should consider it according to the letter Instructions might be brought from the letter of the parable Parabola enim de nullo non conuenit which I cannot see but we haue liberty to doe for Christ borrowes no similitude from that which is not and the things from whence the similitude is fetched is the same in it selfe for which it is brought to illustrate another So then it might be handled without regarding the simile as if it were a plaine narration as Galat. 4.1.2 Bernards faithfull Shepheard Page 55. The scope is to shew by that similitude that the law of God makes not free but keepes in bondage for it doth with vs as Tutors and Gouernors doe with an heire being a Childe euen keepe them vnder as a seruant Now besides the lesson from the scope may not this lesson bee drawne from the letter That a wise Father will bring vp his Sonne well though he be his heire vnder Tutors and Gouernours and so Rom. 7.2 Rom. 7.2 may not this doctrine be gathered That the condition of a wife is subiection to her husband And againe That they be bound each to other so long as they liue Thus may we doe in parables Yet not from euery thing therein yet with this caution that we gather not lessons from euery thing therein for so many absurdisies might and would follow being neither intended in the spirituall sence nor yet true in the literall for many things in parables may bee supposed as if they were so to teach the truth by things feined as Iudges 9.8.9.10 So in the parable of Diues who is said to speake in hell and haue a tongue which is not true wee are therefore to be warie in vsing our liberty though we may Sobriety had need to guide our course when our nauigation lieth through the depth of a parable for mine owne part I will omit all collection which might be gathered from the letter and confine my selfe to the scope and drift of it desiring rather to be short then looke beyond Before I come to handle the particulars giue me leaue to propound a doctrine or two in generall And first from the scope and drift of Christ in propounding of it which was as yee haue heard to conuince them and bring them to a sight of their sinne and so to repentance Doctr. Conuiction is the ready way to conuersion Hence learne that Conuiction is the ready way to conuersion the readiest way to bring any to repentance is first to conuict and conuince them of their sinnes and therefore was it the Lord did charge his Prophet Ezechiel to cause Ierusalem to know her abhominations Ezech. 16.2 Isay 58.1 The like charge doth he giue to his Prophet Isay To shew Israel her transgressions and the house of Iacob their sinnes 1 Kings 18.18 Acts 2.23.37 Iohn 4.18.19 This was the course Elias did take with Ahab Peter with his hearers Christ with the woman of Samaria which examples are remarkeable for the prouing of this poynt Vse 1 Let this serue first for direction to vs of the Ministrie thou that art set in this high place and calling wouldest thou haue comfort in thy ministery wouldst thou see some comfortable fruites of thy labours be then first a Boanerges before a Bar Ionah and bring thy people first to a sight of their sinnes and secret filthinesse hold before their eyes the glasse of the law that they may see their misery and what need they haue of a Sauiour set their sins distinctly before them deale plainely without flattery this is the way to bring them to sound repentance that so they may obtaine remission forgiuenes Secondly It may serue as an apologie for such Ministers as conscionably and faithfully labour to conuince the consciences of their people of their sinnes and endeauour by preaching of the law to bring them to a true sight thereof these are they who are vsually thought to haue a spirit of gall and bitternesse within them and to be the onely men which driue many to despaire I confesse there may be and often is a great fault on the right hand in harping too much on this sad string of iudgement Some there are indeede who are neuer well but when damnation doth end their sentence this is too bloudy and butcherly a kinde of teaching But yet let me tell you We now liue in such times wherein a sermon of mercy is like a dead letter there are thousands who are not worthy to heare of mercy not to heare the sound of the word much lesse to heare the doctrine of remission of sinnes taught Now what course must bee taken with these Is not the sharpe razour of the law to be taken and incision to be made therwith into their soules vntill the wound be launced and the core thrust out a wise Surgeon will neuer powre in oyle And as for thee who thus condemnest the Ministers of the Lord for deliuering of the terrours of the law art euer calling for gospell gospell I tell thee it is to be feared of all others thou art most vnfit to heare it for it is vsually seen none call more for it to be taught then such as most despise it and condemne it those that are loath to know themselues are euer loath to heare the law deliuered O how farre art thou from holy Dauids minde Psal 141.5 Let the righteous smite me for it is a pretious oyle a foule signe of a guilty soule Thirdly We may heare see the reason why so many Vse 3 goe so boldly on in sinne and repent not alas they are not yet throughly conuicted they liue still in blindnes and are not brought to a sight of them This is excellently set forth by this comparison A man going ouer some narrow bridge vnder which runneth some deepe gulfe or violent streame if it be at midnight feareth not because be seeth not any danger Perâ—ins exhortation to repentance but bring the same man the next morning and let him see the narrownesse of the bridge he went ouer the night before the fearefull downfall and furious violence of the streame that runnes vnder the same and then will he wonder at his owne boldnesse and shrinke for feare to thinke of it and will not by any meanes venture to do that which carelesly he did the night before because hee seeth the extreame danger which before he saw not So is it with a sinner while he is in the estate of nature he seeth nothing no wrath no iudgement no hell for the God of this world hath blinded his eyes and therefore walketh on boldly and securely in sin he seeth not the narrownesse of the bridge of this life nor the fearefull gulfe of hell vnder it which he falls immediately into if he flies off but when God shall open his eyes and touch his heart to consider of his estate and see himselfe then hee seeth how narrow the bridge of this
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
hence for whom God doth loue them doth he correct yea Heb. 12.6 he chastiseth euery son that he receiueth Be not then too rash in iudging any whom the Lord exerciseth with afflictions the choysest flower in the garden lyeth open to a storme as well as the nettle in the wildernesse Neither thinke the better of thy selfe because the rod is not on thy backe for the wholesome meanes of thy amendment is withheld from thee thou mayst iustly feare the reines is laid on thy neck and thou art giuen vp to thy owne wayes A tree that is fruitfull will be well cudgelled and beaten when a tree that is good for nothing but the fire shall neuer bee disturbed the wheat endureth more then the chaffe and yet the wheat is for the boord Nihil insaelicius faelicitate peccantium August the chaffe for the dunghill Blesse not then thy selfe in this estate count not thy selfe blessed because thou art neuer afflicted for thou art sore plagued when thou art spared neither is any thing more vnhappie then this felicitie But for a second vse is this so that crosses and afflictions Vse 2 are such excellent meanes to driue men home and bring them to repentance Let this then serue for terror to such as haue often beene afflicted and yet are not bettered The Lords hand hath beene often vpon them and yet for all that they haue not turned to him sinne is not left their wicked waies are not forsaken surely such may feare their case is desperate seeing these are such excellent meanes and ordinarily the last meanes to bring a sinner home and yet with them can doe no good what cause haue such to feare that they shall be giuen ouer of the Lord as a hopelesse cure Heare and tremble at that which the Lord speaketh by his Prophet Ezechiel EZech. 22.18.19.20 Thus saith the Lord God because you are become drosse beholde therefore I will gather you into the midst of Ierusalem as they gather siluer and brasse and yron and lead and tinn into the midst of the furnace to blow the fire vpon it to melt it so will I gather you in mine anger and in my fury and I will leaue you there and melt you Yea I will gather you and blow vpon you in the fire of my wrath Verse 18. and you shal be melted in the midst thereof c. The Lord had in the verse before these words complained of the house of Israell that it was become drosse they were all brasse and tinn and yron and lead in the midst of the furnace that is in the furnace of affliction they would not be bettered nor purified as they ought to haue bin therefore doth the Lord threat that fearefull iudgement to fall vpon them Oh consider of this thou that hast often beene afflicted by sicknesse losses either of goods friends or any such like crosse I say ponder on it consider how fearefull a thing it is to be afflicted and not purged by affliction to bee stricken with the rods of God and no conuersion to follow What is this but a signe of a fearefull induration Consider another place in the Prophecie of Ieremiah and weigh it well The words be these The bellowes are burnt Iere. 6.29.30 the lead is consumed of the fire the founder melteth in vaine for the wicked are not plucked away Reprobate siluer shall men call them because the Lord hath reiected them Loe here if those afflictions that the Lord hath laid vpon thee doth not better thee nor plucke thee away from thy wickednesse swearing whoring prophaning Gods Sabboth and the like Reprobate siluer shall men call thee and thou maist feare the Lord hath reiected thee Let a third vse of this doctrine therefore be admonition Vse 3 to euery one of vs to make a good vse of these means when the Lord affordeth them let it be our wisedome to feare the rod and who hath appointed it Gods rods are speaking rods and haue a voice with them Mic. 6.9 and commonly call for repentance and turning looke to it therfore that thou beest not a non-proficieus in this Schoole let euery crosse purge away some drosse and filth wherefore doth the Lord send them but for this end let not God loose his end but let thy crosses become corrections now how are they corrections when they worke no amendment Be not thou more fearefull of being afflicted then thou art carefull of not being reformed by that thy affliction and so maist thou haue great comfort that thy affliction is sanctified vnto thee that it is a part of Christs crosse and not of Adams curse Be carefull to come out better then thou wentest in for if thou beest hardned not melted thou art clay not gold The last vse may be comfort for Gods elect for seeing Vse 4 that afflictions are so good and profitable as the effectes thereof doe declare prouing as wholesome medicines and fatherly chastisements to amend and reforme vs what cause haue Gods children to groane so much vnder the burthen many are readie through the Deuils suggestions to make hard conclusions against themselues in time of trouble as if God had forsaken them or that they were cast out of his fauour but consider why doth the Lord send them what effectes doth he worke by them surely no other then to bring thee to himselfe these are but like the dogge of our good shepheard to fetch vs into his fold he setteth them but as thornes and bryars to keepe vs from running on in that same smooth and pleasant passage which leadeth to destruction Doth he take from vs health wealth ease peace or the like yet he dealeth no otherwise with vs then Dauid did with Saul 1 Sam. 26. who finding him sleeping in his campe would neither slay him himselfe nor suffer Abnâ—â— to slay him onely he tooke away his speare and his water-pot which also after he had wakned him he restored againe no way intending his destruction Thus dealeth God with vs who many times findeth vs sleeping in our sinnes when we should be waking yet he slayeth vs not neither intendeth our destruction but happily taketh from vs those things wherein we place our strength and trust which also after we are awaked he restoreth againe vnto vs in a most gracious manner What cause then hast thou to murmure or complaine when thou art afflicted nay how great cause hast thou of thankesgiuing and reioycing Be not then deceiued it is needfull and profitable for thee to drinke of this cup it was good for Dauid that he was afflicted and as good for thee and me and the rest of Gods children Be not then cast downe vnder the hand of God Of al hearbs in the garden esteeme of Rue and patience And thus much be spoken of this motiue the sence of his misery now for the next which is the perswasion of his Fathers mercy The point hence will be Doctr. Sence of Gods mercy
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
It is recorded of the Bee that in stormy weather it will get vp a little stone that by the weight it may flye more steddily and get home in safety Art thou in danger to bee blowne away with pride get thy selfe to Prayer and Meditation it will be to thee as the little stone to the Bee or as Ballast to the ship to keepe thee from being turned about with the waues of selfe-conceit Thus get this grace and when euer thou comest to the Lord bring it with thee and feare not of speeding for they that fall downe lowest at Gods almes-dealing speed euer best And thus much for this poynt as also for this part of the Prodigalls Regresse VERSE 20. But when he was yet a farre off his Father saw him and had compassion and ranne and fell on his necke and kissed him HAuing spoken of the Prodigals Repentance wee are now to speake of the successe of it which is laid downe in the 20 22 and 23 verses and so to the end Wherein we may obserue His fathers good-will and his Brothers ill-will his fathers good-will is to be seen in the 20 22 23 and 24 verses his brothers ill-will in the rest In the former these three things are obseruable First his Fathers readinesse to receiue him verse 20. Secondly the entertainment hee gaue him vers 22 23. Thirdly the reason of both verse 24. The readinesse of the father to receiue his sonne is noted First by his looking on him a farre off For when he was yet a great way off his father saw him Secondly by his running to him while he was a farre off Hee had compassion and ran Thirdly by his kinde embracing of him He fell on his necke and kissed him To beginne with the first But when he was yet a great way off Text. he saw him Albeit this bee put heere in the last place yet it is referred by most of our Expositors to the first time of his conuersion for it was this looke that brought home this Prodigall He saw him and looked on him with the eyes of pity and by looking vpon him infused into him the secret efficacy of his spirit and pierced his heart with the beames of his grace which so preuailed with him that it brought him to repentance as it did with Peter which made him to goe out and weepe bitterly for his sins after he had thrice denied his Master Thus they make it as a cause of his conuersion And taking it thus this poynt will follow Doctr. Our conuersioÌ„ is from Gods free grace Iohn 6.44 Rom. 9.6 The conuersion of a sinner is from Gods free grace Gods grace is the cause of it Hence is it that Christ saith No man commeth vnto me except the Father draw him Hereunto also commeth the saying of the Apostle It is not in him that willeth nor in him that runneth but in God that sheweth mercy Hence is it also that the Church thus prayeth Cant. 1.4 Draw me and we will runne after thee But most fully and cleerely doth the Prophet Ezechiel set out the truth of this point speaking in the person of God these words Ezech. 36.26 27. A new heart will I giue you and a new spirit will I put within you and I will take away the stony heart out of your body and I will giue you a heart of flesh and I will put my spirit within you and cause you to walke in my statutes See how the Prophet wholly disableth man from the worke of his conuersion ascribing both the beginning and progresse thereof vnto the Lord. Many pregnant examples might be brought both of the Vnregenerate before their conuersion as also of the Regenerate in their fals after their conuersion for the further confirming this poynt in hand What disposition was theâ—e in the Apostle Paul Acts 9.1 to further his conuersion was he not breathing out threatnings and slaughters against the Disciples of Christ Iesus and had hee not procured a commission from the High Priests to binde all that were of that way Did not God behold him a farre off Did hee not looke vpon him from the habitation of his dwelling And did hee not thus behold Matthew the Customer Zacheus the Vsurer Mary the sinner Ephes 2.12 and vs Gentiles When we were as the Apostle saith without hope and God in the world being strangers from the couenant of promise and aliens from the Common-wealth of Israel I could bring variety of examples that would serue to strengthen the poynt but I will remember you but of one more and so hasten to the vses and that is of Peter was not God faine to looke on him a farre off before he repenred Luk. 22. Hee had denied his Master once and wept not yea twice yet shed not a teare though the Cocke had crowed And the third time he denies him yet weepes not vntill Christ beholds him and then as the text sayth he wept bitterly Verse 61. Assuredly if Christ had not cast an eye on him and beheld him with a gracious aspect had a thousand seuerall persons questioned with him about his maister he would haue denied him a thousand times Thus a sinner is like an Eccho he cannot speake first to God but must answere a voyce from God The Reasons And needs must this be so because we are dead in trespasses Reason 1 and sinnes as the Apostle sayth Ephes 2.1 Colos 2.13 and as the Father of this Prodigall auoucheth of him dead not in a sowne but dead stone-dead as we say and therefore haue no more power to stirre hand or foote for the furthering of our owne conuersion then Lazarus had power to come out of the graue before Christ called him A second reason why Gods grace is all in all in the Reason 2 worke of our conuersion may be this That all matter of boasting might be taken away for we are very readie to ascribe vnto our selues that which of right belongs vnto the Lord should we haue any hand in the furtherance of it we would soone fal a boasting after this manner yet in this am I beholding to my selfe Thus farre I am a worker in my owne conuersion for this or that degree of it may I thank my selfe And this is the reason that is giuen by the Apostle Ephes 2.8 By grace you are saued saith he and that not of yourselues it is the gift of God If any now aske a reason he giueth it in the next words Verse 9. Not of works least any man should boast Thus haue we seene the reasons now let vs heare the vses And in the first place this may serue for confutation Vse 1 first of the Pellagians who affirme that our good actions and cogitations proceed onely from free-will and not from Gods speciall grace Secondly it maketh against our Semi-pellagians I meane the Papists who are all for Will little or nothing for Iohn that is Gods grace but like Solamons whore
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
in the day of the Lords wrath when it shall bee woe with others it shall bee well with these reade Psalme 147.5.6 and 149.4 4. It is an excellent peece of armour against incensed wrath Pro. 15.1 Iudg. 8.2 1 Sam. 25. Fourthly A milde spirit pacifieth wrath Such is the effect of this vertue that it doth not onely keepe wrath from breaking out but it also quencheth it being once enkindled This was Gideons armour against the rage of the Ephranites and this was Abigails armour for her selfe her husband and her houshold when Dauid being incensed by Nabals churlish dealing was comming with a purpose to slay them all 5. It is a fruit of the spirit Gal. 5.23 Fiftly It is a fruit of the spirit and the contrary is a fruit of corrupted nature If then we would haue a testimony that we are of God and that wee haue his spirit in vs let vs manifest the same by our mildnesse and meeknesse in dealing with others and in bearing wrongs 6. The example of the Saints and of Christ himselfe who haue gone before vs. Math. 11.29 Ioh. 13.5.15 1 Pet. 2.23 Lastly The examples of the Saints are many that haue gone before vs. And Christ himselfe setteth forth himselfe as a patterne of this vertue leauing himselfe an example of it by washing the feet of his Disciples and by bearing the reproaches of the vngodly Thus haue we seene how many and how forcible motiues wee haue to cause vs to exercise this grace of meekenesse and mildnesse towards such as we haue to deale withall yea euen towards our very enemies for so doth the Lord deale with his as we haue seene Obiect 1 But if we be thus meeke and milde when we are iniured and wronged we shall be laughed at and counted milksops dastards cowards and the like Loue not thou the praise of men Answ more then the praise of God The praise of God is true praise indeede seeke after it as for the estimation of man without the estimation of the Lord it is but a shadow of glory if it be so much In this and such like cases say with the Apostle With me it is a very small thing 1 Cor. 4.3 Verse 4. that I should be iudged of you or of mans iudgement he that iudgeth mee is the Lord. But if I be so milde and meeke they will neuer haue Obiect 2 done they will raile and reuile the more the more they are suffered The more milde thou art Answ the sooner will they desist and end If a dog barkes at thee thy best course is to passe away for if thou turnest againe and flingest stones hee wiâ—l neuer haue done The strongest resistance is by opposition of contraries as fire is soonest quenched by water and a soft woll-packe is lesse penetrable at a Canon shot then a hard stone wall But it is hard for flesh blood so quietly to sit downe Obiect 3 by iniuries and so easily to digest wronges that are offered True it is hard indeede nay more Answ it is impossible for flesh and blood to doe it but let me tell thee if thou art no more then a lumpe of flesh 1 Cor. 15.5 Ioh. 3. there is no possibility of obteining heauen If thou beest Gods thou hast spirit as well as flesh what is wanting in the flesh let grace make a supply off And thus much shall serue for a second vse of the poynt Now we come vnto a third and that serues for Consolation Vse 3 will the Lord deale so mildly euen with the wicked and vngodly with such as are children of wrath and firebrands of hell then may Gods children assure themselues that he will vse meekenesse and mildnesse towards them he is not hasty or passionate in his proceedings with drunkards swearers and the like rabble of reprobates but he doth deale with them in quiet and peaceable tearmes and will he then be hasty and violent towards his owne children This cannot be certainely if vngodly ones fare so well Gods children may looke to fare far better To them he will abound in all riches of grace and consolation And thus much of the Fathers kind intreaty of this his elder sonne now for the apologie which he makes vnto him and that is conteyned in these words VERSE 31. And he said vnto him Sonne thou art euer with me and all that I haue is thine 32. It was meete that wee should make merry be glad for this thy brother was dead and is aliue againe and was lost and is found IN it we haue First a Proposition which hath in it a Concession of what the elder brother said verse 31. Secondly a Confirmation wherein the Father doth iustifie his owne proceedings ab aequo It was meete that we should reioyce and be glad He did nothing but what was equity and right and therefore there was no cause of discontentment And Secondly he doth defend his younger sonnes cause for though he were dead yet he is now aliue q. d. true it is my sonne thy brother was lewd and disobedient dead in sinnes and trespasses but he is now become a new man he is aliue againe all his former courses are left and forsaken and he is now returned home And therefore it is fit I should giue him entertainement and ioyfully receiue him Now we come breifely to some Instructions And first in that the Father doth not exasperate his sonne and further incense him he being already moued by denying what he had before said viz. that he was dutifull and obedient neuer breaking any of his commands c. which indeed was otherwise but yeeldeth to this his saying This may teach vs this point of wisdome Doctr. Not to exasperate the wicked when they are incensed but rather to yeeld vnto them so much as possible we may The wicked may not be exasperated wheÌ„ they are incensed and decline their furie This point may seeme to haue some affinitie with the former and therefore I shall not need to stand long vpon it In a word then let the Vse be first for Reprehension Vse 1 of such as are zealous but not according vnto knowledge Rom. 10.2 as the Apostle speaketh not passing by nor winking at the least blemish in any of their brethren Zeale if it be well ordered is most beautifull in a Christian but if not it is a thing of exceeding great danger as fire in moderation is most comfortable but in extremitie most fearefull In all ages it hath bin found lesse dangerous to the Church when men haue come short of the due proportion of Zeale then when they haue exceeded Auda Bishop in Persia in an excesse of zeale throwing downe a Temple of the Pagans was a cause that the King thereby incensed threw downe all the Temples of the Christians as Stories do report Theod. lib. 5. Sometimes then to reproue what we see amisse is to put fire into gunpowder at such times it is
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
our enemies shame It is the lot of Gods children to be euill spoken of by the men of this world to be persecuted and reuiled for righteousnesse sake and to bee condemned of wicked men vniustly Daniell shall be charged with disobedience Amos of conspiracie Eliah for troubling Israell Paul for raising vp of tumults And all Christs Disciples for moouers of sedition amongst the people But these clouds shall soone be dispersed and all these darke mists shall suddenly be scattered Let not these things then too much trouble vs nor any whit discourage vs in the practise of Christianitie our righteousnesse shall not alwayes lie hâ—d in the darke but it shall one day shine as the Sunne and be brought into the open light Commit then thy wayes and workes vnto the Lord and wait thou vpon him When thou art slandered and falsely accused resigne thy selfe to him that ruleth all things and so with patience possesse thy soule Vse 2 Secondly doth the Lord defend our cause then let vs defend his let vs plead his cause that pleadeth ours Let vs not see God to be dishonored his name blasphemed his Sabboths prophaned his seruants reuiled c. and hold our peace Oh! where is our courage for the truth Magistrates where is yours Ministers where is yours Masters where is yours Parents where is your while drunkennesse reeles to and fro about our streetes while oaths flie about in euery towne in euery street in euery market in euery house in euery shop like a flocke of dismall Rauens crooking and crying for vengeance to fall vpon our heads Woe vnto vs for seeing and hearing God to be so dishonored and yet will neither heare nor see it nor plead his cause against opposers But though Israell sinne Hos 4.15 yet let not Iudah transgresse though men of this world doe thus yet you that feare the Lord doe not yee doe so God hath taken vpon him to plead thy cause and defend thy innocencie and wilt not thou plead his Wilt thou suffer his name to bee trodden vnder foote and neuer seeke to vphold it Shall wicked men speake against Gods truth and thou speake nothing for it Oh beware of this for feare thou wantest one to plead for thee at that same great Assizes when thou shalt stand in greatest need Thirdly doth God take vpon him to plead the cause Vse 3 of his children then let none take vpon them to reuenge their owne quarrells Vengeance is mine Rom. 12.19 I will repay it saith the Lord. This is an office which is proper vnto God to him it belongeth peculiarly to take vengeance Now what doe such but sit downe in Gods seat and turne him out of his throne and rob him of his honour and intrude vpon his Prerogatiue Royall Mat. 5. The Pharisies glosse vpon the law pleaseth vs well Eye for eye tooth for tooth c. This seemeth reasonable To render euill for euill like for like one euill word for another one euill deed for another and no more is counted good Religion But let vs remember God will plead the cause of his and therefore let all such as are his commit their cause vnto him True it is and cannot be denied we may seeke for helpe of the Magistrate either for the preuenting of wrong or punishing of the doer of wrong for it is not our mouths which God shuts vp from iust complaint but it is our hands he tyeth vp from vniust reuenge When the Magistrate doth reuenge then doth God himselfe reuenge whose minister he is Rom. 13.4 All priuate reuenge is that which must be forborne Let no prouocation then of any Aduersary make vs vsurpers of the Lords authoritie Let vs waite his leisure and not preoccupate his executions Remember the bloud of Christ and of the Martyrs is not yet reuenged and wouldst thou haue thy turne serued first Waite then a while he that shall come in the end will come and he will not tarry In the meane time waite with patience for his appearing Say with the Spirit Come And with the Bride say Come for He which testifieth these things sayth Surely I come quickly Amen Euen so come Lord Iesus FINIS Errata PAge 2. line 19 nere for now p 9 l. 27. condemne for contemne p. 11. l 23. it for that and l. 24. with for which and worshippers for worship p. 14. in the margent ligurea for lignea p. 16. l. 19 consisted for consisteth p. 29 l. 16. affection for Assertion p. 32. l. 15. there wants yeares p. 37. l 8. and for vnder p 39. l. 4. conferre for confirme 45 l. vlt. two causes for second causes p. 46. l. 3. third for second p. 47. l. 2. put case many so be for in such a case they may be p. 48. in the margent speciall sinnes doth cause for speciall sinnes that doe cause this fault is in some coppies amended p. 49. l. 11. sonne for spirit p. 51. l 24. leading for lading p. 69. l. 19. right for weight p. 72 l. 22. plunged for plagued this is in some coppies corrected p. 109. l. 7. feare for heare p. 93. l 28. this for thy p. 98. lin 11. there wants the text and therefore put out And so I passe from c els it goeth harsh p. 181. in the marg Thirdly many for three maine p. 225. l. 11 for more r. for in one this in some coppies is amended pag. 239. l. vlt. fauour for sauour p. 265. in the marg God for food Christian Reader I feare there are many other materiall faults besides these for my time will not suffer me to examine the Book so thorowly as I desire I desire thee therefore to correct these and beare with the rest Farewell An Alphabeticall Index or Table for the more readie finding out of any materiall poynt contained in this Booke A HOw God may be sayd to be an Actor in that which is euill pag. 44 Wicked men betake themselues to vaine helpes in time of Affliction 83. 137 Afflictions are excellent meanes to make vs looke home 105 Afflictions open the eare to heare instruction 106 Wicked men are worse for their Afflictions 106 Such as are not bettered by their Afflictions are in a worfull estate 108 Afflictions are wholesome medicines to Gods children 109 Grace doth not abolish naturall Affections 303 A true penitent will Aggrauate his sinne and not extenuate it 211 God is not the Author of sinne 44 A man may lawfully make Apollogie for himselfe being wronged 336 B Many possessed with a Bashfull Deuill page 199. Men without grace are no better then Beasts without reason 86 The beginnings of Repentance if true are highly pleasing to God 229 The day of our new-Birth to be remembred and kept 300 Differences betwixt the first and second Birth ibid. Gods Blessings are esteemed by the wicked but as due debts 38 We may not be so earnest in praying for Blessings as in praying for a sanctified vse of them 52 Euery Blessing ought