trimming of the bodie in the too accurate and curious culture of it Had Plautus liued in these our times he would neuer haue wondered why daintie dames are so long in trimming of themselues if he did but see what a shop of vanities and fooleries they beare about them See here a cause why such as are most braue are vsually most ignorant impenitent Alas they haue no time to adorne their soules with Gods sauing graces they dresse themselues by the houre and therefore can pray but by the minuit they want leisure for the one so much is taken vp about the other Fourthly beggery on the whole land And in a word what more impouerisheth the Common-wealth then our excessiue brauery our moneys and chiefe commodities are daily transported into other countries and what comes in lieu thereof but Apes and Peacocks Costly stuffes silkes and veluets gold siluer laces feathers such like to yes for giddie pated fooles which within a few dayes wearing must be cast off and giuen to some seruing man or maid and soone after become good for nothing but to adorne a dung-hill See then what a fruitfull mother of much wickednesse Excessiue brauery is Let it therefore be auoyded of all such as beare any loue to themselues or their Country Fourth rule That we ayme at a holy end viz. Gods glory The last rule to be obserued doth respect the End and that must be not the priding vp thy selfe or to cause the eyes of others to be set vpon thee but Gods glory while thou doest adorne his temple see then that that be thy chiefest ayme And moreouer looke thou make a spirituall vse of the ornaments thou wearest Remember the body is more worth then raiment and the soule more worth then thy bodie Affect not therefore the adorning of thy bodie more then the adorning of thy minde The Iewell is farre more worth then the cabinet wherein it s kept And the thing couered is more to bee respected then the case that couers it Againe let the adorning of thy bodie put thee in minde of thy shame nakednesse in respect of sinne There is a wound else what need a plaster And these plasters though they be of silke or veluet argue that vnder them are some loathsome sores which being seene would shame vs. Before man sinned these ornaments would haue adorned him no more then a silken case a sweete rose Dow Christ Wars second part 1. Cor. 12.23 but when his beautie became blemished by sinne then was he driuen to seeke for ornaments and on his vncomely parts to put on more comelinesse supplying naturall defects with the helpes of art Were this well considered the best ornaments would bring rather cause of blushing then of boasting Hath a Cripple who hath lost his legge any cause to bragge of his woodden stump Or a theefe any cause to boast of his bolts or glory in his brand and marke of fellony What more cause haue we to bragge of ornament This is that which indeed should humble vs as being a continuall testimonie of our sinne and shame Let vs then vse them as a daily Monitor to put vs in minde of our deformitie by sinne for our further humbling And thus haue we seene some speciall rules to be obserued in this particular of ornament which being kept we may safely and comfortably vse our libertie in this kind also But it may seeme that ornament is vnlawfull Obiect 1. Tim. 2.9 1. Pet. 3.3 and may at no hand be vsed For the Apostles both Paul and Peter condemne all broydered hayre gold pearles and other such like costly ornaments as vnbeseeming Christians I answere neither Paul nor Peter doe simply condemne Answ 1 the things themselues but the abuse of them they being vsed by persons of low estate The meaning of the Apostle in forbidding ornament 1. Cor. 1.25.26 and very mean condition for of such in those dayes did the Church of God especially consist and therefore howsoeuer it were lawfull in it selfe yet it was altogether vnbeseeming their estate being in them little better then riot and excesse Answ 2 And secondly the Church was then vnder grieuous persecution Now at such times our ornament must be layd aside as formerly we haue heard that being a time of humiliation and mourning Answ 3 And thirdly I answere the words are rather an Admonition then a Prohibition he forbiddeth not the vsing of them but admonisheth them that they would rather adorne the inside then the outside and be more carefull of the mind then of the bodie And this euidently appeareth by the Antithesis that is vsed in both places Not with broydered hayre saith Paul But with good workes 1. Tim. 2.9 Not that outward adorning saith Peter But let it be the hidden man of the heart 1 Pet. 3 3. According to that saying of our Sauiour Christ Labour not for the meate that perisheth But for that which endureth to eternall life Iohn 6. the meaning is not so much for one as for the other desire more the adorning of the mind then of the bodie Quest Whether a deformitie in the bodie may be hid or the face painted Answ Perk Cas cons A deformitie may be hid but a new forme may not be set vpon the face nor a new habit on the body for first our forme and fauour is Gods worke therfore may none dare goe about to mend it Secondly such as doe so do in a real language speak falshood and deceit Againe some may demaund whether it be lawfull to couer a deformitie in the bodie or to mend the complexion it being lesse beautifull then others is for seeing the bodie may be adorned with ornament it may seeme that this also is tollerable But thus is this Question answered A deformity may be couered but a new forme may not be set vpon the face neither a new habit on the bodie The outward forme and fauour that man hath is the worke of God himselfe fitted and proportioned vnto man in his conception by his speciall prouidence Now to take in hand to mend this fauor or proportion that God hath giuen what is it but first highly to dishonour God by presuming to adulterate his worke taking vpon them to amend that which as they suppose he hath made amisse yea secretly they taxe him for want of wisdome when they thus goe about to correct and make that better which God before had made and can the eternall God endure this Secondly this is to lie to others for they make themselues to be others then God hath made them they speake in a reall language falsehood and deceit a man may read a lie in their very foreheads Their fauour is a lie their beautie is a lie c. Is it like there is truth in the inward parts when they shew dissimulation in their faces Thirdly what is this but to be ashamed of themselues Thirdly this is to be ashamed of
and shall not the creature be knowne vnto the Creator These reasons shall suffice though many might be brought Now for the vses And first this may serue for terrour to all such as liue Vse 1 in sinne what greater terrour to a theefe then to haue the iudge an eye-witnesse of his villany So what greater terror to the wicked then this to haue the Lord behold their doings Come hither then and learne thou dissembling hypocrite thou that coggest and dalliest with the Lord giue care attend God hath spyed and doth espie thy rottennesse within for all thy painted outside Hee knoweth that though thou wearest Christs liuery on thy backe thou wearest the Deuils fauour in thy bosome Thinke vpon this you lurking Dans close enemies of the Church whose sleepe departs from you till you haue caused some to fall The Lord seeth your plotts and cunning deuises your close practises against his Church and people But he that sitteth in heauen shall laugh you to scorne the Lord will haue you in derision Take notice of this also you adulterers and whore-mongers who say in your hearts Who seeth vs We are compassed about with darknesse we need not feare Behold the Lord himselfe who shall be thy iudge he seeth thy vilany and looketh thee in the face in the act doing In a word all you that thinke of secrecy and hope for euer to auoid both the reproach and punishment of your sinnes committed consider this and be better aduised thinke not by denying excusing colouring or cloaking them to auoid the shame For what if men doe count you innocent yet God will bring in euidence to find you guilty He himselfe tooke you with the manner and was in place at the deed doing Psal 50. and therefore he himselfe will witnes against thee and set thy sinnes in order before thee Vse 2 Secondly this serueth to set forth Gods wonderfull patience and long suffering for is all sinne in his eye then wonder at Gods forbearance who seeing so many and outragious sinnes daily committed yet for all that spares vs. Some are swearing some tipling some cheating some whoring when his eye is on them All our impurities impieties he doth plainely behold yet he forbeares and doth not strike wonder at this wonder at it oh you sonnes of men and let it teach you to repent Vse 3 A third vse may serue to stirre vs vp and encourage vs to well-doing what lazie seruant will not put forth his strength when his masters eye is on him So who is it were he well perswaded that the Lord is a spectator and beholder of his doings would not put forth his strength to the Lords worke Were this well considered how couragious should we be both in the duties of our generall and speciall callings how forward would we be to euery good worke Be not then slothfull in Gods seruice stand not al day idle be euer doing of good not the least good can be done but he doth know it be it done neuer so secretly yet he seeth it He seeth thy prayers he heareth thy grones he bottles vp thy teares which are shed and made at mid-night and will reward them thou needst not looke for witnesses to take notice of thy actions God himselfe is witâ—â—â—â— and thy owne conscience also Thy conscience is as a thousand witnesses and God as a thousand consciences How many witnesses wouldst thou haue canst thou desire more Let this enflame thee to pietie and cause thee to make euer holy thoughts precious For as there is not the least euill in the heart which can escape Gods knowledge no more is there the least good motion and cogitation Oh that this were well weighed then should we not haue such a number of lazie Christians as now we haue let it bee considered and let his knowledge support thee in euery good action Fourthly this poynt affords vs a vse of comfort for Vse 4 is it so that God is a beholder of all our workes and actions surely then this may serue for our singular consolation and that in diuers distresses I will instance but in some As first against the malicious enterprises of wicked men who band themselues against Gods Church and people the Lord seeth and knoweth how to bring their purposes to nought and how-euer they say Psal 94.7.9.10 the Lord shall not see neither shall the God of Iacob regard it yet they shall know that he that made the eye doth see and he that chastiseth the heathen shall correct Secondly it may comfort vs in time of persecution Are we any way wronged in bodie or in goods why the Lord stands by he is an eye-witnesse and taketh notice of all our wrongs I haue surely seene the affliction of my people Exod. 3.7 which are in Egypt sayth the Lord and haue heard their cry by reason of their taske-masters for I know their sorrowes Commit therefore thy cause vnto the Lord say onely with Dauid Lord thou seest it And thirdly it may comfort vs against the censures and slanders of the wicked The Lord knoweth vs and our desires he knoweth our hearts and innocencie what euer the world eyther say or thinke This was Iobs comfort in the like case my witnesse is in heauen and my record is on high And thus the Apostle Paul when he was disparaged by the Corinthians I passe not sayth he to be iudged of you my iudgement is with the Lord hee iudgeth me It matters not what the Prisoner saith so the Iudge acquit vs And thus we see what comfort this affords The second doctrine hence to be obserued is this Doctr. 2 The forgetting of Gods eye doth aggrauate the sinne That the forgetting of Gods all-seeing eye in the committing of euill doth aggrauate the sinne and encrease the same This he insists vpon as an aggrauation of his fault that he had not feared in the sight of God to offend The speech of Ezra in hiâ— confession may seeme to make much to this purpose EZra 9.15 Behold wee are before thee in our trespasses for we cannot stand before thee because of this As if he should say our sinne is increased in that we had no moâ—e regard of thy presence and stood not in that awe of thee that we should but now we see that we were all the while in thy view and because of our neglect hereof we now perceiue we cannot stand before thee Thus doth Dauid aggrauate his sinne Against thee against thee onely haue I sinned and done euill in thy sight Reason 1 The reasons of this poynt are these First we sinne against the meanes that ought to keepe vs from sinne and this doth aggrauate the sinne exceedingly and make sin out of measure sinfull What better meanes to restraine vs from the committing of sinne then the remembrance of Gods eye Now when we respect not Gods eye and fall into euill we suffer sinne to breake out against the good meanes that should restraine it This is
sence of his sinfull and wretched estate must needes cast him downe with shame and sorrow as may be seene in the Prophet Esay Isay 6.5 when he cryed out Woe is mee I am vndone because I am a man of polluted lips and I dwell in the middest of people of polluted lips Vse 1 Let vs then examine our Repentance by our humilitie Hast thou truely repented then thou art truely humbled and cast downe with a sight and sence of thy sinnes and transgressions Then thou art vile and base in thine owne eyes and estimation Signes of an humbled soule then art thou poore in spirit and broken in heart And if it be thus with thee these markes will make it manifest First trembling at the Word Esay 66.2 First a trembling at Gods Word To this man will I looke saith the Lord euen to him that is poore and of a contrite spirit and trembleth at my Word I am not ignorant how some referre this only to the Law which threateneth terrifyeth and denounceth the horrible iudgement of God against sinners but it is to be taken more largely as Caluin doth in regard that the faithfull themselues tremble at the Gospell Calâ—in loc So then a trembling at the Word yea at euerie word of God the threatning word the promising word the commanding word First at the threatenings is a sound signe of a humbled soule First a trembling at the hearing of Gods threatnings When he he heares the menacings of Gods vengeance against sin there is a kind of inward quaking and feare lest by sinne we should incurre the danger of Gods wrath and bring on our heads the curse denounced against the breakers of Gods Law Thus Dauid Psal 119.120 Hab. 3.16 his flesh trembled for feare of God and hee was afraid of his iudgements Thus was it with Habakkuk His belly trembled and his lips quiuered at the hearing of the voyce Rottennesse entred into his bones and he trembled in himselfe that hee might rest in the day of trouble Secondly as they tremble at Gods threatenings Secondly at the promises so also at his promises The hearing or reading of Gods mercies and promises begets in the humbled soule an inwaâ—â— feare and quaking lest through vnthankefulnesse and disobedience hee should depriue himselfe of the vse and fruit of the promise made To this doth the Apostle exhort the Hebrews Heb. 4 1. Let vs feare lest at any time by forsaking the promise of entring into rest any of you should seeme to bee depriued And let not this seeme strange to any that a child of God should tremble in hearing of such comfortable Doctrine that the hearing of Gods mercies and promises should cause him to feare For these two may well stand and are mixt together in the heart of euery beleeuer He heares the promises Psal 2. conceiues the sweetnesse takes much comfort in them Hereupon hee feares lest that he by his misdemeanour should misse of such happinesse Thirdly he trembles at Gods precepts Thirdly at his precepts fearing to transgresse because of the authoritie of the commandement Thus was it with Dauid Psal 119.161 Princes haue persecuted mee without a cause but my heart standeth in awe of thy Word God had commanded he stands in awe of this command and will giue obedience Thus we see one marke of a truely humbled soule a trembling at Gods word yea at euerie word both Threatening Promising and Inioyning Secondly if thou art indeed humbled The second signe a renouncing of our owne workes and hast a base esteeme of thy owne selfe thou wilt renounce thy owne workes and merits and disclaime all opinion of thy owne vertues and goodnesse resting onely on the mercy and fauour of God in Christ Iesus Thou dost see the imperfections of thy best workes and how thy best righteousnesse is like a menstruous cloath filth and polluted and therefore dost not dare to thinke any thanke due vnto thy selfe for the obteining of any good blessing be it neuer so small The third signe Thankefull acknowledgment of the least of Gods fauours Gen. 32 9.10 Thirdly if thou hast this humble heart then there wil be a thankfull acknowledgment of the least fauour or mercy that God doth bestow As a poore man is thankfull for euery farthing so wilt thou be for euery smale blessing acknowledging it to be infinitely aboâ—â— desert thou being lesser then the least of Gods mercies Thou wilt be thankfull for thy health peace liberty yea for the benefit of the light vse of thy sences for thy going vpon the earth for thy breathing in the ayre for the least crum of bread or drop of water thou doest receiue For thou art not ignorant how vnworthy thou art of the least of these The fourth signe Contentation with the hardest measure Fourthly if thou hast this contrite and humbled soule thou art content with Gods seuerest courses and patiently submittest thy selfe vnto his will Thou art content to receiue euill at Gods hands as well as good Thus was it with ould Ely when he heard of the intended iudgement against him and his house 1 Sam. 3.18 It is the Lord said hee let him doe what seemeth him good And thus it was with Dauid also Psal 119.75 I know ô Lord that thy iudgements are right and that thou in faithfulnesse hast afflicted mee So sayth the Church Mic. 7.9 I will beare the wrath of the Lord because I haue sinned against him So then we see that when we are once throughly humbled vnder the sence of our sinnes we will patiently submit our selues vnto the greatest afflictions that God is pleased to lay vpon vs. Fifthly if thou art thus humbled thou art then teachable The fifth signe Teachablenes for a broken heart is ready to receiue impression but pride is impatient of admonition it will not be taught it is deafe on that eare The proud Pharisies take it in great scorne Ioh. 9.39.40 that Christ should reproue them of blindnesse 2 Cor. 18.23 Isay 39.8 Proud Zidkiah cannot endure Micaiah his admonition But let a Prophet deale with a humble Hezekiah you shall heare him say Good is the word of the Lord which thou hast spoken Sixtly and lastly The sixt signe humble carriage expressed a humble heart will shew it selfe in a humble carriage towards others accounting other of Gods seruants better then themselues Striuing in giuing honour to goe before others It will cause vs patiently to beare iniuries and wrongs as Dauid by Shemei God hath bid him cursse It will make vs sparing in our censures will not suffer vs to disgrace or diminish the gifts of others as that proud Publican did yea we will account it no disgrace to be employed in the meanest seruice for the good of any of Gods people And in a word our very lookes and vesture will make it apparent that we are humble And thus we haue seene the markes There
is from Gods free grace p. 222 2. True repentance bringeth vs into Gods fauour p. 227. 3. The first motion to repentance if true is highly pleasing to God and is accepted of him p. 229. 4. God is ready to shew mercy to euery one that seekes it p. 231. 5. God is more ready to shew mercy then we are to seeke it p. 236. 6. God doth not onely loue his children but hee will manifest it vnto them by signes and tokens that they may not doubt of it p. 239. Verse 22.23 Doct. 1. God will neuer vpbrayd any with their former courses that doe truly repent p. 250. 2. God giueth his gifts not immediately by himselfe but mediately by the hands of his seruants p. 254. 3. God is larger in his gifts then wee are in our requests p. 256. 4. Nothing that is needefull shall bee wanting where Gods fauor is not wanting p. 258. 5. God giueth to his children as for necessitie so for delight and ornament p. 263. 6. The Conuersion of any doth bring great ioy to the Saints and seruants of God p. 279. Verse 24. Doct. 1. Euery wicked man is a dead man p. 283. 2. He onely may bee sayd to liue that liues the life of grace p. 289. 3. Wicked men are Strayes p. 301. 4. Our conuersion and calling is from Gods mercy and grace p. 302. 5. Regeneration doth not abolish ioy nor any other naturall affection p. 303. 6. It is pardon of sinne and assurance thereof that bringeth ioy and comfort to the soule p. 307. 7. The godly mans ioy in this life is but the beginning of ioy p. 308. Verse 25 26 27. c. Doct. 1. The wicked repine at others preferments in Gods fauours p. 310. 2. It is the propertie of the wicked to expostulate the cause with God p. 317. 3. Wicked men haue faire pretences for soule sinnes p. 323. 4 When God hath to deale with sinners hee dealeth with them in a milde manner and not in fury and rage p. 328. Verse 31 32. Doct. 1. Wee may not exasperate the wicked when they are incensed but giue way vnto their fury p. 335. 2. It is lawfull for a man to speake in his owne defence p. 336. God will maintaine the righteous cause of his children p. 340. The end of all the Doctrines THE TRVE CONVERT OR AN EXPOSITION OF THE PARABLE OF THE PRODIGALL LVKE 15.11.12 c. 11 And he said A certaine man had two sonnes 12 And the yonger of them said to his Father Father giue me the portion of goods that falleth to mee And he diuided to them his liuing AS God in times past diuersly Heb. 1.1 and many wayes spake vnto our Fathers by the Prophets hath in these last dayes spoken vnto vs by his Sonne so also this his Sonne Acts 10.58 whom he hath appoynted heire of all things by whom also he made the worlds while he waâ—â—ere vpon the earth going about doing good did speake and teach his people after diuers formes and fashions often by plaine principles and affirmatiue conclusions and not seldome by parables and darke sentences in all seeking his Fathers glory and his Churches good Reasons why Christ spake by Parables First reason Psal 78.2 Many reasons are giuen for this his parabolicall kind of teaching these are some First that the Scriptures might be fulfilled which had so spoken of him I will open my mouth in a Parable I will vtter darke sentences of olde Second reason Luk. 8.10 Secondly that Gods treasure might be hid from the obdurate wicked and the mysteries of his kingdome might not be reuealed to the scornefull to such it shall be spoken in Parables that seeing they might not see and hearing they might not vnderstand Third reason Mat. 13.36 Mar. 4.10 Luk. 8.9 Thirdly to stir vp his hearers to a more diligent attention as also that they might hereby take occasion to mooue doubts and aske questions as the Disciples did What might this Parable be Reason 4 Fourthly that the faithfull might haue constant and continuall nourishment so that though they nere finde a sweete relish in the word yet comming againe to the reading or hearing of it they might finde more food so sweetly hath God mixed hard and easie together Miscetur vtile dulci. that none might be cloyed nor any discouraged Reason 5 Fiftly that he might descend vnto the capacitie of the most simple Ioh. 3.12.13 who best vnderstand homely comparisons and are sooner perswaded with plaine similitudes and familiar examples then with subtill reasons and accurate discourses hence is it that parables and borrowed speeches from vulgar matters are compared by some to Mid-wiues which further our trauell in heauenly knowledge thus he teaching by plaine and knowne things did lead his schollers to the better vnderstanding of what was vnknowne Reason 6 Sixtly that he might helpe the memories of his hearers and cause them the better to keepe in minde his wholesome instructions for prouerbes and similitudes drawne from daily practise doe take very deepe roote and impression in the mind as experience sheweth there are many that remember a familiar example which they heard from a Preacher for many yeares together when as many other deepe points and matters of more substance which were then deliuered shall bee cleane forgotten Seauenthly that euery one in his occupation and vocation Reason 7 might be taught those things which concernes his soules health therefore hath hee deriued a parable from an armie to teach souldiers Luk. 8.5 Mat. 13.33 from legall principles to instruct Lawyers from the field and sowing to teach husbandmen and from a Leauen to instruct women And lastly that he might conuince the sinner of his Reason 8 sinne that seeing his sinne in the person of another hee might without partialitie condemne it in himselfe for of all kinds of speech there is none that doth more cunningly insinuate it selfe into the vnderstanding leaue a deeper impression with a feeling conceite then a parable doth and if it be personall the issue of it is to touch the quicke and in a sort to extort that which otherwise would not be graunted 2. Sam. 12. Mat. 21.33 as we see in the example of Dauid and others These are some reasons amongst many others which Diuines haue giuen why he opened his mouth in parables and taught the people after this manner In this Chapter Christ vseth this dark kind of teaching propounding three parables which are as so many instruments of musicke playing one and the same tune In that of the lost sheepe ver 3 -8 And that of the lost groate ver 8-11 And this of the lost sonne he teacheth one and the same doctrine The occasion The occasion of his propounding this and the two former parables is to bee seene in the beginning of the Chapter which was the murmuring of the Scribes and Pharisies against him for his receiuing of Publicanes and Sinners which came vnto him The
wanting to his sonnes but whatsoeuer is good for vs shall be bestowed vpon vs and if hee spared not his owne sonne R m. 8.32 but deliuered him vp for vs all How shall he not with him also freely giue vs all things Now in the second place in that the Father yeeldeth to his sonnes desire Doctr. God oftentimes suffereth man to take his owne course and giueth him what hee seeketh Hence we may note God ofâ—entimes suffereth man to take his owne course and leaueth him to the satisfying of his owne desire see for proofe Psalme 81.12 Rom. 1.26 pregnant places to confirme this Now for the more profitable handling of this point Two kindes of Desertion etâ—â—nâ—ll or temporary let vs know that Gods desertion and forsaking of man is of two sorts It is either Eternall or Temporary The one in part onely and for a time The other wholly And for the temporary desertion which doth befall Gods dearest children it is also of two sorts First Temporary desertion of two sorts in sinne of in punishment desertion in sinne Secondly desertion in punishment Desertion in sinne is when God withdraweth the assistance of his spirit and leaues a man to the committing of some grieuous crime thus was Noah left to fall into drunkennesse Dauid left to fall into adultery and Peter left to the deniall of his Master Desertion in punishment is when God delayes to remooue his hand which hee hath layd vpon his Children or to mittigate their sorrow an example of this see in Iudges 6.13 Now these desertions are but temporary for a time and neuer beyond the compasse of this present life Esay 54.10 Gods children may be left for a time and the reasâ—ns of it For a moment in mine anger I hid my face from thee for a little season but with euerlasting mercie haue I had compassion on thee faith the Lord thy Redeemer The reason of Gods thus leauing his children may be Reason 1 diuers First that by the experience of the bitter fruit of sinne they may grow out of loue with the same and so be brought to repentance Secondly That that hidden and spirituall pride which Reason 2 the best of Gods Children are possessed with may bee mortified and subdued thus saith the Apostle 2 Cor. 12.7.8 There was giuen to mee a thorne in the flesh the messenger of Satan to buffet me lest I should be exalted aboue measure Thirdly That God may make triall of the estate of Reason 3 his seruants not that hee is ignorant of what is in vs but because we are ignorant of our selues And by this meanes he would haue vs come to the knowledge of our selues both of our corruption that we may be humbled as also of our graces that we may be thankefull Thus doe wee see how the Lord leaueth his children yet but for a time for his kindnesse towards them for euer shall remaine How the Lord leaueth the reprobate The other kinde of desertion which is eternall whereby God vpon lust causes best knowne to himselfe leaueth man to himselfe wholly and for euer befalleth reprobates and onely them as Caine Esau Iudas and others who are of olde ordained to condemnation The beginning of which desertion is in this life when God bestowing vpon them benefits either spirituall or temporall as he doth vpon his owne seruants withdraweth that part of his benefit which hath the promise of eternall life annexed to it the accomplishment whereof shall bee in another world when as they shall bee totally seperated from the presence of the Lord and be left vnto the diuels eternally to be tormented Vse 1 Thus much for the explication of this point now for the application And in the first place it may serue for a caueat to euery of vs that we take heede wee make not God the authour of sinne Est causa deficiens non efficiens though hee permit and suffer the same to be done yet hee is not the authour nor worker of it Rhem. Annot. in Mat. 6. vers 13. Iam. 1.13 alibi See then the wicked dealing of the Church of Rome who amongst many slanders cast out against vs are not ashamed to lay this to our charge that we maintaine God to be authour of sinne which is vtterly vntrue for wee teach priuately and publikely by word and by writing in Schooles and Churches that God is not the authour of sinne but the diuell and mans corrupt will This is our doctrine this we maintaine the other wee abhorre and renounce as open blasphemy Most true it is that we doe teach Actor in male but not author mali August lib. que 83. qu. 3. that God is an actor in that which is euill and that sundry wayes which may well be and yet hee free from sinne and no way the authour of euill The actions of God concerning sinne may bee referred to these three heads First He is the vniuersall cause of all things How God is actor in euill Acts 27.28 he sustaineth mankinde that in him hee liueth mooueth and hath his being yea he vpholdeth the being and moouing of all his actions so that no man could mooue hand or foote to any action were hee not sustained and supported by God The act then is of God and God is a worker in euery sinne so farre forth as it is an action for euery action as it is an action is good One man kills another the very moouing of the body in the doing of this villany is of God but the wickednesse of the action is from man and the diuell Perkins on the Lords prayer A man rides vpon a lame horse the rider is the cause of the motion but the horse himselfe of the halting in the motion Thus is God the authour of euery action but not of the euill in any action Secondly God is a worker in sinne by withdrawing his graces as he did from Saul neither can this be a sin in him because he is not bound to any hee is free to bestowe where he will to restraine where he seeth good And here is a difference betweene the action of God and the action of Sathan God holds backe grace whereupon they fall into sinne the deuill suggests euill motions Deus deficit gratiam detrahendo diabolus afficit malitiam apponendi homo seipsum inficit duritiam contrahendo Licèt Deus non sit author tameÌ„ ordinator est peccatorum ne vniuersitatis naturam turbâ—re vel turpare permittantur Aug. contra â—austam lib. 22. cap. 78. which causeth them to runne into all euill Thirdly and lastly God worketh in sinne in ordering and directing of it as it pleaseth him sometimes hee restraineth it that it shall not passe nor proceed further then he appointeth Sometimes he turneth it to another end then the person intended that practised it both these we see euidently in Iobs temptations Sometimes he maketh way for sinne to passe that
labour to come to perfection We may not euermore stand at one stay nor alwaies be as children who needs leading by the hand but we must grow more and more in knowledge and in iudgement And thus much may be spoken of this poynt we are now to speake of the words themselues Text. which he deuised to speake Father I haue sinned c. In these words of his acknowledgement wee may see what it was especially that touched him to the quicke namely this that he had abused and wronged the loue and kindnesse of so good a Father This was that which made him so much to insist vpon the name of Father I will goe to my Father I will say Father The misery that he was in as his want of bread and other necessaries no doubt was grieuous yet all this troubled him not so much as this that he had carryed himselfe so vndutifully towards so gratious a parent Let this then be noted Doctr. To the godly sinne is the greatest sorrow Ps 51.4 That nothing is so grieuous to a true penitent as this that by committing of sinne he hath offended God This was that which most troubled Dauid and went nighest to his soule that he had sinned against the Lord and offended his Maiestie by his committing of euill Against thee against thee onely haue I sinned and done euill in thy sight It is not hi meaning to lessen his offence the words may not so be taken but his speech sheweth what went nighest to hiâ— heart and lay heauiest on his soule His trespasse agâ—inst Vriah in taking away his life was grieuous to him His trespasse against Bathsheba in drawing her to vnchastitie did also trouble him but that by both of these he had offended God this did most of all perplex him Against thee against thee haue I sinned Nothing touched him so neere as this no not shame of the world nor feare of hell Thus is it also said of the house of Dauid that the spirit beeing powred vpon them they shall mourne for him Zach. 12.10 That is when the godly shall come to see what euils and miseries their sinnes brought vpon Christ and how odious their offences haue beene towards him this should pierce their hearts and nothing more Thus was it also with the people of God who are said in the day of their fast to draw water 1. Sam. 7.6 namely out of their hearts and to powre it out before the Lord. By all which is meant they wept bitterly and aboundantly for that they had offended the Lord by their many sinnes Ioseph being tempted to folly by his laciuious Mistresse said How shall I doe this great wickednesse and sinne against God The wrong that he should haue done his Master was nothing in his eye to the offence against the Lord. The reason of this the Apostle Saint Paul giueth Reason Rom. 8.15 They haue not receyued the spirit of bondage againe to feare but they haue receyued the spirit of adoption Which Spirit doth make them loue the Lord and feare to offend and exceedingly grieue when he is offended As it is with a true louer towards his beloued Now for the vses and first wee may see here a difference Vse 1 betweene the sorrow of the Godly and of the wicked both greiue both mourne Ahab as well as Dauid Differences betwixt the sorrow of the godly and wicked 2. Cor. 7.1 Iudas as well as Peter Yet the sorrow of the one is godly and bringeth life the sorrow of the other worldly and bringeth death For heare is the difference The sorrow of him that is truly penitent Malum peccati is most conuersant about the euill of his sinne and is more for Gods cause then for his owne more that God is offended then for any manner of respect vnto himselfe Were there no shame no danger no punishment neither here nor hereafter in this life or in the next yet this would wound their soules and grieue them at the heart that by sinne God was offended Thus is the godly sorrow This is that which causeth repentance neuer to be repented of Now the sorrow of him whose repentance is vnsound is of another nature and is principally occupied about the euill of punishment Being more for there owne sakes then for Gods Malum paenae There sinne hath no place in their sorrow nor God offended It is shame and punishment that causeth them to grieue Cain grieues but why his punishment is greater then hee can beare Gen. 4.13.14 Exod 9.27 1 Sam. 15 24 25 1 King 21.21 27. Gen. 27 38. Heb. 12.17 Pharaoh howles and takes on but it is the thunder and haile that causeth it his sorrow is gone ouer with the storme Saule mournes but it is because God had cast him away from being King Ahab puts on sack-cloth but it was the euill that was to come vpon his house with the taking away of his posterity that caused it Esau wepes but he more respects his owne losse then Gods dishonour the blessing is lost Thus selfe-loue is the moouer of it were there no shame iudgement hell there should be no sorrowing for sinne This is the sorrow of the wicked which bringeth repentance to be repented of and is a sorrow to be euer sorrowed for We see then how each of these differ in the obiect that either of them is exercised about Vse 2 Secondly this may teach vs to try our selues and our repentance For is it so that nothing is more grieuous to a true penitent then this that by sinne he hath offended God Examine then thy heart deale truly with thy selfe what is it that most troubles thee I do not doubt but thou hast had some manner of remorse At some time or other thy heart hath bine smitten for thy sinnes thou hast committed But deale now truly with thy selfe and ransacke thy owne conscience what was it that did most perplexe thee what was it that lay heauiest on thy soule what did most trouble thee was it thought of shame and feare of hell was it caused by some such by respects rest not then in it for a reprobate may thus sometimes greiue and therefore I say rest not in it I do not simply discommend this sorrow For I confesse it is a good preparation to repentance and as the needle which makes way for the thread so doth wordly sorrow for godly sorrow the spirit of bondage for the spirit of à â—option But I wish thee to goe further for this sorrow as yet is but worldly and bringeth death being rested in But is it otherwise with thee is this the maine cause of thy greife that God is offended and if there were no hell nor punishment neither heare nor here after yet dost thou finde in thy selfe an inclineablenesse to mourne for thy sinnes thou hast committed art thou grieued that by thee God hath bine dishonored canst thou greeâ—â— for sinne as it is an offence against God
the whole pot of Pottage And like a dead Flye spoyles a whole boxe of oyntment causing it to send forth a stinking sauour This causeth our knowledge to stinke our zeale to stinke as it did Iehue's In a word any good thing that is in thee is spoyled by this weed Oh how should this cause vs to be in loue with that grace and detest this vice Fourthly Humility makes vs like Christ himselfe Fourthly By it we become like Christ himselfe and therefore must needes be an excellent vertue this grace he willeth vs to learne of him for he was meeke and lowly in heart He disdayned not to wash his Disciples feet Phil. 2.5.6 to teach them humility He made himselfe of no reputation and tooke vpon him the forme of a seruant that we might learne of him to be humble Let the same minde therefore be in you saith the Apostle that was in Christ Iesus He was humble be thou then ashamed to bee proud Let these things be well thought of and that by vs all be we neuer so extraordinarily graced by God Pride is such a sinne as it steales vpon the very best and Gods most sanctified children are most buffeted with it Therfore these motiues are to bee remembred by vs all and the Remedies to be vsed Meanes for subduing pride and seeking humilitie which are these First carefull and conscionable attendance vpon the Word This is the hammer that must breake the heart for vntill it be humbled there is no good to be done Is not my Word like a hammer that breaketh the stone This hammer will bruise this stony heart and grind it to powder and without this hammer there is no hope of euer hauing the heart truely humbled Submit thy selfe therefore to the stroke of this hammer if thou truely desirest the attainment of this grace Iâ—r 28 29. A second meanes is Meditation First of Gods Attributes and workes of his iustice in speciall Heb. 3.16 A second meanes is Meditation and that of a threefold obiect First of God and his Attributes with the workes of his Power and Iustice which are excellent helpes to make vs quake and breake the stonie rocke of our soules to peeces As wee see in Habakuk When I heard viz. of these iudgements threatned my belly trembled my lips shooke at the voyce rottennesse entred into my bones and I trembled in my selfe that I might rest in the day of trouble Secondly of thy estate past Ephes 2.3 Psal 51.5 Secondly of our owne estate either Past Present or to Come For the Time past what thou wert viz. A child of wrath and firebrand of hell Shapen in iniquity and conceiued in sinne The serious meditation of this would be enough to humble vs and make vs strike saile For the time present Secondly of thy estate present being first frayle Iob. 4.19 And 10.9 Remember how thou art fraile and sinnefull thou art fraile and brittle being but dust and ashes and ready to be broken with euery little fillop and knocke Thy foundation is laid in the dust and thy wals are made of clay Thy whole bodie is but a Tabernacle of earth This is thy estate oh man and this is the estate of all men Some indeed are more painted then other some but all are earthen pitchers Some are more cleare then others but all glasses frayle brittle Is here any cause of pride Thou art also sinneful Secondly sinfull Rom. 7.24 hauing much corruption within thee and carrying a whole bodie of sinne about with thee so that the good thou wouldst doe thou doest not and the euill thou shouldst not doe that doest thou daily Verse 19. Thou mayest well cry out with the Apostle Paul O wretched man that I am For the time to come Thirdly of thy 〈…〉 Gen. 〈◊〉 remember what thou 〈…〉 dust thou art so to dust thou shalt returne yea and becoâ—â— the basest dust As we see the whitest Snow when it is resolued vnto water whereof it was congealed becomes fouler water then any water else so thou Oh man of earth when thou shalt returne againe vnto earth shalt become viler and baser earth then any other whatsoeuer Thus the consideration of thy owne naturall estate whether Past Present or to come will be an excellent meanes to take downe this Peacocke pride and make thee humble Thirdly consider of the estate of others and without enuie cast an eye vpon their gifts Thirdly of the estate of others consider how many thou commest farre behind in knowledge faith zeale c. and other graces This is the receipt which the Apostle prescribeth to the Phillippians against this sin of pride Looke not euery man on his owne things 2. Phil. 4. but euery man also on the things of others This would be an excellent meanes to diminish a selfe liking and that ouerweening conceit of our owne excellencie The last meanes to be vsed The third meanes is Prayer is earnest and feruent Prayer that the Lord would be pleased to giue thee this grace of humilitie and blesse the meanes thou vsest for this end and purpose Euery good gift sayth S. Iames commeth from the Father of lights and so must this also els we shall neuer haue it Thus we haue seene the meanes now let vs vse them and that conscionably for let me tel you the cure of pride is no easie cure and the obtaining of humilitie no easie purchase All vices are against it and which is more strange all virtues are against it and which is yet more strange humility hath an opposition against humility as if she were false to her owne person Sape homo de vanae gloriae contemptu vanus gloriatur Humility oftentimes by a prodigious and preposterous birth bringeth forth pride How often is a man proude because he is not proude A secret pride is oftentimes occasioned by ouercomming as wee thinke pride when alas now pride hath giuen vs the soile as a cunning wrastler seemeth many times to take the fall for no other end but to get the other vpon the hippe How wonderful carefull then had we all neede to be what neede haue wee to studie and pray for humility yea in the midst of grace to pray for an humble heart See thou remember the former meanes deliuered and if at any time as who at sometime shall not feele thy heart beginne to swell remember these and the like sayings Be not high minded but feare God resists the proude he lookes vpon such a farre of Oh they are excellent helpes hearest thou any commend thee and set forth thy praises then remember the former sentences and let them stand Sentinell to keepe thee from pride Remember also to meditate as of Gods glory and greatnesse so of thy owne vilenesse and basenesse remember what thou wert what thou art and what thou must be hold thy selfe to this taske Plin. Nat. hist lib. 11. cap. 10. and it will keepe thee from it
vpon their crownes the Barbers paines shall then be spared In a word all sorts are confuted in their habits no place no calling nor condition is respected or regarded Gentlemen goe like Nobles Citizens like Courtiers the Countryman like the Citizen the seruant will be attired as his master the maide like vnto her mistresse Salomons vanitie is come againe into the world Seruants ride on horsebacke and Masters goe on foote and so farre are we from that modest and comely attyring of our selues which the Apostle doth require as that the attire which many weare better beseemeth strumpets then honest Matrons being neither fashioned to our bodies nor made large enough to couer those naked parts which both God and nature would haue couered how iustly may the Lord fashion our bodies to our clothes seeing we will not fashion our cloths vnto our bodies And thus is our liberty abused which God affordeth vs for which this Land and Nation is like to smoake vnlesse it please the Lord in mercy to looke vpon vs and giue vs hearts to repent for these abominations which are so rise amongst vs. You that feare the Lord call vpon his name you that loue King and Country fall to mourning for assuredly these sinnes cannot escape vnpunished without there be an vniuersall humiliation and repentance And let vs eat and be merry Heere was cause of ioy on all sides The father hath cause of ioy Text. who losing an vntoward sonne now findes an obedient childe who findes him humbled that went away obdurate and impenitent The sonne himselfe hath cause of ioy in finding so kinde a welcome at his Fathers hands whom he had so much wronged And heere is cause of reioycing also for the houshold seruants in that their Masters sonne was now found who had been so long lost Therfore saith the Father let vs cat and be merry not doe Yee for this my sonnes returne or doe Thou my son for that thou art returned but let Vs reioyce let Vs bee merry for this so blessed a returne and change The true turning of any soule from sinne Doctr. The true conuersion of any doth administer much matter of reioycing vnto the faithfull Verse 5 6. Verse 7. Verse 8 9. doth administer matter of exceeding great ioy and reioycing This is declared in the two fore going parables First in that of the lost sheepe where wee see that the shepheard when hee findes his sheepe layeth it on his shoulder and comming home calleth his friends together and wils them to reioyce because hee had found the sheepe which was wanting Now heare how Christ applies this I say vnto you that likewise ioy shall bee in Heauen ouer one sinner that repenteth more then ouer ninety and nine iust persons which neede no repentance So in that other parable of the lost groat the poore woman lights a candle sweepes the house searcheth euery corner and when she hath found her groat shee gathereth her neighbours together saying Reioyce with me Verse 10. for I haue found the piece which I had lost Heare now what followes Likewise I say vnto you there is ioy in the presence of the Angels of God for one sinner that conuerteth As it causeth the Angels of Heauen to reioyce so doth it likewise cause the Saints vpon the earth for when the Iewes heard of the conuersion of the Gentiles Acts 11.18 and that the Holy Ghost was fallen vpon them as vpon themselues at the beginning They held their peace as the Text saith and glorified God saying Then hath God also to the Gentiles granted repentance vnto life Reason The reason is because God is heereby glorified and his Church and Kingdome is increased and aduanced Now as there is nothing that ought to be more grieuous to vs then Gods dishonour so nothing ought to reioyce our hearts more then to see his praise set forth and his name magnified Vse 1 First then this may serue to reprooue such as enuy and murmure at the conuersion of their brethren Thus did the Brother of this Prodigall as heereafter we shall see so did the Iewes stumble at the conuersion of the Gentiles Acts 12.3 15.1 who had rather renounce the Gospell then to receiue them into a fellowship of the same faith Thus doe many peruersely and maliciously repine at the bringing of their brethren into the estate of grace wherat they ought especially to reioyce 1 Pet. 4.4 Yea farther they mocke and persecute them for no other cause but because they haue left their sins turned to the Lord. But let these know that such as bee themselues conuerted will reioyce at the conuersion of their brethren and let me wish them to take heed how they murmure at the mercy of God shewed in the conuersion of any for feare they depriue themselues for euer of it Vse 2 Secondly this should be as a forcible motiue to make vs returne vnto the Lord Consider thou shalt reioyce both the heart of God and man by thy repentance the Saints vpon the earth will reioyce and magnifie Gods name the Angels in heauen shall bee exceeding glad and praise God for thee yea the thrice gloririous and blessed Trinity will also beare their parts in this reioycing The Father will reioyce when thou who art by nature the childe of wrath and slaue of Satan becommest his adopted sonne and heire of grace The Sonne also will be glad because by thy repentance his death and bloud shed becomes auailable vnto thee The Holy Ghost likewise shall reioyce because by repentance thy heart is purged and made a fit temple for himselfe to dwell in Oh what a notable spurre would this bee to true repentance if it were well considered Consider of it thou who as yet continuest in a course of sinne thou shalt reioyce the hearts of God Angels and Men if thou wilt repent And surely if it will bring ioy to them it will bring farre greater ioy vnto thy selfe in the end It is thy good that causeth them to reioyce for it concerneth not them so much as it concernes thy selfe Turne therefore from thy euill wayes leaue and forsake thy former courses thou shalt haue no cause of griefe for thy so doing The hearts of others thou wilt make glad but thine owne soule shall finde the greatest comfort Thirdly let this serue to exhort such as are conuerted Vse 3 to vse all good meanes for the conuersion of their brethren Seeke to gaine and winne them to the faith and if they be gained reioyce vnfainedly for Gods mercy towards them Away with that same vncircumcised care of enuy bee not offended for thy brothers good but let it cause thee to breake forth into a praising of the name of God Text. VERSE 24. For this my sonne was dead and is aliue Againe he was lost but is found and they began to be merrie AS the father made great ioy vpon his sonnes returne so he had good reason mouing him
still complaining against his dealings as vnequall and vniust But of how contrary a disposition is the childe of God who is euermore content to submit himselfe to Gods seuerest courses alwaies acknowledging and confessing that God is righteous in his proceedings and pure in his actions Neh. 9.33 Ezra 9.10 So much did Nehemiah confesse when he thus said Surely thou art iust in all that is come vpon vs for thou hast dealt truly but we haue done wickedly And so did Daniel Dan. 9.7 Righteousnes belongeth vnto thee and vnto vs open shame c. Thus doth the Church acquit the Lord from all iniustice in his dealings I will beare the wrath of the Lord Mic. 7.9 because I haue sinned against him The like affection was in Dauid as doth appeare by these and the like sayings Psal 51.4 Iust art thou when thou speakest and pure when thou iudgest And againe I know oh Lord that thy iudgements are right Psal 119.75 and that thou hast afflicted me iustly And else-where he thus speaketh vers 137. Righteous art thou O Lord and iust are thy iudgements This might be further shewed by diuers other instances as by that of Ely who hearing of the iudgement intended by the Lord vpon him and his house said thus It is the Lord 1. Sam. 3.18 let him doe what seemeth him good as also by that of Hezekiah who being reproued and seuerely threatned for his folly in shewing his treasure vnto the Embassadors of the King of Babel vsed these words The word of the Lord is good which thou hast spoken All these sayings manifestly shew their their readinesse to submit themselues to Gods good pleasure without repining The like example wee haue in Iob Job 1.22 who charged not God with any vniust dealing as the Text sheweth but in the midst of his affliction blest and praised Gods name Vse 2 And as this shewes a difference betweene the one and the other so may it also serue for triall of our selues Hath God afflicted thee any way in body or in goods and hath his hand lyen heauie on thee and that all the day long as Dauid speaketh Psal 32. Well how hast thou bin now affected and disposed hast thou yeelded thy selfe with all submission to Gods proceedings hast thou acknowledged the Lord to be iust and vpright in all his dealings and hast thou quietly and without repining submitted thy selfe to Gods seuerest courses if so it is a good signe of a sanctified heart But if otherwise thou hast murmured and repined and expostulated the cause with God complaining of wrong and iniury esteeming thy selfe to bee hardly dealt withall to bee so vsed and withall doest please thy selfe in this gaine-saying humor Then let mee tell thee it is an euident signe of a graceless soule vnsanctified spirit And if this be a true note of a wicked one to expostulate with God and murmure against his proceedings as we haue seene it is then it will discouer many to be such For how ordinary a thing is it in the day of trouble to heare men murmure and repine yea it may be curse and banne against the Lord what more vsuall then to dispute how this can stand with iustice thus and thus to punish How are Gods dealings censured and called into question by the sonnes of men And how doe men as it were challenge God to his face of vnequall and vniust proceedings I doe indeed confesse that through extreamity of anguish Gods dearest children may forget themselues somtimes and so did Iob and Dauid Psal 73.13.14 whose feet were almost gone but in their cooler bloud they will recall their errour and smite vpon their thighes and lay their hands vpon their mouthes though they speak once yet they wil answer no more as Iob speaketh And as Dauid saith Iob 39.38 Psal 62.1 his soule shall keepe silence vnto the Lord. They will not please themselues in that gaine-saying humor but labour to represse all such repining thoughts and distempered passions Thirdly Seeing it is a property of the wicked thus to Vse 3 expostulate with God and complaine of his proceedings as vniust and vnequall then let this disposition be farre from all such as feare the Lord let not the godly walke in the way of sinners Psal 11. Prou. 1.15 but refraine their feet from this path Let vs learne to iustirie God in all his waies to acknowledge him to be righteous in all his workes and actions Hath the Lord layd on thee sicknesse pouerty imprisonment or any other grieuous crosse see then thou vndergoe it wihout murmuring or repining Charge not God with any hard or vniust dealing for shall not the Iudge of all the world doe right Gen. 18.25 said Abraham yea our God cannot but doe right for righteousnesse is essentiall vnto him it is himselfe and hee may assoone denie himselfe as deale vniustly His will is the rule of Iustice and therefore it must bee iust because hee willeth it Let this then be enough for thee and me the Lord will haue it so Psal 39.9 Learne thou with Dauid to bee dumbe and silent because God hath done it Doe not dare to entertaine such a thought within thy heart as that there should be any iniustice with him learne effectually that golden saying of that kingly Prophet Righteous art thou O Lord Psal 119.137 and iust are thy iudgements Which verse Mauritius the Emperour vttered when he saw his wife and children put to death before his eyes and when he was fitting himselfe to lay his owne necke vpon the blocke because when he might haue redeemed the life of his Souldiers taken by the enemy for a small summe of money would not but suffered them all to be put vnto the sword I confesse this is sooner said theâ— done and sooner taught then learned for it is no easiâ— thing to curbe and keepe vnder our owne vnruly passions yet let vs striue and labour by all good meanes to subdue them Ier. 18.2 and represse them Arise and goe downe to the potters house and there I will cause thee to heare my words said God to Ieremiah So let vs arise and goe downe to the potters house and his clay and wheele shall teach vs many good instructions The clay in fashioning vpon the wheele is plyable and readily receiueth any forme or fashion God is the Potter and we as clay vnto him how comes it then we grow discontented with his proceedings Some are poore others base and some are sickly and othersome deformed these looking vpon others who are more noble rich strong proportionable c. say vsually with discontentment God might haue made me thus Rom. 9.20 or thus as these But who art thou that disputest with thy maker shall the thing formed say to him that formed it verse 21. why hast thou made me thus Hath not the potter power ouer the clay of the same lumpe to make one
many are heerein much to blame who put vp many an vntrue report that is raised of them and neuer goe about to cleere themselues nor defend their owne credit They are too too carelesse of what is spoken of them although it bee neuer so falsely and slanderously spoken yet they sit downe by it Hence it commeth to passe Hominum est dissolutorum ad iniurias diuini nominis securè conniuentium c. Apolog. Iewel part 1. cap. 3. Diuis 5. that the profession is discredited and the Lord dishonoured For men to be carelesse saith one what is spoken by them and their owne matter be it neuer so falsely spoken especially when it is such that the Maiesty of God and the cause of Religion may thereby be damaged is the part doubtlesse of dissolute and retchlesse persons and of them which wickedly winke at the iniuries done vnto the name of God But must a man for euery slander Quest goe about to send and proue when then shall he be at quiet if this be so Such indignities and wrongs as are of the least sort Answ In what case we are to passe by a slander in what not Prou. 19.11 and touch onely our priuate persons may bee borne withall and winked at And so saith Salomon The discretion of a man deferreth his anger and it is his glory to passe ouer a transgression But if the wrong bee of another nature if the slanders which are layd vpon our persons redound to the discredit of our profession and to the hurting and hindering of the cause of the Gospell in this case we may not be silent lest through our sides the Church of God receiue a blow Iohn 8.49 An example hereof we haue in our Sauiour Christ who when the Iewes obiected against him two crimes Melanct. in loc Luther one that hee was a Samaritane another that hee had a Deuill neglected that crime which concerned his person and passed it ouer as being of the least sort of wrongs stands vpō that other especially which touched his doctrine I haue not a Deuill A better patterne we cannot haue for our imitation And as this concernes all Christians in generall so in speciall vs Ministers for our good life is more respected then our learning Common people more regard what they heare of vs then what they heare from vs such is the corruption of our times It stands vs therfore in hand to keepe a good name and estimation amongst Gods people and to defend our owne innocency when we are falsely slandered and accused We are to perswade others Now what can hinder this more then a bad perswasion of vs in the hearts of those with whom wee are to deale wee therefore aboue all others ought to free our selues from all false imputations for a good perswasion of the Teacher bringeth a ready entertainment of the thing that is taught but a bad conceit doth much preiudice the truth And thus much bee spoken of this poynt now wee come to the next and last viz. Doctr. God will maintaine the righteous cause of his children against the wicked God will make the innocency of his seruants knowne hee will vphold and maintaine their righteous cause against all opposers This poynt though it bee not manifestly expressed yet it is inclusiuely implyed in the text Hee was dead saith the Father but he is now aliue he was lost but is found We heard before what the sonne obiected against his father First that hee had beene dutifull and obedient Secondly that his brother had beene vndutifull and dissolute and therfore his father did deale vniustly Now the father heere cleeres his iustice and answereth both his obiections The first in the 31 verse and the other in this last so then without doubt this did the father intend as to cleere himselfe so to defend his sonne The poynt then is truely gathered now let vs heare it further pooued Dauid perswading Gods people to patience and confidence in the Lord vseth this as an argument Psal 37.6 Hee shall bring forth thy righteousnesse as the light and thy iudgements as the noone day as if hee should haue sayd Temple in loc Howsoeuer thy innocency be at somtimes couered as it were with a thick and darke mist of slander and oppression yet the Lord will in his good time scatter and dissolue this mist and so make thy innocency apparent and cleere to the world yea he shall make thy righteous cause to be so euident as the Sunne when it riseth nay which is more as at noon-day when it is at the highest shineth brightest I could further shew you the truth of this Gen. 39.10 by many examples Ioseph being accused by his Mistresse and vpon that false accusation being imprisoned by his Master Psal 105.18 where his feet were held in the stocks and hee laid in Irons found this to be true for how did God make his innocency knowne vnto the world and in his good time scatter those mists of slanders cast vpon him causing his Sun to shine with a glorious lustre Thus the Lord dealt with Iob Iob 42.7 howsoeuer he was falsely accused had many slanderous imputations laid vnto his charge yet the Lord at length made his innocency knowne and did mainetaine and vphold his righteous cause as his story sheweth at large This also was Gods dealing with Ieremiah he was accused to be a conspirator and to weaken the hands of the people for which he was cast into prison Ierem. 37.15 yea into a loathsome dungeon but heare him now speake of himselfe and of Gods dealing towards him Rament 3.55.56.57.58 I called vpon thy name O Lord out of the low dungeon thou hast heard my voyce c. Thou drewest neere in the day that I called vpon thee thou saydst Feare not O Lord thou hast maintained the cause of my soule and redeemed my life God did maintaine his cause against all opposers As this hath beene prooued by Scripture so it may bee further cleered by Reasons For first It is his place and office so to doe he is the Reason 1 Iudge of all the world as Abraham sayth Gen. 18.25 and shall not he doe right It belongeth vnto him to render to euery one according to his workes and therefore at last hee will come forth and bring the righteousnesse of his seruants into open light Secondly he hath promised to relieue his seruants Reason 2 Psal 146.7.10 Rom. 3.4 when they are oppressed and will he goe backe from his word or say and vnsay as man doth It cannot be let God be true and euery man a lyar Seeing then that this is so Let this serue to encourage Vse 1 vs in all well-doing seeing God is with vs and in our righteous cause will neuer leaue vs let the wicked traduce vs and slaunder vs yet God will at length plead our cause and make our innocency knowne to our glory and