The True Convert, Exposition · Verse 24
Text.VERSE 24.
For this my ſonne was dead, and is aliue: Againe, he was loſt, but is found: and they began to be merrie.
AS the father made great ioy vponupon his ſonnes returne, ſo he had good reaſon mouing him thereunto: His ſonne was dead, but is now aliue; hee was loſt, but is now found. And therefore, it well agreeth with his fatherly nature to be glad thereof.
This reaſon doth expreſſe the two-fold eſtate of a Chriſtian in this life.
Firſt, it ſheweth what they are by nature, while they liue in the eſtate of vnregeneracie, they are dead; and loſt.
Secondly, wh… they are by grace, in the eſtate of regeneracie, they are aliue; they are found.
Text. There is a two-fold death one corporall, the other ſpirituall, which is two-fold, the one in ſinne, the other for ſinne.Was dead: Was aliue.] There is a two-fold death: and a two-fold life: A two-fold death, the one is corporall, the other ſpirituall. Corporall, as when the life is departed out of the bodie, and it layed downe in the graue. Spirituall, which concernes the ſoule, and it is two-fold alſo. Firſt, a death in the preſent corruption of ſinne; whereby in this life we deſerue damnation: thus was this Prodigal, and (with him) all others dead, Chriſt onelyonly excepted. Secondly, there is a death in the perpetuall condemnation for ſinne, which is firſt inflicted vponupon the ſoule, at the ſeperation from the bodie, and at the laſt day, ſhall be layd both vponupon the body and ſoule in a fearefull and full manner.
There is alſo a two-fold life, one naturall, the other ſpirituall.Now, anſwerable to this death, is life: There is a life Naturall, and a life Spirituall; a life of the bodie, and a life of the ſoule: The naturall life, is that which wee receiue from Adam by generation; this wee all hauehave. Spirituall life is that which wee hauehave by the meanes of the ſecond Adam; this is proper onelyonly to the Elect, and it is alſo two-fold: the firſt is the life of grace, which God vouchſafeth vsus in this pilgrimage of ours. The other is the life of glorie, which ſhall be giuen vsus in the life to come. It is the life of grace that is here meant, which this Prodigal and all other of God, elect doe liue, after their conuerſion.
Now to come to the Inſtructions which doe hence ariſe, and firſt in that he is ſaid to be dead before his conuerſion, we learne,Doctr. EueryEvery wicked man is a dead man. Matth. 8.22. that euerie wicked and vnregenerated man is a dead man: He is ſtarke dead, being vtterly deſtitute of the life of grace. This may be proued by our Sauiours ſpeech to one of his Diſciples: Let the dead burie the dead: that is, thoſe who are dead in ſinne (though otherwiſe aliue) burie thoſe who are dead in bodie. So alſo in another place: The houre is comming, and now is; Ioh. 5.25.when the dead ſhall heare the voyce of the ſonne of God, and they that heare ſhall liue. By this [voyce] is meant the Preaching of the Goſpell, which the dead ſhall heare, that is, thoſe that are dead in their ſinnes and treſpaſſes, being without all ſpiritual life as yet. The Apoſtle Paul doth notably confirme this in the ſecond to the Epheſians: the words be theſe, You, hath he quickened, Epheſ. 2.14.Verſe 5.who were dead in treſpaſſes and ſins. And againe, in the ſame Chapter, verſe 5. Euen when wee were dead in ſinnes, 1. Tim. 5.6.hath quickened vsus together with Chriſt. Thus doth he alſo ſay of the Widow that liueth in pleaſure, that Shee is dead, though Shee liueth. Theſe places doe ſufficiently confirme this truth. More might be brought if need were.
The reaſon is plaine,Reaſon. becauſe they want the ſpirit of grace, which doth onelyonly quicken. Adam was not made a liuing man, vntill God breathed the breath of life into him, that made him ſtirre and walke. Before that, hee was onelyonly as a picture of clay lying vponupon the ground, hauing eyes that ſaw not, eares that heard not, a mouth that could not ſpeake, and feet that could not goe. So vntill the ſpirit of grace be giuen, which onelyonly giues life to the actions of men, they are but as carkaſes, like vntounto Chriſtians, but indeed are not.
Now let vsus come to the application. And firſt, it might ſerue for the confutation of the Papiſt, who doth teach, that man hath power to prepare himſelfe to receiue grace, and hath abilitie to diſpoſe himſelfe to the worke of his regeneration. But doth not the Scripture tell vsus that by nature wee are dead? not in a ſwond or ſicke, but dead, ſtarke dead, as I hauehave formerly ſhewed. And what can ſuch a one doe to his owne quickening? no, no, this cannot bee, for of our ſelues wee cannot moue to life, vntill God doe quicken vsus by his Word and Spirit.
Ʋſe 2 Secondly, let all wicked vnregenerate men take notice of their eſtate and be warned of their miſery, for they are but dead corpſes,Wicked men reſemble a corſe in 4. things. Firſt they are cold. lying rotting in the graues of iniquitie: Being Cold, Sencleſſe, Heauie, and ſtinking, fitly reſembling a corſe in theſe foure things. Cold they are; for the powerfull heat of Gods holy Spirit is quenched in them, ſo that their preaching is cold, there praying is cold, there hearing is cold, and all other good exerciſes they take in hand. And ſo is it with there ſeeming graces, there Faith, Zeale, LoueLove, &c. All are key cold, noe warmth can be felt in them. As they are cold, ſo they are Sencleſſe, Secondly they are ſenceleſſe. Pſal 58.4.they can nether Heare, See, Smell, Taſt, nor Touch. There Hearing is gon, cleane gon, They are like the deafe adder that cannot, nay, (which is worſt of all) that will not heare the voice of the charmer, Iſay. 6.10. Zach. 7.11.charme he neuer ſo wiſely, there eares are heauie, yea vncircumciſed, open to any that will ſpeake,Reuel. 3.17. but refuſing to heare the Lord calling. As they are deafe, ſo alſo Blind: The God of this world hath couered there eies with a vaile, ſo that though they hauehave eies they ſee not ſaluation offered,Ezek. 12.2. nor the light of the Goſpell ſhining vponupon them; neither can they perceiue thoſe things which are of God. Dumb they are alſo,1 Cor. 2.14. Ier. hauing mouthes and ſpeake not, to Gods glory or praiſe; They bend there tounges like there bowes for euill, but they hauehave no courage for the truth. They are toung tyed when Gods name ſhould be bleſſed, and when good talke is adminiſtred; but freedome of ſpeech they hauehave to blaſpheme his ſacred and glorious name. There ſmelling is cleane gon; they feele not the ſauour of Chriſts oyntments, for the which the virgins runne after him,Cant. 1.2. Pſal. 45.8. 2 Cor. 2.16. neither of his garments which ſmel of Myrrhe & Caſſia; the word it ſelfe the Goſpell of grace vntounto them is a ſauour of death, they ſmell no other thing in it.Rom. 8.5. Miſerable men! who being after the fleſh ſauour only the things of the fleſh. There Taſt is cleane gon; they know not the ſweetneſſe of Gods mercy, nor the ſauing grace of Chriſt in the Goſpell,Pſal. 34.8. they hauehave not taſted how good and gratious the Lord is, or if they hauehave taſted of his mercies it hath bin but with the tip of the tounge they hauehave neuer digeſted. As they taſt not ſo (laſtly) they Touch not; They beleeue not in the ſonne of God:Tangere chriſtū eſt credere in Chriſtum. Auguſt. in Ioan. Tract. 16. they do not ſo touch him by faith as to draw virtue out of him, they do not ſo beleeue in him, as that in beleeuing they might get eternall life through his holy name. Iohn. 20.31. Thus we ſee how blockiſh and ſenceleſſe eueryevery wicked man is fitly reſembling a corſe in that reſpect.
As they are ſenceleſſe ſo in the third place they are Heauie, as a dead corps is:Thirdly they are heauy. Iſay. 24.20. yea ſo heauy as the earth groanes to beare them, and reeles to and fro like a drunkard, their tranſgreſſions lye ſo heauie vponupon it. So heauy are theſe dead corpſes as that ſhe is not able to vndergoe the burden but hath bin faine to open her mouth, and receiue ſome into her belly, as we ſee in the example of Korah, Dathan, and Abyram: Numb. 16.31.What doe I ſpeake of the earth, when the creator of heauen and earth, euen God himſelfe, mighty and ſtrong is wearied with bearing, Exod. 34. Iſay. 43 24. Amos 2.13.and is preſſed vnderunder this burden, as a cart is preſſed that is full of ſheaues? No maruaile then, wickedneſſe is compared to a tallent of lead ſeeing it bringeth with it ſuch a load.
Laſtly they are ſtinking: Looke as a carkaſſe,Fourthly they are ſtinking. ſends forth a filthy ſauour after a while lying, ſo is it with the wicked. They are loathſome in the noſtrils of God and men; (notwithſtanding all their outward ornaments and odours,Eſay. 1 11. And 66.3. Tit. 1.15. which are but as flowers vponupon a dead corps that cannot make the carkaſſe ſweeter, nor better.) Their prayers are ſtinking, their preaching ſtinking; and eueryevery other ſpirituall exerciſe,Pſal 14.5. filthy, vnſauoury, and vncleane: yea, their very throats are open ſepulchers: their words and breath is loathſome and odious. Thus you hauehave ſeene what a cold, ſenceleſſe, heauie, ſtinking corſe eueryevery wicked man is.
The God of heauen open your eyes, that it doth eſpeſpecially concerne, that you may ſee it, and labour to be freed from it. Thou that heareſt this, art thou one that haſt liued all thy time, without remorſe for ſinne, and neuer yet reformed thy life? be warned then of thy miſery, thou art dead, dead I ſay in the preſent corruption of ſinne: Dead alſo in that thou art liable to eternall condemnation for ſinne. Thy beſt workes are but dead workes, ſuch workes as tend to death, and will in the end bring death without Repentance. Deceiue not thy ſelfe then in regard of thy preſent eſtate, though thou beeſt aliue in the fleſh, yet thou art dead to the Lord, and though thou perfumeſt thy bodie, and bedeekeſt it with ornaments; yet know thou perfumeſt but a peece of carion, and all thou canſt do, cannot poſſibly keepe it from putrifaction,Epheſ. 5.14. and rottenneſſe. Awake, awake therefore thou that ſleepeſt, ſtand vp from the dead, and Chriſt ſhall giuegive thee light. Chriſt in his word doth inſtantly call vponupon you all: young man, ariſe; damoſell, ariſe; Lazarus ariſe; wherefore I beſeech you, ſit vp and ſpeake, lie no longer rotting in the graues of iniquitie, but now you heare the trumpet of the Goſpell, the voyce of Chriſt ſounding in your eares, riſe vp and walke.
Ʋſe 3 Epheſ. ….18. Reaſons, firſt, why ſo many ſtinking ſmels in eueryevery corner of the world.In the third place, ſeeing that men are by nature dead, vtterly depriued of all life of grace; See then the reaſon, firſt, why there are ſo many ſtinking ſmels, and peſtiferous ſauours in eueryevery place: ſo many blaſphemous oaths vſed in eueryevery houſe, ſhop and market, ſo much villanie practiſed in eueryevery corner of our ſtreets: here is the reaſon the world is ful of dead corpſes, that ſtink aboue ground; not a houſe wherein there is not one dead, nay, hardly a houſe wherein there is one aliue.Exod. 12.30. Secondly, why the word as preached with ſo little profit. Pſal. 101.1.
Secondly, why the word is preached with ſo little profit, alas! men are dead, we ſpeake to deafe adders, to dead ſoules. As good blow a trumpet in a dead mans care, as ſing of merciemercy or iudgement vntounto them, till God reuiue them; they are dead, therefore they depart from the word vntouched.
Thirdly,Thirdly, why no more complaining of the burden of ſin? Rom. 8. Jud. 16.3. why there is no more complaining of the weight of ſinne; no more groning vnderunder that which makes the very earth to grone, but many doe alſo eaſily beare it, as Sampſon did the gates of the Cittie, their backes neuer complaining of the load; here is the reaſon of it, men are dead. Lay a mountaine on a dead man he will neuer grone, nor complaine: ſo though they lie vnderunder the burden of Adams tranſgreſſion, vnderunder the weight of their own corruption, vnderunder the wrath of God, which is due debt for their ſinnes and tranſgreſſions; all which are heauier then all the grauell on the earth, or ſand on the Sea ſhore, yet for as much as they are without the life of grace, they cannot hauehave a ſence and feeling of it. This burden muſt be felt by grace, and not by corruption; It is a ſpirituall burden, no maruell then if thoſe that are fleſh, deſtitute of the ſpirit, feele it not.
And laſtly,Fourthly, why ſo many wicked men die ſo quietly? would you know the reaſon why ſo many wicked men goe out of this world, like Lambes, and die ſo quietly, inſomuch, that they are thought to be the onelyonly beloued of God, and in a happie and bleſſed eſtate and condition? why this is it, they were dead before: They die quietly, becauſe they die ſenceleſly. True it is, God doth very often lay terrors vponupon the fleſh of wicked men, and ſuffer their conſciences, like a madde dog to flie in their faces, but if God ſhould let them alone, the moſt in the world would die in a wretched ſenceleſneſſe, and ſo ſeeme to goe away like lambes, not thinking or conſidering of what will afterwardes befall them.
Ʋſe 4 A fourth vſe of this doctrine, may be for humiliation, for are we dead by nature? then ſurely of our ſelues wee hauehave no abilitie, as of our ſelues, to any thing that good is; we cannot mooue our ſelues to any thing that is truely acceptable in the ſight of God:Ier. 10.14. Iohn 1.5. Epheſ. 4 17. Tit. 3.3. Luke 24.6.7. Tit. 1.15. Epheſ. 4.19. Mar. 10.19.20 Rom 14.23. 1 Cor. 2.14. Rom. 8.8. Rom. 6.19. Gal. 5.21. Rom. 10.2. Rom. 6.13.19. Rom. 3.13.14.15.16.17.18. our minds are blind, impotent, vaine, fooliſh: the memory is feeble, apt to forget good our conſciences they are impure, benummed, erronious, and ſuperſtitious, or doubting: the will, that is vnable to chuſe good, ſtrong to euill, yea, altogether auerſe and rebellious: no good ſo truely good, but it abhorres it, no euill ſo extreamely wicked, but it hath an enclineablenes to embrace it; no ſeruant ſo readie to do his maſters will as it is to doe the workes of the Deuill; no rebell ſo deſperately ſet againſt his lawfull ſoueraigne, as it, againſt the Lord. And all our affections are vnruly, and diſordered. As for the members of our bodies, they are inſtruments to execute ſinne conceiued, as the Apoſtle doth euidently declare. Our throat, it is an open ſepulcher; our tongues are giuen to deceit; the poyſon of Aſps is vnderunder our lips: our mouths are full of curſing, and bitterneſſe; our feete are ſwift for the ſhedding of bloud: Deſtruction and miſery are in all our wayes: and there is no feare of God before our eyes; behold thy naturall eſtate and condition, ſee what matter that will affoord of boaſting. What though thou haſt many excellent parts, gifts, and graces, beſtowed vponupon thee, yet take heed thou beeſt not puffed vp with pride, or vaine glory? looke thou vntounto the rocke whence thou wert hewne, and that will afford matter enough for thy humiliation; and of being vile in thy owne iudgement.
Ʋſe 5 And now in the laſt place, ſeeing wicked men are dead men; being cold, ſenceleſſe, heauie, and as ſtinking carion, let vsus then auoid their companies: Take no pleaſure in conuerſing with them. He that keepes company with theſe, may fitly be compared to thoſe ſpirits that haunted the graues. What hath the liuing to doe amongſt the dead? As thou therefore hopeſt to be ſeparated from them at the day of Iudgement, ſee thou now ſeparateſt from them in this world, if not in conuerſation (for this cannot be) yet in regard of louelove and affection, for that may, yea, muſt be.
And is now aliue.] That is,Text. he is quickened by Gods bleſſed ſpirit, and enabled in ſome meaſure, to liue the life of grace. The obſeruation hence may be this;
He onelyonly may be ſaid to liue, that liues the life of grace, Doctr. He onelyonly liues that liues the life of grace.and no other: They onelyonly are liuing men, that hauehave their ſoules quickned by Gods bleſſed ſpirit; As for life of any other kind, it is but a ſhadow of life, and not worthie the name of life indeed. Were this life, to grow well, waxe ſtrong, then would the trees of the field excell man, which from little plants, grow at laſt to be ſtrong & excellent Okes; Or were this the onelyonly life, to ſee, heare, ſmell, or the like; In this the very beaſts of the field would excell man, who goe beyond him in theſe naturall faculties; as the Dog in ſmelling, the Hart in hearing, the Ape in taſting, the Eagle in ſeeing, with many more. Or if we glory in this? that we liue the life of reaſon, then how many Philoſophers hauehave excelled man herein? So then it is not the vegetatine life, wherin trees excell men, nor the ſenſitiue, which beaſts hauehave better then we; nor yet the reaſonable life, which reprobates hauehave as well as we, but it is the life of grace, which is the life of a Chriſtian, & which deſerues to be counted life, all other are not worthy of the name. This life is that onelyonly that makes vsus liue, without which our whole life is but a death: hence is it that the Apoſtle ſayth, we are quickned, ſo ſoone as grace doth appeare, before which time we were but dead, as formerly we hauehave heard, and ſpeaking of himſelfe,Epheſ. 2.1.5. Rom. 6 13. Gal. 2.20. hee ſayth; I liue, yet not I now, but Chriſt liueth in me, he eſteemeth this a life, and no other.
Let this then teach vsus throughly to examine our ſelues, Vſe. 1 whether as yet we liue this life of grace. Would we know whether we be aliue or dead? then make a tryall whether thy ſoule be quickned by Gods bleſſed ſpirit, yea, or no, and whether thou liueſt the life of God.Epheſ. 4 18. Spirituall life, how diſcerned? Firſt propertie of life. Life is actiue and ſtirring. 2. Tim 4.18. Pſal. 123.2. Now this may be diſcerned by the properties of life, and they are theſe;
Firſt, life is ſtirring, it is not without ſome motion, it is actiue, and euer doing. So, where there is any life of grace, there will be ſpirituall action, and a practiſe of godlineſſe in the life and conuerſation. The eyes will be directed towards the holy one of Iſraell: And as the eyes of a ſeruant looke to the hands of his maſter, ſo will thy eyes looke vp vntounto the Lord, till hee hauehave merciemercy vponupon thee. Thou wilt cauſe thine eare alſo to heare Wiſedome,Pro. 2.2. Pro. 19.20. yea, thou wilt encline them to heare her counſell, that thou mayſt be wiſe in the latter end.Pſal. 79.13. With thy mouth thou wilt declare the praiſes of the Lord from generation to generation, and wilt not conceale his truth from the great Congregation:Pſal. 40.10. Pro. 15.7. Eccle. 10.12. Pro. 10.21. Pſal. 26.6. Iob 31.7. Lamen. 3.41. Pſal. 134.2. Nehe. 2.18. But with thy tongue thou wilt ſpread abroad knowledge, and vtter the words of grace, and cauſe thy lips to feed many. Thy hands thou wilt waſh in innocencie, and ſuffer no blot to cleaue vntounto them; Then wilt thou lift them vp with thy heart vntounto God in the heauens; thou wilt lift them vp in the Sanctuary, and bleſſe the Lord; Thou wilt alſo ſtrengthen them to doe good, and by them miniſter to the neceſſities of the Saints.Act. 20.34. Ephe. 3.14. Thy knees thou wilt bow vntounto God, the Father of our Lord Ieſus Chriſt: And thy feet ſhall delight to ſtand within the gates of Ieruſalem; Pſal. 122.2. Heb. 12.13.Straight ſteppes wilt thou make with them, leſt that which is halting be turned out of the way. In a word, eueryevery member will be made as a weapon of righteouſneſſe,Rom. 6.12. to ſerue the liuing God. Eyes, eares, tongue, hands, feete, all will be in motion, and not idle. Try then your ſelues, by this firſt propertie, is it thus with thee? Art thou employed in Gods ſeruice, doſt thou find grace actiue, and ſtirring in thee? ſurely then it is a good ſigne of life: but if it be ſo, that there is no ſpirituall motion, it is an euident ſigne of the want hereof. An image made by mans art, may liuely repreſent a man hauing eyes, and eares, noſe, and mouth, as man hath; yet I know, for all that it hath no life in it, becauſe it ſtands ſtill, and ſtirs not: So, if I ſee a profeſſor, without practiſe in his life, I muſt needs thinke he is an Idoll; And aſſuredly what euer they ſeeme in the eyes of men, they are in the eyes of God, but as the carkaſes of Chriſtians. Without this ſpirituall diſpoſition to ſpirituall exerciſes, pretend what thou wilt, thou art but the Image of a Chriſtian, looking ſomewhat like him, but not quickned by his life.
A ſecond propertie of life is this;Second property, it euer ſeekes it owne preſeruation. It will euer ſeeke it owne preſeruation: The new borne babe, by crying begs helpe preſently, ſo ſoone as it is borne: And the young ones of bruites, run to the teat of their dames: Thus it is with ſuch as liue this life of grace, they hunger and thirſt for the food of their ſoules,1. Pet. 2.2. and as new borne babes deſire the ſincere milke of the word, that they may grow thereby, as S. Peter teacheth vsus. Their deſire is to be feeding, that they may be growing, and they are much grieued, when this food is wanting, becauſe the growth of grace muſt needs be hindered. Examine thy ſelfe, is it thus with thee, doeſt thou deſire after the food of thy ſoule? and follow hard the market, to prouide for the preſeruation of the ſame? If it be ſo, it is well, it is a great ſigne of grace: but if it be otherwiſe, that thou haſt no care hereof, deſpiſing or neglecting the ordinances of God, which he hath ordained for the good of thy ſoule, it is a ſure ſigne thou wanteſt this life we ſpeake of.
A third propertie is conſtantly to ſeeke it.Thirdly, as it ſeeketh it, ſo it conſtantly ſeekes it. Life doth not onelyonly ſeeke it owne preſeruation, but it ſeeks it daily, conſtantly, & continually, ſo long as it hath any being. The yong infant doth almoſt nothing elſe but ſuck and ſleepe, then cry for the breaſt againe: and ſo any other creature, doth daily ſeeke for foode: The young lyons roare after their prey,Pſal. 104.21. Ver. 27. and all other creatures waite vponupon the Lord, that he may giuegive them their meat in due ſeaſon. Thus is it with them that liue this life of grace; there is a daily ſeeking after foode for the preſeruing of it; a daily vſing of the meanes, as prayer, reading, meditation, and the like. Thus it is ſaid of the bleſſed man; In Gods law he doth exerciſe himſelfe both day and night. Pſal. 1.2.Many examples might be brought for proofe of this. Iob roſe vp early to offer ſacrifice:Job 1.5. this did Iob continually. It was Daniels practiſe to pray three times a day.Dan. 6.10. Pſal. 55.17. Pſal. 119.164. And Dauids, Euening, morning, and at noone-tide will I pray vntounto thee: yea we may heare him ſpeaking of ſeauen times a day praiſing of the Lord. And indeed there are but few duties of Religion, for which we hauehave not the example of ſome Saint for the daily performance thereof. Let this be well conſidered of ſuch as heare and read and pray by fitts and ſtarts, now and then, as it were vponupon raynie dayes. Alas! thouſands there are in the world, who read not, pray not from Sabboth to Sabboth, nay nor then neither. HaueHave theſe any life of grace in them? Sure I am, naturall life muſt be daily fed, and ſhall be too; and is there not as much neede for the ſpirituall? Be it therefore knowne vntounto thee, and certified to thy ſoule, that thou deceiueſt thy ſelfe, in thinking thou liueſt the life of a Chriſtian, when there is no care had to a daily performance of the exerciſes belonging to a Chriſtian.
Fourthly, it is ſenſible of whatſoeuer is an enemie vntounto it.A fourth propertie of life is this, it is ſenſible of whatſoeuer is an enemie vntounto it, & doth reſiſt it. The more life, the greater ſenſe; and the greater ſenſe, the more reſiſtance. Thus is it with ſuch as liue this life of grace, corruptions are felt and fought againſt; the ſpirit luſts againſt the fleſh, Galat. 5.17.and the fleſh against the ſpirit; and theſe are contrary the one to the other. Thus was it with Paul, he felt his corruptions, which cauſed him to ſigh and groane vnderunder the weight of them. I hauehave (ſaith he) a law in my members warring againſt the law of my minde, Rom. 7.23.and bringing mee into captiuitie to the law of ſinne: now this ſenſe of ſinne cauſed him to breake forth into this complaint, O wretched man that I am, verſ. 24.who ſhall deliuer me from the bodie of this death? Thus was he ſenſible of the oppoſition, which was made by ſinne, againſt that life and power of grace which was in him: and as he felt it, ſo did he warre and combat againſt it; he did reſiſt thoſe rebellious luſts, and ſet himſelfe againſt them with all his force. Examine then thy ſelfe by this: Doeſt thou feele thy corruptions, and ſtriue againſt them? Art thou ſenſible of the working of ſinne in thy ſelfe, and how it oppoſeth the life of grace that is in thee? Doeſt thou feele vnbeleefe oppoſing thy faith? Dulneſſe and deadneſſe, thy delight in Gods ſeruice? And doeſt thou ſtruggle and ſtriue againſt each of theſe, as the powers of life naturall, doth againſt a diſeaſe? Why then this is an euident ſigne of ſpirituall life; a ſure teſtimonie of the Spirit of Grace. But is it otherwiſe with thee? haſt thou no ſenſe nor feeling of the power of ſinne? makeſt thou no complaints againſt thy ſinfull corruptions? Is there no reſiſting nor oppoſing of thy rebellious luſts? Why then aſſure thy ſelfe there is no life of grace in thee: the ſtrong man hath gone away with all, & thou art ſtill in thy naturall blindnes and deadnes.
By theſe ſignes may you certainely know (if you will deale truely in examining your ſelues) whether you as yet liue the life of Grace: Deale faithfully then with thy ſelfe in this buſineſſe, which doth ſo neerely concerne thee. For if thou liueſt not the life of Grace here, neuer hope to liue the life of glory hereafter. As deſirous (therefore) as thou art to know the one, ſo be as diligent to finde out the other.
A ſecond Vſe is for our Inſtruction. Seeke to liue this Vſe. 2 life of Grace, which onelyonly deſerues to be eſteemed a life. A man may eat, and drinke, and walke, and ſleepe, and ſpeake, and hauehave the vſe of all his ſences, and yet not worthy to be ſaid to liue, becauſe he wants Gods Holy Spirit to quicken his ſoule. Aboue all things in the world then, ſeeke after this: becauſe without it, thy breath, ſence, ſoule, are nothing worth; and not onelyonly ſo but are accurſed to thee.
Queſt.But what may I do, or what meanes muſt I vſe, that I may liue this life of Grace?
Anſw. Meanes to liue the life of Grace.I anſwer: As to liue a naturall life, there muſt be a generation according to the fleſh: ſo if thou wouldeſt attaine to liue this life of the Spirit, thou muſt of neceſſitie be brought to a ſecond birth: Not to be turned into our mothers womb againe (as Nicodemus thought) but as Chriſt ſaith,Ioh. 3.1. we muſt be borne of the will of his Father.1. Pet. 1.23. And (as Peter ſaith) of a ſeede not mortall but immortall, the word of God. Faith that commeth by hearing; Rom. 10.hearing by the word; Regeneration is a fruit of Faith; Faith an effect of the word; the word is preached by the Miniſter. The Spirit of God begets none anew wthout faith; Faith is not ordinarily begotten but by the word: So then if thou deſireſt to liue this life, be frequent in hearing of the word preached: for the dead ſhall heare this voice, Iob. 5.25.and they that heare ſhall liue. The Prophet Ezekiel in a viſion is caried into the midſt of a field,Ezech. 37. full of dead bones, and willed to propheſie ouer them, and ſay,verſ. 4. O yee dry bones heare the word of the Lord: So he propheſied as he was commanded:verſ. 7. And as he propheſied, there was a noyſe, and behold a ſhaking, and the bones came togither bone to his bone. verſ. 8.Then the ſinewes and fleſh grew vponupon them; and vponupon the fleſh a skin couered them: then he propheſied vntounto the winde to breath vponupon the dead, verſ. 9.that they might liue, verſ. 10.and the breath came into them, and they liued, and ſtood vp vponupon their feete, and they were an exceeding great armie. Hereby is ſignified (eſpecially) the eſtate of the Iewes after their captiuitie: yet I doubt not but in them the eſtate of the whole Church, in whoſe heart the Lord worketh his graces of Regeneration by litle and litle, is alſo liuely deſcribed. God ſends his ſeruants the Miniſters into the world, as it were into a field of dead bones, and wills vsus to propheſie, and ſay, Oh you dry bones, heare the word of the Lord: But what; can theſe dry bones liue? Surely, oh Lord, thou knoweſt! And therefore wee propheſie, as we be commanded: and behold what followes; there is a firſt a ſhaking, a quaking, and trembling of the heart, as we ſee in Peters Conuerts,Acts 2.37. & 16.29. and in the laylor: then the bones come togither, bone to his bone; we (as it were) gather our ſenſes togither, and begin to conſider in what ſtate we ſtand, as the Prodigall here did; and then loe the ſinewes and the fleſh come vponupon vsus, and the skin couereth vsus aboue; we now begin to be ſtrengthned by holy purpoſes and reſolutions, reſoluing and deſiring to liue vntounto the Lord, though as yet we cannot finde in our ſelues any breath of grace; but then the Lord cauſeth breath to enter into vsus, hee powreth vponupon vsus further gifts of his Spirit, for our further quickning, and then we ſee we liue, and get vp vponupon our feete, leaping and reioycing, and praiſing Gods name for his wonderfull mercy. See then that you attend vponupon this meanes, be frequent in hearing of the word; for this is the trumpet that muſt awake thee, if euer thou beeſt awaked: Caſt not off all care of thy ſaluation, as too many doe, who hearing that Regeneration and ſaluation are the gifts of God, and that it is not in their owne power to conuert themſelues, grow hereupon ſecure, and neglect all meanes: Wherfore ſhould we trouble our ſelues (ſay they) about it? for all is a God will hauehave it; if he will giuegive it vsus, we ſhall be ſaued, and if not, we ſhall neuer obteyne ſaluation, do what we can. Well, and what of this? Wilt thou therefore neglect the meanes God inioyneth thee to vſe for the obteyning of it? God giueth it, but he giueth it by meanes, which he hath ordeyned, which if thou neglecteſt, thou art the more inexcuſable, and thy damnation will be iuſt.
But what will you tye God to meanes?Queſt. Are not all things poſſible to him? Is not he able to conuert and ſaue without preaching or hearing, as well as with it?
I anſwer: The Queſtion is needles and fooliſh:Anſw. none denies but God can; yet I tell thee he will not, when he giues ordinarie meanes:Exod. 16. Iſay 37.30. God can giuegive bread from heauen; God can cauſe the earth to yeeld corne without ſowing;1. King. 17.6. God can cauſe a Rauen to feede Eliah; God can ſaue without foode: theſe and many other things God can doe; but wilt thou from hence conclude againſt the meanes that God hath now ordeyned? Wilt thou refuſe to eat, becauſe God can ſaue thee without meat? Or wilt thou refuſe to plow thy ground, or ſow thy ſeede, becauſe God can giuegive thee a crop without it? Or wilt thou refuſe to take thy meales at home, and goe into the fields, looking that eueryevery Rauen that flyeth ouer thy head, ſhould bring thee thy dinner? Or wilt thou voluntarily caſt thy ſelfe into the fire, becauſe God can defend thee from the heat of it, as he did the three children in the hot fiery furnace?Dan. 3 25. Do theſe things ſeem to be ridiculous vntounto thee? and is it not as ridiculous for thee to refuſe to heare, and yet thinke to bee ſaued? Know then oh man! Manna is for the wilderneſſe; an Iſraelite may not looke for it in the land of Canaan, where he may ſow and reape: ſo while thou liueſt in the Church, where thou mayeſt partake of the ordinarie meanes, vſe them, elſe neuer hope of obteyning eternall life. And further know, that ſo much as thou neglecteſt hearing, ſo much thou neglecteſt thy owne ſaluation: ſet then this downe for a truth, and be perſwaded of it, that by this meanes thou muſt be begotten, if euer thou beeſt borne anew: If by the hearing of this word, thou beeſt not raiſed, thou wilt for euer rot and periſh in thy ſinnes.
Obiect.Oh! but I hauehave ſmall hope in attending on the means, I hauehave liued a long time in ſinne, my ſinnes are great, and many; I am not onelyonly dead, but rotten, and therefore I feare I ſhall neuer be raiſed nor reuiued.
Sol. Luk. 8 55. Lu … 7.11. Iohn 11.44.Wee read of three that Chriſt rayſed from death, Iairus daughter newly dead; the Widowes ſonne dead and wound vp, and lying vponupon the hearſe; and Lazarus, who was dead, buried, and ſtinking in the graue.Auguſt. Ser. 44. de verb. Dom. Theſe three ſorts of coarſes aptly reſemble (ſaith a Father) three ſorts of ſinners: Iairus daughter lying dead in her fathers houſe, reſembleth thoſe that ſinne by inward conſent: The widowes ſonne, being carried out of the gate of the citie, thoſe that ſinne by outward act: Lazarus hauing been dead and buried foure daies, thoſe that ſinne by continuall habit: The young mayden lay in a bed: The young man in a coffin: Lazarus in a Graue. The firſt, was dead but an houre: the ſecond; but a day: the third, foure dayes. All which, teacheth vsus thus much, that there is no degree of death ſo deſperate that is paſt helpe: no ſinne ſo great, but may be forgiuen (the ſinne of the Holy Ghoſt onelyonly excepted:) though with Lazarus thou haſt layen foure daies,Moles impoſita ſepulchre, ipſa eſt vis dura conſuetudinis. Auguſt. and art bound hand and foot with bands as he was; though thou haſt a ſtone laid vponupon thee as he had; though thou haſt made thy heart as hard as the nether mil-ſtone, by a cuſtome and trade of ſinne, ſo that in the iudgement of man, it is impoſſible to recouer: yet as Chriſts omnipotent voyce brought him forth bound hand and foote, and brake his bands aſunder, and ſet him at libertie: So is it able to bring thee forth out of the graue of thy ſins, and to knocke off thoſe gyues and fetters of Satan wherewith thou art ſo faſt bound, and to reſtore thee to the liberty of the ſonnes of God. Be not then diſcouraged from following the meanes, for though thou haſt a long time lyen a rotting in thy ſinnes, yet in Gods good time thou maiſt be raiſed to newneſſe of life, by his powerful voice vttered in the miniſtery of the Goſpel.
A third vſe of this poynt is for Exhortation to all ſuch Vſe. 3 as do liue this life of grace, that they would make much of it, and cheriſh it, ſtriue to confirme it and ſtrengthen it in themſelues. I confeſſe indeed it is true which Chriſt ſaith, Hee that hath taſted of this life, ſhall neuer ſee death; but yet let vsus know, hee may feele ſickneſſe, and ſuch ſickneſſe as is nigh vntounto death; and be ſo ſicke, as that he may thinke there is no way but death; and all for want of nouriſhing this new life, which is begotten in him: See then you preſerue your life, and that you grow vp in ſoundneſſe of grace and ſpirituall ſtrength; be content to vſe all good meanes for this end and purpoſe:Fiue helpes for the preſeruation of life ſpirituall. and in ſpeciall th…ſe fiue. Firſt, Food: Secondly, Recreation: Thirdly, Exerciſe: Fourthly, Sleepe: Fiftly, Phyſicke. You all know, what great good helpes theſe are, and how needfull for the preſeruation of life corporalle aſſuredly they are as good for the preſeruation of life ſpirituall,1 Meanes is Food. and as neceſſarie. As for Food, wee all know if it be wanting, the bodie cannot long be ſtrong nor laſt, it muſt needes famiſh. So is it with the ſoule, if it want it ſuſtenance and due meales, it muſt needs pine away. It is requiſite therefore, that wee bee frequent in hearing of the word read,1. Pet. 2.2. and preached (as formerly I hauehave ſaid.) As alſo, in comming to the Sacrament, there to eat and drinke the fleſh and bloud of Chriſt ſpiritually by faith,Iohn 6.35.48, 50, 51, 53, 54, 55. for Hee is that bread of life, and whoſoeuer eateth of this bread, ſhall liue for euer: his fleſh is meate indeed, his bloud is drinke indeed.
2 Helpe is Recreation.The ſecond helpe is Recreation. How auaileable this is for the health of the bodie, we are not ignorant of. It is a great meanes for the preſeruation of life; it maketh the bodie more able, and the mind more cheerefull, for any worke of our callings. Thus ſpirituall Recreation is a notable preſeruer of the life of grace and therefore muſt be vſed of eueryevery Chriſtian. Recreate thy ſelfe then in ſinging of Pſalmes,Iam. 5.13. to which St Iames doth exhort vsus: And when thou art a wearie of ſome one exerciſe thou art about (as that we ſhall ſoone bee, ſuch is our corruption) then betake thy ſelfe vntounto another: Fall from reading to ſinging, from ſinging to praying, let this be thy recreation, and vſe it often.
3 Meanes is Exerciſe.The third is Exerciſe. Without this, the body grows diſeaſed, full of aches and paines, as experience proues▪ And ſo doth the ſoule grow diſeaſed and weake, yea many times deadly ſicke for want of it. Exerciſe thy ſelfe therefore daily in holy dueties, as in Prayer, mortification, Good workes: And with the godly man,Pſal. 1.2. exerciſe thy ſelfe continually in the Law of God.
The fourth is Sleepe, 4 Helpe is Sleepe. Ros naturae.which is moſt neceſſarie for the entertainment of bodily health. It is the dew of nature, and as neceſſarie for the bodie as meat and drinke is: To this, is meditation of Gods word compared; it is as ſleepe and reſt to a Chriſtian ſoule, which doth refreſh and reuiue it euen as ſleepe doth the bodie. Thou maiſt not forget to giuegive thy ſoule this reſt.
Fiftly,5 Meanes or helpe is Phyſicke. Phyſicke is an excellent helpe (as to keepe the bodie in good order) ſo to keepe the ſoule likewiſe in good temper. With the potion of Repentance, we muſt daily purge our hearts, and with the vomit of confeſſion, rid ſin from off our conſciences. And bee content withall, to accept of that phyſicke which God himſelfe ſhall prepare for vsus: His croſſes are his medicines, afflictions are good, proper, recuring, recouering phyſick, for diſeaſed affections. Admit then, (without grudging) of this potion which is prepared for thee by the hand of thy maker: It may happily be vnpleaſant; what then? wilt thou be diſpleaſed with the reliſh, when thy ſicke heart is thereby eaſed of her paines? hee is worthie to dye who will rather chuſe a wilfull ſickneſſe then a harſh remedie. And yet here is not all, for good dyet is alſo neceſſarie vntounto phyſicke. In vaine doth the potion worke our recouerie, if our euill behauiour afterwards bring a relapſe. See therefore that (after you hauehave purged your hearts by repentance) you obſerue the ſtrict dyet of obedience. Refraine from thoſe corrupt meats whereon your ſoules hauehave formerly ſurfetted. Let all ſinne be carefully auoyded: Come not in euill company, follow no euill example, hearken to no euill counſell, and then your ſoules ſhall liue.Iſay 55.3.
And theſe are the meanes, which whoſoeuer would grow ſtrong in grace, and preſerue the health of his ſoule, muſt vſe. If then thou deſire to hauehave thy ſoule thriue, and be in good liking, ſee thou practiſe them, and that conſtantly and conſcionably, as in Gods preſence. So ſhalt thou find the benefit of it in the end to be exceeding great.
Vſe. 4 Laſtly, is this ſo that he onelyonly liues which liues the life of grace? Then here is matter of exceeding great ioy and reioycing to all ſuch as vponupon examination of themſelues by the former notes, hauehave ſome aſſurance that they liue this life. Better (ſaith Solomon) is a liuing dogge, then a dead Lyon. Better it is to be a liuing ſoule (though neuer ſo poore) then to be a dead corp…, though neuer ſo well be-ſtucke with flowres. What though many in the world hauehave thouſands of pounds, great lands, large reuenewes? yet if they hauehave not grace, they are but ſtinking carkaſes: Farre better is thy eſtate, though thou haſt neuer a groat; for thou art a liuing ſoule, borne anew, and an heyre of heauen. Bleſſe God then more for this, then if be had giuen thee a kingdome, reioyce in thy new eſtate and happie condition. It hath beene an ancient cuſtome for men to celebrate their birthday,Math. 14.6. as wee ſee in Herod; who vponupon that day that hee was borne, made a banquet to his Princes and Captains, and chiefe eſtates of Galylee: How much more ought a Chriſtian to remember (if he can) the day of his new birth, and make that a day of ioy and gladneſſe, a day of feaſting and reioycing to the Lord; after the example of Zacheus, Luk. 19 6, 7, 8.who vponupon 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 hauehave greater cauſe to keepe this birth-day then the former: For the firſt birth is vntounto death, the ſecond vntounto 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 vsus a being; but it is the ſecond, that giueth vsus 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 hauehave God for our Father, and Chriſt Ieſus with the holy Angels, for our brethren. Oh what cauſe hauehave 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 vsus 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. Ʋſe. and wander out of the way to Heauen. I hauehave gone aſtray like a loſt ſheep (ſaith Dauid.) And this not onelyonly 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 hauehave 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 eueryevery one of vsus 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 vponupon 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 hauehave 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 vsus not, we ſhall wander for euer more.
Ʋſe 1 Art thou (then) found? ſee thou prayſe God for finding thee, giuegive 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 vntounto 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 vsus, 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.
Ʋſe 2 Secondly, did God finde thee of h… 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 hauehave 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 hauehave 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, Qu… 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 vponupon thy ſhoulders whom thou haſt receiued, It is no weary burthen vntounto thee, to beare thine owne, and bring them home againe vntounto thy ſelfe. Thus ſay thou.
And they began to bee merry] Not onelyonly 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 onelyonly orders it. Grace deſtroyes not nature,Regeneration doth not aboliſh ioy, or any other naturall affection, but onelyonly orders it. but onelyonly rectifies it. When the Spirit of God doth regenerate the heart, it doth not take away any naturall affection of the ſoule, as LoueLove, Hatred, Feare, Ioy, Griefe, &c. but onelyonly 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. LoueLove the Lord all his Saints. Yee that louelove 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,Ʋſe. Reproofe of two ſorts. 1. Stoickes, who condemn all vſe of affections. Heb. 7.26. who allow not any vſe of affections: Men may not ſigh, or change countenance at any kinde of accident, but they muſt be ſo mortified, as that they neuer grieue, or reioyce, or be angry; no, not when Gods owne cauſe requires it. Yet we finde that the cheefeſt of Gods Saints hauehave had vſe of them; and Chriſt himſelfe, who was holy, harmeleſſe, ſeparate from ſinners, wept ouer Lazarus, Iohn 11.35.and ouer Ieruſalem,Luke 19.41. Marke 3.5 and beheld the incredulous Iewes with anger, being grieued for the hardneſſe of their hearts.
2. Sort are worldlings, who thinke grace kils affections, eſpecially Ioy and Delight. Spiritus Caluinianus, eſt ſpiritus melancholicus. Gods children hauehave their ioy and delight, as doth appeare, Firſt, becauſe they hauehave only cauſe to reioyce, they being freed from all euils. Secondly, they hauing right to the promiſe. 2 Pet. 1.13. Thirdly, their names being written in the booke of life. Luke 10 20. Fourthly, they hauehave peace of conſcience. Prou. 15.15. Fiftly, they daily drawing out of the wels of conſolation. Iſay 12.3. Sixtly, they hauehave Gods comfortable preſence. Zeph. 3.15. Secondly, becauſe God commands them to reioyce. Phil. 4.4. Zeph. 3.14. Pſal. 32.11. Iſay. 4.1. Thirdly by many examples of ſuch as hauehave reioyced. Pſal. 119. Pſal. 14. Eſay 25.9. & 38.19.20.21.The ſecond ſort that are to be reprooued, are worldlings and prophane perſons, who thinke that grace doth driue out and kill all affections, eſpecially that of Ioy and Delight. They thinke there is no ioy nor mirth belongs vntounto a Chriſtian; but when men once beginne to liue godly, they muſt giuegive a farewell, and bid adieu to all mirth and gladneſſe whatſoeuer, and betake themſelues to a mopiſh, heauy, lumpiſh, and ſolitary life, as their common prouerb teſtifieth. But this is a foule deceit of the Deuill, whereby he labours to put godlineſſe out of countenance: for grace doth not aboliſh this, nor any other affection. Chriſtians hauehave their ioy as well as others hauehave, they doe reioyce as much and more, then any other doe or can; and indeed none hauehave cauſe to reioyce but they. For firſt, they onelyonly hauehave their ſinnes pardoned, they onelyonly are ſet free from thoſe infinite euils, which are fruits of ſinne, wherewith all others are beſet: From Death and Hell are they deliuered, and therefore hauehave cauſe of ioy. Secondly, they, and they onelyonly, hauehave right to all Gods promiſes, that concerne this life, or a better. Thirdly, they, and they only, hauehave a certaine aſſurance, that their names are written in the booke of life, wherin they hauehave greater cauſe to reioyce, then if they had the Deuils in ſubiection to them. Fourthly, they, and they onelyonly, hauehave peace of conſcience, which is a continuall feaſt, and makes men glad and cheerefull. Fiftly, theſe, and theſe onelyonly, doe conſcionably performe good duties, and are conuerſant in good exerciſes, which are the Wels of conſolation, theſe onelyonly hauehave pitchers to draw. Sixtly and laſtly, they, and they onelyonly, hauehave the comfortable preſence of God to refreſh them, euen as the Sunne doth the earth: how then can it poſſibly be, but they muſt hauehave ioy?
Againe, if it were ſo, that they hauehave no ioy, why doth the Lord command them to reioyce, yea & that alwaies, Reioyce alwayes, againe I ſay, reioyce. And why doth hee giuegive it ſo ſtrictly in charge to his Embaſſadors, to comfort them? Comfort you, comfort you, my people ſaith our God. And doe we not finde many examples in Scripture of ſuch as hauehave reioyced: and that in time of tribulation and affliction, when croſſes hauehave lien heauy vponupon them? Surely if they hauehave reioyced at ſuch times we may well be perſwaded, they are not without ioy at other times and ſeaſons.
But we ſee no ſuch matter in them. Anſwere. no wonder for the ſtranger ſhall not enter into his ioy, they ſhall not meddle with it, no nor indeede diſcerne it, for it is Internall and muſt be diſcerned by the eie of faith, rather then with that of nature. And againe the obiects of his ioy are not Carnall, but Spirituall, Rom. 5.3. Obiect. Anſw. Prou. 14.10. The ioy of the Godly internall, therefore not diſcerned by the wicked. Obiects of a chriſtians ioy, are not Carnal but ſpirituall. Phil. 4.7. 1 Sam, 21.9.he doth not reioyce in carnall things as he did before his conuerſion; he hath now better obiects for his ioy, as, Firſt God, and then thoſe benefits which of his louelove and mercy, flow from him to vsus in Chriſt Ieſus. Now the ſtranger who cannot enter into this ioy thinkes, he hath no ioy becauſe it is not on wordly things as thers is. But wouldſt thou know his ioy? then practiſe for a while holy and religious courſes (for it cannot be knowne but by experience It paſſeth all vnderſtanding, none but he that feeles it knowes it) and then thou wilt change thy mind, and ſay as Dauid of Goliahs ſword, None like to it giuegive it me.
Secondly is this ſoe that Regeneration doth not taken away our Ioy, nor any affection of the heart, then we ſee our Ʋſe. 2 liberty in the vſe of them as occaſion ſhall ſerue, ſo they bee directed to their right obiects, and with due meaſure and moderation, according to the nature of the obiect. And amongſt all other, let this affection of Ioy and Delight (for which we hauehave Gods Mandate ſo often) bee more in vſe. Out vponupon that lumpiſhneſſe and vnchearfullneſſe, which is to be ſeene in too too many profeſſors whereby they greatly darken the glory of Religion and cauſe the way of God to be euill ſpoken of. It may bee a queſtion whether ſuch doe more diſhonour God by ſeruing him ſo heauily; or not by ſeruing him at all. This I am ſure of,Inconueniences ariſing, from vnchearfull, & vncomfortable walking. it opens the mouthes of the wicked; and diſheartens many that are comming on, beſides the much hurt that comes vntounto themſelues heereby: As expoſing of there hearts to the diuells temptations, and making themſelues exceedingly lyable thereunto; as alſo it maketh them marueilous vnfit for any good dutie or exerciſe, whether, it be hearing, reading, praying, meditation, or the like. Further it is vnderunder the reigne of continuall vnthankfullneſſe; for how is it poſſible, that that man ſhould be thankfull to God for his mercies whom they affect not to reioycing? And laſtly it makes the Lord offended with vsus: This was one maine cauſe of Gods diſpeaſure againſt Iſrael: Deut. 28.47.48.and of his giuing them vp into the hands of their enemies, to ſerue in hunger & in thirſt, and in nakedneſſe, and in want of all things, Becauſe they ſerued not the Lord their God in ioyfullneſſe and with gladneſſe of heart. Now fie vponupon it then, that any chriſtian ſhould ſerue God ſo heauily, God cannot abide it, away with it then, and ſerue God hereafter with more ioy and alacrity.There is nothing that can be true, cauſe of ſorrow to the godly. Art thou in Chriſt? then thou canſt thinke of nothing that can be true cauſe of ſorrow to thee: thy ſinnes paſt are forgiuen, and eſteemed as if they had neuer bin: thy preſent imperfections are couered with the perfection of Ieſus Chriſt. The rebellion which riſeth vp in thy heart continually, commeth not from thee,Rom. 7.20. Rom. 8.28. Math. 5.12. Heb. 2.14. Rom. 8.1. Phil. 4.4. but from ſinne which dwelleth in thee. Thy Afflictions ſhall all turne to thy good. Doth the world hate thee? why Bleſſed are you. Doth death trouble thee? Chriſt hath ouer come it. Or doth damnation greiue thee? There is none to them that are in Chriſt Ieſus, Reioyce then in the Lord allway and againe I ſay reioyce.
Vſe. 3 Thirdly, ſeeeng Grace doth not deſtroy naturall affections but only rectifie them; this may ſerue for a direction vntounto vsus in the right vnderſtanding, of ſuch precepts as are giuen in Scripture, for the mortifying of affections; They muſt be ſo vnderunder ſtood; as that the Carnality of them only is ſtrucken at, and not the Affections themſelues. And ſo much ſhall ſerue for that poynt now we come to another and it is this.
The aſſurance of Gods fauour in the pardoning of ſinne, Doctr. Pardon of ſin, bringeth ioy & reioycing.is that which cauſeth ioy and reioycing. Now the father had kyſſed him and embraced, and giuen him pledges of his louelove, and ſpoke peace vntounto him; he with the reſt beginnes to reioyce and make merrie. Therefore Dauid deſireth of the Lord this aſſurance (after his committing the ſinne of adulterie) that ſo he might hauehave his ſoule comforted, which vntill he had, could not be quieted.Pſal. 51.8. Make me to heare of ioy and gladneſſe (ſaith he) that the bones which thou haſt broken may reioyce.
For vntill God ſpeaketh peace vntounto vsus,Reaſon. our conſciences will ſtill vex and accuſe vsus; And therefore ſaith the Prophet Iſay There is no peace to the wicked, Iſay. 4 8. Iob. 15.20. Verſ. 21. Verſ. 24.and Iob ſheweth as much, The wicked man is continually as one that trauaileth with childe, for he trauaileth with paine all his daies. A dreadfull ſound is in his eares. Trouble and anguiſh ſhall make him afraid.
Let wicked men then ſee their vncomfortable eſtate.Vſe. 2 King. 9.22. What peace ſaith Iehu to Ioram, So long as the whoredomes of thy mother Iezabell and her witch-crafts are ſo many. So ſay I to thee what peace what comfort, ſo long as ſo many ſinnes remaine vnrepented, vnpardoned? I confeſſe indeede, there is a kind of mad mirth,Eccleſ. 2.2. which Salomon ſpeakes of; that moſt in the world dote vponupon, one reioyceth in his cupps; another in his barnes, another in his promotion but this is far from true ioy: this is but a ſwiniſh and brutiſh ioy, not ſound nor ſolid. It muſt bee newes brought from heauen to a mans ſoule that his ſins are pardoned & forgiuen that muſt breede and bring it. How farr then art thou from hauing a merry heart who ſtill abideſt in thy ſinnes and haſt not as yet repented? thou maiſt counterfeit a ſmile, but thou canſt not be truly merry. Thy laughter is but as the crackling of thorns,Eccles 6.7. ſoone gon. The ſpirit of feare and bondage ruleth within thee, which keepes & barres out peace with God and ioy in the Holy Ghoſt. Thou maiſt face out the matter as much as thou wilt, yet let me tell thee, thou canſt neuer hauehave eaſe vntill thy ſinnes be pardoned, and they will neuer be pardoned vntill they be repented off. Thou maiſt ſing, and laugh and be iocund, but alas thy mirth is no other then that of the theife who goes capering to the gallowes; for thou art a condemd traytour, & knoweſt not how ſoone thou maiſt be fett to execution. Bee then as merrie as thou canſt bee; I am ſure thy eſtate and condition wherein thou ſtandeſt doth giuegive thee no leaue that will not afford it.
Secondly this may ſerue for our direction how to get a merrie heart, and procure true ioy indeede. The only way thou ſeeſt is to obteine pardon for thy ſinne: and to get God to aſſure thy ſoule hereof, for vntil then, thou canſt neuer hauehave it, wouldſt thou neuer ſo fayne. A merry heart eueryevery one commends, eueryevery one deſires and affects; but alas how few take the right courſe for obteining of it? Well; though others deale fooliſhly, yet bee thou more wiſe; humble thy ſelfe for ſinnes paſt, reſolue againſt all ſinnes, and deſire God to bee reconciled.Eſay. 61.3. Pſal. 126.2.3. Math. 5.5. Remember the promiſes, of this ioy is made to thoſe that mourne, and onelyonly vntounto thoſe, and therefore mourne for thy ſinnes, and ſeriouſly ſeeke for pardon of them, for vnleſſe thou doeſt thus, neuer looke to ſee merry day in this world, nor in the world to come.
Doctr. The Godly mans ioy in this life is but the beginning of ioy. Pſal. 16.11.Further, in that it is here ſaid they [began] to be merry. This poynt is noted from hence by ſome of our Expoſitors. That the godly mans ioy in this life is but the beginning of ioy. We ſhall hauehave the fulneſſe of ioy hereafter when we come into Gods preſence, at whoſe right hand it is (as the Pſalmiſt ſpeaketh,) In this life wee hauehave but the firſt fruites of the ſpirit, and Gods earneſt penny; In that other life wee muſt looke for the whole maſſe and perſecution of bleſſedneſſe. This poynt is true, and might be of good vſe to teach vsus to long for to be diſſolued that we may be with Chriſt: for is the ioy that wee hauehave here but the beginning of ioy, and as it were the firſt fruites? oh then, what ſhall the crop be; doth the ioy which wee heare taſte of, and which in this life wee are made pertakers of, paſſe all vnderſtanding, as the Apoſtle ſpeaketh? what then ſhall the fulneſſe thereof bee, who is able to expreſſe it. But I intend not to proſecute it. I now come to the laſt part of this Parable, which ſheweth vsus the elder Brothers ill will or anger for his Fathers receiuing home, and ſo welcomming this his Brother.