so much doth the poynt seeme to imply I answer They are God doth loue his Elect though for the present they be vncalled as the Apostle doth manifestly declare in the place before quoted Rom. 5.8 Rom. 5.8 where he sheweth that God setteth forth his loue and makes it known to them that he loued them euen while they were yet sinners So then in regard of election they are beloued of God being yet vncalled though indeed not with that degree of loue it pleaseth him to vouchsafe to them after their calling Now to the vses Vse 1 And first is this so that God doth not onely loue and inwardly affect his children but doth also manifest the same by signes and tokens that they may bee out of doubt thereof Then this may serue to confute that doctrine of the Church of Rome who hold that no man can be certainely assured of the loue and fauour of God hee may hope well and so foorth But no man can haue any assured confidence What is this but a racke and torment to weake consciences What doth this but extinguish the truth and sincerity both of faith and loue towards God what fruit bringeth this but impatiency in time of trouble and persecution and indeede maketh a way for desperation of Gods mercy Away then with this vnsetled doubting with this vncomfortable doctrine and false opinion Acts 5.41 Rom. 8.38 Gal. 2.20 which is contrary to Gods truth and Saints profession who haue had the sence of Gods loue and reioyced therein euen in their extremest affliction in the flames of fire and depth of darksome dungeons Secondly let this stirre vp euery one of vs to a diligent Vse 2 examination of our selues whether God hath as yet kissed vs with the kisses of his mouth whether he hath as yet manifested his loue vnto vs by signes and tokens For till we haue assurance heereof what comfort can we haue how doe we know whether we be of the number of Elect or of the reprobate Striue therefore to be assured heereof examine thy selfe diligently that thou mayst be assured And forasmuch as we are very ready to deceiue our selues in this matter thinking we are highly in Gods fauour when it is not so bee therefore the more carefull in thy triall neuer giue ouer vntill thou canst say I finde this and this signe whereby I know the Lord loues mee But how may I come to a knowledge of this Quest And by what signes may I haue some assurance heereof Know that whom God loues with this speciall loue Answ to them he giues of his spirit whereby they are sanctified The loue of God is shed abroad in our hearts by the Holy Ghost which is giuen vs saith the Apostle So then Signes of Gods speciall loue The first signe the giuing of the Spirit Rom. 5.5 How a man may know hee hath the Spirit 1. By the inward working of it 2. By the outward Coloss 4.6 this gift of the Spirit is an euident token of Gods speciall loue If any now demand how they shall know whether they haue the Spirit of God within them I answer as a woman knoweth her selfe to bee with childe by the stirring of it the Spirit will soone bee felt and perceiued where it is for it is alwayes operatiue it hath such workings as cannot be hiden First inwardly enlightning the minde sanctifying the affections enclining the will and the like Then outwardly framing and fashioning the outward man vnto all conformity with the Law of God both in word and deede It causeth the words to be sauory seasoned with salt and to bee such as may administer grace to the hearers It driueth corrupt communication out of mens mouthes Iohn 2. as Christ did the buyers and sellers out of the Temple It also causeth mens workes and deedes in some measure to be conformable to Gods most blessed will making them to leaue what God doth forbid and readily to doe what God doth command Easily then may it bee knowne where Gods Spirit is if men would take some paynes in examining themselues In buying of some vessell men will looke both on the in-side and out-side and see it be sound Doe so by thy selfe looke first into thy in-side see if thy minde be enlightned thy affections sanctified Then view well the out-side see if thy wayes be reformed If it be thus then surely God hath manifested his loue vnto thee thou art on a good ground stand sure But this marke is somewhat generall and therefore we will come to others The second signe is loue of God 1 Ioh. 4.19 If the Lord loue thee then thou doest loue him againe This S. Iohn doth confirme We loue him because he loued vs first For as the cold stone being warmed by the Sunne-beames reflecteth againe some of the heat which it receiued So our cold hearts being stricken with an apprehension of Gods loue beginnes to send forth some sparks of loue againe The Lords loue must first heat my heart before I can reflect my affection vpon him Examine then what loue thou bearest towards God try whether it bee sound for certainely if thou louest him thou art beloued of him I know it is thought to be a common thing and easie to loue the Lord and he is a wretch and vnworthy to liue that doth not loue his Maker But let euery one beware lest the wretch be found in his owne bosome For it is not so common a thing to loue the Lord Tace liâ—gâ—â— loquere vita as the world takes it to be All that say they loue him do not loue him many will loue him with their tongues that hate him in their soules Be thou therefore of a good ground Signes of our loue of God try thy loue by the fruits and effects and for thy better helpe I will touch a few The first signe First if thou louest God truely thou doest esteeme him and his fauor aboue all things in the world besides counting his louing kindnesse better vnto thee then life Matth. 10.37 Psal 63.3 Phil. 3.9 and the signes of his fauour thy greatest ioy All things shall be counted but as drosse and dung in comparison of it Secondly if thou louest God The second signe of loue to God thou wilt then delight in his presence For the nature of true loue is such that it earnestly desireth the presence of the party which is beloued Thou wilt loue his house Psal 26.8 and the place where his honour dwelleth Thou wilt haue frequent recourse to those meanes by which the Lord is pleased to conuerse with his children whether Publique as to the hearing of the Word and receiuing of the Sacraments Or Priuate as reading singing c. taking all occasions to speake vnto him by prayer and priuate meditation yea thou wilt haue an ardent desire to be dissolued Phil. 1.25 2 Cor. 5.8 that thou mayst be with Christ and to bee absent from the body
Such therefore as pretend loue to one and not vnto another let their pretence be what it will let them professe and say they loue them for the truth yet they doe but deceiue themselues for their loue is not sound but grounded on some by respect for some carnal end it may be they loue them for their gifts but not for their graces I dare say For it is impossible to loue a Saint as a Saint but we must loue euery Saint Thus may we try the soundnes of our loue towards Gods children which if vpon examination we find to be true then may wee make this as a sure signe manifest token of Gods loue to vs for loue them be beloued of him More signes might be brought whereby a Christian may assuredly know whether God hath as yet kissed him with the kisses of his mouth but these are enough and I desire not to say all I can but enough to make this knowne vnto vs take then some paines in examination and it will straight way appeare Desirest thou to know whether God doth loue thee and wouldst thou be assured of the Lords affection towards thee then answere me to these few interrogatories thou shalt haue thy desire And first I demand whether the blessed spirit of God hath been as yet shed abroad in thy heart doth it stirre is it working hath it enlightned thy mind and sanctified thy soule Hath it wrought a change and alteration in thy course and carriage Againe findest thou thy heart enflamed with a loue towards God In so much that thou esteemest him and his fauour before all things in the world Dost thou delight in his presence still hauing recourse vnto him by those blessed meanes both publike priuate by which he is pleased to conuerse with men And art thou desirous to goe vnto him Canst thou say with the Spouse Come euen come Lord Iesus come quickly Againe Reuel 22.17.20 tell me art thou desirous to please him and obey him Art thou readie with Abraham to leaue thy owne Countrey and to goe whether he shall please to send thee And art thou willing to suffer any trouble for his sake Couldest thou be content to suffer the spoyling of thy goods the losse of libertie yea and of life if need should require that he might thereby be glorified Moreouer is it the desire of thy soule to be conformable vnto him in holinesse and puritie Doest thou loue what he loues and hatest thou what he hates And labourest thou to be perfect euen as he is perfect Surely if it be thus thy estate is good thou louest God and he thee But proceed we yet further in this search for a good thing cannot be made too sure and tell me louest thou Gods Saints and seruants and that truely and entirely Is not thy loue grounded on some carnall end is it not some by-respect that causeth it Is it for their pietie and godlinesse thou so much affectest them Doth the very report thou hearest made of them for their vertues enkindle loue in thy heart albeit thou hast had no knowledge of them nor dealing with them And doest thou esteeme of these as the onely excellent ones vpon the earth chusing them for thy best companions receiuing them into thy societie And is thy loue totall to all as well as vnto any Louest thou euery Saint aswell as any Saint Is thy affection towards the poore as well as to the rich is thy heart vpon them in aduersitie as well as in prosperitie If it be thus with thee thou then louest Gods Saints indeed with a loue vnfained and vndoubtedly art beloued of him who is the father of them But if thou beest wholly voyd of these things thy loue is no true loue but such a loue as may be found in any vnregenerated person Thus by a diligent examination of your selues you may soone determine and also soundly whether God hath manifested his loue towards thee Spend some time therefore in this matter it will not be time mispent but redeemed much benefit wil redound to vs by our paines thus bestowed for the surer ground thou art of the more comfort thou wilt haue and without doubt many of Gods children depriue themselues of much comfort for want of a daily examination of themselues by these and the like notes and oftentimes fal into doubting of Gods loue and fauour which in time prooueth pernicious to their soules A third vse of this poynt may be for reproofe of such Vse 3 as brag and boast of Gods loue towards them yet haue not beene thus kissed by him they haue not as yet his loue manifested vnto them by the former signes and tokens As for temporall blessings in them indeed they doe abound hauing great preferments in the world varietie of pleasures and sufficiencie of all earthly contentments which they falsely perswade themselues are manifest tokens of his speciall fauour but as for his spirituall and sanctifying graces of them they haue neuer tasted Now let such know that their estate is fearefull for the present and vncomfortable God indeed may loue thee and thou mayst be elected of him but that is vnknowne to thee or mee or any else till he doth make this manifest by the fornamed signes And as for these common blessings wherein thou doest so abound know they are vsually giuen in a greater abundance to the Reprobate then to the elect Esau whom God hated had as great priuiledges as thou hast any and therefore these premisses will admit of no such conclusion Neuer say that God loues thee till thou findest the fruits of sanctification in thee which being once found thou mayst then say with the Psalmist By this I know that thou fauourest me By these and these signes I know that I am beloued of thee And in the last place this may serue for the great comfort Vse 4 of all such as haue Gods loue manifested vnto them by the former signes For as the terrors are great which that man hath in his conscience who is in doubt of the loue of the almightie towards him So is the comfort as great which that man hath who is hereof perswaded For come tribulation or distresse or persecution or famine Rom. 8.25.28 or nakednesse or perill or sword or life or death Yet the certaintie of Gods loue will support him Heb. 11. This assurance doth make bitter things sweet and gall to relish as hony Comfort then thy heart thou beloued of the Lord let nothing dismay theâ— though the wicked mocke though the world scorne though thy acquaintance hate thee yet remember God he loues and fauours thee and hath manifested the same vnto thee to put thee out of doubt Is not my loue better vnto thee 1 Sam. 1. then ten children said Elkanah to Hannah so is not the loue of God better vnto thee then the loue of ten worlds Let then the meditation of this harden thy face like brasse against all
causeth repentance Zach. 12.10 That the sence and knowledge of Gods mercy and goodnesse is that which causeth vs to turne vnto him This is notably confirmed in the 12. of Zachary ver 12. The house of Dauid and inhabitants of Ierusalem are brought to Repentance and godly sorrow vpon a consideration of Gods infinite loue towards them in Christ Iesus Psal 130.4 So sayth the Prophet Dauid Psal 130.4 There is mercy with thee that thou mayst be feared So saith S. Iohn 1 Iohn 4 19. Heb. 11.6 We loue him because he loued vs first and what doth the Author to the Hebrews else meane in saying He that commeth to God must beleeue that God is and that he is a rewarder of them that seeke him Reason 1 The reasons may be these our hearts are of a sturdie and flintie nature and neuer will kindly relent till loue worke on them True it is the heart may be pricked by the Preaching of the Law and humbled with sence of a mans owne misery but it neuer commeth to breake forth into hartie confession and true griefe for sinne as it is sinne and a breach of Gods law vntill the sence of Gods mercie is in some measure tasted of Could misery alone turne one to God then might the Deuils haue beene long agoe conuerted and Iudas also might haue repented for he felt anguish enough and horror of conscience but that did rather driue him from God because he could not apprehend the kindnes and mercy of God towardes him The workes of Gods fauour and mercie toward vs Reason 2 imprint a stamp and image of the like in vs therefore his choosing of vs imprints this in our hearts to choose him for our chiefe treasure his loue of vs causeth vs to loue him his turning to vs to turne to him Is this so that the perswasion of mercie should cause Vse 1 vs to turne this then reprooueth such as turne Gods grace into wantonnesse and make this mercy of God a bawde for sin Nothing is more called for and nothing more abused Rom. 2.4 Knowest thou not saith the Apostle that the mercie of God should lead thee to Repentance But thou despisest the riches of his goodnesse and forbearance and long suffering and after thy hardnesse and impenitent heart treasurest vp vnto thy selfe wrath against the day of wrath how often heare wee this apollogie returned when all other defences fayle oh God is mercifull it is true but to whom it is to such as turne from their sin not to such as continue in sinne Esay 27.11 as for such Esay reads their doome He that made them will not haue mercie on them and he that formed them will shew them no fauour And Moses fearefully in the 29. Deut. 29.19 of Deut. He that heareth the words of this curse and blesseth himselfe in his heart saying I shall haue peace though I walke in the imaginations of my heart to adde drunkennesse to thirst The Lord will not spare him but then the anger of the Lord and his iealousie shall smoake against him and all the curses that are written in this booke shall lye vpon him and the Lord shall blot out his name from vnder heauen A fearefull thunder-bolt throwne on the head of all such impious beasts as make Gods mercie a cloake for sinne take notice of it thou filthie prophane liuer who being reproued for thy drunkennesse and such like vncleannesse hast this for thy defence and holdst vp this for a buckler no no he hath no mercie for thee so long as thou walkest on in thy impenitency but wrath and seueritie which he will one day manifest Vse 2 Secondly let this exhort you to take true notice of his mercy thou that wouldst repent get a tast of his loue were his mercies seriously thought vpon whom would they not moue whom would not these coards of his loue draw call them to thy mind muster them together they are indeede innumerable but for your better meditation consider of these foure rankes first of his preuenting mercies consider from how many sinnes he hath kept and preserued thee many sinnes indeed thou hast commited but farre more wouldst thou haue had committed had not his mercy preuented thee what hath kept the from murder was it not his mercy what from robbery was it not this mercy and what from whoring but this his mercy the seedes of all these are in thy heart yea and of worse the seedes of the sinne against the holy Ghost not excepted which thou mightest nay wouldest haue committed had not God with held thee had not God bine thus mercifull vnto thee thou wouldst haue proued the vilest Iulian Nero Iudas that euer the earth bare this then is Gods mercy Gods great mercy towards thee oh let it leade thee to repentance If mercies of this kind cannot moue then in the Second place call to mind his sparing mercies for albeit thou hast not committed such grosse sinns as some others haue yet thou hast done enough yea a thousand times more then enough to cause God and that iustly to haue destroyed thee long before this houre * Lamen 3. and to haue throwne thee into hell and giuen thee thy portion amongst the reprobate Consider Gods iustice on Zimry and Cosby you Adulterers on Iezabell you proud ones on Senacherib you blasphemers on Achan you worldlings on Ananias and Saphira you lyers And then tell me if Gods mercy be not great towards thee thou liuest in the like sins thou knowest it yea and happily thy conscience condems thee for it these were stricken suddenly in the very act of their sins thou hast commited them ouer and ouer againe yet art spared Oh the mercy of God towards thee consider of his goodnesse There are many thousands in hell for those sinnes thou liuest in and yet haue not committed them so often as thou hast done and others that haue not committed so great grosse sinnes as thou behold then Gods seuerity towards them but his mercy towards thee Let this leade thee to Repentance If mercies of this kind preuaile not then in the third place consider his Renewing mercies whereby he doth renew his fauours to thee daily and lodeth thee with his blessings though thou ladest him with thy sinnes doth he not daily renew his fauours with the light giuing thee life health food rayment and many other blessings which others more dutiful then thy selfe do want There is neuer an howre in the day nor night but thou forfetest all health wealth peace liberty yea heauen and thy saluation Yet for all that is God thus gratious and openeth his hands liberally to bestow good things vpon thee shall he be thus gratious in renewing his mercies and wilt thou be so gracelesse as not renew thy obedience be not so wretchlesse let these cause thee to repent If yet these wil not do then in the last place consider his pardoning mercies he is ready to pardon all thy sins willing
beginne to runne hee will soone imbrace him in the armes of his mercie he will not turne away his face from him but looke vpon him with the eyes of compassion This the Lord testifyeth saying If my people which are called by my name shall humble themselues and pray and seeke my face and turne from their wicked waies then will I heare from heauen and will forgiue their sinne and will heale their Land And thus in another place But if the wicked will turne from all his sinnes that he hath committed and keepe all my Statutes and doe that which is lawfull and right hee shall surely liue hee shall not dye all his transgressions that he hath committed they shall not be mentioned vnto him In his righteousnesse that he hath done hee shall liue So the Prophet Esay after he had exhorted them to wash and make themselues cleane with godly sorrow for sin he telleth them that Though their sinnes were as Scarlet Esay 1.18 they should be made as white as Snow and if they would consent to obey they should eat of the good things of the Land This may bee further confirmed by the examples of the Israelites Manasses Dauid and many others So then this is the onely way to obtaine mercie and forgiuenesse And that first Because by repentance Reason Isay 59.2 sinne which is the cause of diuision betwixt God and man is now remoued Your sinnes saith the Prophet hath made a seperation betweene you and your God This is the Partition-wall betwixt God and vs. Man and Sinne saith a Father are two sundrie things destroy sinne which is man his worke and God cannot but loue and imbrace man as his owne worke Reason 2 Secondly True repentance is not without true faith by which we are ingrafted into Christ In and through whom wee are reconciled vnto God Rom. 5.1 as the Apostle saith Vse If this be so that repentance is the onely way to obtaine Gods fauour and loue then miserable is the condition of those that are impenitent and walke on in a course of sinne Let these neuer hope of Gods fauour so long as they take this course Take notice of this and let it terrifie thee that are impenitent whose heart will not relent for thy former sinfull wayes who drinkest in iniquitie like water nay like wine freely and greedily with pleasure and delight with facilitie and ease suckest downe and swallowest any kind of sinne that is offered who neuer as yet hath said so much as what haue I done take notice of it and if thou hast eares to heare heare thou art out of Gods fauor and not in it Oh that thou knewest thy wretched estate and condition What rest canst thou haue or what peace so long as thou art not reconciled vnto God Vse 2 Let a Second vse be for exhortation to the impenitent to seeke Gods fauour by this meanes take that Councell which Daniel giueth to Nebuchadnezzar Dan. 4.27 break of thy sinnes by repentance thine iniquities by showing mercy to the poore that there may be a healing of thy error take a through notice of the estate thou art now in being no otherwise then a traytour out of his princes fauour For so thou art in the eies of the most high God Come therefore as Benhadads seruants Came to Ahab 1. Kings 20.23 euen with an halter about thy necke creeping and crouching before the throne of grace throwing thy selfe downe before Gods footstoole in the humble and penitent acknowledgement and confession of thy sinnes neuer thinke to haue God fauourable vnto thee till thou thus commest with a bleeding heart lamenting and bewailing thy offences past and resoluing on a new course for time to come A Third vse of this may be for a direction vnto such Vse 3 as formerly hauing had a sence and feeling in their harts of Gods loue and fauour towards them yet by reason of some sinn or other haue now lost all feeling of the same See the course thou art to take Psal 51. humble thy selfe before the Lordâ— confesse thy sinne lament and bewaile that thou hast depriued thy selfe of such an inestimable Iewell Take this course and be not too too discouraged for by this doing thou shalt recouer what thou formerly hast lost and howeuer happily God will not presently be found Hosea 6.1 yet assure thy selfe he will at length returne and reuiue thee and restore thee to the ioyes of his saluation The last vse which I will make of this point is for the Vse 4 comfort of all true hearted mourners of Zion let this be well considered of you it will be as marrow to your bones and as the raine to the new mowne ground For repentance is the onely way to procure Gods fauour then thou that dost daily mourne and confesse and bewaile thy sinnes assure thy selfe thou art highly in Gods fauour assure thy selfe thou hast it and hauing it what Can be wanting Oh the comfort which that man hath that hath this assurance this will releeue and reviue a mans spirits euen when the pangs of death are vpon him and when the sorrowes of the graue do compasse him about And this assurance maiest thou haue who doest repent it belongs vnto thee refuse not then that ioy that God doth offer Doctr. 2. The first motions of repentance if true are pleasing to God Thus much for this first doctrine now followes a Second which is this The very first motions of repentance and beginnings of conuersion if true and vnfeined are acceptable vnto the Lord. For while the sonne was yet a farre of the father had compassion he had not yet come and fallen downe and confessed and yet the father sheweth mercy vnto him so then we may safely make this conclusion that the very first motion the first step we tread and take homeward is well pleasing to God for the further proofe of this point Psal 32.5 Consider what Dauid saith I said I will confesse and thou forgauest Where we see remission did follow a purpose of confession it being sound and sincere see the story 2. Sam. 12.7.13 Assone as he beginneth to confes God is soe well pleased with it that he doth preuent him saying Thy sinne is put away thou shalt not dye Reason The reason of the former pointe may serue for this also viz. Because the first motion to repentance if true and vnfeined is ioyned with some seed of sauing faith which be it neuer so small or weake though but as a graine of mustard seed yet it makes a man pertaker of Christ in whom God is well pleased with vs. Reason 2 A Second reason may be because it is the worke of his owne blessed spirit which if he should not respect he should then haue no regard to the worke of his owne hands Thus then haue we seene the point proued now let vs see it applied Vse And the vse shal be for comfort to weake
hardly are we reconciled nay though they sue and seeke vnto vs yet how hardly are we brought euer to receiue him to loue and fauour againe within our hearts so close doth wrong and iniurie sticke vnto vs. But as for God behold his goodnesse who albeit he be daily prouoked by our sinnes is readie to forgiue and doth seeke vnto vs to be reconciled beeing more readie to pardon then we to begge it Oh that we were followers of God herein like good children Ephes 5.1 Secondly let this serue to increase our boldnesse in Vse 2 comming to the Lord thou canst not be so forward to come as God is to meet so readie to craue pardon as he is to forgiue This poynt had need to be vrged for howsoeuer this be common in the mouthes of many God is mercifull and the like yet in time of Spirituall distresse to seeke to God for mercie is no easie matter it is nothing saith one in the day of sencelessenesse to presume but when once the heart is touched with a sence of sinne it is a hard matter not to despaire Oh what a hard taske is it then to seeke for mercie and lay hold of it Consider well what hath been said and store it vp against time of need But now happily some will obiect against this truth Obiect and say I haue often sought to God for mercie with many a teare and groane and yet I haue not found yea and other of Gods children as Moses Dauid Paul c. haue prayed and not beene heard To this I answer It may be thou hast sought for such Answ 1 things as God knoweth to be vnfit for thee tending rather to thy hurt then good If so then God is found in mercie in withholding from thee that which thou derest and is more ready to shew mercy then thou to seek it for thou seekest not mercie but thine owne miserie God therefore giueth mercie beyond thy desire Secondly God may for a time delay to giue thee Answ 2 what thou seekest that it may be a mercie for hadst thou what thou desirest at the very instant it might tend to thy hurt or else not be respected as it should Did God see thee fit to receiue thou shouldest not want thy desire one houre In this also is God more readie to shew mercie then thou to seeke Answ 3 Or thirdly Thou art heard in a better kind and so was Paul and Moses and the rest of Gods seruants with whom God dealt by way of exchange keeping from them what they begged and giuing vnto them a better blessing If then God giue not that particular thou askest but some thing better then it for it whether it bee Patience Strength Exercise or increase of Grace thou canst not say but God is found and is as readie nay more readie to shew mercie then thou to sue for it at his hands Let vs then beleeue remember and apply this poynt for our endlesse and euerlasting comfort And beware of sucking poyson out of this sweet and blessed floure Text. He fell on his necke and kissed him Here is a ioyfull meeting betwixt so good a father and so badde a sonne Mercie and Truth are met and each of them kisse the other here is truth in the Prodigall for he dissembled not and mercie in the father By these circumstances the heat and fire of his affections is declared and his intire loue vnto his sonne expressed for a kisse hath euer beene as a pledge and pawne of kindnesse which is professed by it and by this ceremonie or rite they did expresse their loue in the time of the primatiue Church one to another Iustin Mart. Apolog. 2. which ceremonie continued till the daies of Iustine Martyr in customarie vse before their approaching to the Lords Table thereby to testifie their heartie reconcilement each to other 1. Thes 5.26 this was called a holy kisse It is a ceremonie also of ciuilitie and hath beene and is still in vse Thus Ioseph blessed his brethren Gen. 45. Ruth 1.9 and fell vpon their necks and kissed them c. When Iudas the traytor studied with himselfe what course might be the best to bring Christ to his death hee could deuise not a more subtile shift then vnder a kisse a pretence of kindnesse to couer his villenie Cant. 1. When the Church in the Canticles saith to her Spouse to shew his loue vnto her she intreateth him to kisse her with the kisses of his mouth viz. that he would manifest his loue and affection vnto her by manifest and good tokens Thus the father kisseth his penitent child thereby to seale and confirme his loue and good will towards him that he might make no doubt thereof So then in that the father doth thus manifest and declare his loue and good will to this sonne after his comming into his presence hence let vs learne this Lesson God will manifest and make knowne his loue vnto his children Doctr. God doth not onely loue his children but he will make it manifest by signes and tokens that hee loueth them Rom. 5.5 by euident signes and tokens vpon their conuersion and turning to him God doth not onely inwardly affect and loue his elected children that belong vnto him but hee will also haue them resolued of this his loue and kindnesse and will in due time make manifest the same by euident signes and tokens that they may not doubt of it The loue of God is shed abroad in our hearts saith the Apostle that is the sense and feeling of it is shedde and powred forth into vs that wee might not doubt of it but be fully perswaded and assured thereof And a little after he saith God commendeth Verse 8. that it maketh knowne his loue towards vs in that while we were yet sinners Christ died for vs. And were it not so how could we be affected with it Reason what is it for a blinde man to know that the Sunne is a most glorious bright creature when hee himselfe doth not see it so what is it for a man to know there is much loue hid in God except he haue some sence and feeling of it That precious oyntment Math. 26.7 which the woman poured vpon Christs head gaue no sauour while it was shut vp in the box but being shed and powred out it did then yeeld a most sweet sent vnto all that were in the roome so the loue of God while it is as it were shut vp in Gods decree and not felt of the Elect hath not that fauour with it but when they once come to haue a taste of it then it is as an oyntment powred forth which doth exceedingly and plentifully refresh their hearts and soules Quest Whether Gods Elect as yet vncalled are within the compasse of Gods loue Answ Vpon this that hath beene sayd some may demand whether Gods Elect being yet vncalled are within the compasse of Gods loue for
Lord after the example of Zacheus Luk. 19 6 7 8. who vpon the day of his conuersion made a great feast for gladnesse and gaue gifts to the poore with all alacritie Acts 16.32 33. And of the Iaylor who the same time he was conuerted tooke Paul and Silas and washed their wounds and set meat before them and reioyced greatly with all his houshold Thus should Christians doe for they haue greater cause to keepe this birth-day then the former For the first birth is vnto death the second vnto life the first to condemnation the second to saluation By the first we are made vessels of wrath but by the second vessels of glory The first birth indeede giueth vs a being but it is the second that giueth vs our well-being By the first birth wee may say to corruption thou art my father and to the wormes yee are my brethren and sisters But by the second we haue God for our Father and Christ Iesus with the holy Angels for our brethren Oh what cause haue we to reioyce in this time aboue all other times and to say with the Psalmist This is the day which the Lord hath made let vs reioyce and be glad in it He was lost Heare we see what in part hath beene before shewen viz. Text. That wicked men are Strayes They goe astray Doctr. Wicked are Strayes Psal 119.176 Hoc prophetae post peccatum omni humanae naturae dicere conuenit Basil in Psal 119. Vse and wander out of the way to Heauen I haue gone astray like a lost sheep saith Dauid And this not onely the Prophet but the whole nature of man after the transgression is bound to confesse And therefore we are well taught in our Lyturgie to say we haue gone astray like lost sheepe This is confirmed further in the two fore-going parables of the lost sheepe and lost groat I would wicked men would take notice of it yea euery one of vs well consider it How doe men vse to deale with Strayes doe they not take them and pound them and if the Owner finde them not doth not the Lord of the soyle seaze vpon them and take them for his owne This is thy condition So will it bee with thee if thou continuest still in thy sinnes and wanderest from the Lord and wilt not be found of him At last thou shalt be taken vp and pounded and the God of this world shall seaze on thee and lay claime to thee as to his own proper goods and chattels But of this I haue spoken more before in the thirteenth verse where you may find the vse and application set downe more largely to which if you please you may adde this that hath beene now sayd And is found Yea but who findes him Text. had not his father first found him hee had beene lost for euer So then we see that other poynt confirmed viz. Doctr. Our conuersion and calling is from Gods mercy and grace That our conuersion and calling is from Gods free grace It is not from our owne wisdome or labour but from the mercy of God In the two former parables wee see this cleared and strengthened for the groat seekes not the woman nor the sheepe the shepheard no more doe we seeke Christ if he seekes vs not we shall wander for euer more Vse 1 Art thou then found see thou prayse God for finding thee giue him all the glory For if thou doest well remember thy selfe thou wert a following of sinne and hunting after vanities when God called thee Thou hadst no heart either to seeke him or be found of him With what vnwillingnesse didst thou come vnto his house how wert thou drawne thither like a Beare to the stake how vnpleasant was it to thee to heare talke of good matters how many excuses and pretences hadst thou for thy sinnes with what fig-leaues didst thou couer thy shame Thus with thy great Grandfather Adam thou didst runne from God when he came to seek thee and he was faine to drag thee from behinde the bushes Oh the mercy of God towards thee and mee I had not he dealt thus graciously with vs wee had beene wanderers to this houre If thou art not blinde thou seest this and if thou art not blockish thou wilt bee thankfull for this Vse 2 Secondly did God finde thee of hâ—â— meere mercy and was he found of thee when thou foughtest him not Esay 65.1 as the Prophet speaketh Then now seeke him and thou shalt be sure to finde him Psal 105.3 Let the heart of them reioyce that seeke the Lord saith the Psalmist The meaning is the heart of them shall reioyce that seeke the Lord yea they shall haue great cause to reioyce for they shall find and not misse if they seeke aright Now marke what followes Oh seeke the Lord and his strength seeke his strength euermore Seeing those that seeke the Lord shall haue such cause to reioyce then seeke the Lord. Again and againe I say seeke him I will end this with recommending to thee a sweet meditation of a father for thy imitation Seeke mee saith hee O Lord Quâ— aere me quia te requiro Potes inuenire quem tu requiris Dignare suscipere quem inueneris Impone humeris quem susceperis Non est tibi pium onus fastidio Amb. for I seeke thee Thou mayst finde him whom thou seekest vouchsafe to receiue him whom thou hast found and lay him vpon thy shoulders whom thou hast receiued It is no weary burthen vnto thee to beare thine owne and bring them home againe vnto thy selfe Thus say thou And they began to bee merry Not onely his father friends and houshold-seruants but the Prodigall himselfe hath his part in this ioy Heere then we euidently see Text. that Regeneration doth not abolish ioy Doctr. nor any other naturall affection but onely orders it Grace destroyes not nature Regeneration doth not abolish ioy or any other naturall affection but onely orders it but onely rectifies it When the Spirit of God doth regenerate the heart it doth not take away any naturall affection of the soule as Loue Hatred Feare Ioy Griefe c. but onely mooues them to a right obiect And therefore we shall finde in Scriptures that wee are often willed to manifest and shew them Psal 31.23 Psal 97.10 Loue the Lord all his Saints Yee that loue the Lord hate that which is euill Feare the Lord yee his Saints My sonne Prou. 24.21 Psal 32.11 feare the Lord and the King Be glad you righteous and ioyfull all yee that are vpright in heart 1 Cor. 12.26 Mourne you therefore with them that mourne reioyce with them that doe reioyce c. And many the like places where the vse of affections are allowed yea commanded This then serues to condemne First the Stoickes Vse Reproofe of two sorts 1. Stoickes who condemn all vse of affections Heb. 7.26 who allow not any vse
is taken in a snare without a bait the spitefull wretch is brought to the Deuils hooke without any pleasant bit The voluptuous man hath a little pleasure the couetous man a little profit but the enuious neither of both Secondly consider it is obnoxious and hurtfull Secondly it is not onely vnprofitable but very obnoxious hurtfull First to others It hurteth others and our selues Others are hereby wronged for this vice is not onely against charitie which reioyceth in the good of others as in our owne but it also tends to crueltie and causeth vs to seeke the bloud of others what caused Cain to murther Abel but this sinne of enuie What caused Saul to seeke after Dauids death but enuie And what caused the Pharisies to crucifie the Lord of life but this diuellish sinne of enuie Rom. 1.29 Gal. 5.21 No wonder then we so often in Scripture finde enuie and murther combind together and ioyned as if they were twinnes growing in one bodie and could not be separated Enuie is a Bloud-hound and it seldome hunts but hunts to death sometimes indeed it is cald off but the will is euer good As it hurteth others so especially our selues Secondly to our selues and that especially In qua multa sum mala vnum tantum vtile quae authori incommoda Basil Carpitque carpitur vna suppliciumque suum est vt Aâ—tna scipsuÌ„ sic se non alios inuidus igne câ—quit Metâ—m Gen. 4.14 for this profitable quality this vice aboue all other is furnished with that the owner thereof hath greatest dammage And therefore one saith It is the iustest of all vices because it bringeth with it it s owne vengeance God hath in iustice appoynted this to be a plague vnto it selfe A sound heart is the life of the flesh but enuy is the rottennesse of the bones saith Salomon That is it is hurtfull to the body and painefull to the minde and will quickly consume a man and bring him to his end as the diseases which lie in the bones and eate vp the marrow Whosoeuer findeth mee shall stay mee saith Caine So may the enuious man say of himselfe for either hee seeth in a man that which is good and then he repineth or else that which is euill so reioyceth and both these waies he slayeth his owne soule Meanes for the preuenting of it See then what cause euery one of vs hath to vse all sanctified and holy meanes for the preuenting and purging of this vice away it it haue seized on vs. And amongst others these First purge away pride First purge away all pride and selfe-loue from whence this vice fumeth This remedy the Apostle S. Paul prescribeth to the Galatians Gal. 5.26 and in them to vs. Let vs not be desirous of vaine-glory prouoking one another enuying one another Sildome doe you see an humble man enuious And therefore labour for this grace store your hearts with humility and Christian charity for these will make you thankefull for your owne portions and glad to see your brethren blessed in theirs Secondly be well perswaded of and contented with Gods holy administration in the distribution of his gifts Matth. 20.13 Secondly labour to bee well perswaded of and contented with Gods holy administration in the distribubution of his gifts whether temporall or eternall concerning this life or a better Remember God cannot be charged with folly nor challenged of vnrighteousnes he is an absolute disposer of his gifts in what kinde soeuer and may doe with his owne what hee thinkes good He is a sawcy beggar that quarrels at his almes because another fares better what euer our gifts are from God they are meere almes Rom. 11.35 For who hath giuen him first Let not then thine eye bee euill because his is good what euer God giueth to others know that thou hast more then thou doest deserue and they haue nothing but what God will Away then with this vice of Enuy. Thirdly remember others gifts are for our good 1 Cor. 12. Thirdly remember that the graces and good things which other Christians haue are for our good and benefit As the good of one member of the body serueth for the vse of another in repining therfore against other mens gifts Fourthly look vpon the troubles as well as vpon the blessings of your brethren we repine for that which is ours and maligne our owne wel fare Fourthly doe not onely eye the blessings which our brethren doe enioy but withall cast your eyes vpon the troubles sorrowes miseries and calamities which they sustaine Did we thus we should be so farre from enuying of them that many times wee should haue cause to pitty them and pray for them Fiftly get a true loue of grace into thy heart Fiftly get into thy heart a true loue of grace which if once thou gettest though thou haue a holy emulation not enuying their fulnesse but thine owne want which indeed thou oughtst to haue thou wilt not bee much troubled with a carnall emulation enuying those gifts which God hath giuen them but thou wilt much respect them where euer thou seest them Lastly be earnest with the Lord by prayer Lastly vse earnest prayer to God earnestly intreat him to giue thee strength for mortifying of this same sinne Pray once and then againe yea twenty times and if that will not serue the turne adde fasting to it Vse these meanes and I dare promise thee the victory in the end for they are approoued remedies and very forcible for the curbing in and subduing of this same sinne And the last vse of this may be for admonition to all Vse 3 such as haue any preferments in Gods fauours aboue other to looke for Enuie thou canst not possibly escape the biting of it hast thou grace then thou hast matter enough within thee to cause the wicked to grate and gnash their teeth at thee The eye of the enuious is sharp lighted like the Eagles and can soone see what is worthy of commendations and for that they will most maligne thee and seeke especially to defame thee If thou hast any goodnesse in thee they will quickly descry it and be discontented with thee and repine against thee for it A Question was sometimes put forth as I haue heard vnto a companie of Physitians Enuy the best medicine for the quickning of the sight what was the best helpe to the perspicuitie of the eyes and for quickning of the sight Some made answer Fennell others Salendine c. But one amongst the rest said Enuie was best of all For Enuie is very busie and will spie quickly and like a prospectiue glasse with the most rather than with the least Fertilior seges est aâ—ienis semper in agru Viâ—inumque pecuâ— grandius vber habet Ouid. No auoyding enuie if a man do well Looke then to be descryed and to be enuied thou canst not shun it without thou shouldst follow the counsell that
141 Preparation needfull before wee come into to Gods presence 138 The Reason why there is so much Preaching and so little profitting 287 The Physician may bee sought vnto but not trusted in 138 God prouideth sufficient Prouision for his 116 Spirituall Pride is a dangerous sinne 49 Pride is the Deuils first-borne 216 God resisteth the Proud 2 7 Sinners cannot endure Gods Presence and the Reasons of it 59 By our louing or not louing Gods Presence we may know whether our sinnes be pardoned or not pardoned 60 Professors taxed who think it sufficient to beleeue well though they practise iust nothing 193 Beleeuers must be Professors ibid. God will be better then his Promise to his children 257 The Prosperity of the wicked becomes their snare 53 Of what kinde is the sinne of the same kinde shall be the Punishment 77 In the Punishment wee may oftentimes see the sinne 79 80. Good Purposes are to bee speedily put in practice 170 Purposes will not bring a man to Heauen 168 Purposes are fooles purchases 169 The wicked haue faire Pretences for soule sinnes 323 Quest Whether a man doth preiudice the truth in enlarging sinne pag. 214 Whether the Elect before their calling are within the compasse of Gods loue 240 How a man may know himselfe to bee a true member of the Church 20 Why the Prodigall sonne is rather figured by the younger then by the elder brother 27 How the children of this world are wiser then the children of light 28 Whether an elected childe of God may finally be forsaken 47 How a man can be sayd to fly from Gods presence 60 Whether the Prodigall did confesse so much as he resolued 194 Whether a man be bound to confesse euery particular sinne 204 Whether it bee vnlawfull to confesse sinn to man 208 Why a man should confesse his sins to God seeing he knoweth them already 210 Whether God cannot forgiue sinne without confessâ— n be made of it 210 Why so many are afflicted yet are not bettered 106 Whether in doing good wee may haue an eye vpon the recompence of reward 1â—â— How the motions of Gods may be known from Satans suggestions 133 Whether it bee lawfull to vse a set forme of prayer 139 How Dauids words are true that hee neuer saw the righteous forsaken nor their feed begging bread Seeing many of Gods children haue perished by famine 261 Whether a totall abstinence bee absolutely needefull in time of fasting 266 Whether a man may eat flesh in time of Lent 267 Whether the Apostles Paul and Peter for bid wearing of ornament 273 Whether God can saue without preaching 295 Whether a deformity in the body may bee hid or the complexion mended 274 Whether a woman may not paint her face to please her husband 275 Whether a man may speake well of himselfe seeing Salomon saith Let another praise thee 338 In what case a man is to passe by a slander 339 R. Reasons why men cannot endure to heare sinne spoken against 11 The Reasons why the Papists keepe the Word from the people 118 The Reasons why they keep the cup in the Lords supper from the Laity 120 Repentance from sinne is the first resurrection 130 There are two parts in true Repentance 172 The first step to Repentance is hard to tread 12 Repentance not to be deferred 178 Foure strong reasons why we may not deferre Repentance 178 Men confesse they must repent but few agree vpon the time 180 Three maine lets of Repentance 181 Late Repentance sildomâ— true 191 True Repentance bringeth vs into Gods fauour 227 Where true Repentance is there sinne is left 173 It is lawfull to haue an eye vpon the Recompence of Reward 115 Sound Resolution needefull for him that would liue godly 125 The wicked repine at others preferments in Gods fauours 310 Priuate Reuenge must be forborne 343 S. The reason why there are so many stinking sauours in the world 286 If we would haue Saluation we must seeke it from God 226 Sinfull men seeke not to God vntill all other helps doe faile them 8â— Euery one seekes the Lord at last but wise men seeke him while he may bee found 190 Such as will not serue God shall be enforced to serue a harder master 85 There is no seruice comparable to Gods 85 God must be serued before all 178 The Seruice of Satan is a most base seruice 89 Choyce Sentences to bee remembred to keepe from Pride 221 When How Shame is misplaced 199 Such as separate from our Church because of the bad that are in it reproued 19 It is no easie matter to bring a Sinner to a true sight of sinne 10 Sinners are yonger brothers 27 To fellow Sinne is to forsake God 60 Sinne doth free like a canker 63 Such as make no conscience of little Sins are often giuen vp to hardnes of hart 64 Stâ—â—ers are Strayes 301 No sinne so fowle but a wicked man may commit it p 64 As sinne growes so the curse growes 65 Sinne is a shamelesse beggar 6â— Sinners are great spend christs 6â— God doth often punish sinne in it owne kind 77 Sinne Circes-like doth transforme men into Beasts 8â— All sinne is properly committed against God and therefore he onely can forgiue it 209 Sinne is the Partition wall 22â— No sinne so great but vpon Repentance shall be forgiuen p. 233 Gods Stewards may not scant Gods people of their Masters allowance 121 Soules of most men starued yet they know it not 76 We may not relie vpon our owne strength p. 56 Superiors are patiently to beare the vndutifulnesse of inferiors because they themselues are vndutifull to God 54 To the godly sinne is the greatest sorrow p. 142 T The example of the Theefe conuerted at the last houre a let to Repentance p 187 Great difference betwixt that Theefe and presumptuous sinners ibid There is a time for Repentance which being neglected shall neuer againe be recouered 190 There must not be onely a rising from sin but there must be withall a turning to the Lord. 176 What kind of turning wicked men make p. 177 V Vnthankefulnesse causeth the Lord to hide away his face for a time from his owne children page 48 The wicked are most vnthankefull when God is most bountifull 53. W Gods children are neuer in want pag 260. Wicked men are wiser in their kind then the children of light 28. Wicked men are â—elfe conceited 30 They preferre trifles before treasure ibid. They are all for the present nothing for hereafter 31 They play with sinne and sport with their damnation ibid. Theâ—â— counsell is not to be followed 33 Their whole life is but a wand ing from God â—1 They cry to God and are not heard because they are so farre off 62 They waxe worse and worse 63 He is a wicked man that persisteth in euill 6â— No wicked man can be a good husband 69 They spend Gods gifts in sins seruice 70 They are led by sence and appetite as Beasts are 87 They