that thou mightest be present with the Lord. Thirdly The third signe of loue to God Psal 139.21 thy loue to God may be tried by thy hatred of them that hate him and hating of that which he hateth Thus stood that sweet singer of Israel affected Doe not I hate them ô Lord that hate thee and am not I greeued with those that rise vp against thee Verse 22. I hate them with perfect hatred I count them mine enemies Fourthly our loue to God The fourth signe of true loue to God may be tried by our readinesse in obeying of his commands loue can hardly deny any work which the party beloued doth enioyne loth wee are to deny to doe any thing for those whom we entirely affect He that hath my commandements Ioh. 14.21 and keepeth them he it is that loueth mee saith our Sauiour This is the loue of God that wee keepe his commandements 1 Ioh. 5.3 and his commandements are not greeuous saith that beloued Disciple So then where there is loue there is obedience yea willing and cheerefull obedience His commandements will not be greeuous yea vniuersall ready and cheerefull obedience his commandements not commandement readily will we obey not one but all Fiftly The fift signe of our loue to God it may bee tryed by our willingnesse and ioyfulnesse in suffering for his sake Loue will endure much and suffer long It made Iacob serue seuen yeeres of hard seruice for Rachels sake Gen. 19.20 Gen. 34.19 which seemed vnto him but a short time So for the loue that Sochem did beare to Dinah hee was content to suffer the cutting of his flesh though vndoubtedly it were painfull and troublesome vnto him Rom. 5.3 Acts 5.41 Iohn 21.19 This caused the Apostle to reioyce in tribulations That they were counted worthy to suffer shame for his name Thus Peter must prooue that hee loues Christ by being willing to be carried whether naturally he would not for the confirmation of the truth The sixt signe Sixtly and lastly if thou louest God thou wilt haue an earnest desire to be like him in holinesse that childe that loueth his father is very desirous to tread in the steps of his father Thus it is with him that loueth God he will endeauour 1 Joh. 4.17 as he is soe to be in the world By these mayst thou easily discouer the truth of thy loue towards God Fall then to thy search and see thou follow this inquiry close and neuer rest vntill thou find the fore-named markes to be in thee for till then thou canst haue no assurance pretend what thou wilt either that thou louest God or art beloued of him but if thou findest them thou mayst then conclude thou louest him and as certainely conclude thou art beloued of him for had not hee first loued mee I could not loue him as I doe The third signe of Gods loue to vs. Eph s 3.17 verse 18. verse 19. Another signe whereby thou mayst know whether God loues thee is the loue of our brethren for thus sayth S. Paul yee being rooted and grounded in loue viz. towards our brethren may be able to comprehend with all Saints what is the breadth and length and depth and height And to know the loue of Christ which passeth knowledge Thus by the louing of the one we may attaine to the knowledge of the loue of the other This note S. Iohn also giueth We haue knowne and beleeued saith he the loue that God hath to vs 1 Ioh. 4.16 God is loue and he that dwelleth in loue dwelleth in God and God in him If then we truly loue the brethren we may know and beleeue that God loueth vs. It is remarkable that amongst all the Pen-men of holy Scripture none speaketh more of loue then S. Iohn doth and amongst all the disciples that Christ had there was none that was more beloued then he was who is therefore termed the beloued Disciple Iohn 13.23 the Disciple whom Christ loued aboue the rest Certaine it is he whom God doth most loue is a carefull practiser of loue to others See then what loue thou bearest towards the children of God for according as thy loue is towards them so assure thy selfe is the loue of God towards thee And hereby doth he manifest his loue towards vs in giuing of vs grace to loue his children Now forasmuch as many deceiue themselues in this poynt also perswading themselues Signes of true loue to the brethren they truely loue Gods children when it is nothing so let euery one of vs try our loue by these few rules First if thou louest Gods Saints in truth First signe If we loue them especially for their graces 1. Iohn 5.1 2. Iohn 1.1 3. Iohn 1. thou principally respectest them for the gifts and graces of God that are in them and not for carnall ends by-respects as because they are friendly courteous kind or for that thou hopest to receiue some good from them It is for the truths sake that thou louest them best as Iohn did the Elect Ladie and godly Gaius Secondly if thou louest them in truth Second signe If we loue them for the good report c. 3. Ioh. 3.4 thou shalt find feele the affections of thy soule kindled towards them vpon any good report thou hearest of them for their faith zeale patience obedience and other such like graces albeit thou neuer knewest them or hadst any dealing with them Thirdly Third signe If we delight in their fellowship Psal 16.3 3. Ioh. 8. thou wilt then delight in their fellowship and company counting them the onely blessed companions of this life Thou wilt then say with that kingly Prophet As for the Saints that are in the earth and the excellent in them is all my delight Thou wilt reioyce to receiue such into thy house and familie and to enter into affinitie with such by marriage Fourthly if thy loue be sound Fourth signe then it is large and totall reaching not onely vnto one If we loue euery one as well as any one Iam. 2.1 but vnto all thou wilt loue the poore as well as the rich and one as well as another thou wilt not haue the glorious faith of Christ in respect of persons seeing there is the same reason and ground of loue in one as in another I deny not but there may be different degrees of loue one may bee loued more then another is but yet there wil be loue shewed and expressed towards all If it be true it will be extended towards euery Saint of the most high God Psal 16.5 be his outward condition what it will be Thus was it with Dauid his delight was in the Saints he speakes indefinitely not in one but in all Ephes 1.15 Coloss 1.4 For this the Apostle doth commend the Ephesians and Colossians in that their loue was not partiall but reached towards all the Saints as well as vnto any
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
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
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
therefore be darke then the thing it selfe is which we should illustrate as when they are drawne from poeticall fables from diuers things in Philosophy vnlesse they be made easie to the peoples vnderstanding Christ did euer take them from common things wherein the people were well beaten appearing in the garden to Mary as a Gardner and vnto the Disciples trauelling he appeares like a traueller what better patterne can be followed by vs Thirdly that we turne not all into Allegories to the destroying of the letter and making of plaine things obscure as Origen sometimes did whose wit serued him to allegorize almost the whole Bible Fourthly that we still haue a care of the maiestie of Scripture auoyding all ridiculous and base stuffe for feare lest we giue occasion to any of thinking vnfitly or vnreuerently of so high a mysterie Fiftly that we vse them for the instruction of the life rather then for prouing any point of faith as painting is saith Luther to set forth and garnish a house already builded Luther Com. in Galat. 4. so is an Allegorie to set out the light of a matter already proued and otherwise sufficiently confirmed Sixtly and lastly that they be quickly dispatcht and not too much insisted vpon These rules being well obserued Galath 4. 1. Cor. 15. we may well vse our libertie in this kinde we hauing the example both of Christ and his Disciples for the warranting hereof Vse 2 In the second place let this serue to admonish hearers to be content with this manner and method of teaching which hath Christ himselfe for the author of it beware of that same itching eare whereof the Apostle speaketh and wherewith most in these daies are troubled our dutie is to profit your soules rather then to please your eares be content therefore with our plaine method and manner of preaching what if we borrow comparisons from the meale-tub Math. 13.33 Quid prodest clavis aurea si nō aperiat quid obstat ligura si aperit or other domesticall busines do we any other then Christ himselfe did remember yron will doe that which oftentimes gold cannot doe and so this plaine and as the world esteemes it blunt kinde of teaching will doe that which the more glorious glistering and gaudie course can neuer effect And this from the Propounder now to the propounded Hominem alloquens humano more loquitur A certaine man By man as I take it we may without danger vnderstand God the Father as other Expositors doe who albeit he be a Spirit and hath not any visible shape is content to descend to our capacities and in our owne familiar termes speakes to our shallow vnderstandings and because we cannot conceiue of his maiestie as he is he speakes to vs of himselfe as we are insinuating thereby his loue to vs the sonnes of men The point we may learne is this Doctr. God is content in Scripture to make himselfe knowne to man as man not because he is man but because man may know him in some measure Amongst all creatures none more familiar to a man then a man and amongst all men none more kinde and louing then a Father therefore the Lord to expresse his loue and make knowne his goodnes towards vs shadowes out himselfe vnto vs like a man and such a man as is our Father and that not onely here but in many other places of Scripture Hence it is also that he is often in Scripture set out by the parts and members of mans bodie as also the senses affections and actions of man for this end are giuen vnto him As for the members of mans bodie many are attributed vnto him as the Head Dan. 7.9 Exod. 33.20 23. Psal 27.8 9. 31.16 34.16 Eyes Ps 34.15 17. Eye lids Psal 11.4 apple of the eye Ps 17.8 Zach. 2.8 Mouth Ioh. 9.14 Ier. 9.12 Eares Ps 31.2 34.15 Nose Ier 25.37 Hand Ps 8.6 Arme Exod. 6.6 Fingers Math. 12.28 Feet Ps 110.1 So are mans Senses attributed to God as Seeing Gen. 1.4 Psal 11.4 Hearing Ps 11.4 Ps 6.8 9. Smelling Gen. 8.21 and the like so are mans affections as Ioy Iudg. 9.13 Sorrow Gen. 6.6 Anger Pro. 1.18 Zeale 9.7 Hatred Rom. 9.13 So humane actions as to breath Gen. 1.7 to come to Ioh. 14.13 to returne Zach. 1.3 Psal 6.4 to descend Gen. 11.7 18.21 Now by all these and many more he signifies not what he is indeed but what is needfull for vs to knowe of him For being well acquainted with the vse office and effects of naturall things in our selues We may better guesse at the knowledge of that God to whom they are ascribed by translation The vses Vse 1 A caueat and caution to euery one of vs to take heed that we ascribe not vnto God any visible shape and that we diminish not the maiestie of God in our thoughts to thinke him to be like vs though he thus stoope to our capacities and appeares in Scriptures as it were transfigured into the likenesse of our nature◠Per figuram non naturam for these are ascribed to him non secundum affectum sed secundum effectum he hath them by resemblance not by nature Let vs vse them onely as helpes the better to conceiue of him and his goodnesse Vse 2 In the second place this doth serue to set forth the loue of God towards vs who is content so to abase and humble himselfe to stoope so low to vs that we may rise vp and come to the knowledge of him in the knowledge of whom consisted eternall life seeing therefore hee is content thus to lisp to vs oh let vs at length learne to speake and set forth his goodnesse before the sonnes of men Vse 3 Is this Gods end to make himselfe knowne by man ro man oh let not God then loose his end but let euerie good and excellent thing in man cause vs to consider the goodnesse and excellencie of that God that made him Mat. 7.11 is man kinde is not God kinder are parents prouident for their children and shall God be wanting vnto his hath man an eye wherewith he seeth and shall God he blind hath man an eare to heare and shall God bee deafe Psal 115.4.5.6 oh beware of making him like those Idoles spoken of by the Psalmist Who haue mouthes but speake not eyes but see not Ps 94.9.10.11 eares but heare not hands but worke not and the like he that planted the eare shall not he heare sayth Dauid he that framed the eye shall not he see hee that chastiseth the heathen Ps 49.9.10.11 shall not he correct he that teacheth man knowledge shall not he know shall we abuse his maiestie so farre as to thinke him not so perfect as our selues take heed of this againe I say take heed of it lest our wickednesse reproue vs and we finde the contrarie in the end by woefull and miserable experience Exhortation let vs not dishonour
wanting to his sonnes but whatsoeuer is good for vs shall be bestowed vpon vs and if hee spared not his owne sonne R m. 8.32 but deliuered him vp for vs all How shall he not with him also freely giue vs all things Now in the second place in that the Father yeeldeth to his sonnes desire Doctr. God oftentimes suffereth man to take his owne course and giueth him what hee seeketh Hence we may note God ofâ—entimes suffereth man to take his owne course and leaueth him to the satisfying of his owne desire see for proofe Psalme 81.12 Rom. 1.26 pregnant places to confirme this Now for the more profitable handling of this point Two kindes of Desertion etâ—â—nâ—ll or temporary let vs know that Gods desertion and forsaking of man is of two sorts It is either Eternall or Temporary The one in part onely and for a time The other wholly And for the temporary desertion which doth befall Gods dearest children it is also of two sorts First Temporary desertion of two sorts in sinne of in punishment desertion in sinne Secondly desertion in punishment Desertion in sinne is when God withdraweth the assistance of his spirit and leaues a man to the committing of some grieuous crime thus was Noah left to fall into drunkennesse Dauid left to fall into adultery and Peter left to the deniall of his Master Desertion in punishment is when God delayes to remooue his hand which hee hath layd vpon his Children or to mittigate their sorrow an example of this see in Iudges 6.13 Now these desertions are but temporary for a time and neuer beyond the compasse of this present life Esay 54.10 Gods children may be left for a time and the reasâ—ns of it For a moment in mine anger I hid my face from thee for a little season but with euerlasting mercie haue I had compassion on thee faith the Lord thy Redeemer The reason of Gods thus leauing his children may be Reason 1 diuers First that by the experience of the bitter fruit of sinne they may grow out of loue with the same and so be brought to repentance Secondly That that hidden and spirituall pride which Reason 2 the best of Gods Children are possessed with may bee mortified and subdued thus saith the Apostle 2 Cor. 12.7.8 There was giuen to mee a thorne in the flesh the messenger of Satan to buffet me lest I should be exalted aboue measure Thirdly That God may make triall of the estate of Reason 3 his seruants not that hee is ignorant of what is in vs but because we are ignorant of our selues And by this meanes he would haue vs come to the knowledge of our selues both of our corruption that we may be humbled as also of our graces that we may be thankefull Thus doe wee see how the Lord leaueth his children yet but for a time for his kindnesse towards them for euer shall remaine How the Lord leaueth the reprobate The other kinde of desertion which is eternall whereby God vpon lust causes best knowne to himselfe leaueth man to himselfe wholly and for euer befalleth reprobates and onely them as Caine Esau Iudas and others who are of olde ordained to condemnation The beginning of which desertion is in this life when God bestowing vpon them benefits either spirituall or temporall as he doth vpon his owne seruants withdraweth that part of his benefit which hath the promise of eternall life annexed to it the accomplishment whereof shall bee in another world when as they shall bee totally seperated from the presence of the Lord and be left vnto the diuels eternally to be tormented Vse 1 Thus much for the explication of this point now for the application And in the first place it may serue for a caueat to euery of vs that we take heede wee make not God the authour of sinne Est causa deficiens non efficiens though hee permit and suffer the same to be done yet hee is not the authour nor worker of it Rhem. Annot. in Mat. 6. vers 13. Iam. 1.13 alibi See then the wicked dealing of the Church of Rome who amongst many slanders cast out against vs are not ashamed to lay this to our charge that we maintaine God to be authour of sinne which is vtterly vntrue for wee teach priuately and publikely by word and by writing in Schooles and Churches that God is not the authour of sinne but the diuell and mans corrupt will This is our doctrine this we maintaine the other wee abhorre and renounce as open blasphemy Most true it is that we doe teach Actor in male but not author mali August lib. que 83. qu. 3. that God is an actor in that which is euill and that sundry wayes which may well be and yet hee free from sinne and no way the authour of euill The actions of God concerning sinne may bee referred to these three heads First He is the vniuersall cause of all things How God is actor in euill Acts 27.28 he sustaineth mankinde that in him hee liueth mooueth and hath his being yea he vpholdeth the being and moouing of all his actions so that no man could mooue hand or foote to any action were hee not sustained and supported by God The act then is of God and God is a worker in euery sinne so farre forth as it is an action for euery action as it is an action is good One man kills another the very moouing of the body in the doing of this villany is of God but the wickednesse of the action is from man and the diuell Perkins on the Lords prayer A man rides vpon a lame horse the rider is the cause of the motion but the horse himselfe of the halting in the motion Thus is God the authour of euery action but not of the euill in any action Secondly God is a worker in sinne by withdrawing his graces as he did from Saul neither can this be a sin in him because he is not bound to any hee is free to bestowe where he will to restraine where he seeth good And here is a difference betweene the action of God and the action of Sathan God holds backe grace whereupon they fall into sinne the deuill suggests euill motions Deus deficit gratiam detrahendo diabolus afficit malitiam apponendi homo seipsum inficit duritiam contrahendo Licèt Deus non sit author tameÌ„ ordinator est peccatorum ne vniuersitatis naturam turbâ—re vel turpare permittantur Aug. contra â—austam lib. 22. cap. 78. which causeth them to runne into all euill Thirdly and lastly God worketh in sinne in ordering and directing of it as it pleaseth him sometimes hee restraineth it that it shall not passe nor proceed further then he appointeth Sometimes he turneth it to another end then the person intended that practised it both these we see euidently in Iobs temptations Sometimes he maketh way for sinne to passe that
violence come vpon him And after the same maner did he deale with Cain Gen. 4.9.10 Where is Abel thy brother What hast thou done The voyce of thy brothers bloud cryeth vnto me from the ground Such likewise was his dealing with the rebellious Israelites continually from time to time as is manifest in Scripture and cannot be vnknowne to such as are exercised though but meanely in the reading of Scripture The reasons of Gods so dealing may be these First Reason 1 that the sinner might be brought to a sight of his sinne the better and so either conuinced or conuerted For this milde and gentle kind of dealing doth much sooner cause the offender to see his fault then a hasty and passionate proceeding doth or can And a second reason may be this Wicked ones if Reason 2 they belong not vnto God must be let goe on to the height of impietie and extremitie of prophanenesse and therefore they are suffered to goe on without checke or controll hauing no bands almost either in life or death that they might fill vp the measure of their sinnes to the very brim and afterwards be filled with wrath they being vessels of wrath as the Apostle speaketh Now for the vses And first seeing this is so that God Vse 1 himselfe when he hath to deale with sinners doth deale so mildly and in so peaceable a manner this then serueth for the iust reproofe of such as hauing to deale either with friend or foe grow hot boysterous if they be a little mooued or prouoked Of so fiery and furious a disposition are they as if you mooue them but a little by a word or the least neglect that may be they will be readie to reuenge it with a blow or with a stab too many such hastie and turbulent spirits are amongst vs the Lord amend vs. But let such take notice of Gods peaceable dealing and proceeding euen with the vessels of his wrath who commeth not vpon them with such fury and rage but reasons with them in milde and quiet termes How farre are these from imitating God as good children ought to doe Obiect But I am crossed and prouoked so that I cannot forbeare let me alone prouoke me not and I am meeke enough Answ A worthy commendation The bruit beast will scarce stirre vnprouoked and the Deuill himselfe according to the Prouerbe is good so long as he is pleased And art thou good no longer Why then let this be thy commendations thou art as meeke as a Beare or as a Lyon or as a Tyger and of as milde a disposition as the Deuill is for these are quiet if they be not crossed and so by thy owne confession art thou but not else for if thou beest stirred then thou must needs speake there is no remedie Coloss 3. Is this that Christian meeknesse which thou art commaunded to put on and called vpon to learne of Christ Mat. 11.28 He dealt not roughly with his enemies no not with Iudas when he came to apprehend him and betray him into the hands of sinners Mat. 26.50 but called him friend Christ Iesus neuer taught thee to be so hot and hastie in dealing with thy enemie much lesse in dealing with thy friend and brother know then thy meekenesse is no Christian meekenesse but a brutish meekenesse such a meeknesse as is to be found in the Beare and Tyger as formerly I haue sayd Vse 2 Secondly is God thus meeke and milde euen when he hath to deale with sinners This then commendeth vnto vs the grace of meekenesse towards our brethren much more 1. Pet. 3.4 A vertue which is acceptable to the Lord and much respected of him A vertue oft commended to all estates and degrees and commanded both by precept Meekenesse must be shewed by all and by practise As to the Magistrate the Minister the Master the Wife the Seruant and the like The Magistrate must shew it euen when iustice is to be executed and punishment inflicted on malefactors as Iosua did who when Achan was apprehended and his sinne discouered whereby he had offended God and troubled Israel dealt after this milde and gentle manner My sonne Iosu 7.19 I beseech thee giue glory to the Lord God of Israel and make confession vnto him and shew me now what thou hast done hide not from mee Thus in a milde and peaceable manner must they bee dealt withall Mercy and loue is to be shewed to offenders even in punishing of offenders The Minister also must remember it Paul enioynes Timothy to vse it towards opposites 2 Tim. 2.25 In meeknesse instructing those that oppose themselues if God peraduenture will giue them repentance to the acknowledging of the truth That hasty hot-spurre humor of many Ministers because they see not present successe of their labours and endeauours sorts not with that Christian meekenesse that Gods word requires Masters also are enioined the same taske by the Apostle Paul Ephes 6.9 when as he saith Ye Masters doe the same things vnto them viz. your seruants forbearing threatning The like charge is giuen vnto Wiues by the Apostle Peter 1 Pet. 3.4 that they put on the ornament of a meeke and quiet spirit which in the sight of God is of great price How doth that tetchy peeuishnesse which is too too apparant in many wiues agree with this iniunction and if not that then much lesse those bitter words and reproachfull termes which many vse 1 Pet. 2.20 Seruants likewise are charged with it For what glory is it if when you be buffeted for your faults ye shall take it patiently but if when you doe well and suffer for it you take it patiently this is acceptable with God as the Apostle speaketh Motiues to meeknesse and mildnesse 1. It is the pathway to blessednesse Math. 5.5 Thus all degrees and conditions whatsoeuer must put it on We want no motiues to induce vs hereunto For first this is the path-way to blessednesse Blessed are the meeke saith our Sauiour for they shall inherite the earth Would wee then be happy and enioy all good blessings needfull for vs then let vs get the spirit of meekenesse and mildnesse into our hearts 2. It doth cause vs to heare the word profitably Iames 1.2 and expresse the power of it in our liues Secondly It will much auaile vs in the profit and power of the word and therefore the Apostle S. Iames willeth vs to heare and receiue the Word with meekenesse which is able to saue our soules without this wee cannot heare the Word with comfort it will become vtterly vnprofitable vnto vs. 3. Such are vnder Gods protection in a special manner Zeph. 2 3. Thirdly The meeke are in a speciall manner vnder Gods protection Seeke ye the Lord all ye meeke of the earth which haue wrought his iudgement seeke righteousnes seeke meekenesse it may be you shall be hid in the day of the Lords anger These shall be hid
and accusest him of impotencie and weaknesse doth not he cut short the Princes power and mercy that shall say he can pardon lesser offences but not treason and rebellion And doth not he in like sort shrinke vp the sinewes of Gods mercy that sayth he can pardon onely smaller sinnes but not such as are of a larger size Againe what doest thou but giue his Maiestie the lye For he saith he will extend his mercy vnto all that come vnto him Ezeck 36.25 and promiseth to clense vs from all our filthinesse But thou replyest No he will not extend it vnto me neither will he cleanse me from all my sinnes Now is not this to contradict the Lord in not giuing credit to his word and promises Wherefore though you haue sinned greatly yet despaire not of Gods mercy grace nothing can be too hard from him that is omnipotent whose mercy is aboue all his workes and therefore farre aboue our sinfull workes be they neuer so many Remember his promises are made indefinitely to all that repent and turne no matter what they haue beene though Publicans or Harlots Sodomites or Gomorreans exclude not thy selfe for God doth not exclude thee Should a Prince send forth his pardon to a company of traytors and except none and if one amongst the rest should thus say this concernes not me because I haue beene so great an offender therefore I will still stand in doubt of my Princes fauour suspect his word would not euery one accuse this man of folly and vnthankefulnesse Thus doest thou who dost still stand in doubt of pardon for thy sin though the Lord hath sent forth a generall pardon for thee and all others that doe truely repent Doe not thus dishonour God and wrong thy owne soule thou canst not want mercy if thou doest truely seeke it Call to mind the dayes of old search and see if euer thou canst finde an example of any one from the beginning of the world to this present houre were their sinnes neuer so hainous or innumerable who haue not found mercy vpon their Repentance and turning Rahab an Harlot Abraham by all likelihood an Idolater Paul a Persecutor Mathew an Extertioner Zacheus a Vsurer euen these professed sinners vpon their Repentance obtained mercy And doe we not read how many of those Iewes who beate and buffetted the sonne of God who mocked him reuiled him and preferred a wicked murtherer before him and lastly in most ignominious sort crucified and killed him were conuerted to the number of three thousand of them at one Sermon Acts 2.41 and had their sinnes pardoned and remitted Who can despaire to obtaine pardon of his sinnes when they doe but remember that they who bathed their hands in the bloud of the Sonne of God should haue their soules bathed with it and that they should haue their sinnes washed away with that blood which they shed Take notice of one example more and it is that of Manasse 1. King 21. Verse 3 4.5.6 whom the Scripture makes known to haue been a horrible Idolater sacrificing his owne children vnto his Idols a notable Witch a wicked Sorcerer Verse 16. a bloudy Murtherer of Gods Saints and Prophets insomuch that he filled Ierusalem from one end to the other 2 Cro. 33.12 with innocent bloud yet this trascendent-sinning King found fauour and mercy at Gods hands Now is not this and the other examples written for our learning to assure vs of the like fauour if wee bring the like repentance feare not then though thy sinnes be many yet Gods mercies are aboue thy sinne It is impossible for thee to commit more Math. 12.32 Mark 3.28.29 1. Ioh. 5.16 then hee can remit and forgiue I confesse indeede there is an vnpardonable sinne that shall neuer bee forgiuen neither in this life nor in that which is to come but the reason is not because God cannot forgiue it but because such as haue committed it cannot relent nor repent of it they are gone so farre that they can neuer returne backe Heb. 6.4 5.6 Obiect as the Author to the Hebrewes sheweth This sinne I feare I haue committed therefore I am out of hope Indeed God is readie to shew mercie but there is none for mee Dost thou feare it Answ Such as feare they haue sinned against the holy Ghost haue not Heb. 10.29 then I dare pronounce peace to thy soule thou hast not committed it neyther canst thou commit it so long as thou thus fearest for such as doe commit this sinne doe it to despite the Spirit of grace and count the bloud of the couenant as an vnholy thing They are not afraid of it but rather boast of it glorie in it and liue and dye in it And therefore be not thou discouraged from seeking to the Lord God hath mercie in store for thee yea euen for thee if thou becommest penitent be thou what thou wilt be But if thou resoluest to lye still snorting in sinne then let mee tell thee that as there is no sinne be it neuer so great but vpon thy repentance shall be forgiuen so there is no sinne be it neuer so small that thou hast committed but without repentance will be thy damnation Bee wise therefore and make a good choyce for this day I haue set before thee life and death at thy choyce be it Vse 3 The last vse may serue for Imitation Let vs be like to our heauenly Father and be as readie to forgiue others who haue offended vs as God is to forgiue vs who haue and doe daily offend him It may be some haue offered thee wrong yea great wrong yet must thou forgiue and that redily Why is there then so much suing and intreating and begging for reconciliation before pardon be obtayned Remember God is more gracious vnto thee and oughtest not thou to be so vnto thy brother Doctr. God is more readie to shew mercie then we are to receiue it Esay 65.24 Further in that we here find the sonne comming to confesse and the father running to forgiue Hence learne we God is more readie to shew mercie then penitent sinners are to sue for mercie the one comes softly the other swiftly An excellent place to proue this is that of the Prophet Esay Before they call I will answer and whiles they speake I will heare God will not stay vntill they doe call Vers 1. but before they call hee will grant them their desire And so in the first verse of that Chapter I was found of them that sought me not Vse 1 Vse Take notice then of Gods wonderfull loue who albeit he be the partie that is offended yet is more readie to forgiue then we to seeke or to begge pardon My thoughts are not your thoughts Esay 55.8 neither are my waies your waies saith the Lord. It is most true indeed for of how stiffe stubborne implacable a disposition are wee of Haue we once conceiued a displeasure against any how
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
and able to helpe yet he may be a sleepe or out of hearing and farre off so that he cannot doe as otherwise he would but it is not so with God night and day at home and abroad by sea and land is he at hand to send supply Fourthly Whereas many haue both will and power Reason 4 and are at hand readie to helpe yet they may want wisdome whereby their helpe is oftentimes vnseasonable With our God is wisdome saith Iob and strength Iâ—b 12.13 he hath counell and vnderstanding Hee knoweth best when where and how to helpe Thus wee see this poynt proued both by Scripture and reasons viz. Where Gods fauour is there is want of nothing that is needfull But doth not Paul complaine of hunger and thirst Obiect of cold and nakednesse 2. Cor. 11.27 And haue not many of Gods seruants beene tryed by mockings and scourgings by bonds and imprisonments Heb. 11.36 Haue they not beene stoned hewen asunder tempted slaine with the sword wandered vp and downe in Sheepes skinnes and Goats skins being destitute afflicted and tormented Matth. 8.20 Nay was not Christ himselfe in want when he had not what the Foxes and the Fowles of the ayre had for they had holes and nests but he had not wheron to rest his head How then can this be true that hath beene now deliuered Sol. A two-fold want First I answer there is a two-fold want one in regard of outward condition the other in regard of inward affection There is many a rich man that is in miserable want and pouertie wanting both what other haue and therefore is still coueting and desiring and also what he himselfe doth inioy not hauing the comfortable vse of what he hath but like Tantalus whom Poets faigne to dye for thirst standing in the waters to the chinne Againe There is many a poore man who doth sustaine some want in regard of outward condition yet God doth inlarge his affection and giue him true contentation which is sufficiencie Thus was the Apostle content with his hard estate as appeares Phil. 4.11 So then we see the Lord doth supply the wants of his children giuing them eyther abundance or cheerefull contentation or supportation when meanes fayle Answ 2 In the second place I answer This promise is made with a condition as doth euidently appeare Psal 84.11 no good thing doth he withhold And also Psal 34.10 they shall want nothing that is good So then no further can they expect a supply of these things then makes for their good and welfare Now doe wee not know that oftentimes Thunder and Raine is more seasonable for Corne and Grasse then faire Sunn-shine Affliction and aduersitie Corporis aduersa animae remedia better for Gods children then peace and prosperitie Doth a childe of God want health wealth peace and the like Then may hee boldly say they are not for my good and God doth supply my wants in withholding from me these things Hence is it The children of God stand in as great want of the rodde as of meate and drinke this want God supplies Quest Psal 37.25 that many of Gods children are brought to their ends through penury and want because it is for their good so to come vnto their end The Lord doth call them home to heauen by such a messenger But from hence may another question arise For if this be so that Gods children may be in want and may bee brought to their ends through penurie and want how then can Dauids words be true and how can this stand with that saying of his I neuer saw the righteous forsaken nor their seed begging their bread Dauids speech is well to be obserued Answ How to vnderstand Dauids words Psal 37.25 for he doth not say The righteous is neuer forsaken but I neuer saw it speaking there of his owne experience and obseruation Secondly He saith hee neuer saw the righteous forsaken and his seed too For if God lay any temporall affliction on his children and suffereth them for their good to be in want yet hee remembreth his promise made vnto his seed and reneweth his mercie towards them if they walke in his waies and obey his commandements Thirdly He saith hee neuer saw the righteous and his seed forsaken begging bread that is when they came to the strait that they were faine to begge their bread yet not then forsaken q. d. No not forsaken when they were begging their bread Thus hauing answered this obiection we come now to vse and application First this serues to reproue many Vse who breake their heads till they become hoarie with cares for the purchasing and obtaining of things here below but they neuer goe to the fountaine neyther take the right course for supplying of their wants It is an vniuersall quaere Who will shew vs any good id est the way to become great to waxe wealthie and the like Psal 4. But how few cry with the Prophet Lord life thou vpon vs the light of thy countenance No maruell then if so many runne vp and downe like hungrie dogges and are neuer satisfied Peter may fish all night and catch nothing Psal 127.2 vntill Iesus speakes the word What though wee rise earely and lye downe late and eat the bread of sorrow yet shall wee labour in vaine vnlesse the Lord giue a blessing Vse 2 Secondly this sheweth vs a difference betwixt the fauour of God and the fauour of man True it is the fauors of Princes and of great men brings with it many priuiledges and preferments but they cannot assure vs of euerie good thing neyther are they able to doe all things that they would yea many times they are prouented by sudden death before opportunitie be offered to manifest their loue and when they doe shew fauour vnto any how vnstable is it and how vncertaine This Hamman found to day he is honoured to morrow hanged But it is otherwise with God his fauor brings with it a supply of all things needfull and they that rely vpon it shall neuer be deceyued nor disappoynted We may be bold to build vpon it Vse 3 Thirdly seeing Gods fauour doth make supply of all things that are needefull Seeke then and labour for his fauour before all things for if this be not wanting no blessing shall be nor can be wanting for soule or bodie this life or a better This is the maine and mother blessing so that desire it desire all obtaine it obtaine all other blessings whatsoeuer We see how farre men will goe Psal 146. what labour and paines they will indure and all for the fauour of a prince whose breath is in his nosthrills and whose thoughts perish And yet no King can be so bountifull to his Fauourites as is the God of heauen Excellent things shall be done to the man whom the King doth honour but farre more excellent to him whom the Lord doth fauour Why then doe wee no more respect
his loue Why doe we not vse the meanes to become gracious in his eyes Oh seeke his fauor befor the fauour of Princes Seeke his face euermore The fourth Vse is an Admonition to Gods children Vse 4 to haue their conuersation without couetousnes which is as insatiable as the graue In euery estate and condition learne to depend vpon the Lords prouidence Commit thy way vnto the Lord and trust in him Psal 37. and he shall bring it to passe Vse no vnlawfull meanes take not any indirect course for obteyning wealth or supplying of thy wants for God hath engaged his promise and his truth to see thy needs supplied And lastly let it comfort the children of God in the Vse 5 midst of all the miseries of this mortall life for what can make vs miserable seeing we enioy the fauour of God and the light of his countenance which is the fountaine of all good and the ground of all other mercies whatsoeuer What Elkanah said to Hannah 1. Sam. 1. complaining for want of children may Gods fauour speake to all that haue their parts in it in euery distresse Am not I vnto thee in steed of riches wealth glory and greatnesse in the world Surely yes it is in steed of these and better then all these vnto vs. Let therefore the enioyment of this serue as a through supply for all our wants of what kind soeuer make Gods fauour to be that vnto thee which thou wantest Art thou sick let Gods fauour be thy health Art thou weake let Gods fauour be thy strength Art thou base let Gods fauour be thy glory c. He that hath this hath a sufficient salue for any sore Now further we are to obserue how this Father bestoweth vpon this his childe not only such gifts as were needfull but such also as were for ornament delight The best Robe shall be bestowed on him the fattest Calfe shall be killed for him and a Ring shall be put vpon his hand to adorne and beautifie him Learne then That God doth often giue vnto his children for delight Doctr. and ornament God doth giue vnto his children both for delight and ornament Psal 104.15 as well as for necessitie He doth not onely bestow on them things absolutely needfull but such things also as may adorne them and delight them There is an excellent place to proue this in the 104. Psalme the 15. vers where the Prophet sheweth that God giueth Wine to make glad the heart of man and Oyle to make his face to shine as well as bread to strengthen mans heart He giueth as well for lawfull and honest delight as for necessitie to preserue life and health Reason 1 The reasons of this point are breifly these 1. Because his children may serue him with greater ioy and alacritie for God loueth cheerefulnes in his seruice Reason 2 Secondly to stop the mouths of men that there might be no grumblers among his seruants nor any to haue the least shew of complaining of being pinched and straitned Vse 1 Doth God deale thus liberally with his children giuing them as well for lawfull and honest delight as for necessitie to preserue life and health Then this may serue first to informe our iudgments concerning our libertie in the vsing of the creatures For if God giueth them for this end then is it lawfull to vse them for the end he giues them not sparingly alone and for meere necessitie but freely and liberally for Christian delight and ornament The children of God haue vsed their libertie both in meate and apparell which God hath granted vnto them Geâ— 43.32 Gen. 21.8 Luk 5.29 Acts 2 46. Nehem. 8.10 Ioseph and his brethren with him did eat and drinke togither of the best Levi the Publican made our Sauiour a great feast in his owne house The Primatiue Churches had their Loue-feasts as Scripture doth record This liberty that worthy man Nehemiah willeth the people to take Goe eat of the fat and drinke of the sweet q. d. feast togither eat of the best make you good cheere As they haue vsed their libertie in this kinde so also in the other of apparell vsing it not onely for necessities sake as to defend the body from parching heat pinching cold and the like but for delight and ornament for the decking and adorning of the body and as the Apostle saith vpon their vncomely parts they haue put more comelinesse on Gen. 41.42 Thus was Ioseph arrayed with garments of fine linnen and had a golden chaine put vpon his neck and a ring vpon his hand Gen. 24 22. So Rebekkah hath golden eare-rings and bracelets for her hands And thus did the Israelitish women adorne themselues with eare-rings and bracelets which was not their sinne Deut. 32. Iulg 5.30 Garments also of diuers colors and of Needle-worke Psal 45.10 was no rare thing to be seene amongst them Thus we see that it is lawfull for Gods children to vse their liberty in the vsing of the creatures both for delight and ornament Now forasmuch as the name of lawfull doth Vse 2 carry many into grosse euils and giue them occasion many times to runne into all excesse it is very needfull in the next place to make an vse of direction and shew what cautions and rules are to be obserued in the vsing of this our libertie that it be not made an occasion to the flesh This I am the rather desirous to doe because there is hardly grosser sinnes committed by Gods children then in the abuse of these and such like things as may lawfully be vsed Sure I am they take more fall in the abuse of things that lawfully may be done then in such things as are directly contrary to Gods word First then for meates Rules to be obserued concerning God and sustenance That we haue a libertie in the vsing of them not sparingly onely and for meere necessitie to the satisfying of our hunger but also freely and liberally for Christian delight pleasure we haue seene alreadie prooued Yet in vsing of them certaine rules and cautions are to be obserued both concerning the Time when we are to vse them as also concerning the manner how As for the Time we must know that vpon some occasions we may be restrained and are to abstaine from our libertie in this kind as namely when the bond of Religion Ieiunium religiosum politicum First that we abstaine at somtimes from the vsing them As first when the bond of Religion doth restraine vs. Ioel. 2.14.15 Ester 4.16 or Christian pollicie doth require it Religion somtimes requires an entire abstinence from the vse of the creature As in time of some great affliction whether it be Publique or Priuate on the whole Land in generall or on our selues and families in speciall Many examples we haue recorded in Scriptures of Gods seruants who haue abstained from the vse of the creatures in such cases To this fasting and abstinence were the