from thence there is no redemption Verse 26. thou parent thou canst not there help thy child nor the child thee nor thou husband redeeme thy wife nor thou wife thy husband there is no sucker nor helpe to be had by any Let these and such like considerations be euer in thy minde and pondered on then wilt thou haue sounder resolutions in thy heart and better performances in thy life Now to come to the particulars and first we are to consider what he resolues to doe A three-fold resurrection of a Christian I will saith he arise and goe c. There is a threefold Resurrection of a Christian The first is Sacramentall and thus we rise againe in Baptisme the second is Corporall and so we shall rise againe in the day of the Lord Iesus in our bodies from the graue the third is Spirituall which is his Resurrection in this life in soule from the death of sinne thus did this Prodigall arise and thus doth euery true penitent arise while he here liueth on the earth The point may be this Doctr. Repentance from sinne is the first Resurrection Ephe. 5.14 Reuel 20.6 That repentance from sin is as a Resurrection from death this is plaine by the Apostles words awake thou that sleepest stand vp from the dead and Christ shall giue thee light And the holy Ghost doth thus call it in the twentieth of the Reuelation verse 6. Blessed and holy is he that hath part in the first Resurrection on such the second death hath no power Vse 1 Is this so then Repentance is no such easie a matter as the world takes it to be the worke of repentance is no lesse miraculous then the raising of the dead it is a work that cannot be wrought by the power of nature but such a worke as must be wrought by the mightie power of God Much might be spoken of this subiect but I shall haue fitter occasion to prosecute the point when I come to speake of the reason of the Fathers kinde entertaining of his sonne Verse 24. to which place I referre the farther handling of it a word therefore for a second vse and so to proceede Vse 2 And that shall be to stirre vs all vp thus to arise for if the soule while it is in the bodie arise not out of the graue of sin sure it is the bodie shall neuer rise out of the earth but to shame and confusion vse all good meanes therefore that thou maiest haue thy part in this that so the second death may haue no power on thee for otherwise it is impossible to escape the power of it by no meanes canst thou escape the paines of hell torments if thou dost not here awake stand vp from the dead and with Lazarus come forth the meanes that are to be vsed for this end I refer with the farther handling of this point to the place before named And goe It was a good and holy motion Text. which he had of arising this he doth not quench but cherisheth and nourisheth it he addes more fewell to this fire begun though but a sparke to the good motion of arising hee addes the second of going I will arise and goe First then learne The good motions of Gods blessed spirit at any time Doctr. Good motions are not to be quenched but cherished in any measure though neuer so weake begun are not to be choaked but to be cherished When the Lord shall put any good motion into our hearts we are to nourish cherish the same to one good motion we must adde a second and to that a third and to them a many and so fall to blowing giue not ouer vntill at length they breake forth into a comfortable flame of godly practise 1. Thes 5.19 Quench not the Spirit saith the Apostle that is quell not choake not the gifts and motions of the holy Ghost He vseth a metaphor borrowed from fire whose heate and light when it is put out is said to be quenched 2. Tim. 1.6 Thus also he exhorts Timothie to stirre vp the graces of God which be in him And writing to the Ephesians hee sayth thus Grieue not the holy spirit of God Ephe. 4.30 He permits them not so much as to giue it any occasion of withdrawing the vigour of his operation in them He brings a forcible reason Whereby you are sealed Reason 1 vnto the day of redemption This is the onely euidence we haue of freedome from condemnation this is Gods marke and character set on vs and seizing vs for his owne This is like the bloud that was stricken vpon the doore-posts which shall make the Lord to passe ouer vs Exod. 12.22 and not to suffer the destroyer to come neare vs when he goeth to smite the Egyptians By this we are assured that the day of Iudgement shall be to vs no day of wrath but a day of redemption So then thus wee may take the Apostles meaning As you desire to retaine assurance of your deliuerance from the wrath to come and that the Lord should take notice of you for his in the day of that dreadfull separation so see that by all meanes you cherish in you the gifts and operations of Gods holy spirit grieue it not by strangling choaking of those holy motions suggested by him but giue all endeuour that all his holy motions and operations be cherished and preserued in their fullest feruour without any the least abatement Thus we haue seene the poynt prooued Now it remaines to apply it And first this serueth to condemne such as nippe the bud so soone as euer it peeps forth and quench euery sparke that at any time appeareth yea wilfully set themselues to repell all good motions hasting to their cursed company to chase away those which they call prophanely qualmes of deuotion sweete inspirements of Gods holy spirit Oh the cursed vnthankefulnesse of these men What vnkind ingratefull discourteous dealing is here with the spirit of grace Thus shutting him out so soone as euer he begins to enter Wouldest thou deale so vnkindly with thy friend who commeth to thy doore Why dealest thou then so vncourteously with Christ Iesus Reuel 3.20 and his holy spirit who stands at the dore and daily knocks but can get no entertainement Beware Act. 7.51 beware of this resisting of the holy Ghost the sin is fearefull and discomfortable for hereby thy heart may grow more obdurate and thy life more brutish and abominable Vse 2 And therefore in the next place let it serue for admonition to thee and me and to vs all that we beware how we suffer that blessed heat to slake which by Gods grace beginnes to be enkindled in our hearts suffer not that coale that holy motion which the Lord hath cast into thy bosome to die within thee but blowe it vp lay on more fuell adde daily more and more matter to it and tremble to lose the least measure of
iniustice Thus then you see how many in the world come vnder this reproofe let euery one of vs looke well vnto it for he is one of a thousand that deserues not to be taxed See therefore and confesse your faylings and imploy Gods gifts to his owne glorie Oh! consider how you will answer it should a louing Husband giue vnto his Wife rich iewels and fayre bracelets and shee bestow them on a Stranger could this be well taken or should a King giue many Lordships and much Reuenewes vnto a Subiect and he imploy them in the enemies seruice would not all count him for a ranke Traytor And what art thou better God hath giuen thee many Iewels and bestowed on thee many Lordships as thy tongue thine eye thy hands thy bodie thy soule these thou wholly dost imploy in the seruice of Gods enemie thou giuest them to the Deuill by thy blasphemie drunkennesse by thy pride by thy vncleanenesse Oh wretch to receiue thus with the one hand from the Lord and to giue with the other vnto the Deuil But in a word to conclude remember all you that any way thus mispend these gifts of God I say Matth. 25.30 remember the seruant that was vnprofitable in not imploying his Masters Talent to his aduantage but returned to him his owne wrapped vp in a napkin he I say had his portion in that Lake which burneth with Fire and Brimstone Now if he were thus punished in not vsing of it how shall you be plauged who doe abuse them wickedly and malitiously to his dishonour surely if you perseuere herein the hottest fire in Hell shall be your reward You that are in authoritie I speake to you and warne yee abuse not your authoritie peruert it not to iniustice or oppression Rich men I speake to you let not your wealth make you swell with pride let it not cause you to be contentious I speake vnto you all and from the eternall God I warne you not to abuse any good blessing that God hath giuen you for be you assured there will come a day of reckoning VERSE 14. And when he had spent all there arose a mightie famine in that land Ver. 14. and he began to be in want 15. And he went and ioyned himselfe to a Citizen of that countrey and he sent him into his fields to feede swine 16. And he would faine haue filled his bellie with the husks that the swine did eat and no man gaue them vnto him IN these three verses we haue laid downe to be considered the punishment of his sinne which is common vpon the whole countrey with him ver 14. or personall on him in speciall ver 15.16 To come to some instructions briefly which this 14. verse will afford and so to hasten to the next verses Doctr. which are principally to bee weighed of vs. In generall we might obserue That where sinne goeth before punishment will follow after as we haue heard of his sinne now here followes the wages but I will onely name this And when he had spent all i. e. Text. All that portion the Father had bestowed those common gifts which his father had giuen vnto him these were they that were spent and wasted This may teach vs thus much Common gifts are of a wasting nature Doctr. Common gifts are of a wasting nature 1. Sam. 16.14 they may be vtterly spent and consumed and finally be lost Thus did Saul loose that portion of common gifts God had giuen him for the text sayth the spirit of God departed from him not the spirit of regeneration which worketh in the elect for that dwelleth where it once entreth But by spirit we are there to vnderstand the common gifts of the spirit as wisedome fortitude and other morrall ciuill and ordinary gifts wherewith Saul was endued which God had vouchsafed vnto him for the enabling him to the duties of his gouernment as for the spirit of regeneration and the sanctifying and sauing graces of that spirit he neuer had Heb 6.4 So also Heb. 6.4 the Apostle doth confirme this truth where he sheweth that some that are partakers of the holy Ghost they may fall away Any common gift or grace as knowledge learning or the like may be lost and so for the things of this world which God giues in a plentifull measure to the men of this world they are but of a wasting nature For the world passeth away 1 Ioh. 2.17 and the lusts thereof as Iohn affirmeth Vse 1 Vse Let this teach vs to learne to put a difference betwixt that portion which God giueth to his children and to the wicked betweene the earthly and heauenly inheritance the one may be wasted by the vsing the other shall be increased the one may vtterly be spent the other neuer most true it is the sanctifying graces of Gods children are subiect to a kinde of abatement and decrease for want of vsing and renewing but finally bee spent they cannot Rom. 11.29 for these gifts and graces are without repentance Vse 2 In the second place let this serue for direction what portion especially to chuse seeke after not that which is so readie to decay Caduca spernâ—â—e coelestia spirare but labour for a portion of a better nature namely for that inheritance which is reserued in the heaners what folly is it for thee to spend thy time and bestow thy paines in getting that which is of no continuance which will consume and wast like waxe before the Sunne oh be more wise and chuse the better part Luke 10.42 that shall neuer be taken from thee Weane thy hart more and more from these perishing pleasures and make choyce of that portion that endures for euer get true faith and other sauing graces and be assured Hell gates shall neuer preuaile against thee Vse 3 Last vse may be an vse of comfort to all such as haue the sauing graces of Gods blessed spirit bestowed on them for the best portion God hath giuen thee the goods of the permanent inheritance is thine bee thou content that God shal distribute his moueables to whom he pleaseth Take thou thy part which is the better goe thy way and be thankfull for thy free-hold is farre better then their coppie-hold thou hast no cause to complaine There arose a mightie famine in the land Text. By this famine is prefigured the want of al heauenly comfort which how euer it was before in this land of sinne yet he felt it not before and therefore it is said he began to be a hungrie i. e. to feele it The point that I will note is this The region of sinne is a land of famine Doctr. The region of sinne is a land of famine There is no food for the soule to be found in it As no corne to be had but in Egypt so no succour but in the Church of GOD in all the world else there is a great dearth This Salomon doth
yet be within the compasse of the truth of his own conceiuing though beyond the extent of the truth of his sinnes in themselues exactly considered And thus did the Apostle speake according to his sence and thought himselfe to be inferiour vnto all And thus much for this Question as also for this doctrine Now let vs proceed and come to the next which is his Humiliation And am no more worthie to be called thy sonne Text. See how he humbleth and abaseth himselfe vnto his Father I am vnworthie to be thy sonne yea I am vnworthie the very name of sonne so many haue beene my sinnes so lewd hath bin my course The instruction hence may be this The onely way to obtaine pardon for sinne Doctr. The onely way to obtaine Gods fauour is with an humble heart to seeke it 1. Pet. 5.6 and procure Gods fauour is with an humble heart and lowly soule to come before him The onely way to be exalted by him is to come vnto him in humilitie of soule and lowlinesse of spirit The practise of this Prodigall is a president for vs. For the farther proofe of this truth remember what S. Peter sayth Humble your selues therefore vnder the mightie hand of God that he may exalt you And what S. Iames sayth Iam. 4.10 Humble your selues in the sight of God and he shall lift you vp It is no hard matter to bring a cloud of witnesses to iustifie this but I will be sparing and remember you onely of that Parable of the proud Pharisie and the Publican and so away These two goe vp into the Temple to pray Luk. 18.10 The Pharisie begins and prayes thus God I thanke thee Verse 11. I am not as other men c. He shewes not vulnera but munera not his wounds but his worth not his miserie but his brauery reputing himselfe so iust that he neither sayth thy kingdome come nor yet forgiue vs our trespasses August Hom. 36. de verb. Dom. secund Luc. But as hauing no sinne and abounding alreadie with all grace both these he leaues out thanking God more for that other were bad then for that himselfe was good Now the Publican he stands a farre off Verse 13. and would not lift vp so much as his eyes to heauen but smote vpon his breast saying God be mercifull to me a sinner As the one exalts himselfe in respect of his vertue so the other humbles himselfe in regard of his sinne As the one shews his robes so the other like a poore beggar shewes his rags and as an humble petitioner his grieuances Now marke how Christ applyes this Verse 14. I tell you this man departed home vnto his house more iustified then the other for euery one that exalteth himselfe shal be abased and he that humbleth himselfe shal be exalted The Reasons may be these Reason Isay 66.2 Isay 57.15 First Such onely hath God promised to looke vpon and shew mercie too To this man will I looke euen to him that is poore and of a contrite spirit and againe Thus saith the high and loftie one that inhabiteth eternitie whose name is Holy I dwell in the high and holy place with him also that is of a contrite and humbled spirit to reuiue the spirit of the humble and to reuiue the heart of the contrite ones as for other they haue no promise of fauour or of mercie Reason 2 And secondly Such onely are capable of grace and mercie Full vessells can receiue no liquor and haughtie hearts no fauour for they despise it As therefore the vessell must be emptied and the ayre and wind remoued before any solid liquor can be receiued so must thou first cast out haughtinesse and pride out of thy heart before mercie can be obtayned Vse Let the Vse of this be for Exhortation Come before the Lord with humbled soules and contrite spirits for this is of him much set by And to stirre vs vp to the putting on of this grace as the Apostle doth exhort vs consider of these motiues Colos 3. Motiues to labour for humilitie and auoid pride Tract de Passione Dom. cap. 19. First Pride is the Deuils first borne A second motiue God exalts the humble but casts downe the proud one Luke 1.46 Ps 113.56 first Pride it is the Deuils first borne and the Deuils first poyson which Satan powred into our nature and this as Bernard speakes is the Deuils character for as the seruants of Christ and children of God are knowne by charitie and humilitie so the seruants of sinne and sonnes of Satan are knowne by pride and crueltie and therefore let this moue vs to imbrace the one and abhorre the other Secondly God exalts such as are humble but such as are proud doth his soule hate His deeds hath manifested this hee called humble Dauid from the Shepheards crooke to the Kings Crowne He did so regard the meekenesse of the Virgine that all generations count her blessed Thus he taketh vp the simple out of the dust and lifteth the poore out of the myre But he deales otherwise with the proud and euer hath done The proud Angels he thrust out of heauen and our proud parents out of Paradise For it he draue Nebuchadnezzar from the company of men Dan. 4.30 and made him to haue his habitation with the beasts of the field and to eat grasse as Oxen. What shall I neede to speake of Haman Herod and others Pro. 16.8 whose pride did cause their fall and ruine by this that hath beene said we see the Psalmists saying verified Psal 138.6 Though the Lord be high yet hath he respect vnto the lowly but the proud hee knoweth a farr off The most high hath especiall respect to such as are most low Marlo rat in Luc. cap. 1. vers 48. God cannot looke aboue him saith one because hee hath no superiour nor about him for that he hath no equall hee regards onely such as are below him The lower then a man is the neerer vnto God and the more exposed to his sight who looks from aboue but the higher he is the farther is he off and the more proud he is the lesse is he respected Seeing then this is so how should this worke vpon vs and make vs to decke our selues with this excellent grace which like the Violet though it growes lowe by the ground and hangs the head vnder some obscure leafe as willing to liue vnseene yet is the sweetest of flowers and beloued of all Thirdly Humility is the keeper of all graces A third motiue Humilitie preserues grace but pride destroyes it It is conseruatrix virtutum Bernard 2 Kings 4.39 Eccles 10.1 but Pride the spoyler of them No boxe better to keepe those iewels in then a heart well lined with humilitie Looke as ashes doe preserue fire so doth our humilitie the sparkles of Gods blessed spirit But now on the other side pride spoyles all This like Colloquintida imbitters
so much doth the poynt seeme to imply I answer They are God doth loue his Elect though for the present they be vncalled as the Apostle doth manifestly declare in the place before quoted Rom. 5.8 Rom. 5.8 where he sheweth that God setteth forth his loue and makes it known to them that he loued them euen while they were yet sinners So then in regard of election they are beloued of God being yet vncalled though indeed not with that degree of loue it pleaseth him to vouchsafe to them after their calling Now to the vses Vse 1 And first is this so that God doth not onely loue and inwardly affect his children but doth also manifest the same by signes and tokens that they may bee out of doubt thereof Then this may serue to confute that doctrine of the Church of Rome who hold that no man can be certainely assured of the loue and fauour of God hee may hope well and so foorth But no man can haue any assured confidence What is this but a racke and torment to weake consciences What doth this but extinguish the truth and sincerity both of faith and loue towards God what fruit bringeth this but impatiency in time of trouble and persecution and indeede maketh a way for desperation of Gods mercy Away then with this vnsetled doubting with this vncomfortable doctrine and false opinion Acts 5.41 Rom. 8.38 Gal. 2.20 which is contrary to Gods truth and Saints profession who haue had the sence of Gods loue and reioyced therein euen in their extremest affliction in the flames of fire and depth of darksome dungeons Secondly let this stirre vp euery one of vs to a diligent Vse 2 examination of our selues whether God hath as yet kissed vs with the kisses of his mouth whether he hath as yet manifested his loue vnto vs by signes and tokens For till we haue assurance heereof what comfort can we haue how doe we know whether we be of the number of Elect or of the reprobate Striue therefore to be assured heereof examine thy selfe diligently that thou mayst be assured And forasmuch as we are very ready to deceiue our selues in this matter thinking we are highly in Gods fauour when it is not so bee therefore the more carefull in thy triall neuer giue ouer vntill thou canst say I finde this and this signe whereby I know the Lord loues mee But how may I come to a knowledge of this Quest And by what signes may I haue some assurance heereof Know that whom God loues with this speciall loue Answ to them he giues of his spirit whereby they are sanctified The loue of God is shed abroad in our hearts by the Holy Ghost which is giuen vs saith the Apostle So then Signes of Gods speciall loue The first signe the giuing of the Spirit Rom. 5.5 How a man may know hee hath the Spirit 1. By the inward working of it 2. By the outward Coloss 4.6 this gift of the Spirit is an euident token of Gods speciall loue If any now demand how they shall know whether they haue the Spirit of God within them I answer as a woman knoweth her selfe to bee with childe by the stirring of it the Spirit will soone bee felt and perceiued where it is for it is alwayes operatiue it hath such workings as cannot be hiden First inwardly enlightning the minde sanctifying the affections enclining the will and the like Then outwardly framing and fashioning the outward man vnto all conformity with the Law of God both in word and deede It causeth the words to be sauory seasoned with salt and to bee such as may administer grace to the hearers It driueth corrupt communication out of mens mouthes Iohn 2. as Christ did the buyers and sellers out of the Temple It also causeth mens workes and deedes in some measure to be conformable to Gods most blessed will making them to leaue what God doth forbid and readily to doe what God doth command Easily then may it bee knowne where Gods Spirit is if men would take some paynes in examining themselues In buying of some vessell men will looke both on the in-side and out-side and see it be sound Doe so by thy selfe looke first into thy in-side see if thy minde be enlightned thy affections sanctified Then view well the out-side see if thy wayes be reformed If it be thus then surely God hath manifested his loue vnto thee thou art on a good ground stand sure But this marke is somewhat generall and therefore we will come to others The second signe is loue of God 1 Ioh. 4.19 If the Lord loue thee then thou doest loue him againe This S. Iohn doth confirme We loue him because he loued vs first For as the cold stone being warmed by the Sunne-beames reflecteth againe some of the heat which it receiued So our cold hearts being stricken with an apprehension of Gods loue beginnes to send forth some sparks of loue againe The Lords loue must first heat my heart before I can reflect my affection vpon him Examine then what loue thou bearest towards God try whether it bee sound for certainely if thou louest him thou art beloued of him I know it is thought to be a common thing and easie to loue the Lord and he is a wretch and vnworthy to liue that doth not loue his Maker But let euery one beware lest the wretch be found in his owne bosome For it is not so common a thing to loue the Lord Tace liâ—gâ—â— loquere vita as the world takes it to be All that say they loue him do not loue him many will loue him with their tongues that hate him in their soules Be thou therefore of a good ground Signes of our loue of God try thy loue by the fruits and effects and for thy better helpe I will touch a few The first signe First if thou louest God truely thou doest esteeme him and his fauor aboue all things in the world besides counting his louing kindnesse better vnto thee then life Matth. 10.37 Psal 63.3 Phil. 3.9 and the signes of his fauour thy greatest ioy All things shall be counted but as drosse and dung in comparison of it Secondly if thou louest God The second signe of loue to God thou wilt then delight in his presence For the nature of true loue is such that it earnestly desireth the presence of the party which is beloued Thou wilt loue his house Psal 26.8 and the place where his honour dwelleth Thou wilt haue frequent recourse to those meanes by which the Lord is pleased to conuerse with his children whether Publique as to the hearing of the Word and receiuing of the Sacraments Or Priuate as reading singing c. taking all occasions to speake vnto him by prayer and priuate meditation yea thou wilt haue an ardent desire to be dissolued Phil. 1.25 2 Cor. 5.8 that thou mayst be with Christ and to bee absent from the body
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 vnto vs in the right vnderstanding of such precepts as are giuen in Scripture for the mortifying of affections They must be so vnder 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 loue and spoke peace vnto 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 haue 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 vnto vs Reason our consciences will still vex and accuse vs 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 vpon 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 haue 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 giue 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 haue it wouldst thou neuer so fayne A merry heart euery one commends euery 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 onely vnto 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 haue 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 haue 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 vs to long for to be dissolued that we may be with Christ for is the ioy that wee haue 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 vs the elder Brothers ill will or anger for his Fathers receiuing home and so welcomming this his Brother VERSE 25. Now his elder Sonne was in the field and as he came and drew nigh to the house he heard musicke and dancing 26. And hee called one of the seruants asked what these things meant 27. And he said vnto him thy Brother is come and thy Father hath killed the fatted Calfe because he hath receiued him safe sound 28. And hee was angry and would not goe in therefore came his Father out and intreated him IN these last eight Verses the anger and discontent of the elder Brother is layd downe wherein consider First from whence it ariseth or how it was occasioned and that was vpon the vnderstanding of his Fathers loue and ioyfull entertainment of his younger Brother For he heard musicke and dancing verse 25. And the seruants also makes report thereof vers 26 27. Hereupon as the Text saith He was angry and would not goe in Secondly How this his anger is expressed The parts viz. by his reasoning
it is not restrained no yoke is so grieuous to it as the yoke of sinne no yoke so easie as the yoke of Gods law what good it doth it doth willingly and chearefully what euill it committeth it doth grudgingly and with repining By these we may discerne true holinesse from both these counterfeits Ciuill honestie and grace restraining fall now to worke be not hearers but doers also Iam. 1.22 deceiue not thy selfe as it is to be feared thou hast hitherto Answere me directly to these questions I propound and let God and thy own conscience be witnesses to thy answere Hast thou as much regard of the inside as of the outside Doth thy euill imaginations sinfull cogitations trouble and disquiet thee are these heart-euils and secret sinnes they that molest thee if it be thus it is well with thee but if otherwise thou art but a Ciuilian at the best Againe I demaund whether thou hast respect to the first Table as well as to the second and to the second as well as to the first Dost thou as well make conscience of blaspheming Gods name of prophaning Gods sabboth as thou doest of murthering a man or robbing by the high-way Answere me in truth is it thus or no And further I demand dost thou performe good duties for conscience sake Dost thou lament bewayle thy dullnesse and deadnesse thy drowsines and heauinesse in the performance of them Art thou grieued and disquieted when thou findest not the efficacie and fruite of those good exercises in thy heart Is it thus with thee art thou sure of it Then let me once againe demaund Hast thou learned to make conscience of sins of omission as well as of sins of commission Dost thou as well open thy mouth to speake to his honour as keepe it shut from dishonouring of him Doest thou as well make conscience of doing these good duties on the Sabboth day hearing reading meditating and the like which God requireth as thou doest of abstaining from the workes of thy ordinary calling which hee forbiddeth And dost thou not rest in Negatiues abstaining onely from what is forbidden but hast thou also regard to Affirmatiues doing what God hath enioined to be don esteeming this latter as necessary a branch of Christianitie as the former surely if it be thus thou mayst haue comfort that thy holinesse is sound and good it is of the right breed and no counterfeit But yet let me examine thee a little further thou abstainest from grosse euils such and such sins thou dost not commit but what is the ground of thy abstaining is it the law of the Magistrate Feare of Gods wrath Or shame of the world or is it because thou wantest abilitie or opportunitie and the like if this be the ground let me tell thee this is a false holinesse which will deceiue thee in the end But do'st thou leaue these because they are euill and displeasing to the Lord Dost thou feare the Lord and his goodnesse Hâ—s 3.5 Psal 130.4 and tremble to offend him because of his mercie Why then it is excellent an euident signe of a sanctified soule and yet once more answere me doest thou feele it painfull to be restrained from euill and art thou discontented when God puts his bit into thy mouth Is his law as bands and cords vnto thee are his commaundements heauie so that thou canst not beare them if it be thus it is a foule signe that thy holines is but restraining grace and such a holinesse as a Reprobate may haue But if on the other side thou art desirous to be restrained and thou countest it a miserie not to haue thy flesh bridled if thou art willing to drawe in Christs yoke and takest delight in obeying of his will thou mayst then conclude and that without feare that thy holinesse is sound and vnfained and so consequently that thou art not onely a member of the Church visible but also a true member of the Church catholike and inuisible oh my beloued that wee would deale truely with our selues that we would now at the last learne to be wise and not gull our owne soules as most doe You see that all are not good that are in the Church there are many dissembling hypocrites as well as sincere professors there are goats as wel as sheepe in this fold of Christ Now he that hath not the spirit of Christ is none of his Rom. 8.9 What hope then can they haue who haue not so much as a shew of godlinesse How desperate is their estate who euen in outward appearance shew nothing but prophanenesse Gods name which is holy they blaspheme his Sabboths which are holy they prophane Religion which is holy they contemne and in a word all the lawes of God which are holy they violate and breake And most feareful must the estate of such be who mock and scoffe at holinesse and sanctity and will not sticke to professe they are none of these holy ones but knowe thou prophane wretch whosoeuer thou art that euery true member of the Church Catholike is holy and who euer is not a member of that Church here shall neuer be a member of that other hereafter and therfore consider what thou sayest and be thou better aduised Cast of thy prophanenesse and follow holinesse which thou hast so long despised for without it no man shall euer see God to his comfort In a word to conclude all you that professe your selues to be true members of this Church declare it by your holinesse 1 Pet. 1.15.16 holinesse becomes the Saints of God be you therefore holy as God is holy God is holy in all places at all times about all actions so must thou be or else thou art not holy as God is holy hee is holy in the day so be thou he is holy in the night bee thou so also God is holy in the earth so see thou be God is holy in the heauens so pray thou mayst be his words are holy so must thine his workes are holy so let thine oh that we could be thus holy as God is holy Remember the Heauens are holy whether thou art going the Angels are holy with-whom thou must dwell and the Church is holy wherein now thou liuest And therefore see thou practise holinesse otherwise though thou liue in the Church yet thou art not of the Church but art one of those Goates which shall bee set at Christs left hand and heare that same fearefull saying of Away from me yee cursed into euerlasting fire Math 25. Vse 3 3. Seeing this is so that the church visible is a mixt company then let none be cast down to much when they see some to fall away neither entertaine any thought of dislike against Religion or the professours of the same as the manner of too many is who when they see any reuolt and back slide presently condemne all for grosse dissemblers and hypocrites But this may not bee hypocrites there are in the Church and
we are sent is it to please the eare or saue the soule Preach I mans doctrine or Gods sayth the Apostle or goe I about to please men Gal. 1.10 for if I should yet please men I were not the seruant of Christ More I might say but I will not a word to the wise may be sufficient Now further in that it is here said No man gaue vnto him we might obserue this point of doctrine The Lord doth vsually take from those whom he meanes to saue those sinnefull meanes and helpes whereon they rest Doctr. and maketh them vnsufficient for the satisfying their desires Thus dealt he by his people Israell as doth appeare in the second of Hosea 7. But I will not stand on this generall poynt I will shew what vse might be made of it Vse and so I will leaue it Art thou disappointed of thy vaine hopes and depriued or forsaken of these meanes wherein thou trustedst whether goods or friends or strength and the like Know and be perswaded the Lord hereby doth chastice thee for thy vaine confidence and withall doth beat thee from these worldly stayes that thou maiest flie to him for succour and for helpe consider of it and make this vse profitable as occasion serues And so I passe from his Egresse to his Regresse Hitherto of his Egresse Now of his Regresse and returne wherein we haue his repentance and the successe of it his repentance is laid downe from the 17. verse to the 22 the successe in 20 22 23 and so to the end In his repentance are obseruable these Specialls first the occasion thereof or motiues inducing him thereto laid downe in this 17. verse secondly his resolution grounded vpon the former motiues vers 18 19 thirdly his practice and reuolution verse 20 21. To begin with motiues or occasion of his turning laid downe first generally to be a serious consideration of his waies and his courses then more particularly first a sence of his owne miserie I perish c. Secondly a hope of his Fathers mercie which is nourished in him by the consideration of his Fathers liberall dealing euen towards his hyred seruants which maketh him confident to looke for goodnesse towards himselfe being his sonne How many hyred seruants c Text. And when he came to himselfe Something of the phrase before I speake of the particulars the Prodigals regentance is termed a comming to himselfe as if he had beene out of his wits or besides himselfe before his amendment and indeed so much the very phrase doth import So then we conclude Doctr. A wicked man is a mad man A man in his sinnes is out of his sences he is a mad man and out of his wits Sinners are Bedlems and Lunatickes voyd of sence or reason Esay â—6 8 Caluin in loc hertatur vt cer redeant hoc est resipiscant Menizerus Redite praeuaricatores ad cor Dissesserant ergo à corde Muscul Me thinkes these words of the Prophet Esay may sufficiently proue this in the 46. Chapter ver 8. where he saith Remember this and shew your selues men bring it againe to mind O yee transgressors the words may be thus read Returne to your minds O yee transgressors or Returne into your heart as Caluin reades them obseruing this very poynt from thence that they were not well in their wits before So Misculus Mentzerus with many other And indeed the words vsually vsed for repentance both Greeke and Latine doth shew as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeke word is deriued of another which signifieth Folly and Madnesse and is as much as after-wit Resipiscentia quasi receptio mentis ad Se. Tertullian Vol vt alij Resipiscere quasi resapere Luk. 23.34 Acts 7.60 and for the Latine word the Prophet in the former place cited seemeth to giue the signification of it And it is no wonder for their reason and iudgement are now corrupted through sinne so that as our Sauiour Christ and blessed St Steuen saith they know not what they doe And is it not the verie definition of a mad-man to be without iudgement to follow his fancie and to be led by appearances without triall Let the vses of the poynt be these Vse first it may informe our iudgements concerning sinne and sinners Sinne is madnesse Sinners are Lunatikes being possessed with a spirituall frenzie and madnesse looke vpon them but with a spirituaall eye and their actions will declare it Some runne to and fro starke naked and blush not Wicked men shew that they are mad men diuers waies Exod. 32.26 tearing off and casting away the garments of holinesse and innocencie Were they ashamed saith Ieremiah nay nay they were not ashamed Are men ashamed of their flagitious courses which layeth them naked both to shame and iudgement Alas no they glorie in them neuer blushing for the committing of them Others though sometimes they keepe within compasseâ— and seeme to be well gouerned as if they were no such men being a little displeased or any thing crossed streight fall a playing of their mad prankes raging and rauing against heauen and earth cursing and banning all that speake to them infecting the verie ayre with their vile speeches and horrible oaths as if they would pluck God out of his throne and againe crucifie the Sonne of God afresh Others foame at the mouth their talke is idle and beastly sauouring neither of wit nor honestie sparkles of hell come forth from their lips whereat the Deuil kindles fire of dissention And againe how deepely are others possessed with this spirit of madnesse who are neuer well but when they are wounding beating and destroying of themselues and others wasting their estates consuming their bodies and pittifully gashing of their consciences and soules yea killing and destroying whoeuer they companie with drawing them into the same excesse of riot that so they may all perish together And in a word what mad propertie is to be seene in any Bedlem that is not to be found in a wicked man Oh! happie were it if the rodde of discipline were better vsed then there would be hope of more sobrietie Vse 2 Secondly is this so that sinners are Lunatiques let it then admonish all such as are well in their wits to keepe out of their companies Men bodily mad are kept bound and chayned and narrowly watched ouer that they cannot hurt and yet we are loath to come within their reach But we neuer feare these spirituall Bedlems of whom we ought to be most warie beeing they are at libertie in euerie place and house in most companies and many times haue power to hurt many being in place of authoritie and yet the more is the pittie how carelesse are we Oh bee more watchfulll you that loue your selues be more carefull come not in their companies receiue them not into your houses vnlesse necessitie compell What though they keepe within compasse for a time yet first or last they wil