fatherly authority though that might have been sufficient to have silenced him he also condescends to shew as all the way of the Gospel is a way of condescension that there is reason and equity in what he sayes and that he might see and be silenced and brought to submission he addes For this thy Brother was dead and is alive again was lost and is found Passion had blinded his reason and extinguished his affection to his poor Brother so as he took no notice of any relation between them and pride so transported him that he even scorned to see or own his relation This thy Son saith he to his Father as if he could be his Fathers Son and yet not his Brother or as if a brotherly relation was nothing to challenge and excite compassion love and affection to him Oh forsooth he was so holy just and righteous above his Father it seems that he disdained to own him for or call him his Brother though his Father had owned and called him Son as if he would have intimately said What should I own such a vagabondly Rogue or riotous Rascal or Whoremasterly Spend-thrift as this for my Brother As some such riotous livers amongst us in their own eyes would be ready to say of such though they have confessed their sins and been afflicted for them Should I believe that God will give pardon and peace and assurance so easily to such miscreants But the calm unpassioned and loving Father calls him to a calm remembrance that for all that whatever he had been or done he is yet thy Brother Hath not one God made us yea and of one mold and of the same blood whether Jews or Gentiles bond or free zealous or prophane yea did not one Christ dye for us and being called and brought to him to believe in him and submit to his grace are we not all in him that do so justified and made righteous and the children of God by the faith of Jesus whose blood washes away both the greater sins of the prodigal Spend-thrifts and the lesser murmurings and spiritual distempers of the self-over-weaning Saint or more righteous liver The same good Creditor forgave Simons fifty pence and the sinful womans five hundred Luke 7.41 42. and had it not been that he had forgiven both both might have gone to and lien in the prison neither having to satisfie what was owing Nay a Debtor that owes ten thousand Talents humbling himself to his Creditor and craving forgiveness and being forgiven may walk abroad boldly and look upon his Creditors face securely and confidently when he that owes but fifty pence taking his Brother that owes him less by the throat and being uncharitable to him and being not pardoned or forgiven his less debt by the Creditor may not dare to walk abroad or shew his head for fear of an arrest or be in so good a condition as the far greater Debtor that hath received a discharge for what was owing This thy Brother This was a particle of contempt in the Soâ— toward his Brother when he said This thy Son But a particle of Commiseration and moving to compassion in the Father when he saith This thy Brother as if he would say canst thou behold him and see him here present even this thy Brother so marvellously preserved and recovered and not commiserate him nor rejoyce for him Canst thou so far lay aside all natural affection and banish all remorse or joy from thine heart concerning him This thy Brother was dead was lost as if he would have said Thy evil eye is upon thy brothers doings but my good and merciful eye is upon his sufferings thou takest notice in thy pride envy and passion of what he acted and how he hath lived and aggravatest that to the heighth he ran away spent yea devoured my living and that with Harlots was a Rogue a Whoremaster or the like but my fatherly heart bleeds to think what a case he was in what miseries he met with what sorrows he sustained in his absence went not my heart after him where he went and did not mine eyes behold him under the fig-tree when he began to want and joyned himself as a Servant or an Apprentice to a Citizen of a strange Countrey he that was free born being brought into bondage and he that might have lived as well as thou being reduced to beggery I think upon his servile state and what drudgery work he hath been put to while thou hast lived like a Prince or Gentleman and seest not poverty or want I think on his base employment his hungry belly his ragged and naked back his pining griefs and pinching sorrows even unto phrensie distracting him so grievously that he knew not what he did nor whether he went my tender bowels rowl within me to think of these his sad sufferings yea and then was he most dead when he least see his danger and maddest when he was the merriest He hath eaten the fruit of his own wayes and been filled with his own inventions Thou hast lived pleasurably to him and knowest not what were the sad effects of his sinnings hadst thou thou wouldst have had more pitty on him and compassion towards him He is my Son but he was dead thy Brother and he was dead so great his sufferings sorrows and miseries as bereft him of all life and senses he was lost no where to be found in House or Fields till his own miseries that he pull'd upon himself fell so hard upon him as to make him remember himself and return to me I and thou might call him but he was out of the hearing of our voice My servants might call and seek him but he was gone and not to be heard of Thou lost nothing by serving me but he lost all he had yea himself was lost by deserting me and going from me didst thou lose but a Sheep or Kid thou wouldst resent it and be troubled for it yea thou takest it to heart that I have killed the fatted Calf and was one such creature more to thee then thine own Brother that was dead and lost Oh the mercies of God above our mercies to one another we see and note this and that evil such a one hath done but God knows the dangers they were in the sorrows of their hearts their secret sighs and groans the throbs and sobs that they have met with as the fruits of their sins when Gods Spirit hath been removed and withdrawn or driven from them by their iniquities and rebellions against him the bangs of Conscience and bleedings of heart the fears the despairs the inward horrors and outward feelings of correction sometimes upon them in losses poverty or the like the spiritual death and lostness of their souls from the feeling of Gods presence and the comforts thereof or any aptness or desire to any spiritual action and so the danger of being lost for ever These God hath his eye upon that we see not usually nor are apt
Spirit quickned and raised to spiritual life endued with spiritual sense and perception of spiritual things and so of God and Christ and to spiritual breath and desires after them and motion towards them and in them and so spiritual understanding peace joy satisfaction according to the measure of Christ partook of by them but yet so as the room enlightned by the Sun retains its light by admitting that light from without into it so as if that be withdrawn and shut out the light within is gone or as the branch lives in the stock and root so as if it be separated therefrom it dies and withers so is it here The soul in thinking ro live on it self or what it hath in it self yea what life it hath received in it self from Christ and so with-drawing from Christ and from his Word and Spirit loses its life and dies as it lets slip departs from and rejects Christ or the Knowledge Faith and Spirit of God and Christ so it departs from and le ts slip its life Whence that of Moses Deut. 32.46 47. Set your hearts to all the words that I testifie amongst you this day for it is not a vain thing for you or an empty word for you for it s thy life and in this word as the Hebrew words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shall prolong your dayes and so Prov. 4.13 Lay fast hold of instruction let her not go keep her for she is thy life and ver 23. Keep thy heart above all keeping or with all diligence for out of it are the issues of life and the Apostle John 2 John 9. tells us that He that transgresseth and abideth not in the Doctrine of Christ hath not God that is as by the opposition in the next branch of the verse appears the Father and the Son and so by consequent the Spirit of both they are strangers from the life of God and so without God and Christ in the world Ephes 4.18 and 2.12 and so they are dead 1. Spiritually as being deprived of spiritual life and destitute of it being in departing from the Word of God and obedience of the Spirit of Christ therein 1. Gone from Christ and his Spirit and the Spirit of Christ departed and gone from them as to any enlivening or living efficacies in them as a principle of spiritual life in them though in this there may be as a gradual departing from the word of God and from God and Christ and the Spirit therein so a gradual with-drawing and dying of the spiritual life in them as it is in the natural life when a man forsakes his meat that should preserve life in him yea and then 2. There is a spending consuming or dying of the spiritual gifts or efficacies of the Spirit of Life formerly infused and found in them though there may be for a time somewhat of these abiding as it is in a branch that though the life of it be gone yet something of the sap and greenness the effects of that life abide for a time and go away by degrees John 15.5 6. and as the heat in a dead body after the life and soul is gone yet something of the heat and warmth often abide that was the effect of the soul and life while there but that 's decreasing too and goes away at last and this may be signified in the Parable by the Prodigals spending his portion or substance in riotous living it was not all gone so soon as gone from his Father but it soon after went away and was spent though yet the rational sense as a man a natural man may abide and so he began to be in want he was sensible there was not that of gifts parts and graces fore-received from the Spirit of God as used to be but that there was a loss of those things and so of his comfort and hope springing from them they were gone but then 3. There is a senselessness of spiritual and divine things properly such and of his state in that respect no sight and view of the Glory of God that is in the face of Jesus nor of his excellencies and preciousness the Vertues of his Blood and Sacrifice no hearing of his Calls Counsels Instructions no spiritual hearing of his Voice when wholly gone from God and Christ he is deaf to all these things nor knows nor regards the meaning of them no taste and rellish of the Grace and Favour of God to and in his Spirit no sense and feeling of the joyes of Gods Salvation and the workings and breathings of his Grace in him Prov. 23.35 nor of his judgements upon him no savour or taste of his graciousness nor smell of his ointments could he but finde gifts or parts or some such things or have but the love respect or favour of such as admired him before it s all he desires is sensible of the want of or troubled about 4. There is no breath no spirit in any of his profession if the carkass of that remain an outward form of godliness there may be and of religious acts but no breath in them no divine force power or vertue from Christ as the body without the spirit is dead so faith without the works of it or that works nothing in the soul or upon others is dead James 2.26 Nor is there any inward spiritual breathing after God or towards him as is seen in the Parable where when the Prodigal began to be in want he hath no sense or remembrance of his Father or Fathers house nor desire after it but all spiritual things being gone he goes further from his Father and joyns up himself to a Citizen of that Countrey puts himself servant or an Apprentice to his lust or to Satan wholly to be given up and be at the beck thereof and to seek satisfaction in and from it as the Apostle saith His servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness Rom. 6.16 and so he only savors the things of the flesh now and desires the husks that the Swine feed on which this Citizen set him to keep even such things as bruitish men delight and rejoyce in and have their comforts from Nor 5. Is there any motion God-ward in him no creeping stirring much less going towards him in his heart or spirit but as a Swine-heard a moving only as a rational or bruitish man after the Swine and their husks after and with evil sensual and wicked persons but as no thought or desire after so no seeking to go to his Father till he came to himself from out of that spiritual swoon or death as we often finde the Scripture tells us the way of sinners is that being gone from God when they fall into misery or want yet they return not to God that smites them nor seek healing and help in Christ but run after dead works or empty lying vanities asking counsel but not of God and covering with a cover but
with thank fulness as in Psal 66.1 98 4. 100. 117 Peter the Apostle of the Circumcision tells us the same that God is not willing that any perish but that all should come to repentance and therefore is patient towards us and his long-suffering is to be accounted salvation as be saith Paul also writes as indeed he doth in Rom. 2.4 5. in whose writings he saith are some things hard to be understood which they that are unlearned and unstable namely in the mystery of Christ wrest to their own destruction 2 Pet. 3 9 15 16. now what might those things more likely be then those in which he seems to the unskillful to say that God would have some to perish and that his long-suffering is out of a purpose to destroy them which thou that pleadest so as before is said and such as thou art evidently wrest by your inferences to your destruction Better it is to believe the plain sayings of those holy men which they have delivered as the sum of the doctrine committed to them to be declared by them in all the world as the Apostle Paul expresly says of those passages above recited in 1 Tim. 2.4 5 6. that they are the testimony whereunto he was ordained an Herald or Preacher and an Apostle a Teacher of the Gentiles not in equivocation and deceit for verily God sent not his servants into the world to deceive men with lies but in faith and verity ver 7 judging those understandings of or inferences and doctrines from any other sayings of Scripture about abstruser things that clash with those plain sayings to be mistakes than to lean to such understandings or inferences against them Mind also what our Saviour replyed to one that asked him if there were but few that should be saved and obey his counsel thereupon bidding him to strive to enter the strait gate before it was shut as the next verse implies Luc. 13.24 25. He taught him not to believe according to thy reasonings that either he must be pulled in strive he never so much against it or else there was no admittance for him but all his strivings to enter would be lost labour to him Our Saviour calls all the ends of the earth to look up to him and be saved he being a just God and a Saviour that hath not said to the house of Israel and by consequence to no body else that they should seek his face in vain but he speaks in righteousness and declares right things Isa 45.19 21 22. whosoever comes to him he saith he will in no wise cast them out he coming down from heaven to do his Fathers will and that is that every one that seeth or beholds the Son and believes in him should have everlasting life Joh. 6.37 38 40. Ask therefore and thou shalt receive seek and thou shalt find knock and it shall be opened to thee for he saith not some only that are elected to it but every one that asketh receiveth and he that seeks finds and and to him that knocketh it shall be opened Mat 7.7 8. cease thy reasonings then and instead thereof Incline thine ear and come unto Christ hear and thy soul shall live Isa 55.2 3. Assure thy self God is no respecter of persons if thou hearing consent and obey thou shalt eat the good things of the promised inheritance but if thou persist in thy disobedience thou shalt be destroyed for the mouth of the Lord hath spoken it Isa 1.19 20. and let this suffice to those thy reasonings But 2. If thou adde and say some that believe the Doctrine I herein preach take liberty therefrom to sin and may as well as from the other principles for if Christ dyed for all then must all be eternally saved and having liberty to turn to Christ when they will given them through Christ they may be bold to sin still till they please to turn I say breifly 1. That men may and will take liberty too often to sin where none is given them many do abuse Gods goodness and truth to their own destruction and yet his truth and goodness are blameless therein for its usually by believing some lye which they adde to his truth and for which he will reprove them Prov. 30.6 and so thou here addest falshoods to his truth For 2. Neither do the Scriptures nor I nor any that hold closely to them teach thee that all that Christ dyed for must and shall therefore be saved eternally but on the contrary they say that some deny the Lord that bought them as thou dost while thâ—u deniest to believe in and live to him and bring upon themselves swift destruction 2 Pet. 2.1 and that those that Christ dyed for may stumble and turn from him and in so doing may be destroyed and perish Rom. 14.15 1 Cor. 8.11 and upon that account they warn believers to take heed of offending their weak brethren Christ having dyed for all that they that live might live to him will therefore adjudge to a terrible destruction such as refuse to live to him chusing to live to themselves and to their sins 2 Cor. 5.10 11 14 15. 3. Nor do they assert that any man that refuses to turn at Christs calls at the present have liberty given them by him to turn when they will every obstinate holding fast of sin and refusing to turn when he gives liberty in his calls by his grace without which and further than that effects it none have any liberty at all to any thing that is spiritually good forfeits the liberty given and God may should he be severe to take the forfeiture as sometimes he doth upon that account withdraw it and swear in his wrath that men not entring his rest when by his grace they might they shall not enter it afterward if they would Num. 14.22 23 40 41 42. and that making excuses when he calls them and they might come they shall not afterward taste of his Supper to which he call'd them Luc. 14.18 19 24. Every act of willful sinning hardens the heart and grieves Gods spirit and provokes him to depart and cease striving with or drawing a man and if God cease drawing no man can come to Christ without his drawing Therefore take heed of provoking him thereto by such thy murmurings Joh. 6.43 44. Yet a little while the light is with thee walk while thou hast the light least darkness come upon thee and then thou walk thou knowest not whither Joh. 12.35 no man hath power over the spirit either his own to live as long as he list or Gods that it shall work with him as long as he please close with him therefore while it s yet a day of salvation Eccles 8.8 2 Cor. 6.1 2. One thing more I have to warn thee of and I shall conclude namely that thou abuse not any passage in this following Treatise about Gods goodness to great sinners or suddain receiving or comforting any such upon their repentance either to
them of sin and shew them their need of Christ and the forgiveness of their sins through him and to signifie and shadow him out with the grace in and by him that as by a School-master they might be directed to him to seek him and righteousness and life in him Whence it is said Moses wrote of him and the Law witnessed to the righteousness of God that is by the faith of him Gal. 3.23 24 25. John 5.46 Rom. 3.21 Many of them not understanding the Law nor seeing to the end thereof which was Christ for righteousness to every one that believeth Rom. 10.4 being blinded by their unbelief and listning to Satan and closing their eyes and stopping their ears against Gods Doctrine who so speaks of Christ in all his teachings that whosoever hears and learns of him comes to him John 6.45 rested only in the Type Shadow and work of the Law seeking righteousness as it were thereby and not coming to Christ for life nor submitting to him as the righteousness of God but stumbling at him John 5.40 Rom. 10.3 yet these not seeing their sinfulness and the curse they were under by the Law in all their works but conceiting themselves alive in the observations of it took themselves to be the Children of God and are called in a sense as the Children of God either they or the Judaizing Christians which I think the likelier being compared to one of the Sons of Abraham who bare a kinde of Type or representation of God in his two sons But these indeed are servants or such sons as Ishmael the Law gendring to bondage and so bond-men and not such Sons as are ever with God as a Son with his Father but were to be cast out and are cast out with their Mother that bare them from inheriting with those that are indeed his Sons as Isaac was and of this stamp too are they that being ignorant and neglective of the Grace of God in Christ do live upon their duties and observances of outward ordinances under the Gospel 2 Cor. 3.13 14 15. and 4.4 Matth. 13.15 Rom. 9.30 31 32. and 10.3 John 8.41 Gal. 4.22 30. Luke 18.9 11. and such Sons the Pharisees might be But 5. They and they only that being Baptized into Christ or initiated into him do put on Christ or being called of God to him do receive him own entertain and believe in him do by vertue of him and in union with him become the Sons of God in the choice sense of of it and attain that dignity and priviledge so to be made and called being in the gracious call of God to him overcoming them to receive and believe in him born also of God begotten of that immortal seed of his word that lives and abides for ever and in believing on Christ receive by and through him the spirit of Son-ship even the Spirit of the Son framing them to a child-like love to and confidence in God as their Father and infusing into them his Divine Nature and so renewing them in or in them the Image of Christ Jesus his only begotten Son and making them like to him by degrees Who is the first-born amongst many brethren Rom. 8.29 And now sure they that being thus made Sons of God do also follow after and are led by and so retain the Spirit of the Son are and must needs be the Sons of God as it is said To them that received Christ to them he gave this priviledge to become the Sons of God even to those that believe in his name who are born not of blood nor of the will of the flesh nor of the will of man but of God John 1.12 13. and Ye are all the Sons of God by faith in Jesus Christ Gal. 4.26 and If ye know that he is righteous ye know that every one that doth righteousness namely in believing on him and so being led by his Spirit is born of him Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God 1 John 2.29 and 3.1 and So many as are led by the Spirit of God they are the Sons of God Rom. 4.14 15. being thereby led into and kept in union with and dependence on the Son of God and made like to him in conformity in righteousness holiness c. And indeed men being made the Sons of God by this divine regeneration into and in the Son of God and brought to God what can unson them again if they abide and tarry with God not departing from him God who at so dear a rate and in so great love hath made them his Sons will not out of mutability of minde unson them again No his gifts and calling are without repenting of them Rom. 11.29 Sins and failings they may have froward passions and peevish distempers as other mens Sons and Children have and may have and therefore as in their infancy and minority under the Law they were under Tutors and Governors to nurture and order them till the time appointed of the Father Gal. 4.1 2 3. So also still they may need to feel the rod of their Father though no longer under the tutorage of Moses Law as formerly as it is said Whom the Lord loveth he chastneth and scourgeth every Son whom he receiveth Heb. 12.6 and such will be their state while here till they come to perfect age To the measure of the stature of the fulness of Christ till they see him as he is for then they shall be compleatly like him and have nothing more of ignorance error frowardness or disobedience in them Eph. 4.14 1 John 3.1 2. but those frailties and failings peevishnesses and passions do not unson them unless they wholly turn them out from Christ the Son in whom they have their Son-ship and are Sons Indeed if any depart from him so as to be abolished from him then they fall from that Grace and Favour in which the Believer and abider stands even from the Grace of Son-ship Christ shall profit them nothing Gal. 5.2 3. or as the Parable hath it become Sons dead and lost that are as if they were not and without a reviving perish from Gods presence and if they may be called Sons as Abraham calls the rich man in Hell his Son they can have but only the title and the quondam relation the nighness and priviledges of Sons with their Father and in his house they can never obtain when the gulf is fixt upon them for ever and ever as the Parable hath it in Luke 16.25 26. But the walkers with God the continuers in his Faith Fear and Service must needs be his Sons inasmuch as they abide in Christ his Son Such the first Branch of this hapy state they are Sons of God Vse 1. And is this nothing or is it but a small matter to be a Son of God is it not a very spring in and through Christ of infinite and unspeakable hope and consolation a Son of God who
his Word and Spirit so to be diligent to hear and learn of him that being therein drawn we may come to and believe on him who cannot of our selves come to him nor have any way to be the Sons of God in truth but in and by him received and believed on as the Apostle James also instructs us when having said Of his own good will begot he us by the word of truth that we might be a kinde of first-fruits of his creatures to him James 1.18 19. Then he addes Let every one be swift to hear slow to speak and slow to wrath namely that so he also may be begotten of him to like priviledges In Gods drawing us then with the cords of love and bands of a man take heed of breaking his bands and casting his cords from us of closing the eye and stopping the ear and hardening the heart lest we should see with the eye and hear with the ear and be converted and Christ should heal us and advance us to so high favour and dignity and so we deprive our selves thereof but hear we his voice while its called to day and yield we to his drawings of us to believe in him obey we and follow we after the Holy Spirit sent forth in his Name with his Word and Doctrine to us to convince us of sin and glorifie him to us that in obeying his voice we may be led to him and knowing his name through his light and teaching we may by his renewing quickning vertue be framed and strengthned to believe in him John 6 45. and so being born of Water and of the Spirit may be made the Sons of God in him Phil. 9.10 John 3.3 3. Yea what ground of content with our conditions may we here see being brought into Christ and made thee Sons of God by faith in him what cause or ground is there for such to envy or murmur at others for being high born rich honourable or mighty in this world what 's all the dignity and happiness of the greatest Princes Children or of the wealthiest and most potent Monarchs in comparison of the happiness of those that have God for their Father and can truly say they are born of him How poor and sorry shadows are all titles excellencies and enjoyments to what this dignity admits to and to the substance that is therein should a Princes Son envy another because he is Son to the Mayor of some decayed Corporation or because he wears a few glittering brazen Buttons or silken Ribbands when he happily hath none such but hath that that is ten thousand times more precious on him Nay not only no ground to envy sinners but none to envy any other Sons of God or any of our Brethren for what have they right to but we have also the same having one Father and one infinite Inheritance in and with him all in common though we have not the same stature the same employments the same garb yet we have the same rich powerful and loving Father that is an impartial lover of his Children and designs to make them all his children in sharing his Inheritance amongst them or rather making each of them heirs of the whole ground here is of love rightly considered but of envy and fretting for the Fathers now smiling upon one rather then upon another none 4. Yea what folly and madness must they needs be guilty of that having in and through Christ way made and advantage afforded for attaining this dignity either take up so much content in being the children of some mortal rich or great ones or in having such earthy estates pleasures or fading enjoyments or else are so taken up with care to get and keep some earthy worldly things that will not either satisfie or save them that they utterly neglect and trample under feet like Swine or very luke-warmly and coldly seek after and so miss for want of more hearty seeking such a pearl of so infinite value as this is as if there were more in being the Sons or Daughters of Gentlemen Knights or Princes or more in a few perishing riches deceitful pleasures or empty titles or honours then in being the Sons of the highest and having his favour and affection placed for ever on us Sure this is great folly and madness and yet through the deceits of Sin and Satan it is most common 5. And how might it provoke such as are the Sons of God to cleave to and tarry at home as it were with him and to that purpose to beware of accompanying themselves with the world or being unequally yoaked and bound up with them lest they draw them into disobedience and rebellion and so to deprive themselves of the love and friendship of so high a Father and provoke his anger and displeasure against them but rather take the Apostles counsel and keep to it to Come out from amongst the world and be separate to God in Christ and not touch the unclean things the unclean principles or practices of the world that so God may receive them more and more as his and be their Father and they may be to him as Sons and Daughters Yea as obedient children not to fashion themselves to the lusts of their former ignorance but as he that hath called us is holy to be holy in all manner of conversation 2 Corinth 6.14 17 18. 1 Pet. 1.14 15 16 17. 6. And it may provoke them to behave themselves as the Sons of God and so 1. To be followers of God as dear children imitating him in love mercy and goodness as Ephes 4.32 and 5.1 2. Seeking to honour God as their Father in word and conversation Malachy 1.6 3. And to that end to live chearfully in God not giving way to or sinking under cares and fears c. Phil. 4 4 5 6. 1 Pet. 5.7 Luke 12.32 4. Loving their Brethren as Sons of God also with them Ephes 5.1 2. 5. Putting on and wearing such apparel as becomes such high born persons Putting on as the elect of God holy and beloved bowels of mercy meekness humbleness of minde c. Col. 3.9 10 11 12 13. 6. Living above the world and the things of it yea contemning such worldly lusts and delights as far below them 1 Pet. 2 11. Tit. 2.11 12. And great is the advantage of being obedient children to God and not running from him but living as his children with him as follows CHAP. VI. The second Branch opened and applied THOV art ever with me They that are obedient to God and Christ and depart not away through pride and folly from him have the advantage of being ever with him For God doth not as other Fathers sometimes do send away his Children to live from him they that forsake not him shall not be forsaken or thrust away by him They that come unto Christ and so unto God in Christ he will in no wise cast them away or lose them John 6.33 and 18.9 Other Fathers that have divers Children
counsel c. So also in Psal 25.12 Who is the man that feareth the Lord him shall he teach the way that he shall chuse and again I will instruct thee and teach thee in the way that thou shalt go I will guide thee with my eye c. Psal 32.8 and again In all thy wayes acknowledge the Lord and he shall direct thy paths Prov. 3.6 and this also is an exceeding benefit and advantage we being childish foolish and apt to mistake in our wayes designs and undertakings and of our selves to chuse what would hurt us 3. His help and assistance in all services and difficulties Let your conversation be without covetousness for he hath said I will never leave thee nor forsake thee so that we may boldly say infers the Apostle from thence the Lord is my helper c. Heb. 13.5 6. A mighty powerful helper being God Almighty and of his help his obedient Children may be secure through Jesus Christ covering the imperfections of their obedience and pleading for them for help for them because he is their loving merciful Father and he helps 1. By his Word and Spirit therein incouraging them to and in their services and sufferings to do and bear what he calls and leads them to and that 's a good help in any work or combat to have a loving Father and one of authority and power standing by us and heartning of us as it were countenancing us by his presence and speaking comfortably to us and so doth God to his obedient Children as we finde him to Israel Deut. 31.3 4 6. The Lord will go over before thee and destroy these Nations from before thee Be strong and of a good courage fear not nor be afraid of them for the Lord thy God he it is that doth go with thee he will not leave thee nor forsake thee So also to Joshuah he himself saith the like Josh 1.6.7 Be strong and of a good courage for unto this people shalt thou divide the land for an inheritance c. Have not I commanded thee Be strong and of a good courage be not afraid neither be thou dismayed for the Lord thy God is with thee whither soever thou goest ver 9. And we may see the like to Gideon in Judg. 6.14.16 and to Jeremy Jer. 1.7 8. and to Ezekiel chap. 2.6 7. and 3.8 9. and in a word to all that wait on and hope in him as Psal 27.14 Wait on the Lord be of good courage and he will strengthen thine heart wait I say on the Lord and Psal 31.24 Wait on the Lord and he shall strengthen your hearts all ye that hope in the Lord so also in Isa 41.10 14. Fear not for I am with thee be not dismayed for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my righteousness fear not thou worm Jacob. Yea he will have his Servants also to incourage them as in Isa â—5 4 Say to them that are of a fearful heart Be strong c. and so he comforts them in their griefs John 14.16 17. 2. By his Word and Spirit putting in strength into them both for doing and suffering his will and pleasure as Psal 138.3 In the day that I cried thou answeredst me and strengthnedst me with strength in my soul So God dealt with Daniel chap. 10.18 19. One like the appearance of the Son of man Christ touched him and strengthned him and said O man greatly beloved or man of desires fear not peace be to thee be strong yea be strong and when he had spoken unto me saith Daniel I was strengthned and said Let my Lord speak for thou hast strengthned me and so the Apostle Paul saith I can do all things through Christ that strengthneth me Phil. 4.13 3. By his hand and power the force of his Grace and Spirit or also the operations of his providence working with them and doing their work for them and therein helping them both 1. In carrying on their work and business as 1 Cor. 15.10 I laboured more abundantly then they all yet not I but the grace of God that was with me and so he answered Paul in his temptations and under the feelings of the buffetings of the messenger of Satan desiring to be freed of them My grace is sufficient for thee for my strength is made manifest in weakness 2 Cor. 12.9 His right hand also and glorious power fought for Israel against their enemies brought them in and planted them in the land of promise For they got not the Land in possession by their own sword neither did their own arm save them but Gods right hand and his arm c. Psal 44.3 Acts 23.11 12 16 17 18 19 c. and he helped Paul not only by incouraging him and strengthning his soul but also in ordering by his providence that his Sisters Son should hear of and discover the plot of those that conspired against him and moved the chief Captains heart to secure him from them 2. In keeping off and obstructing what might obstruct their work or oppress or overwhelm them in their suffering as in the now mentioned instance is also to be seen and so also it is said The wicked watcheth and seeketh to slay him but the Lord will not leave him in his hand nor condemn him when he is judged Psal 37.32 33. and Surely the wrath of man shall praise thee and the remainder thereof thou wilt restrain He will cut off the spirit or anger of Princes he is terrible to the Kings of the earth Psal 76.10 12. So he suffered no man to harm the Patriarchs he rebuked Kings for their sakes dried up the Sea and cut off the waters of Jordan before his people and many the like 4. His care and providence for the Children lay not up for the Fathers but the Fathers for their Children and he being both a great and good Father and they being with him on his side and at home with him he will take care of them as a Father of his obedient Children Whence it is said Let your moderation be known to all men the Lord is at hand In nothing be careful but in all things make known your requests to him by prayers and supplications with thanksgivings and the peace of God that passeth all understanding shall guard your hearts through Christ Jesus Phil. 4.6 7. And again cast thy burthen upon the Lord he will sustain thee Psal 55.22 And Cast all your care on the Lord for he careth for you 1 Pet. 5.7 And the Lord is my shepheard I shall want nothing he makes me lie down in green pastures and leads me by the still waters c. Psal 23.1 2. Yea He is a sun and shield and will give grace and glory and with-holds no good thing from them that are upright with him 5. His infinite sweetness satisfactions joy and pleasures for in his presence is fulness of joy and at his right hand
with them they could not stand before him their being nigh or with him would be as the nighness of straw to a consuming fire but therefore God hath interposed his blessed Son in his blessed Body and the vertues of his perfect obedience and righteousness between him and them and his blood alwayes cleansing their spots 〈◊〉 off preserveth them that they enjoy fellowship with him and may as the Children of Israel Exod. 24 10 11. See the God of Israel behold his glory with open face as in a glass though it he in their sight as devouring fire in the top of the Mount ver 17. Yet they may eat and drink in his presence and he not lay his hand upon any of those noble free and ingenuous children in the least to harm them but only as he did upon Moses while he passed by him Exod. 33.21 22 23. To cover and hide them from any harm that might be sustained from him Use 2. And seeing this is so excellent a concondition how should it press 1. All to seek the Lord and not to rest in any enjoyments of the world nor in any gifts or attainments from the Lord without and apart from the Lord himself but seek that they may be born to him of the knowledge of him in Jesus Christ and be brought back in their spirit to him and be with him and not love to live far from him in a poor worldly sensual perishing condition but alas none understand nor will believe the graciousness of the Lord and the goodness of being with him of dwelling in his House and Courts in the knowledge and faith of his Son and in unity with those that fear him but generally through the lyes and deceits of Sin and Satan harbour strange uncouth and hard thoughts of him as if he was such a devouring fire and so barren of any comfort content or satisfactions because not allowing but reproving those dirty pleasures of this world and sin that they desire not the knowledge of him nor care how little they come near him or he to them so strangely are mens fancies mindes and hearts possessed of evil prejudices against him and thoughts of him as if he and his company presence and wayes were the worst in the world no delight no goodness in them because too holy and strict we think for us sinful men So that while men are seeking after worldly good things riches honours friends pleasures any thing they neglect God as the only evil thing Job 35.9 10. Say not where is God our maker that gave us songs in the night Yea while they cry out of oppressions and injuries they will every one seek the rulers face and run hither and thither any whither for shelter but to God or Christ they will not come for there is none that understandeth and that 's the reason that as follows there is none seeketh after God Rom. 3.12 Men carry towards him and his presence as the Jews did towards Christ who was God manifested in the flesh They see no form nor beauty wherefore they should desire him Isa 53.2 Therefore they thrust him as a poor despicable infant into the stable afforded him no room in the Inne nay because they suspected He would lay claim to their Power Kingdom and enjoyments and deprive them of the pleasures honours and sweetnesses of them they sought betimes to kill him and as he grew up and was made more manifest amongst them the more they hated him and the worse they used him thrust him out of their Synagogues all to reviled and asperst him hated and rejected him as the worst of enemies to them and desired not to come to him to have life by him they would rather perish then have it there even so do men do to God and the knowledge and Spirit of him they take no pleasure therein but hate and thrust it from them as most destructive to their welfare and happiness as if the knowing and serving him and being alwayes as before him in his fear and presence could not consist with rest peace mirth gladness pleasure and satisfaction but would rob us of them all Oh filthy creature man that drinks in iniquity like water like some foolish naughty Childe that loves to rake in the dunghils and wallow with dogs in the dust and with swine in the mire and so loves them as that because the being with his Father in the house though in his best dining rooms would draw him off from those dirty sports and enjoyments therefore hates to come home or abide in the house with him nay kicks and flings and cryes and scratches and bites and fights with any body that would pull him out of a mudge pit which would soon choke him to bring him to be in the house with his Father that loves him and would give him of the best Wine and sweetest Cates in his house Such the carriage of the world toward Christ and God But as the Disciples of Christ being taught of God came to him and converst with him Saw his glory as the glory of the only begotten of the Father full of grace and truth and counted all things loss and dung for him and the excellency of the knowledge of him and would rather part with all things then with him they found such preciousness in him even so they that know God in and through him and are acquainted in their hearts and spirits with him they finde him in a measure the immeasurable fountain of light and delight and sweetest content and satisfaction A fountain of living waters in comparison of whom all other enjoyments are but muddy pits and broken Cisterns and they call to all Oh taste and see that the Lord is gracious blessed is the man that trusteth in him He that hath an ear let him listen to this call 2. All that do believe in Christ and do follow after righteousness and seek or know the Lord to abide with him and not run from him to follow after any other sight object or allurement that sin or Satan may make use of to allure them from him seeing its so blessed a thing to be with him Oh love the Lord all ye his Saints for he preserveth the faithful and plentifully rewards the proud doer Even rewards them with anger the bitter fruits of their folly who proudly slight or depart from him or hate and persecute him and them that love and cleave to him Blessed are they that dwell in his house and enjoy nighness to him and are with him for they are and will be still continually praising him and blessed are they that minde the way thereto for they shall go from strength to strength till every of them appear before God in Sion O how beautiful and amiable his Tabernacles What sight of his fair beauty is to be seen therein what sweetness to be tasted what safety and peace to be enjoyed Sure its better to be One day in the courts of the Lord then a
into that separation and with-drawing from his Father which brought upon him all this misery that befel him which now after so large a view taken of the elder Brothers state comes in the next place as the second Branch of this Text to be considered by us viz. CHAP. VIII The second state of wanderers from God in two Branches opened and applyed THE misery of departing and wandring from God implyed in these words This thy Brother was dead was lost a two-fold metaphorical expression to represent it by Let us briefly and but briefly consider them Branch 1. Was dead A sinner by leaving God and running after sin and Satan brings death upon himself becomes as a dead man So Solomon tells us too Prov. 21.16 He that wandereth out of the way of understanding shall abide in the congregation of the dead For as the Apostle saith also to the Believers Rom. 8.13 If ye walk after the flesh ye shall dye and it must needs be so for 1. With God is the fountain of life Psal 36.9 In his favour is liâ—e Psalm 30.5 and his eternal Word or Son is that eternal life that was with the Father in the beginning in whom was life and that was manifested in these last dayes more fully to us 1 John 1.2 with John 1 4. The Spirit of God is life and the spirit of life Rom 8.2.10 by whom God through Christ breaths in life and so this God this one Father Son and Spirit having life in himself gives life also to others as he pleases and hath given to all life and breath and all things and so in the beginning when he made man made him of the dust of the earth and breathed in him the breath of life and man became a living soul Gen. 2.7 both as his body and person was made alive in the world indued with breath sense motion and understanding and also as his soul or inward man being upright and having its dependance on God being in subjection to his Word and Spirit in his image and likeness and so in his favour while upright he was owned of him and in union with him and had peace and joy and spiritual life in himself as so deriving it from him but in departing from him his word and command which is life and tends to life also is death and man so doing he dyed Spiritually First as to the loss of the favour of God in which was his life and of his subjection to God and fellowship with his Word and Spirit the fountain and conveyor of life and he fell under his displeasure in and from which is death even the death of the spirit of man inasmuch as the favour and fellowship of God his Word and Spirit being withdrawn his life was withdrawn with them and inasmuch as it lay open to his anger to inflict misery upon it and so the inward state of the soul and spirit became unquiet dead without sense of the life of God the favour spirit and operations of his grace in it and was filled with fear shame guilt as the effects of the life withdrawn and misery deserved and exposed to and then bodily death as to its principles entred and so the sentence for dying at Gods pleasure bodily and for ever had not mercy looked upon man and prevented followed also Gen. 2.17 and 3.18 19 Rom. 5.12.18 2. But God rich in mercy looking back upon his prodigal Son man here devised his recovery and to that end sent his Son or Word that eternal life that was with him and made him flesh and in that flesh mortal and under the sentence of death that was upon man and accordingly delivered him up to death for our Sins who by his death destroyed him that had the power of death that is the Devil and swallowed up death from off the nature of man as it is in him and filled it with immortallity and eternal life so as he having dyed dyeth no more death hath no more dominion over him but the fulness of the God-head dwells in him bodily and all the fulness of his favour grace and blessing in which is life yea and the Spirit of Life is in and upon him so as he also in dying and by his death inasmuch as it was sustained by him for us even for all men hath obtained a release of all men from under that first Death and Judgement in which all universally and alike were condemned to dye as it did and must have stood upon us without his interposing and hath the ordering of Death and Grave and Hell in his hand and dispose with power and authority to bring us thereout and enliven and quicken soul and body yea and invest them with immortality and eternal life as pleases him he being in himself and for mankinde the resurrection and the life the deliverer and the raiser and the only ground or foundation cause and effector of the Resurrection in others either as to soul or body and the life quickning them and in which they being quickned live John 11.25 Yea in him is and God hath given to us even to the same us whom he commands to believe which is all men or men indefinitely eternal life so as that in partaking of him we partake of the Resurrection and are raised up in and by him in our spirits and partake of life spiritual life and so whosoever believeth in him though dead in himself is enlivened by him and shall live and being made alive in believing and going on yet to believe shall not dye shall not lose this life that he hath in and by him for ever but is alwayes in the raised state as to his state spiritually and shall be so at the last day bodily too and so alwayes in the favour of God in which is life in a justified state from sin and wrath curse and death and in a state of acceptation with God and heir-ship to the life promised further of God in and by him and hath his interest in and fellowship with God the fountain of life and the Spirit of God and its influences who is the Spirit of life and gives and upholds life as it is said He that hath the Son hath life and he that hath not the Son hath not life and so as all mankinde are in a released state from the destructiveness of the first death as in and of it self and in a possibility of life because in the hand of Christ where is life even spiritual and eternal life yea both for soul and body as in a root and fountain for them and communicable to them so all such of men as in hearing and receiving the Word and Doctrine of Christ which is called the word of life and life Acts 5.20 John 6.63 Prov. 4.13 because Christ objectively is in it as the matter of it set forth in and by it and his Spirit which is life and the Spirit of Life accompanies it and breaths in it are therein by the
not of his spirit that they may adde sin to sin Isa 30.1 2 15. When God calls to return to him they have no breath desire sense of motion after the things in him But we will ride upon horses say they and flee upon the swift and as in Hos 5.13 When Ephraim saw his sickness and Judah his wound then went Ephraim down to Assyria and sends to King Jareb c. No motion towards God but from him and therein 6. As from a dead body there issues forth filth and stinch blood and matter sometimes that is loathsome and abominable and makes it unfit to be amongst the living so is it with dead souls devoid of the life of God as Psal 14.1 2 3. The fool or fallen man fallen from God and Christ saith in his heart there is no God there 's his voidness of spiritual life sense or motion or faith towards him as also in that Rom. 3. â—2 There is none that understandeth none that seeketh after God but then beside it follows Corrupt are they and have done abominable works there is none that doth good no not one they are all become filthy or as in the Margin stinking loathsome And as in Rom. 3.13 Their threat is an open Sepulchre nothing breaths out thence but putrifaction and filth and stench things abomâ—nable to God and unacceptable to God and good men When the Doctrine of God and the Spirit of God and Christ are gone once and the savour of his Grace lost though there may be yet too a form of Prayers Fasting and outward formalities and observances yet then they are all dead works Heb. 9.14 as a menstruous cloth a filthy thing The sacrifices of the wicked are an abomination to the Lord Prov. 15.8 and 21.27 Isa 1.11 13 14. and unpleasing to men unsavory to those that are spiritually men indued with sense reason and understanding nay often gross prophaneness and debauchery issues from them 7. And then as dead bodies they are separated from the living from the living God and his living Houshold and Family God cannot endure to look towards them with any delight or likement of them or have them in his sight or presence they are condemned of him loathed and detested as to their dead estate by him cut off from him and and his justifying and approving Grace and then objects of his anger or displeasure as any evil or vain Spirit may bring them before him or make them come as dead carkasses possessed with evil spirits into his sight 2. And so if they be not through some miraculous mercy revived they be dead as to body not only in that they must as all others come to a natural death in the appointed time but often are also exposed to in danger of and sometimes taken away by judicial deaths as either in some judgement or testimony of wrath from God as Pharaoh when drowned in the Red Sea Saul conquered by the Philistines and slaying himself and many of the Rebellious Israelites destroyed in the Wilderness or else as sometimes by some judicial deaths from men as Zedekiah and Ahab whom the King of Babylon rosted in the fire Jer. 29.22 The two Malefactors that were put to death with Christ God sometimes permitting and in anger against his people for their voluntary goings from him giving them up so far to their own hearts lusts as Psal 81.11 12. as to suffer them to fall into notorious sins such as bring not only shame but exemplary punishments by death also or however persisting they dye in their sins as to their bodies also yea and if by these things mercy be not extended so as to turn them to God and pull them out of spiritual death there follows at length 3. Eternal death of body and soul wholly cast out and separated from God and from his presence into everlasting misery and torments both in souls and bodies for ever in which is both a perfect loss and deprival of all good things both bodily and spiritual and also a perfect and eternal subjection to all misery and mischief pain sorrow and unspeakable torment upon soul and body for ever a sad and doleful portion of the workers of iniquity and of those that having been quickned up to a spiritual life let it slip again and depart from it by going away from the Doctrine of Christ and so from Christ and the Holy Spirit and so finally persist but this last was through mercy here prevented This is one expression of the sad estate of the sad estate of such persons The wages of sin is death Rom. 6.23 The other is Branch 2. He was lost The word say some Criticks here translated Lost is at the best of a harsh signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the best to dye yea to dye by some miserable way to perish as in this parable I perish with hunger ver 17. and so the expression of coming to himself implyes that he was extinct for a time fainted and dyed away through hunger but that the mercy of God revived him he had quite perished which is worse then simply dead perisht as we properly say of those that dye of hunger and cold and are lost for want of help or looking to he being gone away from them that used to look to him or with reference to the other Parables where whatever the Criticks say the same word is used of the sheep and groat lost â—o as not forthcomâ—ng or found and so being a loose Son he was not only a loser but quite lost himself too Such the fruit of mens sinning and wandring from God Let us view it in some particulars 1. He was a loser though that 's not all he lost his Father and his Fathers house his portion and patrimony his enjoyments he was wont to have and his brother yet had all that entertainment food rayment harbour shelter lodging attendance respect and honour which he had in his Fathers house formerly these and all things of that nature were wholly lost and gone from him and from his enjoyment and interest and is this nothing for sinners to lose both livelihood and life yea such a livelihood and such a life as God in Christ is and gives such safety satisfaction content rest and refreshing hope and rejoycing as his Word and Spirit and Christ in and by both and God in and by all give to the abiding soul to lose a most sweet secure satisfying and abiding livelihood and life it cannot be expressed to lose a Kingdom with all its contents But 2. He was lost himself he was gone quite out of all these things and out of the way to them again as a sheep lost out of its pastures He was not to be found either in his Fathers house or Fields under none of his promises under no engagement of his shelter or protection in no way of his or of his servants and peoples walkings He was gone and so are sinners out of all Gods paths and so
Praises of God Yea this is a thing meet to be joyed in and for 1. By God his Father himself for so he puts in himself here not only its meet that thou shouldst make merry but we I and thou too A wise Son makes a glad Father Prov. 10.1 My son be wise and make my heart glad that I may answer him that reproacheth me Prov. 27.11 Though this Son had done foolishly in departing and running away from his Father and when he began to be an hungry in joyning himself to a Citizen of that Countrey yet he did wisely when coming to himself he repented and returned and the Father here rejoyces and hath wherewith to answer his other Son reproaching him So also in Prov. 23.15 16. My Son if thy heart be wise my heart shall rejoyce even mine yea my reins shall rejoyce when thy lips speak right things It s meet a Father be glad of his Sons welfare 2. By his Brother or Brethren it is meet we should make merry and be glad not only I but thou also with me for should not brethren love one another and be glad they may enjoy one anothers company in health and safety and therefore be glad when any of them escapes any danger and the more the greater the danger was that is escaped and then 3. By the Servants also that attend on them There is joy in the presence of the Angels of God over one sinner that repenteth ver 10. and I have no greater joy saith one of Gods Servants in the Gospel then to hear or see that my Children walk in the truth yea and to repent and turn from swervings too so the Apostle Paul the Servant of Christ Now I rejoyce saith he not that ye were made sorry but that ye were made sorry to repentance 2 Cor. 7.9 4. But most of all by the sinner himself made alive again and found of his Father and in his Fathers house amongst his Brethren whether in the lower rooms while here or in the upper chambers as the Thief or Malefactor that day he dyed was in Paradise O give thanks to the Lord for he is good for his mercy endureth for ever Let the redeemed of the Lord say so whom he hath redeemed from the hand of the enemy c. Psal 107.1 2. Quest But why is it meet to make merry and be glad for such a one upon such an occasion surely there is great and good reason for it Answ 1. Because of the goodness of the condition it self in which a repentant sinner is found or brought into Good things are matters of joy when had and enjoyed here 's nothing but good in this state good it is in it self and good to all others therefore worthy joy and mirth and gladness 1. Good in it self for 1. It is a state of life and life is good in it self and therefore matter of promise which it would not be if not good for we do not use to promise what we judge bad and if God judged life bad or it were so in it self God would not promise it He is just he shall surely live Ezek. 18.9 It s matter of prayer Oh that Ishmael might live before thee Gen. 17.18 Let Reuben live and not dye Deut. 33.6 And its matter of praises Psal 1â—9 175 Let my soul live and it shall praise thee and let thy judgements help me Yea it s a matter of Christs purchase that he came into the world to procure and give yea the principal matter I am come that they might have life and that they might have it more abundantly John 10 10. and therefore surely life is good a great good Yea skin for skin said the adversary and all that a man hath will he give for his life 'T is usually so but especially spiritual life the life of the soul in Christ and so in the favour of God is good The life which is in the path of righteousness wherein is no death Prov. 12.28 And this is the state the sinner is taken into upon repentance and coming back to God in Christ as in Ezek. 18.17 If the wicked will turn from all his sins that he hath committed and keep all my statutes and do that that is lawful and right he shall surely live he shall not dye and ver 22. He shall live So in Chap. 33.11 Turn and live Being brought back to God in and by Christ the only way by which any can come or be brought to God John 14.6.7 he lives in and by Christ who is the Resurrection and the life so as that whoever believes in him whatever he be or hath been though never so dead yet he shall live and living and believing in him he shall live for ever John 11.25 26. And so it s said here He is alive again Object Oh! but the repenting Malefactor upon the Cross dyed for all his repentance Answ As to his body he did and all must and that as so inflicted on him was the fruit of his sin not of his return yea as to its sentence a means of his return from his sin but that which was the fruit of his repentance was that he lived to God Being judged according to 〈◊〉 in the flesh but living according to God in the Spirit 1 Pet. 4.6 and so his soul lived and went that day to Paradise and lived for ever His death as it was the fruit of his sinning was matter of sadness but as it was a means to his repentance so it was to be joyed in but much more the life of his soul and eternal life promised to and to be enjoyed by both soul and body in the Resurrection the fruits or consequents of repentance are matters of unspeakable joy and gladness if a Childe fall into the fire will not the mother rejoyce to see him snatched out of it and live safely and in health again though with causing the scorched skin to peel off surely yes 2. It is a state of being found a found state a state wherein a sinner is not lost from God and his goodness to his Brethren and fellow Servants but is found in and with them known owned and approved with God and with men Angels of one minde â— God and so is with them under the gracious approving knowledge of God and under his gracious care counsel defence c. and in unity with all that are well and happy found in a large and spacious house in and under the enjoyment of or title to large Provisions richest Furniture sweetest Relations and Friends abiding and eternal safety and satisfactions Come to Mount Sion the City of the living God the heavenly Jerusalem to be of them as Ephes 2.19 20. and to an innumerable company of Angels to have fellowship with them and protection by them to the General Assembly and Church of the first-born whose names are written in heaven as owned of God and inrolled as heirs of heaven and its infinite glory and happiness to be with
beget mirth and as it begets mirth let us make it or be given up to it For it makes us 4. Sing Let us sing the songs of Sion not of fools that know not of this feast but of those that are instructed into Christ by his Spirit a new song even praises to the Lord Psal 40.2 3. Lauding and magnifying and blessing the Lord yea and blessing and commending the Lamb we eat of or this fatted calf and the cup we drink for its a cup of blessing such as it both yields blessing to us and is to be blessed and magnified by us 1 Cor. 10.16 Take a Psalm then Psal 81.2 But how shall we come by it why drink but off our cups of the wine forementioned and we shall have Psalms spring up in us as the spirit thereof also hath composed some by his servants the Prophets for us and take we of them Be we filled with the Spirit in eating this meat and drinking this drink forespoke of the love of God in Christ speaking to our selves as implying that then we shall speak for it will make the lips of them that are asleep to speak as was noted before in Cant. 7.9 but not as drunkards often do in a sinful way but Psalms and Hymns and Spiritual Songs singing and making melody in our hearts to the Lord that is to the praising commending and glorifying him Ephes 5.18.19 Col. 3.16 Yea and to help that 5. Bring hither the Timbrel and the pleasant Harp and the Psaltery Psal 81.2 We have musick at this feast too to help our mirth so we read ver 25. When the elder Son came out of the field and drew nigh to the house he heard musick Here was musick it seems then God allows his children musick to their meat So in Rev. 14.2 I heard the voice of harpers harping with their harps and they sung as it were a new song before the throne and all meat and songs and musick of our Fathers providing He gives us songs in the night too Job 36.10 and he gives gifts to men the instruments of musick we are bid only to bring them hither bring them all to provoke this spiritual joy and mirth to be expressed at this feast use all our gifts to further God's praise and the joy of one another in the Lord. Musick was used to stir them up and help them in their songs to sing the more tunably and merrily as there were in the sanctuary The singers going before and the players on instruments following after in the midst the Virgins or Damsels playing on Timbrels Psal 68.26 Such a one was the Prophet Ezekiel As one that could play well upon an instrument and had a pleasant voice Ezek. 33.32 or rather like the lovely song of such a one of the good musitian Christ himself the Master of the musick he that excelleth in skil and tunes all the instruments and plays upon them with his hand or breaths in them whose eares and hearts being bored are made as wind instruments to receive his divine breath inspirations and to whom namely Christ all the Psalms and Songs of Sion are dedicated Such musitians and instruments of musick also subordinately too are Gospel-Preachers skillful in the praises of the Lord and to direct others in their acknowledgments and confessions of him Blowing up the Trumpets as in the new Moon and playing upon the Tabret the merry harp and Lute To whose musick diligently attending our hearts will be composed for the accesses and impressions of the holy Spirit upon us as the Prophet Elishas in 2 King 3.15 and we shall be framed both to sing and as pleasant instruments to make melody to the Lord. Primely the Prophets and Apostles and those that are endewed with and exercise their heavenly and spiritual gifts as helpers of our joy 2 Cor. 1.24 To their found to their joyful found attending Sing we merrily to God our strength and make a chearful noise to the God of Jacob as the Vulgar reads it Psal 81.1 2. with 89.15 And to make our mirth compleat 6. Dance That was here too ver 25. Musick and dancing A regular motion of the body is dancing but here of the heart as in Psal 28.7 The Lord is my strength and my shield my heart hath trusted in him and I was helped therefore my heart danceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so some render the Hebrew and with my song will I praise him according to the modulations of the musick the heavenly musick made by the musitian musitians and in struments before mentioned to the glory of God not such as tends to beget unclean lusts as in bodily dancing of men and women promiscuously together is often found but to the provoking to heavenly divine and spiritual love to Christ and of one another and of Christ again to them all in which if they be moved to a spiritual conjunction in the bed of divine love as a chast Virgin all of them to Christ yea and if also they give and receive the immortal seed of the Word of God betwixt themselves promiscuously either men with men or any man with any women or men though indeed there are neither male nor female in Christ Jesus but all are one there is herein no turpitude or uncleannesse nor will Christ ever reckon them therefore Adulterers or Harlots but his chast Spouse all of them and own all the spiritual fruit or children so begot and born as his and holy to him nor shall they ever be endited by him or by any law of his or agreeing with his or be brought to suffer death for it upon the gallows as for bodily and fleshly uncleannesses they justly may But Injoying love in this Bridegrooms armes They shall be above all the fleshes charmes And all this mirth and spiritual jollity singing dancing proceeds from the spirit of this heavenly meat they feed on about which therefore they may play and sing and dance For though it was idolatry and heavily punished of God when Israel made a Golden Calf and danced about it and so it is yet to make a calf of mens own ear-rings jewels or any gifts parts or works of righteousnesse and sacrifice to and worship it Eating and drinking and rising up to play Yet it is no idolatry or sin at all to worship this fatted calf so understood and interpreted for Christ sacrificing sacrifices and songs of praise to it eating and drinking of it and rising up to play and dance about it for this is none of our making This is God's image in which he will be worshipped of us and which he will allow us to worship sing to and rejoyce in as one with himself And indeed the God that gives us this mirth and makes us able to play and sing and dance For it s he that confirmes and strengthens our feeble knees that were ready to knock together and puts strength into our ancle bones by his Name as he did to the lame mans that lay