
 Hcb.  3  7.13 
 
 Ecckr.is.i. 
 
 Repentance  is 
 thefckf  mans 
 (at us  or  purge* 
 Pfal.51.1. 
 Matth.26.75. 
 
 1  Cora  1. 51. 
 
 Vfib 
 
 of  it,  as  they  of  Chrift  what  manner  of  grace  is  this,  that 
 both  winde  and  Sea  obeys  ?  The  Dtuell  is  hereby  Confoun- 
 ded, God  glorified^  Angels  and  UHen  Gladded.  A  true 
 Repentant  God  meets  and  kiiTeth,  as  the  Father  did  the. 
 Prodigal!. 
 
 If  you  aske  me  about  the  Time,  when  is  the  fitteft  to  fct 
 vpon  the  worke,  I  muft  anfweryouina  word  (fori  intend 
 no  large  difcourie)  the  pra  life  of  it  ought  to  be  Continu- 
 all,cuen  to  day  before  to  morrow. and  fo  continually.  It  is 
 wifedorne  for  a  man  to  feeke  Reconciliation  with  his 
 God,andthearTurance  of  it  without  delay,  whileft  he  is 
 in  his  beft  health,  mind,  and  memory,  free,  and  his  heart 
 cheerefulJ,  Ecchfcii.i.  the  Spring  (you know)  fhewes 
 what  we  may  hope  of  the  tree  in  Summer  :  little  hope 
 there  is  to  finde  fruit  in  Antumne  when  there  is  no  bloflb- 
 ming  in  the  Spring,  the  full  and  forward  blooming  in  the 
 one,  giues  hope  in  the  other.  The  danger  of  delay  fhall  be 
 fliewen  in  the  next  Parable.  And  yet  at  fometimes 
 there  ought  to  be  more  fpeciall  praclife,  and  renewing 
 of  it ;  As  after  fome  great,  and  grieuous  finnes  committed, 
 as  did-D**;*/,  P/4/.51.1.  and  Peter^CMatth^.-ji.  Repen- 
 tance (as  I  haue  faid)  is  the  purge  of  the  foule,  which  daily 
 contra fleth  and  harboureth  fuch  matter,  which  if  it  purge 
 not  forth  by  a  renewed  repentanceywill  turne  to  fome  dan- 
 gerous foule-ficknefTe  ;  by  this  the  foule  empties  it  feifc  of 
 all  that  is  offenfiue.  Alio  before  fome  fpeciall  feruices,  as  in 
 comming  to  the  Lords  Table,  1  Cor  .1  1 . 5 1 .  that  fo  we  may 
 be  fitted  for  receiuing  of  fpeciall  mercies,  as  we  fee  it  in 
 Ucobs  pra  <5Hfe,  £111,35. 1,3, 3. Come  we  now  to  a  laft  Vfe. 
 
 Comfort  to  fuch  as  fall  vpon  the  prafhfe  of  Repentance 
 truly.  The  world  would  make  a  man  beleeue  that  there  is 
 noloythatgrowesin  Repentance  garden,  but  that  it  is  a 
 way  mil  of  Sorrow  and  danger,  and  brings  men  to  great 
 extremities,  whereas  it  is  nothing  lefle  :  neuer  was  any 
 hurt  by  godly  forrow  for  finne,  though  at  firft  fbmewhat 
 £carce,the  counterfeit  of  it  as  we  fee  in  4hab  caufeth  the  face 
 to  fh|ne  ;  what  then  thinke  you,  will  the  grace  itfelfe  do  ? 
 
 Beleeue 
 
Parable  of  the  lost  Groat. 
 
 Bel-  .ue  it,  netier  can  true  Ioy  be  had  till  Repentance  brings 
 it.  Sweeteft  comforts  arife  out  of  the  bittereft  gric fes,  he 
 that  would  haue  it,muft  open  the  fprings  by  digging  deepe 
 in  his  heart,  vntill  he  come  to  a  rockie  hardnefle,  this  hec 
 smuftdigg  through  till  he  come  to  a  tender  foftnefle5  and 
 finde  a  heart  contrite  and  molten  in  the  midft  of  his 
 boweIIs,and  as  water  powr:d  out,  PfnL7i.x^.  out  of  this 
 veine  though  bitter  water  runs  a  while,at  length  williflue 
 the  fweet  waters  of  Ioy.  Thefe  are  the  fiireft  and  moft 
 permanent  Ioyes  that  are  digged  thus  deepe  :  Happy  thou 
 who  haft  digged  through  both  grauell  and  fand,  and  now 
 found  a  liuing  ipring ;  this  will  hold.  Let  the  men  of  this 
 world  feede  on  earthly  vanities,  as  Carres  and  Kites  doe 
 on  Carrion,  thou  feedeft  on  Angels  food,  and  drinkeft  of 
 their  wine.   At  the  Creation  of  Unite  szad  Ear  hss  there 
 is  great  ioy  amongft  men,  but  at  our  new  Creation,  An- 
 gels reioyce  in  the  preience  of  G  od :  And  if  they, then  wc 
 haue  iuft  caufe.  Not  a  feafl  in  the  yeare  but  the  Repentant 
 foule  (aboue  all  other  on  the  earth)  may  keepe  imd  cele- 
 brate ;  that  of  the  Nativity  fcccauk  he  is  borne  anew,  and 
 Chrift  is  borne  in  him,  PfaL  1 1  o.  ? .   That  of  the  Concept 
 tion;   Chrift  being  concerned  in  his  heart  by  the  Holy 
 Ghoft,  as  he  was  in  the  wombeof  the  Virgin,  gal.^.j. 
 The  Feaft  of  the  Circnmcifton,  God  hauing  circumcifed 
 his  Heart  and  taken  away  the  fore-skiime  of  it,  'Deut.^o. 
 6,    The  Feaft  of  'Purification,  being  warned  with  pure 
 water  and  purged  from  his  old  corruptions,  Tit.  3 .5 .   That 
 of  the  Transfiguration,  God  hatting  altered  and  changed 
 him  from  that  before  he  was,  Epbef.^.%.  Tit. 2.3.    The 
 Feaft  of  the  RefnrreBion,   as  being  raifed  from  out  of 
 the  graue  of  their  corruptions.,  to  walke  in  newnefle  of 
 life,  Rom,  6.4.  Colof.%*\.     The  Feaft  of  the  *s4fcentiony 
 hauing  his  Affections  raifed  vp  to  the  things  that  area- 
 fboue,  Colofa.xjL.  Thtt.^o.  And  the  Feaft  of  Penticosl,  | 
 !  the  Holy  Ghoft  being  fallen  vpon  him,  and  giuen  to  him,  ' 
 ]  CjaL^.6.  Rom&.g*  lohn  1 5.26.  Yea  euery  day  is  to  a  Chri- 
 j  ftian  a  Feftiuall,  his  whole  life  is  a  continual!  Feaft,  Tro.  1 5. 
 
 O  -ft  15. 
 
 ipj 
 
 ffdl.22il4. 
 
 A  iwe  Penitent 
 may^eepeeaery 
 Feaft  in  the 
 yeare. 
 Pfal.110.3. 
 
 Gal.47, 
 Dcut.30*6„ 
 
 Tft.3.5. 
 
 Ephefij.g. 
 Tit.*  .3. 
 
 Rom. 6. 4. 
 Cclof  3«r. 
 Colof.3.1,*, 
 Phil.3.20, 
 Gal.4.6. 
 Rom  8  9. 
 lohn  15.1^. 
 Pro.i5.T5. 
 
I$6 
 
 An     Exposition    of    the 
 
 i  ^.  which  being  fo,  let  vs  euery  day  be  arrayed  in  our  ho- 
 ly-dayes  Apparell.ptitting  on  our  wedding  garments ;  And 
 let  vs  make  euery  place  a  flwrch  wherein  God  may  haue 
 his  Sacrifice  and  offerings. 
 
 FIXC1S. 
 
 Faults  efcafed r  in  this  Exf  option  on  the  Parable  of  the 
 loll  Croat. 
 
 Page* 
 
 Line. 
 
 £rrort 
 
 CorreUion. 
 
 i-9 
 
 *9 
 
 inuerting 
 
 irmcniiBg 
 
 69 
 
 *} 
 
 fi  nee 
 
 fenfe. 
 
 159 
 
 23 
 
 Wider 
 
 cne. 
 
 lio 
 
 2% 
 
 breath 
 
 bronth. 
 
 125 
 
 18 
 
 effeftetf" 
 
 arTrfted. 
 
 10  i. 
 
 ? 
 
 lining 
 
 lining. 
 
 AN 
 
AN 
 
 ALPHABETICALL 
 
 Table  for  the  more  ready  finding 
 
 out  of  any  principall  point  handled  in  this 
 
 Bxpofnicn  on  the  Parable  of  the 
 
 /oft  grout* 
 
 Daw*  whether  he  was 
 prefent  when  Eue 
 was  tempted  33-35- 
 Admonition,  one  of 
 the  Churches  Cen- 
 fures,  and  how  to  be  peiformed, 
 113.  The  Scandalous  arc  to  bee 
 admomPjsdti  1 5 .when  duly  perfor- 
 med it  is  attended,  witha  bleffing, 
 116. 
 Adoption, by  it  we  make  an  en- 
 terance  into  the  Church.S^. 
 
 Adutrbs^.Qoo.  louts  better  then 
 Nounes,  1 1  8 . 
 
 jin^c frjthey  are  friends  to  Gcds 
 Minifters,i38.  they  affift  them  at 
 their  worke,  and  how,  140.  they 
 protect  them  from  danger,  ibid, 
 what  angels  are,  and  of  their 
 nan:cs  and  natures,  170.  theyare 
 fpi:its  ccmplear,  171 .  Inuifible, 
 and  how,  1  ?  1 .  they  were  created 
 of  God,  and  when,  172.178.  of 
 what  account  they  are  with  God, 
 
 I72>  the  great  truft  God  puts  in 
 them,  173.  of  their  Affection  to 
 man,i  74,  the  difference  betwixt 
 Affections  in  them  and  vs,  ibid 
 Their  knowledge  great,  yet  they 
 know  notallthings^s.northat 
 way  we  doe,  174. whether  they  fee 
 what  is  done  in  the  world  in  God, 
 asinaglaffe,i7<S.  They  are  Gods 
 feiuants,  177.  more  vfually  called 
 An^eU  then  Spirits^,  and  why .  1 7  8 . 
 whether  all  haue  name?,!  78  tfeey 
 hauc  fpcciall  grace  of  Confirma 
 ticn  by  Chrift,  179.  their minifte- 
 ry  is  immediate  or  mediate,  ibid, 
 their  good  offices  to  the  godly  in 
 life,in  death, and  after  death,i  80. 
 how  they  discharge  their  minifte. 
 ry,i  8 1 .  whether  cucry  particular 
 man  haue  a  particular  Angdt  to 
 attend  him, i8j.  why  God  vfeth 
 their  mimftcry,  I  S3,  noworfhip 
 duetothcm3i8  3.  yet  Reufrence 
 is,i?4.  1  hey  are  present  with  vs, 
 185.  and  are  to  bee  honoured  of 
 vs,and  hcw,i8<S, 
 
 Appear  ante  y  wee  may  not  iudge 
 €>  ?  cf 
 
Ah  Alphabetical!  Table. 
 
 of  things  by  appearance ,9. 
 
 application,  a  worke  both  of 
 Minifter  and  hearer,  I  5  5«To  apply 
 do&rine  by  way  of  \(c  is  Apofto- 
 licall,  158.  It  muft  bcc  fit,  1  %g. 
 how  fitly  Papifts  apply  Scripture, 
 fee  fund ry  inftanccs,  157.  It  is  a 
 note  of  a  wicked  man  not  to  en* 
 dureit,i59. 
 
 Affurance,  it  may  be  loft  by  the 
 
 fodly,  when  and  how,  1 19  •   The 
 encfitsof  a  grounded  a(ptrance, 
 150. 
 B. 
 
 Baptifme,  by  it  we  are  admitted 
 into  the  Church,$4 
 
 Beau  tie,  it  is  a  fnare,  and  hath 
 much  enriched  hell,  34.  our  beauty 
 loft  by  our  fall,39.  A  new  beauty 
 put  vpon  the  Godly,  13 3. the  body 
 hath  its  beauty  from  the  foule, 
 
 154- 
 Savour  bodies  not  to  beabu- 
 
 fcd.26. 
 
 Building,  fpirituali  builders  muft 
 
 be  carefull  how  they  build3%&.  the 
 
 the  fpring  timeis  fitteft  forit,  91 . 
 
 It  is  a  curie  to  be  a  buitdcr9  and  y  ej 
 
 ftand  idle,  137, 
 
 €. 
 
 Candle,  Gods  Word  is  like  a 
 light  or  Candle,  %i. 
 
 See  Word. 
 
 Chrift,  he  is  the  foundation  of 
 the  Church,  79.  his  obedience 
 makesours  acceptable,  134.  Hce 
 is  our  Aduocate,i  3  J  .his  Fees,  13  5 
 
 Chrtfiian,  the  pooreftexcclls  the 
 richeft  worldlings  8. 
 
 Church,  it  is  the  houfe  of  God, 
 
 78  he  is  the  builder  of  it,  ibid. 
 
 how  it  may  be  faid  to  be  builded 
 
 on  Peter  or  any  other  Apoftle,  80. 
 
 Itisbutone,  84.  It  hath  mem- 
 bers,  many  and  diucrs,  80.  All 
 that  are  in  it  are  not  of  it,  85.  It 
 lies  open  to  perfecution,  ibid  ►God 
 doth  defend  it,  and  in  due  time 
 willfuccourit,  101.  It  fliould  bee 
 preferred  by  vs,97.  and  the  wel- 
 fare ofitfought,98. 
 
 Church  Cen(ures,    not  properly 
 
 executed  by  mulcts  or  fines,  1 13, 
 
 three  degrees  of  church  Cenfures, 
 
 113. 
 
 Confeffioa,  in  generall  what  it  is 
 
 !ikc,37- 
 
 Connexion,  t wofoId,3  r . 
 Conscience,  God  onely  can  pa- 
 cific it,  163. 
 
 Conflaneie%ir\  gcodrequifite,ti3 
 
 moft  faile  in  it*ii7.motiucs  to  it, 
 
 127.187- 
 
 Contention^  it  bcatcs  downe  the 
 
 Church,  but  builds  itnot,99-  A 
 
 ftrong  motiueto  auoid  it,i  00. 
 
 Conuerfioni  not  without  opposi- 
 tion, 82. 
 
 Corruption,in  the  beft  and  purcfl 
 Church,  103  .yet  not  to  befepara- 
 ted  from  in  that  refpe£r,jo$.Truc 
 graccmay  ftandwithit,i07.but 
 not  with  the  allowance  of  it,  1 07. 
 God  lookesit  fliould  be  mortifi- 
 ed,^. If  wee  bee  vprightinthc 
 maine  he  willpaflc  them  by,  109  • 
 it  is  dangerous  to  tollerate  cor" 
 ruptions  in  a  Church.  1  u . 
 
 Craft,  the  craftieft  head  is  iitteft 
 for  thediuelsvfe.33. 
 
 Creation,  of  man  admirable,  14. 
 we  hauc  now  no  claimc  to  hcauen 
 by  right  of  it.  16. 
 
 Creatures,  what  command  man 
 hadoucr  them,24.  it  is  now  loft 
 bythefall,39.  they  arc  afraid  of 
 Gods  Image  in  man,  133.  Hew 
 farre  we  may  reicyce  in  them,i5 1 
 they  may  giue  eccafion,  but  not 
 bounds 
 
An  Alphabeticall  Table. 
 
 hounds  to  our  r  ay  cing.  ibid, 
 D. 
 
 Darfeneffi,  a  moit  vncomforta- 
 ble  condition^. . 
 
 Death  Aikc  -a^s gathering  hoaft 
 f^ep'sallaway,4>. 
 
 bitbew  ,  both  commended  and 
 commanded,  1 19  thepraifeof  it, 
 I2i„  great  blefTings  the  reward 
 thereof,;  22.  mouues  toit3!23 
 
 Difftntion,  how  caufed  by  the 
 word,5  3 . 
 
 DlueUy  occafion  of  his  fall,  32. 
 he  makes  choice  of  fitting  inftru- 
 ments,-^.  reafons  iuftifiable  in 
 the  law  for  his  election  out  of  our 
 hearts,9f' 
 
 Difcipline,  great  need  of  it,i  10. 
 fome  defects  in  it,  1 11. 
 
 Divinity,  difference  betwixt  it 
 and  other  fcienccs,?©. 
 
 Doftrine,  application  of  it  by 
 way  of  vfe  is  antient  and  apofto- 
 licall,  if  8.  itis  to  be  confirmed 
 as  well  as  propounded,  162%  and 
 that  by  Scripture  only,  1 64. 
 
 Dwelling,  where  God  dwells  hee 
 makes  prouifion,io?. 
 
 See  Hwfe> 
 
 E. 
 
 Examkatientthc  word  here  muft 
 be  examined.  167.  three  great  be- 
 nefits of  examining  do&rines  by 
 theScriptures,i68.  Rulesforthe 
 performance  of  it,:  67.  Principles 
 are  father  to  be  maintained  then 
 examined, ibid. 
 
 Excommunication,v/hat  it  is,  for: 
 what  to  bee  inflicted,  and  how, 
 114 
 
 Exp0(iti<m>of  Scriptuiebeiongs 
 to  Gods  Minifies  76, 
 
 See  Mitifltr. 
 
 Eyts%  arc  the  diueis  broakers, 
 
 34- 
 
 F4#ofman,30.  itisneedfull  to 
 beknowne  and  taught,  37.  God 
 did  more  then  barely  permit  it,$i 
 It  hll  not  out  becaufe  God  fore- 
 fawit,3i.  How  Sathan  tempted 
 man  to  it,  ibid,  our  great  IofTeby 
 it,and  wherein,37»tenfeofit  wor- 
 kcth  humility,  44. 
 
 Falling,  difference  betwixt  the 
 found  and  rnfound  in  their  falling, 
 1 29-  the  godly  fubieft  themfelues 
 to  the  mifcry  of  being  queftioned 
 concerning  fincerity  by  their  fat- 
 lisg,iZ9.  " 
 
 Familiarity,  with  the  wicked  to 
 be  fhunned  and  how  farre  forth, 
 
 115. 
 
 Findings  how  to  feeke  fo  as  wee 
 -SecStt4i»S- 
 
 may  finde. 
 
 Gifts,  all  not  alike  gifted  in  the 
 
 Ghurch,8o. 
 
 G»d>  hee  muft  bee  fought,  for 
 himfelfe,ii9- 
 
 Gofpell,  the  light  of  it  both  clea- 
 rer and  larger  then  of  the  Law, 
 
 50. 
 
 Grace,  the  graces  of  the  godly 
 are  of  the  beft  and  choyfeft,  98.  it 
 is  principally  to  be  fought,  up. 
 three  things  concurre  to  haue  a 
 good  crop  of  graine  or  grace 9  1 23 . 
 
 H 
 
 He*nrs,net  ordinarily  to  leaue 
 
 theirowne  paftors,i43 .  Cautions 
 
 in  leauing  them,  ibid,  they  may 
 
 profit 
 
An  Alphabetical!  Table. 
 
 profit  by  the  meancft,  143.  they 
 fhould  attend  to  the  opening  of 
 aText,i  67  not  to  reft  too  much 
 onthebeltteacher,t66.  i<58.  but 
 toexaminealhhey  receiue,  167. 
 
 Heart,  naturally  it  is  the  diuels 
 hoId494^ 
 
 Heathen,  their  fayings  in  Ser- 
 mons like  Images  in  Church-win» 
 dowes,  91. 
 
 Hofife,  the  faithfull  are  Gods 
 boufe,n  8.  poiTeflion  to  be  giuen  to 
 God)?},  be  will  repaire  his  boufe 
 and  furnifli  it,96.  God  muft  rule 
 in  vsas  in  his  few/?, 9 6,  and  in  our 
 heartsbe\vorfhipped397.  God  is 
 fooneftto  be  found  in  his  owne 
 bouftt  94..  the  dores  of  his  boufe  are 
 flraitand  narrow,g4-  In  all  our 
 afflictions  he  lookesvpon  Ysason 
 his  boufe ,  102. 
 
 Hutbauds,  they  fhould  honour 
 their  wiues,  and  hovy,  7.  to  bee 
 both  bw&Md  and  hufwifeabafeth 
 themans  authority,  ibid. 
 
 Ie 
 
 item;*  of  God  wherein  it  ftan- 
 deth,2o.  how  farrelofl:  by  the  fall, 
 S7.itmay berecouered,  132.  the 
 Creatures  feareit  more  in  the  re- 
 generate then  in  the  vnregene* 
 ratc.ijj. 
 
 Immortality,  of  the  foule,! 9-4?« 
 things  are  faid  to  bee  immortall 
 twowaies3i7i. 
 
 ty>trueis  well  grounded,  147. 
 it  is  the  ioyof  faith,  14*.  falfe  toy 
 is  fading  ioy,  B48.thebeft  ground 
 of  a  wicked  mans  ioy  is  but  a 
 drcame,  ibid.  Grounds  of  true 
 toy,  149  mcanestoobraineitjiso. 
 our  wj  is  to  be  pitched  in  God,i  51 
 what  is  a  V  iniiters  grcftseft  ioy9 
 141.  icy  to  the  greatcft  may  bee 
 
 brought  by  meanes  of  the  mea- 
 ncft,! 88. 
 
 K. 
 
 Knowledge,  without  pradlife  is 
 vaine,i9o  how  Chrift  could  bee 
 faid  to  know  no  finne,  191.  wee 
 fliouldlcarnc  to  know  our  feluFs, 
 
 26. 
 
 Light,  the  word  is  alight,  51. 
 how  to  walke  worthy  of  the  light, 
 57.  finnes committed  in  the  tight 
 arc  excufeleiTc  and  (hamclcflc,s7. 
 feeketothe  iight,$9.  ourworkes 
 call  for  ir,so.  why  men  hate  the 
 light,*  1.  glorious  things  are  re- 
 uealed  to  vs  by  it.63.of  the  light 
 we  fhallhaue  in  heauen,  63.  the 
 forts  of  Ugbt, 6  5. 
 
 loffe,  that  came  by  our  Fall, 
 how  great,  37.  it  is  recoucrable, 
 
 Lcue,  if  true  it  is  reciprocal!, 
 
 147 
 
 Uue  of  Gcd  is  kindled  in  vs  by 
 thewordj}2. 
 
 M. 
 
 Maieftrates  (Iiould  haue  a  care 
 that  good  iawes  made  be  execu- 
 ted,!^. 
 
 Mariage,  helps  againft  difcon. 
 tentments  in  the  maryed  eftate, 
 
 29. 
 
 Man, his  excellent  Creation,^, 
 the  manner  and  time,  15.  where 
 he  was  placed  being  made,  ibid. 
 Hee  is  the  Index  of  Gods  great 
 booke  in  Folio,  15. 26r.God  kept 
 holy- day  after  he  was  made,  16. 
 he  is  but  a  little  inferiour  to  the 
 _______ Angels 
 
An  Alphdmcall  Table. 
 
 Angels,i6.  whatfoeuer  cxcellen. 
 cie  is  in  any  other  creature  hedoth 
 participate  of,  1 15 »  Ms  glory  and 
 beauty,  \j.  hce  was  immortal! 
 both  in  foule  and  body  before  the 
 falliig.  he  was  made  after  Gods 
 image,  20.  he  had  all  his  excellen- 
 cies from  God,* %  what  command 
 he  had  oucr  the  Creatures^,  hee 
 is  the  King  of  Elements,  2j.  hce 
 was  made  mutable,  34.  yet  recci- 
 ucd  fufneient  grace  for  the  per- 
 fection ofhisnafure,g6, 
 
 Manner,  How  God  lookes  to,as 
 well  as  to  the  matter  what,i  1 8 . 
 
 Meanes3  God  vieth  oftentimes 
 weake  and  fmall,  8.  meanes  not 
 blefTed  by  the  word  of  institution 
 vnauaileable  for  mansfaluation, 
 1  o.helpes  to  ftrcngthen  vs  againft 
 the  contempt  of  meant  s3  ibid.  God 
 often  giueth  the  grcateft  blcfling 
 to  the  weakeft  meanest  1 . 
 
 Members,  a  double  vfe  of  the 
 «Kwforj,ofmansbody,2!. 
 
 Mini(lers,they  are  men  like  our 
 felues,and  why,  12.  they  arc  not 
 to  be  difregarded  for  their  infir- 
 mities,! 3.  if  wee  profit  not  by 
 their  miniftcry,  we  would  not  by 
 the  Miniftcry  of  Angels,i  4.  they 
 oncly  arc  to  expound  Scripture, 
 76  they  are  lights,  and  how,  65. 
 they  worke  both  with  Gods  armc 
 and  tooles,79.theyfhallnotlooic 
 their  labour,8f.  God  hath  a  fpeci- 
 all  care  ouer  them,  both  in  this 
 life  and  after,  86.  they  muft  ob- 
 feruc  order,  90.  they  muft  bee 
 plaine, 90.71,  they  may  notneg. 
 left  the  fpring  time,  92.  vfually 
 they  haue  beft  fuccefle  at  the  firft, 
 92.  yet  they  may  not  bee  too  for- 
 ward, 9h  they  muft  be  conftant 
 in  their  worke,  1  \  o.  their  labours 
 (if  faithful!)  accompanied  with  a 
 
 blefling,  1 3  S.that  feed  fowne  by  a 
 Mimfler  many  fproutnot  forth  to 
 conuerfion  nil  many  3  ca  res  after, 
 1 37. they  arc  not  to  be  oiier-much 
 troubled  about  the  fucccfTe  of 
 their  labours,  137.  their  greattft 
 ioy  what,  141.  whereof  they 
 fhould  moft  boaft,  145.  they 
 /Tiould  not  vexe  at  peoples  for- 
 wardnclTc,  143.  iheymuft  apply, 
 I5*.andfpeakc  in  particular  to 
 cuery  one,  yet  not  to  difgrace  the 
 petfonofany,ui. 
 
 Mtmficry,  the  Heighten1  reward 
 is  giuen  to  ir,46. none  muft  thruft 
 themfeluesintoir,  93.  noneeuer 
 did?bur  fmarred  for  ir,77»  fruit  of 
 itnotall  ofonefbrt,  135.  the  va- 
 riety of  gifts  in  it,  80.  no  calling 
 more  defpifed  by  man  then  it, yet 
 none  more  honoured  by  the  An- 
 gels, 140. 
 
 N.      ., 
 
 Name,  a  new  name  giuen  the 
 godly  in  Regeneration,!  22. 
 
 Negligence,  the  difpraifeof  it, 
 122. 
 
 Night,h  will  come,6o. the  kinds 
 ofit,ibid, 
 
 Order,  why  Minifters  arc  laid 
 to  take  or dmx9o. 
 
 P. 
 
 Vapifls  how  they  proue  many 
 of  their  doctrines,  54.  why  they 
 forbid  the  reading  of  the  Scrip 
 tures,5j.  they  corrupt  Scriptures 
 by  mingling  and  mangling,  70. 
 how  they  aply  Scripture,  1 57. 
 
 Parable,  all  in  it  is  not  a  ne- 
 P  cefTary 
 
An  Alphabeticall  Table. 
 
 ceiTary  partofit,$o. 
 
 Perfe6iio-a3xhc Cons o£itt  8$.  by 
 degrees  we  attaine  vnto  itjibid. 
 
 Poore,  Gods  choice  is  amongft 
 them,  1 2g. 
 
 Preacbing,neccffkty%  64.  what  it 
 iSj  7 1 .  the  manner  of  it  vnder  the 
 law,*4-  it  muftbeefrequent,7i. 
 and  plaine,  72.  preaching  eucry 
 Sunday  in  old  times  ordinary^  1 . 
 124*  whether  frequent  preaching 
 be  any  better  then  verbail  prea- 
 cbiagtiz^  rude  preaching  to  bee 
 auoided,i2$.  yet  more  tollerable 
 amongft  the  vulgar  in  refpect  of 
 profit  thenouercurious  preachhgt 
 125.  no  light  added  to  the  Scrip, 
 tures  by  preaching  that  was  not  in 
 them  before367 . 
 
 Prayer,  we  may  not  be  too  pri» 
 uate  in  them,99- 
 
 Promlfe,  the  lead  applyed,dif- 
 pels  the  darknefTe  of  temptation, 
 'sa-ouL-vnworthinefTe  fhouldnot 
 hinder  the»application  of  them, 
 1 6o,To  the  wicked  they  are  as  the 
 hpof~$amuels  mantle  in  Sauls 
 hand,i6i. 
 
 Preofe,  of  do&rine  it  would  be 
 plaine,  165.  a  wrcifted  proofe  is 
 like  a  fubornd  witnefTe,  ibid, 
 how  to  iudge  of  a  fitting  proofs, 
 ibid,  for  want  of  plaine  proefes 
 proue  doctrine  from  Scripture  by 
 neceffary  confequence, 16  5.. 
 
 Proitijton,  God  makes  for  the 
 godly  both  in  their  way  and  Intae 
 103.133. 
 
 !&. 
 
 ^ueJHon,not  things  vnreuealed 
 beyond  fobriety,itf  7. 
 
 Quotation,  ofScriptures  notto 
 beouer-abundant,i64.  afpiceof 
 pride, ibid.   Caueats  in  quotation. 
 
 1  64.to  citethe  Chapter  and  verfc, 
 though  very  vfefull  yet  not  abfo 
 lutely  neceffary,  \6%. 
 
 R. 
 
 Reading%  is  not  preachings  i . 
 
 RHonciiiation,  by  word  contra- 
 ries are  reconciled,  53 . 
 
 Re  formalism ,  of  corruptions 
 make  way  to  conuerflon,i  1  o. 
 
 Recoucry,  of  our  loffes  by  our 
 Falla  thing  pofiible,  132.  two  de- 
 grees of  it,  1  i%. 
 
 RcnouatiW)  what  it  is,  and  the 
 power  of  it,  131. 
 
 Repentances  hat  it  is,  191  .wher- 
 in  the  praclife  of  it  ftands,  152. 
 many  kaue  it  in  their  mouths  but 
 few  in  their  reines,  i*i  .  It  begins 
 to  decline  the  Ablatiue,i  16 
 
 Repetitions  vfefull,!  52,Minifters 
 may  faile  in  not  repeating  one 
 point  often,  154.  what  vfe  to  bee 
 made  of  repetitions  by  the  godly, 
 155.  and  by  the  wicked, ibid. 
 
 Reproofe,to  be  feafonable  if  profi- 
 table. 115.  to rcprsouc  in  angeris 
 tocaftoutSathan  by  Sathan,ibid, 
 
 S 
 
 Saints,  they  know  not  our 
 hearts,  176-  they  are  not  to  bee 
 inuocated,  177. 
 
 Scriptures,  in  what  refpe&sob- 
 fcure,S5»  they  arelight  in them- 
 felues,$S.67.  How  to  come  to 
 thevndcrftandinp;ofthem,6  8.  It 
 doth  expound  it  felfe,ibid.  how 
 the  Spirits  interpretation  of  Scrip- 
 ture may  be  difcerned369  priuate 
 interpretation  of  them  is  dange. 
 rous,76.Adepthofmy  fiery  is  laid 
 vp  in  fome  words  of  Scripture,  66. 
 yet  we  are  bound  to  fludie  them, 
 ibid. 
 
f 
 
 Ah  .Alphabetical!  Table. 
 
 ibid  .they  enlighten  not  without 
 the  Spirit,  67.  they  are  but  as  a 
 deadlctter  if  not  applyed,  156. 
 why  Paoiftskeepe  them  from  the 
 people. 
 
 See  Vafiflt, 
 
 Seeling,  who  would  finde  mufl: 
 fecfo,  H7-  how  God  is  found  of 
 thofe  who /<?<:/;£  him  not, 1 17.  not 
 euer  feeing  but  jeetyng  aright 
 fpeeds,it8. 
 
 Separation,  not  to  be  made  from 
 a  Church  for  fomc  Corruptions, 
 105.  Chriftdid  not  feparate  frcm 
 the  Church  of  the  Iewes  and  yet  a 
 courrupt  Church,!  eg. 
 
 Sirmey  how  it  may  be  permitted 
 and  yet  not  accefTiry  to  it.  j  1 . 
 
 Srnmrs,  all  not  alikesi  89. 
 
 \      Spirit ,  God  giues  by  meanes  of 
 
 hisovvne  ordaining,  77. the  (pint 
 
 not  feene  but  by  his  effects,  78. 
 
 how  it  workes  as  concerning  In. 
 
 (formation,    78.     it    ordinarily 
 blowesnotin  a  painted  pipe,  91. 
 Sbatb,  the  difpraifeof  it. 
 
 See  Negligence. 
 Sttbie&ion,  before  the  fall,  2  5 . 
 $jifpevjfattt  one  of  the  Churches 
 Cenfures  and  what  it  15,113. 
 
 Teaching,  it  is  Gods  mercy  to 
 teach  vs  by  men  like  our  felues,i  2 . 
 
 Teftirttonj}  humane  vfefull,  how 
 
 andwhen,T64.  yet  not  fufKcient 
 
 for  the  Confirmation  of  doclrine, 
 
 164. 
 
 Temptation,  no  place  free  from 
 them,3  3.  the  foareil  temptations 
 the  godly  oft  meete  withall  vpon 
 their  full:  Conuerfion,? a. 
 
 Tongue,  fince  the  fall  farredi* 
 ftant  from  the  heait,4X>  the  admii 
 rable  vfecfit,i3. 
 
 V. 
 
 VcffeUi,  women  are  weaket/ff. 
 fel-,  and  why,t7- 
 
 Fmty,  the  godly  muft  bzvniteJ, 
 
 Si  andliuein  vmty,9Q*  peifect 
 
 vnhyh  for  the  heauens^not  earth, 
 
 loo. 
 
 V(e>  to  make  vfe  o£  Do&rine  is 
 
 Apoftolicall. 
 
 See  JppHcation. 
 
 W, 
 
 ^<«tff  Jfraels  three  great  wants 
 that  did  forerunne  their  ruine,7>- 
 wants  in  a  true  Church  beare  with 
 meekeneiTc,*o7. 
 
 Wcakpnejfesi\\Q  weaty  fometimes 
 may  fupport  the  fhonger,  189- 
 women  are  weaker  then  men, 
 wherein.  See  jf>omen. 
 
 JVaigbt,mans iufl  vfialgbt^ i  .our 
 workes  become  wai^ht   by  the  al- 
 lowance  of  Chritfs  obedience, 
 134. 
 jyomw%    they  are  weaker  in 
 iudgement  then  men,  5.  they  are 
 not  to  direcT:  their  husbands,*  .nor 
 meddle  with  Church  matters,ibid 
 yet  bound  to  the  meanes  offalua 
 tion,  ibid,  but  as  learners,  not  as 
 iudgesor  teachers,7.womens  ble- 
 miflies,  29.   their  commendable 
 properties,  46.  the  New  Tene- 
 ment afToordeth  more  ftore  of 
 good  women  then  the  Old,t9 .  di- 
 uers particulars  wherin  they  haue 
 excelled  men,47-  yet  Sathan  hath 
 much   blemimed  the  honour  of 
 thatfexe,49<  heevfeththemftill 
 ashisinftruments,  49.  God  hath 
 honoured  them,  49-the  lnuento- 
 ry  cf  their  particular  workes  is  re. 
 corded  in  Scripture3ibid. 
 
 P  %  Wild, 
 
An  Alphabetic  all  Table. 
 
 Word,  where  God  fends  his 
 JVtrd  he  hath  fome  to  gather,  i  36. 
 Gods  itford  hath  all  the  properties 
 and  effe&s  of  lights  f  u  fceke  di« 
 redion  from  if,  59.  though  it  bee 
 in  it  feifc  a  light  yet  it  muft  bee 
 IightedJ«4- 
 
 Wordt  of  the  godly  arc  meatc, 
 drinke,and  mufickc,i34. 
 
 PPorpjip  not  to  begiucn  to  An* 
 
 gels,  1 8$. that  popifli  diftindlion 
 of  \arpei*  and  </W*  the  diuell 
 was  ignorant  of,  184.  Religious 
 worfhipisdue  to  the  Almighty  as 
 he  isGad,and  feruice  is  due  to  him  I 
 as  LQrd3\bid . 
 
 Toutb  are  to  be  Catech iC<d.  92. 
 
THE INDVLGENT 
 
 FATHER, 
 
 HIS   GRACIOVS 
 
 EMTERTAINA4ENT 
 
 of  his  riotous  yet  repenting 
 Childe: 
 
 OR   AM 
 
 EXPOSITION    ON  THE 
 
 PARABLE  OF  THE  PRODIGALL 
 
 OR  LOST  SONNE.    Lv  k.ij.  ii.iz.8cc. 
 
 By    Nehemiah    Rogers,    Paftor  of 
 (JMefwg  in  Sfex. 
 
 »■  i-m^mimma    it  1 1       i       ■     i-      •  >  ■   ■■        '  ■      — — — — ^— .  '  '     '  '  hi  i  m 
 
 7  drirv  them  mih  the  Cotdi  ofa^ani  with  bands  oflcae,  en-Jlw.ts  to  ihm  as  they  that 
 taty  ofibeyofy  en  their  taws,  and  I  laidmeate  vnto  them.  Hof.  1 1 .4 . 
 
 L  O  ?{D  0  X  y 
 Printed  by  george  Stiller  (otSdwardBrtvpfter,  and  are  to  be  fold 
 athisShopattheSigneofthe  Bible,  at  the  great  North 
 doore  of  Tan  Is.     1632. 
 
TO  MY 
 
 RIGHT  WORTHY, 
 
 AND  WORSH1PFVLL 
 
 Friends  ?  M'.  Thomas  Wood, 
 Redox  of  S.  Margarets-Fijhflreetyi  n  Lon~ 
 
 dM)  Mr.  William    Carver, 
 Mr.  Thomas     Robinson, 
 
 M'.THOMAS    ANDRBVVlf; 
 
 with  the  reft  of  the  Parifliio: 
 «ners,fomtimes  my  Chri- 
 stian Auditors: 
 Cirerlaftinghap- 
 pincflc. 
 
 Gentlemen  i 
 
 &&*&  QttSj Hrough  your  hands  Ihauefor- 
 mcrly  commended  this  enfuing 
 Expofition,  vnto  the  publike 
 view  of  the  world;  it  hath 
 becne  fo  happie  in  your  fa- 
 uours,  and  found  fuch  accep- 
 tance, as  that  the  firft  impreili- 
 on  being  fpent,  it  hath bcene  often  called  vpontoa 
 fecond,but  for  diuers  yeares  by  mc  detained  -3  bcin<* 
 defiroustofenditthefecondtime  abroad,  info  me 
 
 A  2 
 
 comelier 
 
The  Efiftle'Dedicatoriei 
 
 comlicrmanneiyandmore  digefted  forme,  which 
 my  abilities  for  the  prefent  would  not  permit.  At 
 khgth  I  haucput  it  into  a  new  Coate,  as  Hanna  did 
 her  Samuel:  It  is  fomewhat  changed,  and  bigger 
 then  it  was,  but  wonder  not  at  that,  feeing  it  is  more 
 aged.  And  now  (prefenting  it  before  the  Lord)  it 
 waitcs  the  fecond  time  your  manumiffion. 
 
 Good (Jit 'after  Wood ; 
 
 I  Hold  it  not  the  leaft  part  of  my  happincflc  on 
 earth,that  God  lay  'd  out  my  lines  (cuen  in  the  mi- 
 nority of  my  fludies)  in  fuch  a  place  as  to  fit  and 
 fcrue  atthefeeteoffo  iudicious  and  religious  a  Ga- 
 maliel as  your  felfe.     At  your  Torch  I  haue  often 
 lighted  my  Candle^  and  ftored  my  felfe  of  your 
 treafure:  yourexquifite  Interpretations;  Iuditious 
 obfer  nations ;  Confcionableand  faithful!  Applica- 
 tions^ left  me  better  (beitfpoken  without  flattery 
 or  boafting)  then  they  found  me.  My  prayer  fhall 
 euer  be,that  your  Bow  may  abide  ftrong;  that  your 
 armes  and  hands  may  be  more  and  more  ftrengthc- 
 nca  by  the  mighty  God  oflacc^  that  the  Congre- 
 gation God  hath  committed  to  your  Charge,"  may 
 long  and  long  enioy  fo  faithfull  a  Watchman,  and 
 the  Church  of  God  fo  burning  and  bright  alight. 
 
 CM  after  Canter ; 
 
 Y Oil  arc  my  oldeft  acquaintance  within  your  Pa- 
 rifl];  youfirit  found  me  out,  and  drew  me  forth 
 being  hid  in  quiet  pbfeurity  (as  Saul  amongft  the 
 ftuffotoa&my  part  before  many  witneffes-  Your 
 loue  (like  wine,)  the  older  it  hath  beene,  the  better 
 
The  Epi/lleVedicatorie* 
 
 I  haue  found  it :  Many  bountifull  encouragements  I 
 haue  recciued  from  you  5  ofc  hath  my  bowells  beene 
 refreshed  by  youj  And  hailing  no  other  way  to  make 
 requitall,!  muft  pray  as  Saint  Paul  did  inthc  like  cafe 
 for  OncfiphorttS)  "The  Lord  grant  mere)  to  you  and  to  your 
 houftotdjbat  you  mtyfindt  mercy  of  the  Lord  in  that  day . 
 
 <Mafter  Robin fon; 
 
 SHould  not  you  be  rcmembred,  who  (hould  ?  I 
 haue  euer  found  you  afaithfull  and  fure  Friend- 
 not  an  office  of  true  friendfhip  wherein  I  can  fay  you 
 haue  beene  defe&iue.  Your  Tongue  hath  fpokefor 
 me :  Your  Feet  hauegon  for  me:  and  your  Eye  fur- 
 thered me  in  my  Choyce.  Now  the  Law  faith3Ey  c 
 forEye,&c.  both  Eyes  and  Tongue,  and  Hands, 
 and  Heart  are  lifted  vp  to  Heauen  on  the  bchalfe  of 
 you  and  yours ,that  Godrvould  recompemeyour  kindnef 
 fes  into  your  boforne  offeuenfold^  and  that  a  full  reward 
 m*y  begiuenyouofthe  Lord  GodoflfraeL 
 
 CM after  yyindrexves ; 
 
 I' Muft  fay  of  you  as  Saint  lohn  of  Gains*  thou  doeft 
 faithfully  tvhatfoeuer  thou  doeft  to  the  Brethren  and  to 
 Strangers.  From  you  I  haue  recciued  lodging  and 
 light  as  Elifta  from  the  shunamite. •  Oile  andmeale 
 as  Elifha  from  the  widdow  of  Sarephath ;  Mcate 
 drinkeand  noble  entertaincment  as  Chr;(l  from  Ma- 
 ry and  Martha.  Neuer  came  there  any  to  you  in  the 
 name  of  a  Prophet  that  hath  not  beene  recciued  5 
 wherefore  doubt  not  but  you  fhall  receiue  a  Pro- 
 phets reward :  Not  an  empty  Cup  (the  vfuall  re- 
 ward of  Prophets  here  vpon  the  earth)  but  a  good 
 -  ;  ; 0^  3 
 
 6 
 
 mea- 
 
 iTim.i,itf,:S 
 
 Ruth  l.t  *. 
 
 Iohn  epift.j, 
 vcrfe  5. 
 
 Mafth.10.41. 
 
 / 
 
The  Epi/lleDedicatorie* 
 
 meafure  prejjed  down  e^aken  together  and  running  ouer. 
 Time  would  faile  metofpeaketoall  particularly  ^ 
 while  I  Hue,  I  (Mil  confcffe  your  lone  and  the  encou- 
 ragement I  had amongft  you.  What  CandalaQiecnc 
 of  Pammsa,  fomctimes  fakf  to  the  Venetians  for  her 
 royallentert3inement,that  jk*  ncuerknew  her  felfe  to 
 be  gucem  till  free  came  to  their  territories^  I  thinke  the 
 Preachers  of  the  GofpcU  may  fay  ^   hardly  can  they 
 know  themfelues  by  their  cntertainement  in  the 
 world,  to  be  theMiniftersof  Icfus  Chrifl:  till  they 
 •come  to  Londmers  Houfcs,  and  Tables,   You  are 
 bountifull  encouragers  of  your  Preachers,  (if  you 
 haue  not  left  your  old  wont.)  And  indeed  it  is  not 
 morethen needs,  the  burden  of  preaching  inyour 
 Cittie  is  great.  There  arcnot  afevvwhocomevnto 
 you  with  their  veines  full  of  blood,  and  bones  of 
 marrow,and  yet  within  a  fhort  time  haue  their  fpk 
 *rits  ex-kaufled,  and  vigour  wafted.  Oh  then,  re/reft 
 their  bowells,  as  in  the  continuance  of  your  antient 
 loue,  fo  efpccially  by  your  new  obedience :  let  them 
 j  fee  the  fruits  of  their  labours  in  your  growth  in 
 j  grace>Thisbeftpleafeth  God-graceththe  Gofpell^ 
 glads  your  Teachers  5  honours  your  felucs  in  life,in 
 death,and  after  death.    Wherefore,  vp  and  k  doing, 
 ^Andthe  Lord  be  with  you  all.  So  prayes 
 
 Tottr  deuoted friend  and 
 feruantinChrift, 
 
 Nehemiah    Rogers 
 
£961 
 
 aJ  Table  of  all  the  TtoBrinall  Obfer* 
 
 uations^mcb  their  Grounds  or  Reafons,  Ffes  and 
 
 i^^liCAtlons^  in  tkefubfcquent  Expedition  of 
 
 the  Parable  ofthe  Loft  Sonne, 
 
 C*  *  *~i 
 *  *  J 
 
 Text. 
 
 Verfe  if. 
 And  be  faults. 
 
 Do£,  I. 
 Reaf.i. 
 
 P 
 
 Arents  may  "be  good3yet  their  Children  naught.  6. 
 They  beget  their  Children  as  tRcy  arc  natural!,  not 
 fpirituall.  ibid. 
 
 They  are  too  too  often  faulty^  inrtfpeft  of  educa- 
 tion, ibid. 
 3.  The  diuellbeareth  more  fpleene  and  malice  againfl:  the  chil- 
 dren of  the  godly  then  againfr  others,                                        ibid. 
 Vfe  i.  Beware  of  rafTi  Cenfure  in  that  refpe&.       ^                      ibid. 
 Z.  Let  not  Parents  bee  too  much  difcouraged  though  theirchildrcn 
 prouelcwd-                                                                                ibid 
 3.  Let  not  C  hildren  beare  themfelues  too  much  on  their  Parents  god 
 lineiTe.  7, 
 Bo£t\a.  Itisnoeafiernattertobringafinnertoatruefight  ofiin.  8. 
 Reaf.i.  Sin  hath fcafed  on  the  heart.                                                9. 
 %.  The  Diuell  vfeth  his  beilskillto  keepe  him  from  it,                  ibid. 
 Vie  1 .  It  difcouereth  the  folly  of  fuch  as  think  Repentance  esfie.ibid . 
 
 2.  It  calls  vpon  fuch  as  haue  attained  thereto  to  be  thankfull,         10 
 
 3.  It  Exhorteth  euery  one  in  their  Calling  to  endeuour  it.  ib.'d. 
 D0&.3.  Beft  preaching  hath  not  euer  the  beftfuccefTe.  10 
 Vfe  k  To  Encourage  Minifters  to  diligence, Sec. 
 
 2.  To  Exhort  Hearers.    i.Not  torcft  in  the  mcanes.    1,  Nottodcf 
 pife  the  Miniilciy  of  Gods  meaneftferuants,  1  f  • 
 
 Dod*r.4.God  makcshinifclfe  knownetomanas  man,  that  man  may 
 knowhiminfbmemeafure.  -a. 
 
 Vfe  i.YetafcribewenottoGodanyvifiblefhape.  ibid. 
 
 i.  Take  fpeciall  notice  of  Gods  Ioucwho  is  content  thus  to  humble 
 
 ibid. 
 A  4  a.Learrie 
 
 himfelfe  for  our  good. 
 
5  Learneto  know  God  better,  by  euery  thing  excellent  in  man,     13. 
 
 4.  Beware  we  how  we  dishonour  the  Nature  which  God  hathfo  high 
 
 )y  honoured.  14» 
 
 Text. 
 
 Vcrfeix. 
 
 Ani  tbsysungsrbftbtmfi'dtobU  Tatbtr.&t. 
 
 Docl.l.  Sinners  are  younger  brothers  .  ChildifhjFoolifh.  24. 
 
 Reaf.  1 ,  They  are  without  Gods  true  fcare3the  beginning  of  wifdome. 
 
 25. 
 
 Vfe  1  .Reproofe  of  thofe  who  ittdge  contrary  iudgement.  26, 
 
 l.Terrcur  to  the  wicked,  who  are  hut  Fooles  in  Godseffceme.       29, 
 3.  Exhortation  to  wicked  ones  that  they  breakc  from  the  bands  of 
 
 their  ovvne  folly.  30 
 
 4  Admonitionjthat  we  beware  cf  fiafull  mens  company,  ibid. 
 
 D0&.2  All  that  Call  God  Fatherya\-c  not  obedient.  ??• 
 
 Vfe  i  Reproofe  wf  thofe  who  truft  in  lying  words.  ibid. 
 
 2.  Exhoitation,  let  thofe  who  call  God  Father  learne  obedience.    §3. 
 Do£L  •  .Nothing  is  more  grieuousto  the  wicked  then  to  be  vnder  Gods 
 
 Goucrnement  5?- 
 
 Reafj  .Gods  lawesarecontrary  to  their  natures,  ibid. 
 
 ZoTheydtfcouer  thcii  faults.  »b;d. 
 
 ?.They  Crcfle  them  in  their  fins.  ibid 
 
 Vfe  *.  (rferues  to  put  a  difference  betwixt  the  wicked  and  godly.   $5 
 2. 1 1  difcoucrs  many  to  be  the  children  cf  Beiiall. 
 3-  It  Exhorts  vs  to  frabmit  our  felues  to  the  Lords  yoake. 
 D0&.4.  The  wicked  efteeraeofGodsbleiTirrgSj,  as  due  debts, 
 Reaf.  u  They  arc  ignorant^  and  fo3  proud 
 Vfe  i.  It  fhewes  what  we  are  tothinkeof  the  do£hine  of  merit 
 a  And  reproues  thofe  who  Challenge  God  as  adebter. 
 ?.lt  Admcnillieth  vsto  beware  of  this  cciTuption^vhichisnsturall. 40 
 Doe!  5.  God  U  gratious  to  thofe  who  are  moil  rebellious. 
 Reaf.i.Tolead  them  to  Repentance. 
 z.  To  make  them  more  inexcufable  in  cafe  of  difobedience, 
 5.  To  reward  that  little  fceming  good  is  in  them. 
 Vie  i.l  nuitatibri  .  bcwemercifullajGodismercifuIl. 
 t.  Admonition ., think  not  God  loues  vs  be-flufeof  outward  b!eiTings.<f  4 
 5.  In(lru£tion  .  let  the  wicked  make  good  vfe  of  mercies,6cc.       ibid, 
 4-Confoiation;  IsGodfokind  to  flauesjwhatishethen  to  Sons?ibid' 
 Do£t  6.  Godcftentimesiniuft  iudgement  leaueth  man  to  his  owne 
 
 wares  and counce's.  45. 
 
 Reaf.  j.Thatexperimentally  they  may  taft  of  the  bitter  fruit  of  fin,ibid 
 2.  That  their  piide  may  befubdued  an!  mortified,  ibid, 
 
 g.  That  they  may  know  how  weake  they  are.  a€. 
 
 Vfe  1.  Ad- 
 
 27. 
 
 Is. 
 
 18. 
 
 ibid, 
 ibid. 
 
 41. 
 
 4?. 
 ibid, 
 ibid. 
 
 45- 
 
Vfe  *»Admonition,thatwc  make  not  God  herein  the  Author  of  fin  ib» 
 2.Exhortation5  befeech  weGodtokecpevsfromthisiudgemcnt.  4$, 
 3 .  Inftru&ion,that  wc  difpaire  not  of  the  Conuerfion  of  any.         5  2 . 
 
 Text 
 
 Verfeij. 
 And  not  mart)  daks  after,  &t. 
 
 53 
 
 54 
 5« 
 
 ibid 
 
 56 
 
 57 
 
 57. 
 ibid 
 
 >s 
 
 58 
 59 
 
 Co 
 61 
 
 ibid 
 ibid 
 ibid 
 
 Do&.i.The  wicked  are  word  to  God  when  he  is  bed  to  them, 
 Reaf.  i. Their  nature  turnesall  topoyfon. 
 Vfe  1.  Reproofe  of  thofewhoare  fo  vmUankfulI, 
 2.Returnc  wenoteuill  to  the  Lord  for  good. 
 
 3 .  A  ground  of  Patience  and  Content  vndcr  want. 
 
 4.  Vex  not  at  others  VnthankfulneiTe  towards  vs. 
 Dott.  2.  M  an  being  left  to  himfelfejftands  not  long, 
 Reaf.  1  .Wc  are  much  weakened  by  our  Fall. 
 2  •  And  the  Diuell  is  fubtill  and  drong. 
 Vfe  1.  Reproofe  cf  fuch  as  trud  to  their  owne  ftrength. 
 
 2.  Admonition,  that  we  renounce  the  ftrength  of  flefli. 
 
 3.  Humiliation,  of  the  bed  in  regard  of  their  weakneiTe. 
 DocV  3.  Sinners  cannot  endure  Gods  prefence. 
 Reaf  1.  The  remembrance  of  it  doth  erode  them  in  their  fins, 
 a.  There  is  a  Contrariety  betwixt  God  and  them. 
 3.  Sin  hath  made  them  debtors  vnto  him* 
 Vfei.Examination3herebv  may  v/eknow  whether  we  be  yet  in  fin. *i 
 
 2.  Admonition  to  foifakcfin  if  we  would  enioy  God.  ibid 
 D0&.4.  To  follow  fin  is  to  forfake  the  Lord .  6? 
 Vfe  J.  It  fcts  forth  the  miferable  condition  of  all  impenitents.  ibid 
 2. And  admonifhethfuch  fpcedily  to  turne  backe  vnto  the  Lord.    C4. 
 
 3.  Andinformcthvs  ofthereafon  why  fuch  Cry  and  arc  not  heard. 64 
 Doct.$.  He  that  foi  fakes  the  Lord  and  his  gouemement  can  neither 
 
 keepc  himfelfenorthe  gifts  God  hath  befto wed  on  him.  65. 
 
 Do<3:.6  The  wicked  make  apiogrefle  in  fins  going  on  from  cuillto 
 
 worfe.  65. 
 
 Reaf  1.  It  is  the  nature  of  fin  to  fret  like  a  banker*  66. 
 
 s.  WilfuInefTe in  finning  fitenceth  Confcience.  ibid. 
 
 $.  God  giueththemvp  to  further  hardncflc.  ibid. 
 
 4.Sathandriueththemon  by  his  temptations,  67. 
 
 Vfei.Itdifcouetsthemifery  of  thcwicked^inthat  no  finne  fo  fowlc 
 
 but  they  may  commit.  ibid. 
 
 2.  It  may  allure  them  of  extremity  of  vengeance^for  as  fin  growes3fo 
 theCuifegrowes.  68. 
 
 3.  Itmayinforme  vswho  the  wicked  manis3&c.  ibid. 
 4.1t  Admonifhethvs  to  beware  of  the  firft  beginnings,  (9- 
 5  .It  inftructs  vs  to  imitate  them  in  growth,&c.  7  o. 
 
 Doct.7  Sin- 
 
Doft-7-S  inncrsarefpendthrifts. 
 
 Reaf.  i .  They  want  wit. 
 
 2- And  arc  in  league  witfikift. 
 
 Vfe  i.Reproofe  of  thofe  who  count  fuch  good  husbands. 
 
 z  Admonition3that  wegiue  not  entertainement  tofuch. 
 
 D0&.8  The  wicked  fpend  Gods  good  gifts  in  fnsferuice. 
 
 Vfe  1  It  reproucththofe  whs  thus  abufc  bleflings  receiuedi 
 
 7>. 
 
 ibid. 
 
 ibid. 
 
 72. 
 
 ?* 
 
 7*. 
 
 ibid. 
 
 Text, 
 
 Vfe  1 4. 
 
 And  when  be  bad  font  aU3  &c. 
 
 Do&.i  .Where  fin  goeth  before^punifhrnent  followcs.  7  5 . 
 
 Do&.a.Commongiftsareofa  wafting  nature.  76. 
 
 Vfe  1.  Learnetoput  a  difference  betwixt  the  earthly  and  heauenly 
 treafure..  76 
 
 V  Direction,  what  portion  efpecially  to  chufe.  77. 
 
 3,  It  may  Comfort  thofe  who  are  blcft  with  fauing  grace.  ibid. 
 
 Do&j.The  land  of  Sin  is  the  land  of  Famine,  77. 
 
 Reaf.  1.  Sin  is  contrary  tothefoule.  ibid. 
 
 2.Jtistheway  of  darknclfe.  78. 
 
 Vfe  1 .  Such  then  as  yet  remaine  within  the  borders  of  their  finnes  aie 
 miferableandliketo  perifii.  ibid. 
 
 2.1tmayj>erfwadc  vs  toleauefo  barren  aland  wherein  is  nothing 
 butfearcitie.  79. 
 
 D0&.4.  God  often  punifliethfin  initsownekind.  80. 
 
 Reafi.ToClearehisIuftice.  ibid. 
 
 2.T0  remember  the  Sinner  of  the  offence.    -=  gi. 
 
 Vfe  1. Let  the  Sinner  expect  it.  ibid. 
 
 i.  And  by  the  Punifliment  finde  out  the  Fault.  82, 
 
 3.Andlctthegoodbeencouragedjfor  their  workes  fliall  bee  alike  re- 
 warded. 82. 
 
 Text. 
 
 '    Vfe  15. 
 
 And  be  went  andioyned  bimfelfi  to  a  chtynt&c. 
 
 Do£.i. Other  mcanes  fhall  be  tryed  by  the  wicked  in  the  day  of  their 
 diftreffe  before  they  will  fecke  vnto  the  Lord,  84. 
 
 Reaf.  1. Faith  is  wanting.  85. 
 
 i.There  is  a  quarrell  betwixt  God  and  them.  ibid. 
 
 Vfe  1.  It  Reproues  three  forts :  I  .Thefe  whofeeke  to  Saints:  2.  Thofe 
 who  vfefinfullfliifts:  3.  Thofe  who  truft  to  carnallfriends3&c, 
 
 85. 
 2»  And  Exhorts  vs  wholy  *o  reft  on  God  in  the  day  of  our  trouble,  87. 
 
 DoctzSuch 
 
Do&.2.Such  as  refufe  to  fcruc  God  fliall  be  enforced  to  fcrue  a  harder 
 matter.  87, 
 
 Reafi. There  are  but  two,  God  and  the  Diuell.  8  8. 
 
 Vfe  1  .Therfore  beware  we  how  we  leaue  Gods  houfc  and  feruice.ihid. 
 Do&.3.Men  without  grace  are  as  bruit  beafts  without  reafon.  2g. 
 Reaf.  I  .Sin  takes  away  the  vnderftanding.  ibid. 
 
 *.They  are  led  by  their  fence  and  appetite.  90. 
 
 Vfe  *  .This  mewes  the  malignant  and  curfed  quality  of  fin.  ibid. 
 
 2. And  teachethvshow  to  efteeme  of  wicked  ones.  ibid. 
 
 3 .  And  it  fets  befoiethe  eye  of  the  wicked  their  bafc  condition,   ibid. 
 
 4.  Andadmonifheth  vs  not  to  reft  fatisfied  with  this  that  wee  hauc 
 fpecch  and  reafon.  p2. 
 
 Do&.^.ThefcruiccofSathanisabafefcruice.  92. 
 
 Reaf  1. Such  as  the  mafter  is,fuch  muft  the  feruice  be.  ibid. 
 
 Vfe  i.Reproofeofthefoliieoffuch  who  glory  in  it.  93. 
 
 2. It  fliould  fcruc  to  eftrangeour  Affeclionsfromit.  ibid. 
 
 Text. 
 
 VerfeiG. 
 
 And  bsmuld  pint  bane  filled  bisbelljt&c* 
 
 Doft.i.  No  earthly  thing  can  content  the  foule. 
 
 Reaf  1  .Euery  thing  in  this  world  is  tranfitory. 
 
 2. And  vnnaturall  nourifhment. 
 
 3.  God  is  the  proper  obieetand  Center  of  the  heart. 
 
 4*£>ur  Appetites  are  vnfatiablefince  the  Fall. 
 
 Vfe  1.  It  Condemnes  the  folly  offuch  who  run  after  vanities. 
 
 l»lt  Admonifliethvs  not  to  feckc  for  Content  in  outward 
 
 94. 
 
 95- 
 
 9  5. 
 ibid. 
 
 96 
 
 ibid. 
 
 things. 
 
 ibid. 
 
 9$. 
 99. 
 
 ibid. 
 
 Docl  2.  Mans  doctrine  isfroihy. 
 
 Reaf.  1.  It  brings  not  to  a  f  rue  fight  of  fin. 
 
 2.  It  is  not  accompanied  with  Gods  bledingsr, 
 
 Vfe  1. Take  we  notice  hence  of  the  miferable  eftate  of  poore  deluded 
 
 Papifts.  99. 
 
 2  AndletrsbethankfullforouiownehappinefTc*  ico- 
 
 5  Be  warie  that  we  benot  beguiled  wkhfalfe  teachers.  iox. 
 
 4.  AndletMiniftersbeedehorted  from  teaching  their  ownedcuices. 
 ,        .  ibid. 
 
 Doctrine  3  Whom  God  meancs  to  faue  from  them  hee  vfually  taketh 
 
 thofe  finfull  meanes  whereon  they  reft,        4  ioi, 
 
 Rcaf.i.WewillnotcometoGodtill  theieberemedie.  ibid. 
 
 Vfe  1.  Learne  the  reafon  why  God  beatcs  vs  from  our  vaine  fhyes, 
 
 ibid. 
 
 Verfc 
 
Text, 
 
 Verfei7. 
 -^«<J  w'oen  ht  camt  to  hivtfelftjte  fiid,&c 
 
 DocTm  Euery  wicked  man  is  a  mad  man.  104. 
 
 Reaf.  1. Their  Rcafon  and  Judgement  is  by  fin  corrupted.  1<M« 
 
 Vfe  1. This  fhould  informevs  as  concerning  Sin  and  Sinners,  l°5» 
 x.  And  Admonifli  vsto  keepe  out  of  their  Companies.  106. 
 
 3.  And  it  calls  on  Natural]  men  to  pittiethemfelues,  ibid. 
 Doct.i.Examinationthe  firltflepto  Repentance.  107. 
 Reaf  1.  Without  this  no  knowledge  of  our  waics.  ibid. 
 Vfe  1.  Reproofcof  thole  who  examine  not.                                 ibid. 
 
 2.  Exhortation  to  a  pradrifc  of  the  duty  and  that  daily.  108. 
 Dot!  j.CrofTes  and  Affli&ions  are  good  helps  to  make  vs  lookc  home- 
 ward, lio. 
 
 Reaf.  1  •  They  open  the  Eare  to  heare.  in. 
 
 t.  And  the  Eye  to  fee.  US. 
 
 5.  They  vntie  the  Tongue.  115. 
 
 4 .  They  bruife  the  heart  and  abate  mans  pride,  ibid. 
 Vfe  1.  Reproofe  ofthofc  who  tudge  of  loue  or  hatred  by  outward 
 
 things.  114. 
 
 1.  Terror  to  thofe  who  haue  bcene  afflicted  but  profit  not.  115. 
 
 3.  Admonition,  that  we  hearc  the  rod  and  who  hath  appointed  it.l  16. 
 
 4.  Confolation  to  thcGodly  vnder  the  buidcn  of  their  Afflictions,  no 
 Doft.4.  Senfe  of  mercy  caufeth  repentance.  1  22. 
 Reafi.Our  hearts  are  fturdie  tillLoue  makethem  relent.            ibid. 
 
 2.  The  workes  of  mercy  in  vs,Icaue  the  like  ftampc.  1 13  • 
 Vfe  1 .  Hence  it  followcs  there  muft  be  Faith  to  apprehend  before  Re 
 
 pentance  can  be.  ibid^ 
 
 *.It  Reproues  thofe  who  turne  grace  into  wantonnefTe.  ibid. 
 
 3. Take  we  notice  of  Gods  mercies  thereby  to  be  brought  vnto  Re- 
 pentance. *  1 24. 
 
 4-Ioyne  we  thefenfeof  mifcry  and  the  fence  of  the  mercy,         127. 
 
 Do&,s  .A  found  perfwafion  that  God  is  a  father  to  vs3  will  bring  vs 
 on  our  knees.  127. 
 
 Reaf  1. Propriety  in  any  thing,encourageth  and  caufeth  boldnes.i  28 
 
 a.  Nothing  will  proceed  from  Loue  till  this  be  in  vs, 
 
 3.  This  armesagainftSaihans  Temptations. 
 
 Vfe  1.  Ttferues  as  a  guide  vnto  vs  how  togoe  to  God. 
 
 D0&.6.  la  Gods  houfe  arehirelings. 
 
 Vfe  1 .  Examine  what  we  are,  whether  Sons  or  Hirelings* 
 
 D0&.7.  God  makethhberall  prouifion  forhis  houfftold. 
 
 Reaf.  1. He  iseuery  w~«yable. 
 
 2.Heis  as  willing  as  able. 
 
 bid 
 ibid. 
 129. 
 132. 
 
 m« 
 
 134. 
 
 ibid. 
 
 Vfe  I. Reproofe 
 
Vfc  i  .Reproofe  of  thofe  wbofcant  Gods  family  of  their  allowance.  135 
 
 2.  Get  we  good  fiomacksforGodsprouiilon.  141. 
 
 3.  It  may  Comfort  fuch  ashauehard  fare  at  home.  14s. 
 
 Verfci  S, 
 
 Text 
 
 1  mU  arife  andgoe  to  my  Father,  andfiy9&c. 
 
 J46. 
 
 ibid. 
 
 M7. 
 150. 
 151 
 
 ibid. 
 
 Docl  1 .  Sound  Refolution  ncceffary  for  the  leadingof  a  godly  life.143 
 Reaf.iThatarmesagainfi:  all  lets.  144. 
 
 J.The  Diucll  takes  advantage  from  our  houcring.  ibid, 
 
 Vie  1  .Exhortation  to  Refolution  in  a  Chriftiancourfe.  ibid. 
 
 Doft.ii  Serious  Confideration  bringeth  forth  found  Determination, 
 
 145 
 Reafi.The  Judgement  hereby  becomes  informed. 
 Vfc  1.  It  informes  vs  of  the  caufe  why  men  determine  not. 
 2.  And  Calls  vpon  vsfora  confcionable  pra&ife  of  the  duty. 
 Doft.3 .  Repentance  from  fin  is  arcfurreftion  from  death. 
 Vfe  1  .And  therefore  no  fuch  eafie  thing  as  the  world  thinks  for, 
 2, Labour  we  to  hauepartin  thisfirftrefiirre&ion. 
 Do£t  4. The  motions  of  Gods  good  fpirit  are  not  to  be  quenched  jbut 
 cherifhed,  i$i. 
 
 Reaf.i.Byitwearefcaled.  p$%. 
 
 Vfc  1. It  Rcproueth  thofe  who  nip  thofebudsin  the  head,  ibid. 
 
 2,  And  Admoniflieth  vs  not  to fufFcr  that  bleiTedheate  to  flake.  133. 
 Doct.f .  Grace  groweth  by  degrees.  I  $?• 
 
 Vfe  1  .Examination,  try  what  growth  of  graceisin  vs.  ibid, 
 
 2.  .Reproofe  of  thefe  who  grow  not,  1 5  f  • 
 
 3.  Exhortation  to  a  vfe  of  the  meanes  whereby  we  may  grow.     ibid. 
 
 4.  Confolation,  where  there  is  true  grace  there  fliall  bee  an  encreafe. 
 
 157- 
 Do&.6.Thebofomeofthe  lordisthebetifhelter.  15^ 
 
 Reaf  1 .  All  power  to  hclpe  is  in  his  hands  aboue.  1 60. 
 
 Vfe  1  .Reproofe  of  thofe  who  flie  toother  helps.  ibid. 
 
 Docl  7.  Preparation  is  needfull  before  we  come  into  Gods  prcfence. 
 
 161. 
 Reaf.  1  .God  is  in  heauen: 
 2.  We  are  vpon  the  earth. 
 
 Vfe  1 .  It  Reproues  t  hofe  who  ruffi  rafhly  into  Gods  pretence 
 2. It  Admoni/hethall  to  prepare  themfelucs. 
 Dodt.  8.Sin  is  the  Godly  mans  greateft  forrow. 
 Reaf.  1  .They  haue  receiued  the  fpirit  of  Adoption. 
 Vfe  r.  Hereby  we  may  difcerne  the  difference  betwixt  the  godly  and 
 *  wicked.  ibid, 
 
 a.  And  try  our  felues;  and  Sorrow^  of  what  nature  it  is.  169. 
 
 ?.It 
 
 162. 
 
 ibid, 
 ibid. 
 1*3. 
 
 1 67. 
 163. 
 
frit  Rcproucs  thofc  whojeft  in  a  dcceitfull  forrow.  ijf 
 4-  And  Admoni/heth  thofc  who  would  haue  comfort  in  their  Rcpen 
 
 tancc3  that  they  bring  their  foules  to  be fo  arTe&ed,  1 74. 
 
 5.  And  Comforts  thofc  who  truly  grieue.  175. 
 
 Deft. 9  All  Mn,  God  looking  on,  1 75. 
 
 Reaf.  s  God  is  euery  where  pr  efent.  170. 
 
 2  Hce  made  both  the  bye  and  Earc.  fold. 
 
 3.  Hcitii  that  Chaftifeth  the  Nations.  177,. 
 Vie  1.  It  ferues  to  terrific  the  wicked,  ibid. 
 
 1.  Itfets  forth  Gods  Patience.  178, 
 J.ItEncouragethto  well-doing.  179. 
 4  It  Comforts  vs  in  all  our  endeauours,  1 79. 
 Doct.io.Thc  forgetting  of  Gods  all-feeing  eye  doth  aggrauate  our 
 
 fin.  ito. 
 
 Reaf.  1  It  is  a  finagainftthe  meancs.  181. 
 
 2.  And  it  robbeth  God  of  his  honour.  ibid. 
 Vfe  i.  Terror  to  all  bold  and  prefumptuous  finners.  1  82. 
 a.  Admonition  not  to  forget  that  God  lookethon.  181. 
 j, Humiliation,  in  that  God  hath  becne  no  better  remembred*  1*3. 
 
 Verfei9» 
 
 Text,    _    And m  M  more  werthy t$  be  called tbf $m>&c. 
 
 DodYi,  True  Repentance  bring  vs  to  a  fight  of  our  ownc  vnworthi- 
 neiTc.  _  1  S3. 
 
 Reaf  1 .  The  AfFcftionsdo  follow  the  temperature  of  the  minde.i  S4. 
 Vfe  1  .Examine  we  our  Repentance  by  our  Humiliation*  ibid. 
 
 2  .Bcwailc  that  there  is  no  more  Repentance  vpon  earth.  1 87 . 
 
 }« Terror  to  thofc  who  yet  thinkenot  bafcly  of  thcmfclues.  1 90 
 
 4.  Comfort  to  thofc  who  are  rile  in  their  ownc  eyes.  ibid . 
 Doc*r.2.Gods  bleulngs  arc  better  knowne  by  their  want  then  by  their 
 
 cnioyment.  192. 
 
 Vfe  I.  Lcarnc  we  to  eftecmc  tetter  of  Gods  bleflings  lead  they  be  ta- 
 ken from  v$.  193. 
 
 Text, 
 
 Verfc2o. 
 And  be  arofe  and  came  to  bit  Father  ,&C> 
 
 Doft.i.  Where  is  true  Repentance,  thcrcisnotonelyapurpofe  in  the 
 
 heart  but  pra&ife  in  the  life.  i9}« 
 
 Rcaf.i.  There  arc  as  ftrong  Arguments  for  the  one  as  for  the  other. 
 
 194. 
 2,Thefame  fpirit  that  workcth  the  one  worketh  alfo  the  other,   ibid, 
 
 Vfei-It 
 
Vfe  i  .It  Reproucs  thofc  who  reft  in  faint  purpofes.  ibid. 
 
 Vfe*.  ItExhortcthrs,  that  we  endcauour  to  bring  our  purpofes  to 
 
 perfection.  19$. 
 
 DocY*.  There  are  two  parts  of  true  Repentance.  »oo. 
 
 Vfe  i.ItCondcmneifuch  as   thinkc  they  repent,  yctondy  abftaine 
 
 frcmfomegroiTcilnj.  ibid. 
 
 Do&. 3. Where  true  Repemanccis^n  is  left.  201* 
 
 Rcaf.i  .Such  partake  of  the  power  ofChrift's  death*  201. 
 
 i.Thcrc  the  Spirit  of  God  dwells*  ibid. 
 
 Vfe  1. Try  we  our  Repentance  hereby,  whether  (bund  or  no.  ibid. 
 1.  It  difcoucrs  the  mifcric  of  fuch  as  findc  no  change  in  them. 
 
 103. 
 j .  And  Comforts  thofc  who  truly  findc  it.  104. 
 
 Doct.4.  In  true  repentance,  as  there  is  a  riling  from  fin,  fo  alfo  a  tur. 
 
 ning  to  the  Lord.  107. 
 
 Rcaf  1. Such  partake  as  wellofChriftsRefisrreclionasdeath.  307. 
 a.  The  fame  fpirit  that  carrycth  from  fin  doth  bring  to  God.  ibid. 
 Vfe  1  .Rcproofc  of  thofc  who  turnc  from  cuill  to  worfc.  ibid. 
 
 a.IeCondemnesfuchasturnefrom  God  to  Sin.  20S. 
 
 DocVs. Repentance  may  not  bedclaycd,but  fct  yponoutof  hand.a©8 
 Rcaf.i.  God  is  to  be firft  fcrued.  jo*. 
 
 a.Manslifeis  fiiort.  ibid. 
 
 B.Thc  longer  wcliue  in  (lathe  harder  it  will  be  to  repent,  ibid. 
 
 4  The  Sinner  it  in  great  danger  for  the  prefent.  21  o. 
 
 Vfe  1 .  Thisdifcouers  the  follj  of  thofc  who  put  off.  ill. 
 
 1.  It  Calk  vponrs  for  a  fpeedy  performance  of  the  duty.  219. 
 Dott%6.  Our  Conucrfion  is  from  G  ods  free  grace.  223. 
 Rcaf  1  •  We  are  naturally  dead  in  trefpaflcs.  21  j, 
 a.God  will  take  away  all  matter  of  boalting,  i&id. 
 Vfe  1  Confutation,of  the  Pelagians  and  Semi-Pelagians.  ibid, 
 i.HumiHation,fceing  there  is  nothing  good  in  vs.  117. 
 $.Admonirion5that  we  afcribeall  to  the  glory  ofG  ods  grace.  228. 
 4  Exhortation.lookc  we  vp  to  God  alone  for  faluation.  ibid. 
 Docr.7.True  Repentance  bringcthys  into  Gods  fauour.              229. 
 
 I  Reaf.i.Byit,fin  isremoued.  230. 
 
 j  2.  By  Faith  wcarc ynited  vnto  Chrift-  ibid. 
 
 j  Vfe  1. Sec  themiferablccilatc  of  thofc  whoare  impenitent*  ibid. 
 j  1.  Be  we  exhorted,  t  his  way  to  fecke  fauour.  ibid. 
 
 J  .And  directed  how  to  recouer  it  in  time  of  defcrtion.  23 1 . 
 
 4. And  Corofortedjif  going  mourning,  we  truly  fecke  it.  ibid. 
 
 Doct.8.  The  firft  motion  to  Repentance  (if  true)  is  plcafing  to  God 
 and  of  him  accepted.  2|2. 
 
 PsCaf.lt  is  a  Concomitant  of  fauing  Faith.  ibid. 
 
 2,  And  theworkcofGodsownefpiriu  ibid. 
 jVfei.lt may  comfort  the  wcakc.  233. 
 f                                                                                     Docl.9,God 
 
DocT.9.  God  is  ready  to  mew  mercy  to  thePenitent.  354' 
 
 Reaf  ?. Man  is  the  woke  of  his  hands,  ibid- 
 
 a, It  is  his  nature  to  ill ew  mercy.  235. 
 
 5.  That  none  might defpaire.  ibid- 
 
 4-Chrift  hath  wrought  their  peace  and  paid  their  debts.  ibid- 
 
 VfeiJ.  et  none  lay  blame  on  God,if  they  perifii .  2js» 
 
 2  Let  this  put  vs  on  to  feeke  after  God .  23G . 
 
 3.  And  teach  vs  to  imitate  God  in  forgming.  239. 
 Dofr.io.  God  is  more  ready  to  (Hew  mercy  then  wee  are  to  feeke  it. 
 
 240. 
 
 Vfe  1. Take  we  notice  of  Gods  wonderful  I  loue.  ibid. 
 
 2t  And  be  we  encouraged,with  holy  boldnefle  to  come  before  his  pre 
 fence.  ibid, 
 
 DocT.i  1.  God  doth  not  onely  loue  his  Children,  but  hedothalfo  ma- 
 nifest it  vnto  them  by  fore  ilgnes  and  tokens.  142. 
 
 Rcafi.That  theymight  bee  afTecled  with  it  and  refrefTied  by  it. 
 
 Vfe  1 .  It  ouerthrowes  the  Contraric  doctrine  of  the  Papifts.  244 . 
 Vfe  2  And  calls  vpon  vs  for  Examination  whether  we  can  yet  find  the 
 
 fignesandteftimoniesofGodsloue.  ibid. 
 
 ?.It  Reproues  thofe  who  boaft  of  Gods  loue,  and  yet  haue  not  beenc 
 
 killed  with  the  kifles  of  his  mouth.  251. 
 
 4.  And  Comforts  thofe  who  fmdein  them  the  true  flsnes  thereof. 
 
 Verfeai. 
 
 Text .        And  the  Sonne  (aid  vnto  bios  father  I  tmefimed^Cs 
 
 Docli.  True  Grace  will  manifeft  it  fclfc  both  by  deed  and  word, 
 
 254. 
 Reaf.  1 .  For  the  grace  of  Chrift  is  as  large  as  the  finne  of  Adam. 
 
 rHypociites. 
 Vfe  1  .This  Reprpues< 
 
 CNichodemites. 
 a.  It  Calls  vpon  vsfor  a  manifestation  of  our  graccSi 
 Do&.j.  Confefllon,  neceiTary  before  remifllon. 
 Reaf  1  Els  God  cannot  in  iuftice  forgtue. 
 a.True  Repentance  cannot  be  without  it. 
 Vie  1.  It  reproues  thofe  who  looke  for  pardon  onGods  part  but  brings 
 no  Confefiion  on  their  parrs.  ibid. 
 
 t.It  Admonimethvs  truely  to  ConfclTe  if  wee  defire  forgiuenefle. 
 
 268. 
 270, 
 275,' 
 Do&.j.Con. 
 
 ibid, 
 ibid. 
 
 *5S* 
 256* 
 
 259. 
 
 262. 
 
 262. 
 
 1  3.1t  Directs  vs  in  the  manner  of  performance  ofthedutie 
 I4,  It  Comforts  thofe  who  rightly  difchargc  it. 
 
Do& .  J.ConfefTion  of  fin  is  to  be  made  to  God, 
 Reaf  i  .For  all  fin  is  commuted  againft  him. 
 2-  He  onely  can  forgiue  fin. 
 3  -None  but  be  doth  know  the  heart. 
 4-Itis  a  partofdiuine  worfhip. 
 Vfe  i .  It  Condemnes  Auricular  Confeflion, 
 a.  And  Exhorts  vs  to  flievnto  God  whom  we  haue offended. 
 D0A.4,  A  true  Penitent  doth  not  mince  fin,  but  aggrauatc  it. 
 Reafi   He  fees  fin  in  its  owne  colours. 
 Vfe  i.Reprehenfion  of  thofe  whoextenuatefin. 
 2.  Admonition  (if  we  would  haue  pardon)  to  enlarge  fin. 
 i  Do&Theonely  way  to  obtaine  Gods  fauour  is  with  an  humble  heart 
 tofeekeit.  285, 
 
 R eaf.i  .God  hath  promifed  to Iooke  vpon fuchi  2  8 \ 
 
 l.Such  onely  are  capable  of  grace  ibidc 
 
 Vfe  1  .Exhortation,!©  come  before  the  Lord  wfch  a  Contrite  heart.a86 
 
 17V 
 
 ibid 
 a,  6- 
 ibid- 
 
 ibid. 
 
 27 7. 
 
 180 . 
 
 281, 
 
 2  8>, 
 ibid. 
 283. 
 
 Text. 
 
 Veiie  a  a. 
 And  the  Father  fold to  hisferuanti,  Bring  fortht&c* 
 
 Doc*t. I.God  will  not  vpbraid  any  with  their  former  courfes  that  are 
 truely  penitent.  292* 
 
 Vfe  l.This  fhould  fensc  as  a  ftrong  motiue  to  Repentance.  29$, 
 
 2.And  h  admoni/heth  vs  notes  vnccuer  what  God  hath  couered. 294. 
 
 Do&.  a  .God  beftoweth  his  gifts  vnto  vs,  by  the  hands  of  his  fcruants, 
 
 296. 
 
 Reaf.  1  .We  are  not  able  to  endure  his  prefence.  ibid . 
 
 Vfe  1  .Reprehenfion  of  thofe  who  will  not  come  to  G  ods  Mi-nifte rs  297 
 
 aAdmonition^not  to  reied  Gods  gifts  being  brought  in  earthen  vef- 
 fels.  ibid. 
 
 Do&3.God  is  larger  in  his  gifts  then  weare  inourrequefts  298. 
 
 Reaf.  1  .That  we  may  be  made  the  more  willing  to  obey  him.      299  • 
 
 Vfe. 1. Learne  hence  to  put  adifFcrence  betwixt  God  and  Man.      300. 
 
 2.  Let  it  Confirme  our  faith  in  thofe  promifes  which  God  hath  made. 
 
 ibid. 
 
 J.AndEncouragevstocallonhimin  the  day  of  trouble.  ibid. 
 
 4  And  arme  vs  againft  all  grudging djfeontentments  *oi . 
 
 D0CT4   Where  Gods  fauour  is  not  wanting,  nothing  that  is  needfull 
 
 fliall  be  wanting. 
 Reaf.  1, Such  are  his  adopted  children. 
 a.  God  is  omnipotent  and  able  to  doe  what  he  will. 
 3 .God's  eyes  are  cucr  open . 
 
 4.  Gods  is  wife  and  knowes  both  When  and  How  to  helpe. 
 Vfe  1,  Reproofc  of  thofe  whofcekenottotheFountame. 
 
 302, 
 ibid, 
 ibid. 
 ibid. 
 303, 
 305. 
 a.It 
 
3b.lt  (hcweththe  difference  betwixt  Gods fauour and  mans, 
 j.  It  fliould  teach  vstoftekeGodsfauour  about  a!l  things. 
 4.  It  Admonifheth  the  gedly  to Imc  without  couetoufnetfe. 
 5  .it  may  Comfort  the  godly  in  the  rnidft  of  miferies. 
 D©c*5.Godgiueth  his  ch.ldren  both  for  delight  and  ornament 
 Reaf.  1. That  he  may  be  fcrued  with  alacrity. 
 a.T  hat  there  may  ben©  gmmblers  amongft  his. 
 Vfe  i.Jnformation,corccrne  our  liberty  in  the  vie  of  the  creaturcs.3 14 
 2.  Direction  how  to  vfc  this  our  liberty.  315- 
 
 Docl.6  ThfrConuciilon  of  any  bringeth  great  ioy  to  the  Qodly.  3*9. 
 Vfc.  1 .  Admonition3rhat  we  offend  not  any  of  thofe  little  ones,  ibid* 
 2  .Inftruftion,  to  endeauour  the  Conuerfion  of  others.  ibk*. 
 
 906. 
 ibid. 
 307. 
 
 312. 
 
 it** 
 ibid, 
 ibid. 
 
 Tcx> 
 
 Verfe*^; 
 
 For  tb'n  my  Sm  was  dead  and  U  aline  aga'me. 
 
 Doe*t.i.  The  faults  of  repenting  finners  foould  not  be  rehearfed  but 
 
 with  mitigating  termes.  330. 
 
 .Reaf  1 . Old  things  arc  pafTcd  away.  ibid. 
 
 Vfe  i.  To  teach  ?s  wifedome  and  moderation  in  fpeakingofthe  (ins 
 
 of  penitent  ones.  330. 
 
 Do&.iJSuery  wicked  man  is  a  dead  man.  532. 
 
 Reaf.  1  .For  they  want  the  quickning  fpirit,  ibid. 
 
 Vfe  1. Confutation,  of  the  Aduerfaries  to  this  docVine.  ?34» 
 
 ». Information,  of  wicked  men  concerning  their  eftates.  ibid. 
 
 3 .  Inflru£tiori3  whence  fo  much  fin  and  foSittle  forrowing.  336. 
 4,Humiliation,  from  this  our  naturall  condition.  337. 
 5.  Admonition,  to  auoid  the  company  of  wicked  ones.  338. 
 6.Exhortation,tomourneforfucn  as  are  thus  dead.  339. 
 Bo£b  3-HconeIy  Hues,  who  Iiucsthe  life  of  grace.  340. 
 Jteafi.Such  onely  haue  fin  pardoned,  ibid. 
 2. Such  onely  haue  Gods  fau our.  ibid. 
 3-Suchencly  hauc  the  fpirit  of  life.  ibid. 
 4-Such  onely  haue  motion,feafc,&c,  341 . 
 Vfe  1 .  Exami  nation,  whether  as  yet  we  Hue  this  life.  ibicf . 
 2.Inftruc"tion,that  we  labour  to  hue  thislifc.  340. 
 3  Exhortation,that  wc  feekc  tonourifh  and  preferuethislife.        35** 
 
 4.  Confolation  to  fuch  as  findt  they  Hue  this  life.  354. 
 Boc"h  4. Wicked men  are  S  tray  es.  3^. 
 Vfe  i.Ijt  fcts forth  their  wofull  and  mifcrable  end.  ibicj^ 
 Do^,5.  Our  Conuerficn  and  Calling  is  from  Gods  grace  356. 
 Reaf.  1  .It  is  mercy  that  he  giues  the  meanes.  ibid. 
 i.It  is  of  mercy  that  we  fee  the  meanes.  3*7-' 
 3  It  isof  mercy  that  we  profit  by  the  meanes.  rjbidi 
 
Vfe  i  .If  we  be  found, giue  G    !  a  1  the  oraife  of  our  finding.        ibid. 
 a.Ler  this  put  vsforwATc  r    ieeke  htm  jfj. 
 
 I>oft  6.Rcgencrauon  dri  n  nc  ibciifTi  naturall  Affection.  358, 
 
 trr     »  t  c\   t;^  ks  who  :  ndemnc  the  vfe  of  Affections*  ,' 
 
 Vlci-RcPrcof  of^Woridl.ng^vho  think  grace  kills  Affc£liom5  35*' 
 l.  It  fnfornr.es  vs  of  ou>  1  Urty  mthririobervie.  361/ 
 
 3. It  Direds  vs  in  the  rigfe  vnderftandingofthofe  precepts giuen,ten- 
 ding  to  the  mortifying  of  Actions.  365. 
 
 Docl.7.Pardon  nfSinp  g*oundof  trueloy.  ibid. 
 
 Reaf.i.TiJl  then  the  Conicience  will  vex.  36*- 
 
 Vfc.i  It  fhewes  the  vncomfortabteeftate  of  wicked  ones,  ibid. 
 
 J. And  directs  how  to  get  a  merrie  heart.  367. 
 
 Do&  8.  The  Godly  mans  loy  here  is  but  the  beginning  of  ioy.    ?*7- 
 Vfe  1 .  It  fiiould  teach  vs  to  long  for  di ffolution,  ibid. 
 
 Text..  Nsw  bis  elder f<m  was  in  the  fieidi&c* 
 
 Do&.  1  .The  progeny  of  Sathan  runs  much  fin  Scripture)  vpon  Eldcr^ 
 brothers  $69* 
 
 Vfe  1  This  fets  forth  Sathans  malice  againftGod,  ibid* 
 
 2.1t  fhewes  that  a  new  creature  not  the  priuiledges  of  nature  are  refpe* 
 dedofGod. 
 
 B0&.1  Elder  brothers  are  not  to  be  brought  vp  in  idlcneflc. 
 
 Vfe  1  •  It  Concfemnes  the  contrary  practifcin  many  parents, 
 
 Do&. 3.  Ra/h  Cenfu;  e  is  to  be  auoided. 
 
 Vfe  1  .Repioofe  of  thofe  guilty  of  that  fault. 
 
 Doct  .4  What  we  report  muft  be  true. 
 
 Vie  1  .It  condemnes  fuch  as  relate  ^BaridSome. 
 
 Doft.  j.Gods  bieflrngsvpoa  others  are  eye  fores  to  the  wicked 
 
 Reaf.  1  .The  wicked  aTe  a  heliifh  brood. 
 
 a  As  the  tree  is  fuch  muft  be  the  fruit. 
 
 Vfe  1  .It  reproucs  thofc  who  repine  at  others  ble/fings, 
 
 a.It  a^moni/heth  all  to  beware  of  enuie. 
 
 3 .  It  inflrucleth  fuch  as  are  prefcrr'd  befoie  their  brethren  to  cxpeft  it 
 
 177 
 
 3  70- 
 ibid> 
 ibid, 
 ibid, 
 ibid. 
 370. 
 
 ibid. 
 37i. 
 ibid-, 
 
 ibid. 
 
 Text. 
 
 Verfe  29,50. 
 Jnd  be  an faring  (aid  t$  bis  Father, lot  tbefe,&t. 
 
 DocVi.  The  wicked  will  cxpoftulate  the  caufc  with  God  and  com- 
 plainc  againft  him  of  vniuft  proceedings.  375* 
 
 Reaf.  1  .T  hey  are  ignorant^ 
 
 a.  They  are  proud,  J  > 
 
 ■  *  a  Vfel-.lt 
 
Vic  i.It  -nfr.rmrsvs  of  the  difference  betwixt  godly  and  wicked.ib 
 x-It  Calls  vpon  vs  for  trya!l  of  ourfeljues.  3 
 
 i  It  Admo  ifheth  vs  to  beware  of  fuch  like  difpofition.  3 
 
 4  It  C  mforrsthofewhohauc  a  yeclding  fpiiit.  3 
 
 Doc!  2.  Wicked  onesbaue  fairc  pretences  for  foule  fins.  3I 
 
 Reaf.i  They  would  not  be  thought  to  be  as  they  are.  3I 
 
 i.They  would  haue  fomc  /hew  ofreafon  for  what  they  doe*  ib 
 
 CPapifts.  p 
 
 Vfai.ItRepfooties  two  forts  of  varnifliers  offing  S387 
 
 £Proteflants  •  3 
 altAdmonilhethvsthatwefct  nofaircgiofTeon  foule  euils.     389. 
 Doft. 3. Hypocrites climbe  by  Ccnfures.  390. 
 
 Vfe  1  .Let  it  be  taken  notice  of  in  this  Cenforious  age*  ibid. 
 Do&  4.Goddealeth  wit-h  finnersinmildetermes.  391- 
 
 Reafj  .The  better  and  fooner  to  conuincc  the  finne.  3  9**. 
 
 2. That  they  may  the  fooner  fill  vpthc  meafute  of  their  fins.  ibid. 
 
 Vfe  1  .It  Reprooues  thofc  who  are  too  hot  and  boyfterous.  ibid. 
 I.  And  Commends  vnto  vs  the  grace  of  meeknefle.  39$  • 
 
 3.Andenceurageth  the  godly  who  haue  todeale  with  God.        $$f . 
 
 Verfcji,32. 
 
 Text.        -JndbtfaUvntthlmJonibeuArtwrmtb  mt&tV 
 
 Do&.i.  The  wicked  may  not  becxafperated  when  they  are  incenfed. 
 
 398. 
 Vfe  1.  ItReprOues  thofewho  are  zealous  but  not  according  v»to 
 
 knowledge.  $98. 
 
 i.tt  Condemnes  thofewho  delight  in  prouoking  others.  ibid. 
 
 %  .It  Admonifhcth  v*  to  take  heed  of  the  fpirit  of  contradiction.  399- 
 D0&.1.A  man  may  lawfully  fpeakein  htsowne  defence.  39£« 
 
 Reaf.  1  .Elfe  we  giucfalfcteftimony  againft  our  felues.  400* 
 
 a.Andflandcrourprofeifion.  ib^. 
 
 Vfe  1.  Admonition  that  wee  condemnc  not  thofc  for  vaine- glorious 
 
 who  Co  doe,  401. 
 
 2.Inftruaion ,  tha  t  we  vfe  our  liberty .  ibid. 
 
 D0&.3.  God  wilImaintainetherightcottScaufeofhisfeniants.4°3- 
 Reaf]  1. It  is  his  place  and  office.  '    4<>4- 
 
 »  He  hath  promifed  it.  ibid. 
 
 Vfe  1  .To  encourage  in  well  doing.  ibid. 
 
 z.Let  vs  then  defend  his.  40 5* 
 
 j>And  let  none  take  on  them  to  rcucnge  their  own  quarrells.      ibid. 
 
i