The True Convert, Exposition · Verse 20
VERSE 20.
But when he was yet a farre off, his Father ſaw him, and had compaſſion, and ranne and fell on his necke, and kiſſed him.
HAuing ſpoken of the Prodigals Repentance, wee are now to ſpeake of the ſucceſſe of it; which is laid downe in the 20, 22, and 23 verſes, and ſo to the end. Wherein we may obſerue, His fathers good-will; and his Brothers ill-will; his fathers good-will is to be ſeen in the 20, 22, 23, and 24 verſes: his brothers ill-will in the reſt. In the former theſe three things are obſeruable. Firſt, his Fathers readineſſe to receiue him, verſe 20. Secondly, the entertainment hee gaue him, verſ. 22, 23. Thirdly, the reaſon of both, verſe 24.
The readineſſe of the father to receiue his ſonne, is noted; Firſt, by his looking on him a farre off, For when he was yet a great way off, his father ſaw him, Secondly, by his running to him, while he was a farre off, Hee had compaſſion, and ran. Thirdly, by his kinde embracing of him, He fell on his necke and kiſſed him.
To beginne with the firſt.
But when he was yet a great way off, Text.he ſaw him] Albeit this bee put heere in the laſt place, yet it is referred by moſt of our Expoſitors to the firſt time of his conuerſion; for it was this looke that brought home this Prodigall. He ſaw him, and looked on him with the eyes of pity, and by looking vponupon him, infuſed into him the ſecret efficacy of his ſpirit, and pierced his heart with the beames of his grace, which ſo preuailed with him, that it brought him to repentance, as it did with Peter, which made him to goe out and weepe bitterly for his ſins, after he had thrice denied his Maſter. Thus they make it, as a cauſe of his conuerſion. And taking it thus, this poynt will follow.
Doctr. Our conuerſiō is from Gods free grace. Iohn 6.44. Rom. 9.6.The conuerſion of a ſinner is from Gods free grace, Gods grace is the cauſe of it. Hence is it, that Chriſt ſaith, No man commeth vntounto me, except the Father draw him. Hereunto alſo commeth the ſaying of the Apoſtle, It is not in him that willeth, nor in him that runneth, but in God that ſheweth mercy. Hence is it alſo, that the Church thus prayeth,Cant. 1.4. Draw me, and we will runne after thee. But moſt fully and cleerely doth the Prophet Ezechiel ſet out the truth of this point, ſpeaking (in the perſon of God) theſe words,Ezech. 36.26, 27. A new heart will I giuegive you, and a new ſpirit will I put within you, and I will take away the ſtony heart out of your body, and I will giuegive you a heart of fleſh, and I will put my ſpirit within you, and cauſe you to walke in my ſtatutes. See how the Prophet wholly diſableth man from the worke of his conuerſion, aſcribing both the beginning and progreſſe thereof vntounto the Lord.
Many pregnant examples might be brought, both of the Vnregenerate before their conuerſion, as alſo of the Regenerate in their fals, after their conuerſion, for the further confirming this poynt in hand. What diſpoſition was the…e in the Apoſtle Paul, Acts 9.1.to further his conuerſion? was he not breathing out threatnings and ſlaughters againſt the Diſciples of Chriſt Ieſus? and had hee not procured a commiſſion from the High Prieſts, to binde all that were of that way? Did not God behold him a farre off? Did hee not looke vponupon him from the habitation of his dwelling? And did hee not thus behold Matthew the Cuſtomer, Zacheus the Vſurer, Mary the ſinner,Epheſ. 2.12. and vsus Gentiles, When we were (as the Apoſtle ſaith) without hope and God in the world, being ſtrangers from the couenant of promiſe, and aliens from the Common-wealth of Iſrael? I could bring variety of examples, that would ſerue to ſtrengthen the poynt, but I will remember you but of one more, and ſo haſten to the vſes, and that is of Peter; was not God faine to looke on him a farre off before he repenred?Luk. 22. Hee had denied his Maſter once and wept not: yea twice, yet ſhed not a teare (though the Cocke had crowed.) And the third time he denies him, yet weepes not vntill Chriſt beholds him, and then (as the text ſayth) he wept bitterly. Verſe 61.Aſſuredly, if Chriſt had not caſt an eye on him, and beheld him with a gracious aſpect; had a thouſand ſeuerall perſons queſtioned with him about his maiſter, he would hauehave denied him a thouſand times. Thus a ſinner is like an Eccho, he cannot ſpeake firſt to God, but muſt anſwere a voyce from God.
The Reaſons.
And needs muſt this be ſo, becauſe we are dead in treſpaſſes Reaſon 1 and ſinnes, as the Apoſtle ſayth,Epheſ. 2.1. Coloſ. 2.13. and as the Father of this Prodigall auoucheth of him, dead, not in a ſowne, but dead; ſtone-dead (as we ſay) and therefore hauehave no more power to ſtirre hand or foote, for the furthering of our owne conuerſion, then Lazarus had power to come out of the graue, before Chriſt called him.
A ſecond reaſon, why Gods grace is all in all in the Reaſon 2 worke of our conuerſion, may be this; That all matter of boaſting might be taken away, for we are very readie to aſcribe vntounto our ſelues, that which of right belongs vntounto the Lord: ſhould we hauehave any hand in the furtherance of it, we would ſoone fal a boaſting after this manner: yet in this am I beholding to my ſelfe: Thus farre I am a worker in my owne conuerſion: for this or that degree of it, may I thank my ſelfe. And this is the reaſon that is giuen by the Apoſtle,Epheſ. 2.8. By grace you are ſaued (ſaith he) and that not of yourſelues: it is the gift of God. If any now aske a reaſon, he giueth it in the next words:Verſe 9. Not of works leaſt any man ſhould boaſt. Thus hauehave we ſeene the reaſons, now let vsus heare the vſes.
And in the firſt place, this may ſerue for confutation, Ʋſe. 1 firſt, of the Pellagians, who affirme, that our good actions and cogitations proceed onelyonly from free-will, and not from Gods ſpeciall grace.
Secondly, it maketh againſt our Semi-pellagians, I meane the Papiſts, who are all for Will, little or nothing for Iohn: that is Gods grace, but (like Solamons whore) deuide that betwixt two,Voluntas human…s non libertate gratiā, ſed gratia libertatem conſequitur. Auguſt. God and man, which of right belongeth onelyonly vntounto God. God onelyonly (ſay they) perſwades the will, as a man his friend, to take a iourney, whereto he is vnwilling: but in the accompliſhing of any worke, God is onelyonly an aſſiſtant, for man by his owne power worketh together with him. This is little better then blaſphemie thus to hold, that the will of man doth worke with Gods grace in any thing, that is good. True it is, as they are workes and actions, ſo they proceede from the will of man; but as they are good workes, ſo onelyonly are they workes of grace: For all actions of man may be diſtinguiſhed into three ſorts: ſome are naturall, as to eate, drinke, walke, ſleepe, &c. Now moſt true it is, that in theſe and the like actions, man hath freedome of will, but yet ſo, as that he hath onelyonly power to the doing, but not to the well-doing; hee is not able to doe any of theſe things, to any good or godly end: he may vſe the meanes to obtaine faith, and repentance: he may goe from place to place: he may enter into the houſe of God, or not enter, heare the Word, or not heare it; for this is left to man, and put as it were into our hands; but it is to make vsus without excuſe; for ſo to heare as that thereby our conuerſion might be wrought, is not in our power: It is the Lord that muſt firſt boare the care.
Other kind of actions are morall; as all oeconomicall, and Politicall duties. In theſe, man hath no free will of himſelfe, to chuſe the good, or refuſe the euill: to embrace the vertue, or decline the vice: but as he is wholly directed and gouerned by Gods ſpirit. Laſtly, other actions are ſpirituall: wherein we are to conſider man with a three-fold difference. Firſt, as he is before his conuerſion, where his will is altogether corrupt, inclining onelyonly to that which is euill. Secondly, as he is in the very act of conuerſion, where in reſpect of the grace, which outwardly preuents him, his will is meerely paſſiue; and hee is in the hands of God,Rom. 9.21. euen as the clay in the hands of the potter, but yet in reſpect of the time, wherein his conuerſion is wrought, he is not like a ſtocke, but while he is healed by the holy Ghoſt, he is alſo actiue. In the very act of conuerſion, the will of man is not idle, nor without all motion and ſence, but it followeth,Acti agimus. the ſpirit of God, that draweth it far more, and the ſame moment God mooueth and boweth the will, and cauſeth vsus to be willing indeed; but yet ſo as all the efficacie of the worke is from the ſpirit of God; who of vnwilling, maketh vsus willing: and maketh vsus runne, who were before ſlow and dull.
Thirdly, man is to be conſidered, as he is after his conuerſion: where, becauſe the grace of God beareth rule, there is a readineſſe to obey, as the Apoſtle ſheweth to the Phillippians, I am able to doe all things through Chriſt, Phil. 4.13.who ſtrengtheneth me. So then we ſee the truth of this doctrine, how we hauehave no abilitie to cooperate (as they falſly teach) with the grace of God: freedome of the will to turne to God, and to worke with him, is no power of nature, but the worke of grace: For of our ſelues we are not ſufficient, as of our ſelues, to thinke, much leſſe to ſpeake; leſt of all, to doe any good: Indeed we will, but it is God that worketh in vsus to will; we worke, but it is God that worketh in vsus to worke, according to his good pleaſure.
The ſecond Vſe is for our humiliation. There is no Ʋſe. 2 goodneſſe nor aptneſſe in thee to that which is good: Why then ſhouldeſt thou be lift vp with any conceit of thy ſelfe? Oh, beware of this boaſting! for whereof haſt thou to boaſt? Surely of nothing, but ſinne and miſerie. Come not to God as proud Dames to their Husbands, bragging and boaſting of the goods they brought, (as the Papiſts would hauehave vsus) no, doe not: the one is odious to man, the other more hatefull vntounto God; vndoubtedly he that knoweth well his owne vntowardneſſe to that which is good, will neuer dare to thinke there is any thanke due vntounto himſelfe for the furtherance of his owne conuerſion in the leaſt degree.
Ʋſe. 3 Thirdly, Let it be for exhortation to all ſuch as hauehave any tokens and ſignes of their true conuerſion; to aſcribe all the prayſe and glorie thereof vntounto the Lord. Say with Dauid, 115. Pſ. 1.Not vntounto vsus, O Lord, not vntounto vsus, but to thy name be the glorie. For it is of his merciemercy, not of thy deſeruing. Is there any difference now betwixt thee and a Rebrobate? God found it not in thee, but did put it into thee: Thou art of the ſame nature with them; thou hadſt no more abilitie to worke out thy owne ſaluation, then they had. Thou ſeeſt many commit lewd prankes; ſome, murder; others, whoredome, &c. Thou leaueſt, yea hateſt theſe things: What is the cauſe? ſurely Gods grace, and only Gods grace. GiueGive glorie therefore vntounto God,Pſal. 103.1. prayſe his name, yea let all that is within thee prayſe him.
Ʋſe. 4 Laſtly, this may ſerue for our direction, deſire we to be ſaued? What ſhall we then doe but looke vp vntounto him from whom ſaluation commeth? earneſtly deſire the aſſiſtance of his grace, for the effecting of the worke of our conuerſion, ſay and confeſſe with the Prophet Ieremiah, Ier. 10.23. Ier. 31.18. Lumen. 5.21. Iſay 5.1. Da Domine quod iubes, & iube quod vis. Aug. Soliloq. cap. 18.O Lord, I know the way of man is not in himſelfe, neyther is it in man to direct his ſteps. Pray alſo with Ephraim; Conuert then mee, and I ſhall be conuerted And with the Church, Turne vsus vntounto thee, O Lord, and we ſhall be turned, for it is God that muſt looſe the bands of thy necke, Oh captiue daughter of Syon, it is euen hee that muſt conuert thy ſoule. Pray, pray, with that ancient Father, Lord giuegive grace to doe what thou commandeſt, and then command what thou pleaſeſt; otherwiſe there can be no good looked for in any of vsus.
Other of our expoſitors expound theſe words according to the method here propounded. And refer them to the after-times, and ſo make them as the fruit and effect. He did no ſooner begin to turne homewards, but his father lookes on him with the eyes of pitty and compaſſion; yea, and while he was yet a great way off, before he could confeſſe his fault, he runneth to meete him, and louingly imbraceth him.
Taking the words thus, they will afford vsus theſe good Leſſons; firſt, that
True repentance is the readie way to obtaine Gods fauor, Doctr. 1 where he beginneth to turne,True repentance the ready way to obtaine Gods fauour. 2. Cro. 7.14. the father will beginne to runne, hee will ſoone imbrace him in the armes of his merciemercy; he will not turne away his face from him, but looke vponupon him with the eyes of compaſſion. This the Lord teſtifyeth, ſaying, If my people which are called by my name ſhall humble themſelues, and pray, and ſeeke my face, and turne from their wicked waies, then will I heare from heauen, and will forgiue their ſinne, and will heale their Land. And thus in another place: But if the wicked will turne from all his ſinnes that he hath committed, and keepe all my Statutes, and doe that which is lawfull and right: hee ſhall ſurely liue, hee ſhall not dye: all his tranſgreſſions that he hath committed, they ſhall not be mentioned vntounto him: In his righteouſneſſe that he hath done, hee ſhall liue. So the Prophet Eſay, after he had exhorted them to waſh and make themſelues cleane with godly ſorrow for ſin, he telleth them, that Though their ſinnes were as Scarlet, Eſay 1.18.they ſhould be made as white as Snow, and if they would conſent to obey, they ſhould eat of the good things of the Land.
This may bee further confirmed by the examples of the Iſraelites, Manaſſes, Dauid, and many others.
So then this is the onelyonly way to obtaine merciemercy and forgiueneſſe. And that firſt,
Becauſe by repentance,Reaſon. Iſay 59.2. ſinne (which is the cauſe of diuiſion betwixt God and man) is now remoued, Your ſinnes (ſaith the Prophet) hath made a ſeperation betweene you and your God. This is the Partition-wall betwixt God and vsus. Man, and Sinne (ſaith a Father) are two ſundrie things; deſtroy ſinne which is man his worke, and God cannot but louelove and imbrace man as his owne worke.
Reaſon 2 Secondly, True repentance is not without true faith, by which we are ingrafted into Chriſt: In and through whom wee are reconciled vntounto God,Rom. 5.1. as the Apoſtle ſaith.
Vſe.If this be ſo, that repentance is the onelyonly way to obtaine Gods fauour and louelove; then miſerable is the condition of thoſe that are impenitent, and walke on in a courſe of ſinne: Let theſe neuer hope of Gods fauour, ſo long as they take this courſe. Take notice of this, and let it terrifie thee that are impenitent; whoſe heart will not relent for thy former ſinfull wayes, who drinkeſt in iniquitie like water, nay, like wine, freely and greedily, with pleaſure and delight: with facilitie and eaſe ſuckeſt downe and ſwalloweſt any kind of ſinne that is offered; who neuer as yet hath ſaid ſo much as what hauehave I done, take notice of it; and if thou haſt eares to heare, heare; thou art out of Gods fauor, and not in it. Oh that thou kneweſt thy wretched eſtate and condition: What reſt canſt thou hauehave, or what peace, ſo long as thou art not reconciled vntounto God?
Vſe 2 Let a Second vſe be for exhortation to the impenitent, to ſeeke Gods fauour by this meanes, take that Councell which Daniel giueth to Nebuchadnezzar, Dan. 4.27.break of thy ſinnes by repentance, & thine iniquities by ſhowing mercy to the poore, that there may be a healing of thy error, take a through notice, of the eſtate thou art now in; being no otherwiſe then a traytour out of his princes fauour. For ſo thou art in the eies of the moſt high God. Come therefore as Benhadads ſeruants Came to Ahab, 1. Kings 20.23.euen with an halter about thy necke, creeping and crouching before the throne of grace, throwing thy ſelfe downe before Gods footſtoole, in the humble and penitent acknowledgement and confeſſion of thy ſinnes: neuer thinke to hauehave God fauourable vntounto thee, till thou thus commeſt with a bleeding heart, lamenting and bewailing thy offences paſt, and reſoluing on a new courſe for time to come.
A Third vſe of this may be for a direction, vntounto ſuch Vſe 3 as formerly hauing had a ſence and feeling in their harts of Gods louelove and fauour towards them, yet by reaſon of ſome ſinn or other hauehave now loſt all feeling of the ſame; See the courſe thou art to take,Pſal. 51. humble thy ſelfe before the Lord… confeſſe thy ſinne, lament and bewaile, that thou haſt depriued thy ſelfe of ſuch an ineſtimable Iewell: Take this courſe, and be not too too diſcouraged; for by this doing thou ſhalt recouer what thou formerly haſt loſt, and howeuer happily God will not preſently be found,Hoſea. 6.1. yet aſſure thy ſelfe he will at length returne and reuiue thee, and reſtore thee to the ioyes of his ſaluation.
The laſt vſe which I will make of this point, is for the Vſe 4 comfort of all true hearted mourners of Zion, let this be well conſidered of you, it will be as marrow to your bones, and as the raine to the new mowne ground; For repentance is the onelyonly way to procure Gods fauour; then thou that doſt daily mourne and confeſſe and bewaile thy ſinnes, aſſure thy ſelfe thou art highly in Gods fauour, aſſure thy ſelfe thou haſt it, and hauing it, what Can be wanting? Oh the comfort which that man hath that hath this aſſurance! this will releeue and reviue a mans ſpirits, euen when the pangs of death are vponupon him, and when the ſorrowes of the graue do compaſſe him about. And this aſſurance maieſt thou hauehave who doeſt repent, it belongs vntounto thee, refuſe not then that ioy that God doth offer.Doctr. 2. The firſt motions of repentance, if true, are pleaſing to God.
Thus much for this firſt doctrine now followes a Second which is this.
The very firſt motions of repentance and beginnings of conuerſion, if true and vnfeined, are acceptable vntounto the Lord. For while the ſonne was yet a farre of, the father had compaſſion, he had not yet come and fallen downe, and confeſſed, and yet the father ſheweth mercy vntounto him, ſo then we may ſafely make this concluſion, that the very firſt motion, the firſt ſtep we tread, and take homeward, is well pleaſing to God: for the further proofe of this point,Pſal. 32.5. Conſider what Dauid ſaith I ſaid, I will confeſſe, and thou forgaueſt. Where we ſee remiſſion did follow a purpoſe of confeſſion, it being ſound and ſincere, ſee the ſtory, 2. Sam. 12.7.13. Aſſone as he beginneth to confes God is ſoe well pleaſed with it that he doth preuent him ſaying. Thy ſinne is put away thou ſhalt not dye.
Reaſon.The reaſon of the former pointe may ſerue for this alſo viz. Becauſe the firſt motion to repentance if true and vnfeined, is ioyned with ſome ſeed of ſauing faith, which be it neuer ſo ſmall or weake; though but as a graine of muſtard ſeed; yet it makes a man pertaker of Chriſt, in whom God is well pleaſed with vsus.
Reaſon 2 A Second reaſon may be; becauſe it is the worke of his owne bleſſed ſpirit, which if he ſhould not reſpect, he ſhould then hauehave no regard to the worke of his owne hands.
Thus then hauehave we ſeene the point proued, now let vsus ſee it applied.
Ʋſe.And the vſe ſhalbe for comfort to weake Chriſtians, who are much diſcouraged with their weake proceedings in grace: they feele not their hearts ſoe broken as they deſire: they deſire with all their harts to turne vntounto the Lord, to leaue ſinne, but ſtill they fall & that fowly: The good they would doe they doe not, Rom. 7.19.the euill they would not doe, that doe they daily. Well is it thus? yet be not thou diſcouraged, for though thy repentance be but in a beginning, yet if it be true, God will meete it with mercy. Thou ſaieſt thou deſireſt; is thy deſire true and vnfeined▪ doeſt thou deſire to walke ſo as that God may be glorified? doeſt thou expreſſe thy deſire by vſing of all good meanes?…. Cor. 8.12. and is not thy deſire idle? and art thou content to doe any labour, & take any paines for the obteining of grace? doeſt thou thirſt after it as the Hart doth after the riuers of water? if it be thus, aſſure thy ſelfe thy deſire is highly pleaſing vntounto God, and moſt acceptable vntounto him; the Lord he will not reiect it, nor thee in regard of it; He will not breake the bruiſed reed, Mat. 12.20.nor quench the ſmoaking flaxe; till he bring forth iudgement vntounto victory. He doth not conteme the leaſt meaſure of his owne grace, he hath beſtowed on thee. Be it neuer ſo ſmall a quantity if true, it is his owne gift,Rom. 11.29. & his gifts are without repentance he cannot deſpiſe that which himſelfe hath giuen, neither take that away for euer, which he hath once beſtowed. Walke therefore boldly on, be not diſcouraged, thy creeping is acceptable to God, go on with comfort.
And ran] Behold the readineſſe of this father to receiue this his penitent childe,Text. the one is not ſo willing to returne, as the other is ioyfull to receiue; the father ſeeing of him comming, doth not ſtay vntill he commeth but ariſeth to meete him, yea & when he was a great way of ſo farre as he could ſee him; he goeth to meet him & ſtayeth not for his comming nigher. Hence learne;Doctr. God is ready to ſhew mercy. Iſa. 55.7. Exod. 34.6.7. God is very ready to ſhew mercy to eueryevery true penitent. So ſaith the Prophet Eſay. He is very ready to forgiue. Thoſe titles giuen him for his name teſtifie as much. The Lord, the Lord, Strong, Mercifull, and Gratious &c. Thoſe ſpeeches which he ſo often vſeth doe ſerue to confirme this truth. Why will ye die oh you houſe of Iſraell? Ezech. 18.31.32. Chap. 33.11.I deſire not the death of him that dieth; Cauſe therefore one another to returne and liue. yea, And in another place. As I liue ſaith the Lord I deſire not the death of a ſinner: turne you turne you from your euill waies, for why will you die oh houſe of of Iſrael?
The reaſons are theſe. Firſt, becauſe man is the workmanſhip Reaſon 1 of Gods owne hands, and therefore hee is the more readie and willing to ſaue him: As an artificer is loath to ſpoyle what he hath made: though it doe diſpleaſe him, yet he tryeth all meanes to make it ſerue his turne, before he caſteth it away.
Reaſon 2 Secondly, It is Gods nature to ſhew merciemercy: now we know, that naturall actions are not troubleſome to doe, but pleaſant and delightfull: how readie is the Beaſt to nouriſh her young? how willing is man to receiue his food, take his reſt, &c. Becauſe it is his nature to be exerciſed in theſe actions: thus is the Lord as readie and taketh as much delight in ſhewing mercy to the penitent, becauſe he ſheweth & exerciſeth his owne nature: therefore ſayth Micah, Micah. 7.10.18. Pſal. 147.11.merciemercy pleaſeth him. And Dauid ſweetly, The Lord is delighted in them that feare him, and attend vponupon his mercy: euen as though he reioyced much in hauing an occaſion offered of exerciſing his mercy towards thoſe that deſire it.
Reaſon 3 A third reaſon, may be this, becauſe none might deſpaire of his merciemercy: he is readie to ſhew merciemercy, that by the example of ſuch as hauehave found merciemercy, others alſo might reſort and repaire vntounto him for merciemercy in time of need.1. Tim. 1.16. For this cauſe I obtained merciemercy (ſayth the Apoſtle) that in me firſt Ieſus Chriſt might ſhew forth all long ſuffering for a patterne, Pſal. 32.6.vntounto them which ſhould hereafter beleeue on him to life euerlaſting. And thus ſaith Dauid: For this ſhall eueryevery one that is godly, pray vntounto thee in a time when thou mayst be found.
And laſtly, God is readie to receiue all true penitents to merciemercy? becauſe Chriſt Ieſus hath diſcharged their debt,Eſay. 53.5. and ſatisfied his iuſtice for their ſinnes. For he was wounded for our tranſgreſſions, he was bruiſed for our iniquities: the chaſtiſement of our peace was vponupon him, and with his ſtripes we are healed.
Ʋſe.Is this ſo, that God is readie to forgiue eueryevery true penitent, then let none lay the fault vponupon God, if they periſh in their ſinnes; for God is readie and deſirous to forgiue: and doth often call vponupon vsus, to turne from our euill wayes, that ſo we might not periſh.
Obiect.But if the Lord would not the deſtruction of the wicked, it could not be.
This is well anſwered by one of the Fathers.Anſw. God wileth, and willeth not the deſtruction of a ſinner, in a diuers ſence: he willeth not their deſtruction, as concerning the deſert, for in that reſpect he ſayth, Thy deſtruction is of thy ſelfe oh Iſraell. Hoſ. 13.9.But as it is the puniſhment of ſinne, and manifeſtation of the glory of his Iuſtice, ſo he willeth it. Accuſe not then God at any time, if any deſtruction happen vntounto you, but lay the whole blame thereof where it ſhould be laid, viz. vponupon your ſelues, whoſe hearts are hard, and will not repent.
Secondly, Seeing this is ſo, that God is readie to ſhew Vſe. 2 merciemercy to eueryevery one that ſeekes it; let this be as a ſpurre and goad in our ſides, to make vsus turne vntounto him, and ſeeke for mercy at his hands: he will not be wanting to thee, if thou beeſt not wanting to thy ſelfe; If there bee not wanting one to aske, there will not be wanting one to heare: let there be a repentant offender, and there will be a gracious forgiuer:2. Sam. 12.13. ſay but with Dauid in the truth of of thy heart, I hauehave ſinned, and thou ſhalt ſoone heare the Lord make anſwere, The Lord hath done away thy ſinne.
Oh but my ſinnes are many, and great,Obiect. and indeed ſo hideous, and horrible, as that I neither hauehave nor can hauehave any hope of obtaining merciemercy.
Are thy ſinnes many?Anſw. then thou haſt not need to increaſe them, and make them more, but to leſſen them by Repentance: For thee to ſay, they are more then can be forgiuen, is a greater ſinne againſt God, then the committing of thoſe ſinnes, that lie ſo heauie vponupon thy conſcience. For firſt, thou doeſt derogate from the power of God, and accuſeſt him of impotencie and weakneſſe: doth not he cut ſhort the Princes power and mercy, that ſhall ſay, he can pardon leſſer offences, but not treaſon and rebellion? And doth not he in like ſort ſhrinke vp the ſinewes of Gods mercy, that ſayth, he can pardon onelyonly ſmaller ſinnes, but not ſuch as are of a larger ſize? Againe, what doeſt thou but giuegive his Maieſtie the lye? For he ſaith, he will extend his mercy vntounto all that come vntounto him;Ezeck. 36.25. and promiſeth to clenſe vsus from all our filthineſſe. But thou replyeſt, No; he will not extend it vntounto me, neither will he cleanſe me from all my ſinnes: Now is not this to contradict the Lord, in not giuing credit to his word and promiſes? Wherefore, though you hauehave ſinned greatly, yet deſpaire not of Gods mercy & grace, nothing can be too hard from him that is omnipotent; whoſe mercy is aboue all his workes, and therefore farre aboue our ſinfull workes, be they neuer ſo many. Remember, his promiſes are made indefinitely to all, that repent, and turne, no matter what they hauehave beene; though Publicans, or Harlots, Sodomites, or Gomorreans, exclude not thy ſelfe, for God doth not exclude thee. Should a Prince ſend forth his pardon, to a company of traytors and except none; and if one amongſt the reſt ſhould thus ſay; this concernes not me, becauſe I hauehave beene ſo great an offender, therefore I will ſtill ſtand in doubt of my Princes fauour, & ſuſpect his word; would not eueryevery one accuſe this man of folly, and vnthankefulneſſe? Thus doeſt thou, who doſt ſtill ſtand in doubt of pardon for thy ſin, though the Lord hath ſent forth a generall pardon for thee, and all others that doe truely repent: Doe not thus diſhonour God, and wrong thy owne ſoule, thou canſt not want mercy, if thou doeſt truely ſeeke it. Call to mind the dayes of old; ſearch and ſee if euer thou canſt finde an example of any one from the beginning of the world, to this preſent houre (were their ſinnes neuer ſo hainous or innumerable) who hauehave not found mercy vponupon their Repentance and turning. Rahab an Harlot; Abraham (by all likelihood) an Idolater: Paul a Perſecutor: Mathew an Extertioner: Zacheus a Vſurer: euen theſe profeſſed ſinners, vponupon their Repentance, obtained mercy. And doe we not read, how many of thoſe Iewes, who beate and buffetted the ſonne of God, who mocked him, reuiled him, and preferred a wicked murtherer before him; and laſtly, in moſt ignominious ſort crucified and killed him, were conuerted to the number of three thouſand of them at one Sermon;Acts 2.41. and had their ſinnes pardoned and remitted? Who can deſpaire to obtaine pardon of his ſinnes, when they doe but remember, that they who bathed their hands in the bloud of the Sonne of God, ſhould hauehave their ſoules bathed with it, and that they ſhould hauehave their ſinnes waſhed away with that blood which they ſhed? Take notice of one example more, and it is that of Manaſſe, 1. King. 21. Verſe 3 4.5.6.whom the Scripture makes known to hauehave been a horrible Idolater, (ſacrificing his owne children vntounto his Idols) a notable Witch, a wicked Sorcerer,Verſe 16. a bloudy Murtherer of Gods Saints and Prophets; inſomuch, that he filled Ieruſalem, from one end to the other,2 Cro. 33.12. with innocent bloud: yet this traſcendent-ſinning King, found fauour and mercy at Gods hands.
Now is not this and the other examples written for our learning, to aſſure vsus of the like fauour, if wee bring the like repentance? feare not then, though thy ſinnes be many, yet Gods mercies are aboue thy ſinne. It is impoſſible for thee to commit more,Math. 12.32. Mark. 3.28.29. 1. Ioh. 5.16. then hee can remit and forgiue. I confeſſe indeede, there is an vnpardonable ſinne, that ſhall neuer bee forgiuen, neither in this life, nor in that which is to come: but the reaſon is, not becauſe God cannot forgiue it; but becauſe ſuch as hauehave committed it, cannot relent, nor repent of it; they are gone ſo farre, that they can neuer returne backe,Heb. 6.4 5.6. Obiect. as the Author to the Hebrewes ſheweth.
This ſinne I feare I hauehave committed, therefore I am out of hope: Indeed God is readie to ſhew merciemercy, but there is none for mee.
Doſt thou feare it?Anſw. Such as feare they hauehave ſinned againſt the holy Ghoſt, hauehave not. Heb. 10.29. then I dare pronounce peace to thy ſoule, thou haſt not committed it; neyther canſt thou commit it ſo long as thou thus feareſt: for ſuch as doe commit this ſinne, doe it to deſpite the Spirit of grace, and count the bloud of the couenant as an vnholy thing: They are not afraid of it, but (rather) boaſt of it; glorie in it, and liue and dye in it. And therefore be not thou diſcouraged from ſeeking to the Lord; God hath merciemercy in ſtore for thee, yea euen for thee, if thou becommeſt penitent, be thou what thou wilt be. But if thou reſolueſt to lye ſtill ſnorting in ſinne, then let mee tell thee, that as there is no ſinne be it neuer ſo great, but vponupon thy repentance ſhall be forgiuen; ſo there is no ſinne be it neuer ſo ſmall, that thou haſt committed, but (without repentance) will be thy damnation. Bee wiſe therefore, and make a good choyce, for this day I hauehave ſet before thee life and death, at thy choyce be it.
Vſe. 3 The laſt vſe may ſerue for Imitation. Let vsus be like to our heauenly Father; and be as readie to forgiue others who hauehave offended vsus; as God is to forgiue vsus who hauehave and doe daily offend him. It may be ſome hauehave offered thee wrong, yea great wrong; yet muſt thou forgiue, and that redily. Why is there then ſo much ſuing and intreating and begging for reconciliation before pardon be obtayned. Remember, God is more gracious vntounto thee, and oughteſt not thou to be ſo vntounto thy brother?
Doctr. God is more readie to ſhew merciemercy, then we are to receiue it. Eſay 65.24.Further, in that we here find the ſonne comming to confeſſe, and the father running to forgiue: Hence learne we: God is more readie to ſhew merciemercy, then penitent ſinners are to ſue for merciemercy: the one comes ſoftly, the other ſwiftly. An excellent place to proue this, is that of the Prophet Eſay: Before they call, I will anſwer: and whiles they ſpeake, I will heare. God will not ſtay vntill they doe call,Verſ. 1. but before they call, hee will grant them their deſire. And ſo in the firſt verſe of that Chapter, I was found of them that ſought me not.
Vſe. 1 Vſe. Take notice then of Gods wonderfull louelove, who albeit he be the partie that is offended, yet is more readie to forgiue, then we to ſeeke or to begge pardon: My thoughts are not your thoughts, Eſay 55.8.neither are my waies your waies, ſaith the Lord. It is moſt true indeed, for of how ſtiffe, ſtubborne, implacable a diſpoſition are wee of? HaueHave we once conceiued a diſpleaſure againſt any, how hardly are we reconciled? nay, though they ſue, and ſeeke vntounto vsus, yet how hardly are we brought, euer to receiue him to louelove and fauour againe within our hearts? ſo cloſe doth wrong and iniurie ſticke vntounto vsus. But as for God, behold his goodneſſe, who (albeit he be daily prouoked by our ſinnes) is readie to forgiue, and doth ſeeke vntounto vsus to be reconciled, beeing more readie to pardon, then we to begge it. Oh that we were followers of God herein, like good children!Epheſ. 5.1.
Secondly, let this ſerue to increaſe our boldneſſe in Vſe. 2 comming to the Lord; thou canſt not be ſo forward to come, as God is to meet; ſo readie to craue pardon, as he is to forgiue. This poynt had need to be vrged, for howſoeuer this be common in the mouthes of many, God is mercifull, and the like: yet in time of Spirituall diſtreſſe, to ſeeke to God for merciemercy, is no eaſie matter; it is nothing (ſaith one) in the day of ſenceleſſeneſſe to preſume: but when once the heart is touched with a ſence of ſinne, it is a hard matter not to deſpaire. Oh what a hard taske is it then to ſeeke for merciemercy, and lay hold of it? Conſider well what hath been ſaid, and ſtore it vp againſt time of need.
But now happily ſome will obiect againſt this truth,Obiect. and ſay; I hauehave often ſought to God for merciemercy with many a teare and groane, and yet I hauehave not found, yea and other of Gods children, as Moſes, Dauid, Paul, &c. hauehave prayed and not beene heard.
To this I anſwer; It may be thou haſt ſought for ſuch Anſw. 1 things as God knoweth to be vnfit for thee, tending rather to thy hurt then good: If ſo, then God is found in merciemercy; in withholding from thee that which thou dereſt; and is more ready to ſhew mercy then thou to ſeek it; for thou ſeekeſt not merciemercy, but thine owne miſerie: God therefore giueth merciemercy beyond thy deſire.
Secondly, God may for a time delay to giuegive thee Anſw. 2 what thou ſeekeſt, that it may be a merciemercy; for hadſt thou what thou deſireſt at the very inſtant, it might tend to thy hurt, or elſe not be reſpected as it ſhould. Did God ſee thee fit to receiue, thou ſhouldeſt not want thy deſire one houre. In this alſo is God more readie to ſhew merciemercy, then thou to ſeeke.
Anſw. 3 Or thirdly, Thou art heard in a better kind, and ſo was Paul and Moſes, and the reſt of Gods ſeruants, with whom God dealt by way of exchange; keeping from them what they begged, and giuing vntounto them a better bleſſing. If then God giuegive not that particular thou askeſt, but ſome thing better then it, for it; (whether it bee Patience, Strength, Exerciſe, or increaſe of Grace) thou canſt not ſay but God is found: and is as readie, nay more readie to ſhew merciemercy, then thou to ſue for it at his hands. Let vsus then beleeue, remember, and apply this poynt for our endleſſe and euerlaſting comfort: And beware of ſucking poyſon out of this ſweet and bleſſed floure.
Text.He fell on his necke, and kiſſed him.] Here is a ioyfull meeting, betwixt ſo good a father and ſo badde a ſonne: MercieMercy, and Truth are met, and each of them kiſſe the other: here is truth in the Prodigall, for he diſſembled not; and merciemercy in the father.
By theſe circumſtances, the heat and fire of his affections is declared, and his intire louelove vntounto his ſonne expreſſed, for a kiſſe hath euer beene as a pledge and pawne of kindneſſe, which is profeſſed by it: and by this ceremonie or rite, they did expreſſe their louelove in the time of the primatiue Church one to another,Iuſtin. Mart. Apolog. 2. which ceremonie continued till the daies of Iuſtine Martyr in cuſtomarie vſe, before their approaching to the Lords Table; thereby to teſtifie their heartie reconcilement each to other,1. Theſ. 5.26. this was called a holy kiſſe. It is a ceremonie alſo of ciuilitie, and hath beene and is ſtill in vſe. Thus Ioſeph bleſſed his brethren,Gen. 45. Ruth. 1.9. and fell vponupon their necks and kiſſed them, &c. When Iudas the traytor ſtudied with himſelfe what courſe might be the beſt to bring Chriſt to his death, hee could deuiſe not a more ſubtile ſhift then vnderunder a kiſſe (a pretence of kindneſſe) to couer his villenie:Cant. 1. When the Church in the Canticles ſaith to her Spouſe, to ſhew his louelove vntounto her, ſhe intreateth him to kiſſe her with the kiſſes of his mouth, viz. that he would manifeſt his louelove and affection vntounto her, by manifeſt and good tokens. Thus the father kiſſeth his penitent child, thereby to ſeale and confirme his louelove and good will towards him, that he might make no doubt thereof. So then, in that the father doth thus manifeſt and declare his louelove and good will to this ſonne, after his comming into his preſence: hence let vsus learne this Leſſon.
God will manifeſt and make knowne his louelove vntounto his children, Doctr. God doth not onelyonly louelove his children, but he will make it manifeſt by ſignes and tokens that hee loueth them. Rom. 5.5.by euident ſignes and tokens vponupon their conuerſion and turning to him. God doth not onelyonly inwardly affect and louelove his elected children that belong vntounto him, but hee will alſo hauehave them reſolued of this his louelove and kindneſſe, and will in due time make manifeſt the ſame by euident ſignes and tokens, that they may not doubt of it: The louelove of God is ſhed abroad in our hearts, (ſaith the Apoſtle) that is, the ſenſe and feeling of it, is ſhedde and powred forth into vsus, that wee might not doubt of it, but be fully perſwaded and aſſured thereof. And a little after he ſaith; God commendeth, Verſe 8.(that it, maketh knowne) his louelove towards vsus, in that (while we were yet ſinners) Chriſt died for vsus.
And were it not ſo, how could we be affected with it?Reaſon. what is it for a blinde man to know that the Sunne is a moſt glorious bright creature when hee himſelfe doth not ſee it? ſo what is it for a man to know there is much louelove hid in God, except he hauehave ſome ſence and feeling of it? That precious oyntment,Math. 26.7. which the woman poured vponupon Chriſts head, gaue no ſauour while it was ſhut vp in the box, but being ſhed and powred out, it did then yeeld a moſt ſweet ſent vntounto all that were in the roome: ſo the louelove of God (while it is, as it were, ſhut vp in Gods decree, and not felt of the Elect, hath not that fauour with it: but when they once come to hauehave a taſte of it, then it is as an oyntment powred forth, which doth exceedingly and plentifully refreſh their hearts and ſoules.
Queſt. Whether Gods Elect, as yet vncalled, are within the compaſſe of Gods louelove. Anſw.VponUpon this that hath beene ſayd, ſome may demand; whether Gods Elect, being yet vncalled, are within the compaſſe of Gods louelove? for ſo much doth the poynt ſeeme to imply.
I anſwer, They are: God doth louelove his Elect, though for the preſent, they be vncalled, as the Apoſtle doth manifeſtly declare in the place before quoted, Rom. 5.8.Rom. 5.8. where he ſheweth, that God ſetteth forth his louelove, and makes it known to them, that he loued them, euen while they were yet ſinners. So then (in regard of election) they are beloued of God, being yet vncalled: though indeed, not with that degree of louelove it pleaſeth him to vouchſafe to them after their calling.
Now to the vſes.
Ʋſe 1 And firſt is this ſo, that God doth not onelyonly louelove, and inwardly affect his children, but doth alſo manifeſt the ſame by ſignes and tokens, that they may bee out of doubt thereof? Then this may ſerue to confute that doctrine of the Church of Rome, who hold that no man can be certainely aſſured of the louelove and fauour of God, hee may hope well, and ſo foorth: But no man can hauehave any aſſured confidence. What is this, but a racke and torment to weake conſciences? What doth this, but extinguiſh the truth and ſincerity, both of faith and louelove towards God? what fruit bringeth this, but impatiency in time of trouble and perſecution, and indeede maketh a way for deſperation of Gods mercy. Away then with this vnſetled doubting, with this vncomfortable doctrine and falſe opinion,Acts 5.41. Rom. 8.38. Gal. 2.20. which is contrary to Gods truth, and Saints profeſſion, who hauehave had the ſence of Gods louelove, and reioyced therein, euen in their extremeſt affliction, in the flames of fire, and depth of darkſome dungeons.
Secondly, let this ſtirre vp eueryevery one of vsus to a diligent Ʋſe 2 examination of our ſelues, whether God hath, as yet kiſſed vsus with the kiſſes of his mouth, whether he hath, as yet, manifeſted his louelove vntounto vsus, by ſignes and tokens. For till we hauehave aſſurance heereof, what comfort can we hauehave? how doe we know whether we be of the number of Elect, or of the reprobate? Striue therefore to be aſſured heereof, examine thy ſelfe diligently, that thou mayſt be aſſured. And foraſmuch as we are very ready to deceiue our ſelues in this matter, thinking we are highly in Gods fauour, when it is not ſo: bee therefore the more carefull in thy triall, neuer giuegive ouer, vntill thou canſt ſay, I finde this and this ſigne, whereby I know the Lord loues mee.
But how may I come to a knowledge of this?Queſt. And by what ſignes may I hauehave ſome aſſurance heereof?
Know, that whom God loues with this ſpeciall louelove,Anſw. to them he giues of his ſpirit, whereby they are ſanctified, The louelove of God is ſhed abroad in our hearts by the Holy Ghoſt, which is giuen vsus, ſaith the Apoſtle. So then,Signes of Gods ſpeciall louelove. The firſt ſigne, the giuing of the Spirit. Rom. 5.5. How a man may know hee hath the Spirit. 1. By the inward working of it. 2. By the outward. Coloſſ. 4.6. this gift of the Spirit is an euident token of Gods ſpeciall louelove. If any now demand, how they ſhall know whether they hauehave the Spirit of God within them? I anſwer, as a woman knoweth her ſelfe to bee with childe, by the ſtirring of it; the Spirit will ſoone bee felt and perceiued where it is; for it is alwayes operatiue, it hath ſuch workings, as cannot be hiden.
Firſt, inwardly, enlightning the minde, ſanctifying the affections, enclining the will, and the like.
Then outwardly, framing and faſhioning the outward man, vntounto all conformity, with the Law of God, both in word and deede. It cauſeth the words to be ſauory, ſeaſoned with ſalt, and to bee ſuch as may adminiſter grace to the hearers: It driueth corrupt communication out of mens mouthes,Iohn 2. as Chriſt did the buyers and ſellers out of the Temple. It alſo cauſeth mens workes and deedes, in ſome meaſure, to be conformable to Gods moſt bleſſed will, making them to leaue what God doth forbid, and readily to doe what God doth command.
Eaſily then may it bee knowne where Gods Spirit is, if men would take ſome paynes in examining themſelues. In buying of ſome veſſell, men will looke both on the in-ſide and out-ſide, and ſee it be ſound: Doe ſo by thy ſelfe, looke firſt into thy in-ſide, ſee if thy minde be enlightned, thy affections ſanctified. Then view well the out-ſide, ſee if thy wayes be reformed: If it be thus, then ſurely God hath manifeſted his louelove vntounto thee, thou art on a good ground, ſtand ſure. But this marke is ſomewhat generall, and therefore we will come to others.
The ſecond ſigne, is louelove of God. 1 Ioh. 4.19.If the Lord louelove thee, then thou doeſt louelove him againe. This S. Iohn doth confirme, We louelove him, becauſe he loued vsus firſt. For, as the cold ſtone, being warmed by the Sunne-beames, reflecteth againe ſome of the heat which it receiued. So our cold hearts, being ſtricken with an apprehenſion of Gods louelove, beginnes to ſend forth ſome ſparks of louelove againe. The Lords louelove muſt firſt heat my heart, before I can reflect my affection vponupon him. Examine then what louelove thou beareſt towards God, try whether it bee ſound; for certainely, if thou loueſt him, thou art beloued of him. I know it is thought to be a common thing, and eaſie to louelove the Lord, and he is a wretch, and vnworthy to liue, that doth not louelove his Maker. But let eueryevery one beware, leſt the wretch be found in his owne boſome: For it is not ſo common a thing to louelove the Lord,Tace li…g…, loquere vita. as the world takes it to be; All that ſay they louelove him, do not louelove him; many will louelove him with their tongues, that hate him in their ſoules. Be thou therefore of a good ground,Signes of our louelove of God. try thy louelove by the fruits and effects, and for thy better helpe, I will touch a few.
The firſt ſigne.Firſt, if thou loueſt God truely, thou doeſt eſteeme him and his fauor aboue all things in the world beſides; counting his louing kindneſſe better vntounto thee then life, Matth. 10.37. Pſal. 63.3. Phil. 3.9.and the ſignes of his fauour thy greateſt ioy. All things ſhall be counted, but as droſſe and dung, in compariſon of it.
Secondly, if thou loueſt God,The ſecond ſigne of louelove to God. thou wilt then delight in his preſence; For the nature of true louelove is ſuch, that it earneſtly deſireth the preſence of the party which is beloued: Thou wilt louelove his houſe, Pſal. 26.8.and the place where his honour dwelleth. Thou wilt hauehave frequent recourſe to thoſe meanes, by which the Lord is pleaſed to conuerſe with his children, whether Publique, as to the hearing of the Word, and receiuing of the Sacraments. Or Priuate, as reading, ſinging, &c. taking all occaſions to ſpeake vntounto him, by prayer and priuate meditation: yea, thou wilt hauehave an ardent deſire, to be diſſolued, Phil. 1.25. 2 Cor. 5.8.that thou mayſt be with Chriſt: and to bee abſent from the body, that thou mighteſt be preſent with the Lord.
Thirdly,The third ſigne of louelove to God. Pſal. 139.21. thy louelove to God may be tried by thy hatred of them, that hate him, and hating of that which he hateth. Thus ſtood that ſweet ſinger of Iſrael affected: Doe not I hate them, ô Lord, that hate thee? and am not I greeued with thoſe that riſe vp againſt thee? Verſe 22.I hate them with perfect hatred, I count them mine enemies.
Fourthly, our louelove to God,The fourth ſigne of true louelove to God. may be tried by our readineſſe in obeying of his commands, louelove can hardly deny any work, which the party beloued doth enioyne: loth wee are to deny to doe any thing, for thoſe whom we entirely affect: He that hath my commandements, Ioh. 14.21.and keepeth them, he it is that loueth mee, ſaith our Sauiour.) This is the louelove of God, that wee keepe his commandements, 1 Ioh. 5.3.and his commandements are not greeuous, (ſaith that beloued Diſciple.) So then where there is louelove, there is obedience, yea willing and cheerefull obedience, His commandements will not be greeuous: yea, vniuerſall, ready, and cheerefull obedience, his commandements, not commandement, readily will we obey, not one, but all.
Fiftly,The fift ſigne of our louelove to God. it may bee tryed by our willingneſſe and ioyfulneſſe, in ſuffering for his ſake: LoueLove will endure much, and ſuffer long. It made Iacob ſerue ſeuen yeeres of hard ſeruice for Rachels ſake,Gen. 19.20. Gen. 34.19. which ſeemed vntounto him but a ſhort time. So for the louelove that Sochem did beare to Dinah, hee was content to ſuffer the cutting of his fleſh, though (vndoubtedly) it were painfull and troubleſome vntounto him.Rom. 5.3. Acts 5.41. Iohn 21.19. This cauſed the Apoſtle to reioyce in tribulations: That they were counted worthy to ſuffer ſhame for his name. Thus Peter muſt prooue that hee loues Chriſt, by being willing to be carried, whether naturally he would not, for the confirmation of the truth.
The ſixt ſigne.Sixtly and laſtly, if thou loueſt God, thou wilt hauehave an earneſt deſire to be like him in holineſſe; that childe that loueth his father, is very deſirous to tread in the ſteps of his father. Thus it is with him that loueth God, he will endeauour,1 Joh. 4.17. as he is, ſoe to be in the world.
By theſe mayſt thou eaſily diſcouer the truth of thy louelove towards God. Fall then to thy ſearch, and ſee thou follow this inquiry cloſe: and neuer reſt vntill thou find the fore-named markes to be in thee, for till then, thou canſt hauehave no aſſurance (pretend what thou wilt) either that thou loueſt God, or art beloued of him: but if thou findeſt them; thou mayſt then conclude thou loueſt him, and as certainely conclude thou art beloued of him; for had not hee firſt loued mee, I could not louelove him as I doe.
The third ſigne of Gods louelove to vsus. Eph ſ. 3.17. verſe 18. verſe 19.Another ſigne, whereby thou mayſt know, whether God loues thee, is the louelove of our brethren: for thus ſayth S. Paul, yee being rooted and grounded in louelove, viz. towards our brethren, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height. And to know the louelove of Chriſt, which paſſeth knowledge. Thus by the louing of the one, we may attaine to the knowledge of the louelove of the other. This note S. Iohn alſo giueth; We hauehave knowne and beleeued (ſaith he) the louelove that God hath to vsus: 1 Ioh. 4.16.God is louelove, and he that dwelleth in louelove, dwelleth in God, and God in him. If then we truly louelove the brethren, we may know and beleeue, that God loueth vsus. It is remarkable, that amongſt all the Pen-men of holy Scripture, none ſpeaketh more of louelove then S. Iohn doth: and amongſt all the diſciples that Chriſt had, there was none that was more beloued, then he was; who is therefore termed, the beloued Diſciple: Iohn 13.23.the Diſciple whom Chriſt loued aboue the reſt. Certaine it is, he whom God doth moſt louelove, is a carefull practiſer of louelove to others. See then what louelove thou beareſt towards the children of God, for according as thy louelove is towards them, ſo aſſure thy ſelfe, is the louelove of God towards thee: And hereby doth he manifeſt his louelove towards vsus, in giuing of vsus grace, to louelove his children.
Now, foraſmuch, as many deceiue themſelues in this poynt alſo, perſwading themſelues,Signes of true louelove to the brethren. they truely louelove Gods children, when it is nothing ſo: let eueryevery one of vsus try our louelove, by theſe few rules.
Firſt, if thou loueſt Gods Saints in truth:Firſt ſigne. If we louelove them eſpecially for their graces. 1. Iohn 5.1. 2. Iohn 1.1. 3. Iohn 1. thou principally reſpecteſt them for the gifts and graces of God that are in them, and not for carnall ends & by-reſpects: as becauſe they are friendly, courteous, kind: or for that thou hopeſt to receiue ſome good from them. It is for the truths ſake, that thou loueſt them beſt, as Iohn did the Elect Ladie, and godly Gaius.
Secondly, if thou loueſt them in truth,Second ſigne. If we louelove them for the good report, &c. 3. Ioh. 3.4. thou ſhalt find & feele the affections of thy ſoule kindled towards them, vponupon any good report thou heareſt of them, for their faith, zeale, patience, obedience, and other ſuch like graces, albeit thou neuer kneweſt them, or hadſt any dealing with them.
Thirdly,Third ſigne. If we delight in their fellowſhip. Pſal. 16.3. 3. Ioh. 8. thou wilt then delight in their fellowſhip and company, counting them the onelyonly bleſſed companions of this life. Thou wilt then ſay with that kingly Prophet As for the Saints that are in the earth, and the excellent, in them is all my delight. Thou wilt reioyce to receiue ſuch into thy houſe and familie, and to enter into affinitie with ſuch by marriage.
Fourthly, if thy louelove be ſound,Fourth ſigne. then it is large and totall, reaching not onelyonly vntounto one,If we louelove eueryevery one as well as any one. Iam. 2.1. but vntounto all; thou wilt louelove the poore as well as the rich, and one as well as another; thou wilt not hauehave the glorious faith of Chriſt in reſpect of perſons; ſeeing there is the ſame reaſon and ground of louelove in one as in another. I deny not but there may be different degrees of louelove; one may bee loued more then another is, but yet there wil be louelove ſhewed and expreſſed towards all. If it be true, it will be extended towards eueryevery Saint of the moſt high God,Pſal. 16.5. be his outward condition what it will be. Thus was it with Dauid, his delight was in the Saints: he ſpeakes indefinitely, not in one but in all.Epheſ. 1.15. Coloſſ. 1.4. For this the Apoſtle doth commend the Epheſians and Coloſſians, in that their louelove was not partiall, but reached towards all the Saints, as well as vntounto any. Such therefore as pretend louelove to one and not vntounto another, let their pretence be what it will; let them profeſſe and ſay, they louelove them for the truth; yet they doe but deceiue themſelues, for their louelove is not ſound, but grounded on ſome by reſpect, & for ſome carnal end: it may be they louelove them for their gifts, but not for their graces, I dare ſay. For it is impoſſible to louelove a Saint as a Saint, but we muſt louelove eueryevery Saint. Thus may we try the ſoundnes of our louelove towards Gods children, which if vponupon examination, we find to be true, then may wee make this as a ſure ſigne & manifeſt token of Gods louelove to vsus; for louelove them, & be beloued of him. More ſignes might be brought, whereby a Chriſtian may aſſuredly know, whether God hath as yet kiſſed him with the kiſſes of his mouth; but theſe are enough (and I deſire not to ſay all I can, but enough) to make this knowne vntounto vsus: take then ſome paines in examination, and it will ſtraight way appeare. Deſireſt thou to know, whether God doth louelove thee, and wouldſt thou be aſſured of the Lords affection towards thee? then anſwere me to theſe few interrogatories, & thou ſhalt hauehave thy deſire. And firſt I demand, whether the bleſſed ſpirit of God hath been (as yet) ſhed abroad in thy heart? doth it ſtirre, is it working? hath it enlightned thy mind, and ſanctified thy ſoule? Hath it wrought a change and alteration in thy courſe and carriage? Againe, findeſt thou thy heart enflamed with a louelove towards God? In ſo much, that thou eſteemeſt him, and his fauour, before all things in the world? Doſt thou delight in his preſence, ſtill hauing recourſe vntounto him, by thoſe bleſſed meanes, both publike & priuate, by which he is pleaſed to conuerſe with men? And art thou deſirous to goe vntounto him? Canſt thou ſay with the Spouſe, Come, euen come Lord Ieſus come quickly? Againe,Reuel. 22.17.20 tell me art thou deſirous to pleaſe him, and obey him? Art thou readie with Abraham, to leaue thy owne Countrey, and to goe whether he ſhall pleaſe to ſend thee? And art thou willing to ſuffer any trouble for his ſake? Couldeſt thou be content to ſuffer the ſpoyling of thy goods? the loſſe of libertie, yea, and of life (if need ſhould require) that he might thereby be glorified? Moreouer, is it the deſire of thy ſoule to be conformable vntounto him in holineſſe and puritie? Doeſt thou louelove, what he loues? and hateſt thou what he hates? And laboureſt thou to be perfect, euen as he is perfect? Surely, if it be thus, thy eſtate is good, thou loueſt God, and he thee. But proceed we yet further in this ſearch, (for a good thing cannot be made too ſure) and tell me, loueſt thou Gods Saints and ſeruants, and that truely and entirely? Is not thy louelove grounded on ſome carnall end? is it not ſome by-reſpect that cauſeth it? Is it for their pietie and godlineſſe, thou ſo much affecteſt them? Doth the very report thou heareſt made of them, for their vertues, enkindle louelove in thy heart, albeit thou haſt had no knowledge of them, nor dealing with them? And doeſt thou eſteeme of theſe as the onelyonly excellent ones vponupon the earth, chuſing them for thy beſt companions, receiuing them into thy ſocietie? And is thy louelove totall, to all as well as vntounto any? Loueſt thou eueryevery Saint aſwell as any Saint? Is thy affection towards the poore, as well as to the rich? is thy heart vponupon them in aduerſitie, as well as in proſperitie? If it be thus with thee, thou then loueſt Gods Saints indeed, with a louelove vnfained, and (vndoubtedly) art beloued of him, who is the father of them. But if thou beeſt wholly voyd of theſe things, thy louelove is no true louelove, but ſuch a louelove as may be found in any vnregenerated perſon.
Thus by a diligent examination of your ſelues, you may ſoone determine, and alſo ſoundly; whether God hath manifeſted his louelove towards thee. Spend ſome time therefore in this matter, it will not be time miſpent, but redeemed, much benefit wil redound to vsus by our paines thus beſtowed: for the ſurer ground thou art of, the more comfort thou wilt hauehave: and without doubt many of Gods children depriue themſelues of much comfort, for want of a daily examination of themſelues, by theſe and the like notes; and oftentimes fal into doubting of Gods louelove and fauour, which in time prooueth pernicious to their ſoules.
A third vſe of this poynt, may be for reproofe of ſuch Ʋſe 3 as brag and boaſt of Gods louelove towards them, yet hauehave not beene thus kiſſed by him, they hauehave not as yet his louelove manifeſted vntounto them by the former ſignes and tokens. As for temporall bleſſings, in them indeed they doe abound, hauing great preferments in the world, varietie of pleaſures, and ſufficiencie of all earthly contentments (which they falſely perſwade themſelues, are manifeſt tokens of his ſpeciall fauour) but as for his ſpirituall and ſanctifying graces, of them they hauehave neuer taſted. Now let ſuch know, that their eſtate is fearefull for the preſent, and vncomfortable; God indeed may louelove thee, and thou mayſt be elected of him, but that is vnknowne to thee, or mee, or any elſe, till he doth make this manifeſt, by the fornamed ſignes. And as for theſe common bleſſings, wherein thou doeſt ſo abound, know they are vſually giuen in a greater abundance to the Reprobate, then to the elect: Eſau whom God hated, had as great priuiledges, as thou haſt any; and therefore, theſe premiſſes will admit of no ſuch concluſion. Neuer ſay, that God loues thee, till thou findeſt the fruits of ſanctification in thee, which being once found, thou mayſt then ſay with the Pſalmiſt, By this I know, that thou fauoureſt me: By theſe, and theſe ſignes, I know, that I am beloued of thee.
And in the laſt place, this may ſerue for the great comfort Ʋſe 4 of all ſuch as hauehave Gods louelove manifeſted vntounto them by the former ſignes. For as the terrors are great, which that man hath in his conſcience, who is in doubt of the louelove of the almightie towards him; So is the comfort as great, which that man hath, who is hereof perſwaded: For come tribulation, or diſtreſſe, or perſecution, or famine, Rom. 8.25.28.or nakedneſſe, or perill, or ſword, or life, or death. Yet the certaintie of Gods louelove will ſupport him.Heb. 11. This aſſurance doth make bitter things ſweet, and gall to reliſh as hony. Comfort then thy heart thou beloued of the Lord, let nothing diſmay the… though the wicked mocke, though the world ſcorne, though thy acquaintance hate thee, yet remember, God he loues and fauours thee, and hath manifeſted the ſame vntounto thee, to put thee out of doubt. Is not my louelove better vntounto thee, 1 Sam. 1.then ten children (ſaid Elkanah to Hannah) ſo is not the louelove of God better vntounto thee, then the louelove of ten worlds? Let then the meditation of this, harden thy face, like braſſe againſt all dangers, and cauſe thee to ſtand faſt in the euill day, and ſad times of temptation and perſecution. For God ſhall giuegive his beloued reſt, they ſhall be deliuered, for he will helpe with his right hand.