The True Convert, Exposition · Verse 11
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: giuegive 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 vntounto our Fathers by the Prophets, hath in theſe laſt dayes ſpoken vntounto vsus 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 wa… …ere vponupon 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 hauehave 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 vntounto 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 eueryevery 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 hauehave 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 vntounto him.The ſcope of the Parable.
His ſcope and drift in it is to conuince them of ſinne, for this their ſo doing, and to bring them to a ſight of it, and Repentance for it: for which end and purpoſe hee doth vſe two Arguments, both taken from Gods dealing The firſt may be thus framed;
Piſcator in loc.If God be willing & readie, to receiue ſuch as become Argu. 1 penitent, then you ſinne in enuying and murmuring to ſee them brought to Repentance. But God is ready and willing. Ergo. The Propoſition or firſt ſentence is omitted, and taken as graunted.
The Aſſumption is prooued, and illuſtrated in the former part of this parable: where, by the readineſſe of the Father to receiue his ſonne, he ſheweth the readineſſe of the Lord to receiue penitents.
The ſecond Argument he vſeth, is this, If God diſliketh Argu. 2 and condemneth ſuch as are offended with thoſe, who are readie to receiue penitents; then you ſinne, who are offended with me for this cauſe: But God diſliketh and condemneth ſuch: Ergo: The Propoſition is omitted. The Aſſumption he cleareth and illuſtrateth in the latter part of the parable; by ſhewing how the Father reprehendeth his ſonne, for that his murmuring. And thus wee hauehave ſeene the ſcope and intent.
The vſe of this Parable.This Parable is of excellent vſe to the Church & children of God: it ſetteth forth vntounto vsus our decayed, and reſtored eſtate; our decayed eſtate through our wilful diſobedience and manifold tranſgreſſions; through our originall corruption and actuall aberration; Our reſtored eſtate, in our conuerſion to God, by true and vnfained Repentance, in a holy life and godly obedience.
It is full of myſteries and matter of great moment, and is by ſome termed (and that worthily) the Epitome of the Goſpell. In a word, there is no one bed in the Lords Eden; no place of holy Scripture in the whole Bible, which yeeldeth more ſauourie or comfortable doctrine,Parables conſiſt of 2. parts, a bodie and a ſoule. Aug. Ser. 70. de temp. then this parable doth afford.
Now as man ſo Scripture, and as all Scripture, ſo parables in ſpeciall conſiſt of two parts, a bodie and a ſoule. The external ſound of the letter is the body, but the true ſence and meaning is the ſoule of it: wee will therefore, ſeeke out the ſence and meaning, and leaue the letter.
The Fathers, and other Interpreters make this the myſticall expoſition of this parable. The Father is God, the two Sonnes are the Scribes and Phariſies (who are meant by the elder) and Publicanes and Sinners, ſignified by the younger: the farre country wherein this prodigall walked, is the region of ſinne, wherein they liued: the goods which he waſted, were thoſe common gifts and graces which were beſtowed on them: the Famine be ſuſtained was the want of that bread of eternall life, whereof they were depriued; the Citizen he cleaued to, was the Prince of darkneſſe, who rules in the hearts of the children of diſobedience: the Swine he kept, were reprobate and wicked ones, with whom they accompanied: the huskes which rather burdened then relieued his ſtomacke, were the vanities of this world (or rather the traditions and frothy doctrines of the Scribes and Phariſies) which rather cloyed then ſatisfied their hungry ſoules: his returne home, was their returne from ſinne by repentance: by robe, ring, ſhoes, and calfe, are ſignified the riches of Gods graces, whereby he ſupplyed all their wants: the ſeruants who are willed to fetch theſe, are the Miniſters of Gods word, who bring his graces to vsus: the banquet, mirth, and muſicke, doth repreſent that ioy and happineſſe which neither eye hath ſeene, eare hath heard, neither can the heart of man conceiue of. Each of theſe we ſhall further proue in their ſeuerall places.
In this parable, we may conſider firſt an Introduction. ver. 11. Secondly, a Narration; from the twelfth verſe vntounto the end.
In the Introduction wee hauehave firſt the partie propounding: He ſaid. Secondly, the parties propounded. A certaine man had two ſonnes.
In the Narration, we are to conſider; firſt, the prodigall his Egreſſe, which is laid downe from the 12. verſe to the ſeauenteenth: ſecondly, his Regreſſe, or returne: from the 17. verſe vntounto the end.
In the firſt, we hauehave his ſinne, in the 12. and 13. verſes. And then the puniſhment of his ſinne, in the 14 15. 16. verſes. His ſinne, and what it was, firſt, before hee had receiued his portion verſe 12. and ſecondly, after he had receiued i…, verſe 13. Before he had receiued it, and that was double, firſt, his greedineſſe of it. Secondly, his impudencie in calling for it: both contained in thoſe words; GiueGive me the portion of goods that belongs vntounto mee. The puniſhment of this his ſinne, which was common vponupon the whole countrey with him, verſe 14. And Perſonall on himſelfe; wherein, wee may obſerue, firſt, his diſtreſſe, and that is laid down briefly verſe 14. and more largely, verſe 16. And ſecondly, his ſhift in this his diſtreſſe; he went and ioyned himſelfe to a Citizen of that countrey, ver. 15.
In the prodigall, his Regreſſe; there, we hauehave his repentance, ver. 17-22. And the ſucceſſe therof, from the 22. verſe vntounto the end: in his repentance, conſider theſe three ſpecials; firſt, the motiues, or occaſion thereof; which was, firſt in generall, a communing with himſelfe, and calling his wayes to account; or ſecondly, a more ſpeciall & particular conſideration, and that of his owne miſery. I periſh with hunger: and of his Fathers merciemercy; How many hired ſeruants of my Fathers hauehave bread enough verſe 15. Secondly, we hauehave his reſolution, wherein we ſee what he reſolued to doe, I will ariſe, and goe, and ſay, Father I hauehave ſinned verſe 18.19. And thirdly, his Practiſe verſe 20.21. wherein conſider his worke, hee aroſe: and his words, which are a confeſſion of his ſinne; wherein we hauehave the matter of his confeſſion, I hauehave ſinned, and ſecondly, the circumſtances. Firſt; to whom, viz. to his Father. Secondly, how, and that is firſt with exaggeration; againſt heauen, and in thy ſight. Secondly, with humiliation: and am no more worthy to be called thy ſonne. Thus for his Repentance. Now, for the ſucceſſe thereof, which is diuers viz. his Fathers good will, and his brothers anger and ill will: his Fathers good will, verſe 20.22.23.24. And therein we ſee, firſt his readines to receiue him, verſe 20. Secondly, the entertainement hee gaue him, verſe 22.23. And thirdly, the reaſon of it, verſe 24. His brothers ill will, that is laid downe in the 25.26.27. verſes, with the reſt vntounto the end; where we ſee, firſt from what it ariſeth, viz. from the vnderſtanding of his fathers louelove, verſe 25-29. Secondly, how he doth expreſſe it, viz. by reaſoning with, and accuſing of his Father, verſe 29.30. And thirdly, how it is qualified, viz. by his Fathers entreatie of kindneſſe, verſe 28. Secondly, by his Fathers reproofe of vnkindneſſe, verſe 31. Thus we ſee the tree and braunches, now to the fruit.
We might gather many good inſtructions out of this parable, if we 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 hauehave 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 vsus as Tutors and Gouernors doe with an heire (being a Childe) euen keepe them vnderunder 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) vnderunder 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 eueryevery thing therein. yet with this caution, that we gather not leſſons from eueryevery 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 hauehave 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, giuegive 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 hauehave 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 giuegive 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.
Ʋſe 1 Let this ſerue firſt for direction to vsus of the Miniſtrie; thou that art ſet in this high place and calling, wouldeſt thou hauehave 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 hauehave 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 hauehave a ſpirit of gall and bitterneſſe within them, and to be the onelyonly 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 Ʋſe 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, vnderunder which runneth ſome deepe gulfe or violent ſtreame, if it be at midnight, feareth not becauſe be ſeeth not any danger:Per…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 vnderunder 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 vnderunder 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 life is, then hee ſeeth hell the gaping gulfe vnderunder it, and how little a ſteppe there is betweene him and damnation; then he woonders at his deſperate boldneſſe, which ſo ſecurely plodded on to deſtruction; and bleſſeth God for keeping him from falling into hell, then hee leaueth his former wayes, and turnes his heart vntounto the Lord who hath thus preſerued him, and will not by any meanes goe the way hee went before. And thus, vntill mens eyes are opened, there will bee no amendment, before their conuiction there is no hope of conuerſion.
In the ſecond place, In that our Sauiour hath tripled this parable, in eueryevery one of them labouring to bring them to a ſight of their ſinne; this doth teach vsus this leſſon.Doctr. It is a hard matter to bring a ſinner to a true ſight of ſinne.
It is no eaſie matter to bring a ſinner to a true ſight & acknowledgement of his ſin; yea, it is a very hard and difficill thing. Hence it is that our Sauiour doth triple this parable, and propoundeth their ſinne in the perſon of another, that ſeeing their ſinne in the perſon of another, they might be brought without partiality to condemne it in themſelues. So this prooued in the firſt ſinner vponupon earth, Gen. 3.Gen. 3. Gen. 4. how much adoe had God to bring Adam to a ſight of his ſinne; ſo alſo with Caine, how many queſtions did God propound, yet all would not doe, hee could not bring him to it. But amongſt many other examples remarkeable is that of the woman of Samaria, Ioh. 4.Iohn 4.11.12. what a ſtirre had Chriſt with her before he could doe any good vponupon her; how vnhappily doth ſhee reaſon againſt Chriſts arguments; how ſcornefully doth ſhe reiect the water he offers her? how doth ſhe ſcoffe and frumpe, and breake ieſts vponupon him, before ſhee is conuicted, and throughly touched for her ſinne.
1. Reaſon. Becauſe ſinne hath ſo inſinuated it ſelfe, Reaſon. 1 that it hath gotten mans heart, he loueth it, and doteth on it, and will not heare any thing ſpoke againſt it. There is a league made betwixt him and ſinne, as was betwixt Ruth and Naomi, Ruth. 1.17. Math. … 29 Coloſ. 3 5.nothing except death ſhall part them ſinne is as deare vntounto him as are the members of his body, as his right eye, or his right hand. Hence it is that his ſpeech is harſh barbariſme, it ſpeakes againſt the Diuels Diana, this Idoll of vice, with ſo many worſhippers.Act. 19.…8. Hence, did the Iewes hate Chriſt, becauſe hee teſtified their deeds were euill. Now then, conſidering this, that the minde of man is foreſtalled with a lo…e and liking of it, no wonder if he be hardly brought to leaue it.
2. Reaſon. The Deuill is a great enemie to mans ſaluation, Reaſon. 2 and therefore doth moſt violently aſſault the beginnings thereof; he labours to lull him aſleepe in the cradle of ſecuritie; if any doe beginne to ſhake vsus, and awake vsus, hee beginneth to buſtle, and rocke the more eagerly: Gods children can teſtifie this, who hauehave euer found temptations moſt frequent and vehement in their firſt retyring from the world, and turning to the Lord.
Ʋſe 1 Ʋſe. This ſheweth the follie of ſuch as thinke to repent when they liſt: but do thou know, that the firſt ſtep is hard to tread, and eſpecially when a man hath gotten a habit in ſinning:Conſu…tudo peccanda tollit ſenſum peccati. Serò medicina paratur; Cū mala perlongas invalucre m…ras. for cuſtome of ſinne taketh away ſenſe of ſinne, thoe at firſt, the conſcience is as it were raw and bleeding, yet after it becommeth feared. 1. Tim. 4.2. Cuſtome will inveterate the vlcer, and as now thou ſinneſt and careſt not, ſo hereafter thou wilt ſinne and know not.
Ʋſe 2 2. Ʋſe. Exhortation to all ſuch as hauehave their eyes opened to ſee their ſinnes, and Conſciences touched to grieue for their ſinnes, to be truly thankfull, for this great bleſſing which ſetteth them in a good forwardnes, towards Gods kingdome; bleſſe God therefore for it; for far better is it for thee to hauehave a working, then to hauehave a ſleepie Conſcience. What though thy corruptions are now troubleſome? it is no otherwiſe with thee then with the poole of Betheſda, thou maiſt ſhortly looke for helpe and deliuerance.
Ʋſe 3 3. Ʋſe. Inſtruction to eueryevery one in our places and callings, whether Miniſters, or gouernors of families, parents, and the like, not to be negligent in vſing all good meanes, for the conuiction and conuerſion of ſinners: giuegive not ouer at the firſt, but vſe meanes againe and againe: our Sauiour propounds three parables one after another, one may preuaile, if not the firſt, yet the ſecond, if not the ſecond yet the third, one may doe good. Thus much in generall. Now we come to the Introduction, & therein firſt for the propounder which was Chriſt.
Doctr. It is lawfull for Gods miniſters to vſe parables and ſimilitudes for the further illuſtrating and preſſing of their doctrines.He ſaid] Now in that Chriſt himſelfe doth teach them hereby parables, we learne: That it is lawfull for Gods Miniſters, not only nakedly and barely to deliuer the truth, but with the helps of invention, and Art to vſe ſimilitudes, compariſons, prouerbes, parables, for the further illuſtrating and vrging of the ſame.
We ſee that Chriſt himſelfe, who taught with authoritie, who was a Prophet, mighty in word and deed, Luk. 24 19.before God and all the people, whoſe ſpeech prouoked reuerence and amozednes in his hearers, it was ſo gracious and ſo powerfull:Math. 13.1.24.31 33.41.45. Mark 4 33, 34. ſpent not the leaſt part of his doctrine in parables and ſimilitudes; he knew what eaſie apprehenſion worldly things would finde in vsus, what hard impreſſion heauenly things would make on vsus, therefore ſo often by plaine compariſons did he teach ſecret doctrines, and by hiſtories myſteries.
The Vſe may be firſt for inſtruction vntounto vsus, who are Ʋſe 1 Miniſters of the Goſpell, and teachers of the people, to apply our ſelues to the capacitie of the meaneſt, and and thinke it no diſgrace to borrow compariſons from the plow, or plow ſhare, ſo that the ſimpleſt may be inſtructed: let vsus become all vntounto all, 1. Cor. 9.22.as S. Paul profeſſeth of himſelfe, that we may winne ſome:Caueats in vſing Parables, Allegories, Similies, &c. 1. Caueat. let vsus frame our ſelues to all mens knowledge and natures, as Chriſt himſelfe did by Allegories, ſtories, parables, and the like; yet in vſing this method, theſe caueats are giuen.
Firſt, they may not be far fetcht, but fitting for the matter in hand, ſeruing more for edification and profiting of the hearer, then for oſtentation or ſetting forth the vanitie of mans wit.
Secondly, that they be borrowed and drawne from ſuch things as be well knowne, eaſie to be conceiued,1. Cor. 9.24. and apt. For the end of all ſpeech, is to conuey the ſenſe to the vnderſtanding of thoſe to whom we ſpeake; they may not therefore be darke▪ then the thing it ſelfe is, which we ſhould illuſtrate; as when they are drawne from poeticall fables, from diuers things in Philoſophy; vnleſſe they be made eaſie to the peoples vnderſtanding: Chriſt did euer take them from common things, wherein the people were well beaten, appearing in the garden to Mary as a Gardner, and vntounto the Diſciples trauelling he appeares like a traueller: what better patterne can be followed by vsus?
Thirdly, that we turne not all into Allegories, to the deſtroying of the letter, and making of plaine things obſcure, as Origen ſometimes did, whoſe wit ſerued him to allegorize almoſt the whole Bible.
Fourthly, that we ſtill hauehave a care of the maieſtie of Scripture, auoyding all ridiculous and baſe ſtuffe, for feare leſt we giuegive occaſion to any of thinking vnfitly or vnreuerently of ſo high a myſterie.
Fiftly, that we vſe them for the inſtruction of the life, rather then for prouing any point of faith: as painting is (ſaith Luther) to ſet forth and garniſh a houſe already builded,Luther. Com. in Galat. 4. ſo is an Allegorie to ſet out the light of a matter already proued, and otherwiſe ſufficiently confirmed.
Sixtly and laſtly, that they be quickly diſpatcht, and not too much inſiſted vponupon. Theſe rules being well obſerued,Galath. 4. 1. Cor. 15. we may well vſe our libertie in this kinde, we hauing the example, both of Chriſt and his Diſciples, for the warranting hereof.
Ʋſe. 2 In the ſecond place, let this ſerue to admoniſh hearers, to be content with this manner and method of teaching, which hath Chriſt himſelfe for the author of it: beware of that ſame itching eare, whereof the Apoſtle ſpeaketh, and wherewith moſt in theſe daies are troubled; our dutie is to profit your ſoules, rather then to pleaſe your eares; be content therefore with our plaine method and manner of preaching: what if we borrow compariſons from the meale-tub,Math. 13.33. Quid prodeſt clavis aurea ſi nō aperiat? quid obſtat ligura ſi aperit? or other domeſticall buſines, do we any other then Chriſt himſelfe did? remember yron will doe that, which oftentimes gold cannot doe; and ſo this plaine and (as the world eſteemes it) blunt kinde of teaching will doe, that which the more glorious, gliſtering and gaudie courſe can neuer effect. And this from the Propounder: now to the propounded.
Hominem alloquens, humano more loquitur.A certaine man] By man (as I take it) we may without danger, vnderſtand God the Father, as other Expoſitors doe, who (albeit he be a Spirit, and hath not any viſible ſhape) is content to deſcend, to our capacities, and in our owne familiar termes, ſpeakes to our ſhallow vnderſtandings; and becauſe we cannot conceiue of his maieſtie as he is, he ſpeakes to vsus of himſelfe as we are; inſinuating thereby his louelove to vsus, the ſonnes of men.
The point we may learne is this:Doctr. God is content (in Scripture) to make himſelfe knowne to man as man, not becauſe he is man, but becauſe man may know him in ſome meaſure.
Amongſt all creatures, none more familiar to a man then a man, and amongſt all men none more kinde and louing then a Father; therefore the Lord to expreſſe his louelove, and make knowne his goodnes towards vsus, ſhadowes out himſelfe vntounto vsus, like a man, and ſuch a man as is our Father, and that not onelyonly here, but in many other places of Scripture. Hence it is alſo, that he is often in Scripture ſet out by the parts and members of mans bodie; as alſo the ſenſes, affections, and actions of man for this end are giuen vntounto him.
As for the members of mans bodie, many are attributed vntounto him, as the Head, Dan. 7.9. Exod. 33.20, 23. Pſal. 27.8, 9. & 31.16. & 34.16. Eyes, Pſ. 34.15. & 17. Eye lids, Pſal. 11.4. apple of the eye, Pſ. 17.8. & Zach. 2.8. Mouth, Ioh. 9.14. Ier. 9.12. Eares, Pſ. 31.2. & 34.15. Noſe, Ier 25.37. Hand, Pſ. 8.6. Arme, Exod. 6.6. Fingers, Math. 12.28. Feet, Pſ. 110.1. So are mans Senſes attributed to God, as Seeing, Gen. 1.4. Pſal. 11.4. Hearing, Pſ. 11.4. Pſ. 6.8, 9. Smelling, Gen. 8.21. and the like: ſo are mans affections: as Ioy, Iudg. 9.13. Sorrow, Gen. 6.6. Anger, Pro. 1.18. Zeale 9.7. Hatred. Rom. 9.13. So, humane actions, as to breath, Gen. 1.7. to come to. Ioh. 14.13. to returne, Zach. 1.3. Pſal. 6.4 to deſcend, Gen. 11.7. & 18.21.
Now, by all theſe, and many more, he ſignifies (not what he is indeed) but what is needfull for vsus to knowe of him. For being well acquainted with the vſe, office, and effects of naturall things in our ſelues. We may better gueſſe at the knowledge of that God to whom they are aſcribed by tranſlation.
The vſes.
Ʋſe 1 A caueat and caution to eueryevery one of vsus, to take heed, that we aſcribe not vntounto God, any viſible ſhape, and that we diminiſh not the maieſtie of God in our thoughts, to thinke him to be like vsus; though he thus ſtoope to our capacities, and appeares in Scriptures, as it were tranſfigured into the likeneſſe of our nature…,Per figuram non naturam. for theſe are aſcribed to him, non ſecundum affectum, ſed ſecundum effectum, he hath them by reſemblance, not by nature. Let vsus vſe them onelyonly as helpes, the better to conceiue of him, and his goodneſſe.
Ʋſe 2 In the ſecond place, this doth ſerue to ſet forth the louelove of God towards vsus, who is content, ſo to abaſe and humble himſelfe; to ſtoope ſo low to vsus, that, we may riſe vp, and come to the knowledge of him, in the knowledge of whom conſiſted eternall life; ſeeing therefore hee is content, thus to liſp to vsus: oh let vsus at length learne to ſpeake, and ſet forth his goodneſſe, before the ſonnes of men.
Ʋſe 3 Is this Gods end, to make himſelfe knowne by man ro man, oh let not God then looſe his end, but let euerie good and excellent thing in man, cauſe vsus to conſider the goodneſſe and excellencie of that God, that made him:Mat. 7.11. is man kinde, is not God kinder? are parents prouident for their children, and ſhall God be wanting vntounto his, hath man an eye, wherewith he ſeeth, and ſhall God he blind? hath man an eare to heare, and ſhall God bee deafe?Pſal. 115.4.5.6 oh beware of making him like thoſe Idoles ſpoken of, by the Pſalmiſt, Who hauehave mouthes but ſpeake not, eyes but ſee not, Pſ. 94.9.10.11.eares but heare not, hands but worke not, and the like, he that planted the eare, ſhall not he heare, ſayth Dauid, he that framed the eye, ſhall not he ſee, hee that chaſtiſeth the heathen, Pſ 49.9.10.11.ſhall not he correct, he that teacheth man knowledge, ſhall not he know, ſhall we abuſe his maieſtie ſo farre as to thinke him not ſo perfect as our ſelues, take heed of this, againe I ſay take heed of it; leſt our wickedneſſe reproue vsus, and we finde the contrarie in the end, by woefull and miſerable experience.
Exhortation; let vsus not diſhonour that nature that God hath ſo highly honoured; once (ſayth one) hee made man to his owne ſimilitude, but often deſcribes himſelfe according to mans ſimilitude; what a ſhame is it then to defile thoſe members by ſinne, wherby God expreſſeth his owne goodneſſe and glory? Doth God expreſſe his dietie by thy head, his fauour and preſence by thy face, his prouidence and good will by thy eyes, his ſtrength by thy armes, his bleſſed ſpirit by thy fingers? Oh then beware how thou abaſeſt thy bodie,Rom. 6.13.19. or any member of thy bodie to ſinnes ſeruice; GiueGive not thy members as weapons of vnrighteouſneſſe to ſinne, but yeeld your members as inſtruments of righteouſneſſe vntounto God.
Had two ſonnes] By theſe two ſonnes,Text. ſome vnderſtand the elect Angels and men, but this cannot be, for they murmure not, at any compaſſion that is ſhewed vntounto vsus; others by them vnderſtand Iewes and Gentiles, true it is, that the Iewes are elder brethren, but ſurely they are not figured hereby this eldeſt ſonne; for they hauehave forſaken their fathers houſe, and are now ſtrangers from the tents of Sem: Others, by theſe two ſonnes, vnderſtand the Phariſies and Publicanes: of this minde are the moſt and the beſt, from whom I will nor diſſent; for the Phariſies grudging at Chriſt, for his familiarity with the Publicanes, gaue him occaſion to vtter this parable (as formerly we hauehave ſeene) and by it he doth conuince them.
But theſe Phariſies were ſinners,Obiect. and ſuch as before whom, Chriſt preferres Publicanes and Harlots; but this eldeſt ſonne here ſpoken of, ſayth he neuer brake any of his Fathers commaundements:Anſwere. Sol. The Phariſies were righteous in their owne eyes, as Chriſt elſe where doth plainely declare;Luke 18. no wonder then they did thus bragge they were obedient ſonnes, when as in truth it was nothing ſo; for, had this ſonne beene as he did profeſſe, he would neuer hauehave murmured, nor repined at his fathers iuſt and equall proceedings.
Obiect. 2 But the Father doth ſeeme to approue of this his eldeſt ſonnes ſayings, as appeares, verſe 31.
Anſw.Chriſt would not now exaſperate the Phariſies, but from hence draweth an argument. q. graunt you bee dutifull and obedient, yet you doe not well to be offended with this my dealing, &c.
And thus we ſee who are the two ſonnes here ſpoken of.
In the eſtate of this Father in his children (ſayth one) the eſtate and condition of the Church militant is not obſcurely ſhadowed and prefigured: his two ſonnes repreſent the two ſorts of people that are in it: if this be ſo, we ſee that the Church viſible is a mixt aſſembly: Doctr. The Church viſible is a mixt company. Mat. 13.34. Mat. 13.47. Mat. 3.12.it is a mixt company both of good and bad. The Parables in the 13. of Mathew, ſo ſet it forth. It is compared to a field, wherein is darnell and ſtubble, as well as wheat. It is compared to a net, which gathereth together of all kinds of fiſh, both good and bad. It is compared to a floore, on which lyeth both corne and chaffe: ſundry other compariſons are brought in Scripture by our Sauiour, to confirme this truth.Mat. 25.1. It is compared to tenne virgines, whereof 5. were wiſe 5. were fooliſh: to a marriage feaſt, where ſome had wedding garments,Mat. 22. 2. Tim. 2.20. other none: to a great houſe, wherein are veſſels of wood, and veſſels of gold; and may well be compared to that great ſheete,Act. 10.11.12. wherein are all manner of beaſts and fowles, cleane and vncleane: thus it euer hath beene; thus it euer will be, vntil the great Iudge with his fanne ſhall purge his floore;Mat. 3.12. Mat. 13.30. till the Angels ſhall carry the wheat into the barne of glory: vntill this day comes, ſome rubbiſh will be in the net; ſome tares amongſt the wheat, ſome chaffe vponupon the floore; ſome goates amongſt the ſheepe; ſome with the marke of the beaſt in the Congregation of Saints; on Iſmaell in the Familie of Abraham; amongſt the Diſciples there will bee a Demas; amongſt the Deacons a Nicholas: and amongſt the Apoſtles themſelues, there will be a Iudas.
The cockle muſt growe for the cornes exerciſe;Reaſon. 1. Cor. 11.19. there muſt be hereſies, ſayth the Apoſtle, that they which are approoued amongſt you might be knowne: the faith of Gods children muſt be tryed, as Peter ſaith,1. Pet. 1.7. and how can that be, were there no bad to try them?
Vſes.
Fouly then are they deceiued, who thinke there is no Ʋſe 1 true Church, where there are any open corrupt members; and, fooliſh is their dealing, who hereupon, make a ſeparation, becauſe bad and good are mingled together: Is an honeſt ſocietie of tradeſmen a falſe ſocietie, becauſe ſome are reteined amongſt them, who are vnhoneſt? was the Church of Corinth, a falſe Church,1. Cor. 5.1. becauſe they had amongſt them wicked men? Why then did the Apoſtle call it a Church of Chriſt,1. Cor. 1.2. and a cōpany of Saints? was not the Church of Thyatira, which ſuffered Ieſabel to teach, to ſeduce, and commit fornication, Reuel. 2.20.a true Church? Is a wife no true wife, becauſe ſhee hath a blemiſh; And was not Rebecca, the true wife of Iſaac, though ſhe had an elect and reprobate in her wombe? And why then ſhould not that Church bee a true one which hath both Iacob and Eſau within her: As for their ſeparation, thus much I confeſſe, if a brother walke diſorderly, we may withdraw our ſelues from him: 2. Theſ. 3.6.but that we are to withdraw our ſelues from the church becauſe of him, I vtterly denie: we may not leaue Gods floore, becauſe there is ſome chaffe; neither may we breake Gods net, becauſe there is ſome baggage fiſh; neither depart out of his houſe, becauſe there be ſome veſſels of wrath; nor yet runne out of his field,Non propter malos boni deſerendi, ſed propter bonos mali tolerandi: Auguſt. Epiſt. 48. cont. Don: becauſe there grows ſome cockle: for the bad which are in the Church we may not forſake the good; but rather tollerate the bad for the good their ſake. And this we are to know, it is heauen that hath …one but good: hell that hath none but bad: Earth that hath both good & bad: to hauehave all good and none bad is a propertie of the Church triumphant; to hauehave all bad and none good, a propertie of the Church malignant: but to hauehave both good and bad mingled, is an inſeparable propertie of the viſible Church militant, here vponupon the earth: I will conclude this vſe with that exhortation of the Apoſtle,Heb. 10 25. Eccleſiam tento plenam tritico et palta, em …do quos poſſum, tolero qu… emendar… non poſſum; fu…io paleam, ne hoc ſim; non aream, ne ni…il ſ…m… Aug. Heb. 10.25. Forſake not the aſſembling of your ſelues together, as the manner of ſome is: but exhort one another; and ſo much the more as you ſee the day approaching. Amend whom thou canſt; tollerate whom thou canſt not amend: but in any caſe run not from thy fathers houſe, becauſe a bad ſonne or ſeruant is in it.
And ſo I come to a ſecond vſe. Which is, for tryall: are there both good and bad mingled in the Church viſible? then examine thy ſelfe, what a one thou art. There Ʋſe 2 are many hypocrites in the Church, why maiſt not thou be one? Many goats are amongſt the ſheepe, & ſo maiſt thou: reſt not then in this, that thou liueſt in the church, for ſo falſe Iſraelites doe, hypocrites & wicked men doe; but make diligent ſearch and inquirie, whether thou be a ſound member of the Church inuiſible, or Catholike; whether thou be of the number of thoſe faithfull ones, whom Chriſt redeemed with his bloud.
Queſt. Anſwere.But, how ſhall I know, whether I am ſuch a one or no?
There are many ſignes, whereby it may be knowne, I will giuegive thee one, which ſhall be inſtar omnium, all in all; and it is this;Holineſſe a marke of a true member of the Church. Perk: on the Creed. Reuel. 11.2. Ephe. 5.29. a conſtant practiſe of holineſſe. By this maiſt thou know, whether thou art a ſound member of it; for eueryevery true member of the Church Catholicke, is anſwerable to the qualitie and condition of it; now that is holy: and ſo are they: ſo S. Peter termes them, a holy Nation. And in other places ſo are they ſtyled: art thou then holy? Doſt thou ſeeke after it, and follow it? Art thou ſanctified and clenſed from the filth of ſinne?1. Pet. 2.9. Doſt thou expreſſe holineſſe in thy conuerſation, hauing reſpect to eueryevery commaundement of God? Art thou holy at all times, in all places, about all actions? Haſt thou it written in thy forehead, as it was in the breaſt of the high Prieſts robes? If it be ſo thy eſtate is good; be thou aſſured, thou art a true member of the Church Catholike, & ſhalt neuer periſh: but yet againe, let me admoniſh thee not to deceiue thy ſelfe, but looke that it be ſo; ſee that thy holineſſe be true and vnfained: for I tell thee, there are thouſands, that deceiue themſelues about this matter of holineſſe, contenting themſelues with a crackt groat, pleaſing themſelues with a counterfeit, and why mayſt not thou doe ſo? What I ſaid before, I therefore ſay againe and againe, be well aduiſed, bring thy holineſſe to the touch: try it well, and examine it throughly; thou haſt great need, becauſe there are things ſo like, and ſo neere of kinne vntounto it, which indeed are not it.Two things eſpecially like holineſſe, but not it. Cognatae ſanctitati. Differences betwixt true ſanctitie and ciuilitie. 1. Difference. Mat. 23.25. Mat. 5.21.27. 1. Theſ. 5.23. Ephe. 4.23. Two things there are eſpecially very like it, which thouſands in the world take for it: but are fouly deceiued: And theſe, they are Ciuill honeſtie, and Reſtraning grace, theſe two are couſens to it, they are nigh a kinne, but not the ſame: be not then deceiued by theſe: which, that thou mayſt not, I will ſhew thee ſome difference betweene them and this.
And firſt Ciuilitie reacheth onelyonly to the outward man, as for the inward, it is not regarded: thus was it with the Scribes and Phariſies, their greateſt care was for the outſide of the cup, and to keepe themſelues from the outward act, and to be free from reproachfull crimes: but now ſanctification like leauen, ſpreades ouer the whole lump, no part or power of ſoule or body, but is leauened; it clenſeth the mind from groſſe ignorance and vanitie, it maketh vsus to be carefull, about the euils of the heart, and maketh vsus to be watchfull ouer the thoughts and affections.
Secondly, Ciuilitie reſpects principally duties of the Difference. 2 ſecond Table, little or no regard is had of the firſt, but true holineſſe reſpects both,Tit. 2.12. and (if any difference) hath more reſpect to the firſt Table then to the ſecond duties of pietie as well as of Iuſtice, and charitie ſhalbe conſcionably obſerued.
Third difference.Thirdly, the workes of Pietie, which Ciuilitie performes, are but ceremoniouſly obſerued, to preſerue credite, or for faſhion ſake; it reſteth contented with the bare act doing; neuer regarding the inward power of godlineſſe: but true ſanctitie performeth them euen for conſcience ſake; and is much offended if he feele not the power of godlineſſe in them; it is ſtill complaining of dullneſſe and deadneſſe, and is grieued at the heart, for ſeruing God ſo drowſliy.
Fourth difference.Fourthly, Ciuilitie for the moſt part contenteth it ſelfe in abſtaining from euill; it does no man wrong, it pays eueryevery man his owne, none can ſay it hath ſtolne eyther oxe or aſſe:1. Sam. 12.3. this it thinketh to be enough, though it neuer doth any worke of merciemercy, or charitie: and ſo for the firſt table, it thinketh it ſufficient, to be no Idolater, prophane ſwearer, or the like: albeit they be ignorant of the true God, & in the grounds of his worſhip, & though they neuer honour him with their tongue; but true holineſſe teacheth both to eſchew euill, and doe good, knowing that abſtaining from euill,Eſa. 1.16. 1. Pet. 3.11. is but one of the ſteps to heauen, doing well is the other: both which a man muſt take, if euer he would come thither. And theſe are ſome differences betwixt true ſanctitie, and that ſame mock-grace Ciuilitie, which ſo couzens many.
Now for that other counterfeit, viz. Reſtraining grace, it may be diſcerned from true holineſſe, by theſe enſuing ſignes.
Difference betwixt true holineſſe and reſtraining grace 1. Difference.Firſt, Reſtraining grace doth not hate the euill it abſtaineth from: it is the Maieſtrates ſword, ſhame of the world, or feare, or ſence of Gods wrath that doth curb them in, and make them to abſtaine: or elſe it may be, the want of a mind diſpoſed, or of an occaſion propoſed, doth keepe them within compaſſe: as for the ſinne it ſelfe, they louelove and would commit it, had they abilitie or occaſion offered: but true holineſſe doth eſchew euill, becauſe it is euill, and hateth the euill is eſcheweth: yea, it hateth it with an vnfained hatred,Pſa. 119. ſo that were there no law or magiſtrate, yet it would be a law vntounto it ſelfe, it needs not to be bridled by the terrours of the law. No, it is the louelove of God that conſtraines to doe good, and the ſame louelove reſtraines from euill.
Secondly, Reſtraining grace doth not willingly obey,2. Difference. but like a ſtomackfull Horſe, doth champ the bitt within the teeth, it is inwardly diſcontented at, Gods commaunds, yea, it is great paine to be curbed, and croſſed of it will; nothing is more painefull then to leaue ſinne, nothing is ſo grieuous as to be in ſubiection to Gods law, theſe they count as bands and cord,Pſal. 2 3. this yoake is eſteemed as the heauieſt burthen: but the heart truely ſanctified, deſires to be curbed; it is inwardly grieued when it is not reſtrained; no yoke is ſo grieuous to it, as the yoke of ſinne, no yoke ſo eaſie as the yoke of Gods law: what good it doth, it doth willingly and chearefully, what euill it committeth, it doth grudgingly, and with repining. By theſe, we may diſcerne true holineſſe, from both theſe counterfeits, Ciuill honeſtie, and grace reſtraining: fall now to worke, be not hearers but doers alſo,Iam. 1.22. deceiue not thy ſelfe; as it is to be feared, thou haſt hitherto.
Anſwere me directly to theſe queſtions I propound, and let God and thy own conſcience be witneſſes to thy anſwere: Haſt thou as much regard of the inſide as of the outſide? Doth thy euill imaginations, ſinfull cogitations, trouble and diſquiet thee, are theſe heart-euils, and ſecret ſinnes, they that moleſt thee; if it be thus, it is well with thee, but if otherwiſe, thou art but a Ciuilian at the beſt. Againe, I demaund, whether thou haſt reſpect to the firſt Table, as well as to the ſecond, and to the ſecond as well as to the firſt? Doſt thou as well make conſcience of blaſpheming Gods name, of prophaning Gods ſabboth? as thou doeſt of murthering a man, or robbing by the high-way? Anſwere me in truth, is it thus or no? And further, I demand, doſt thou performe good duties for conſcience ſake? Doſt thou lament & bewayle thy dullneſſe and deadneſſe, thy drowſines and heauineſſe in the performance of them? Art thou grieued and diſquieted when thou findeſt not the efficacie and fruite of thoſe good exerciſes in thy heart? Is it thus with thee, art thou ſure of it? Then let me once againe demaund. Haſt thou learned to make conſcience of ſins of omiſſion, as well as of ſins of commiſſion? Doſt thou as well open thy mouth to ſpeake to his honour, as keepe it ſhut from diſhonouring of him? Doeſt thou as well make conſcience of doing theſe good duties on the Sabboth day (hearing, reading, meditating, and the like) which God requireth, as thou doeſt of abſtaining from the workes of thy ordinary calling, which hee forbiddeth? And doſt thou not reſt in Negatiues, abſtaining onelyonly from what is forbidden; but haſt thou alſo regard to Affirmatiues, doing what God hath enioined to be don, eſteeming this latter as neceſſary a branch of Chriſtianitie as the former: ſurely if it be thus, thou mayſt hauehave comfort, that thy holineſſe is ſound and good, it is of the right breed, and no counterfeit. But yet let me examine thee a little further; thou abſtaineſt from groſſe euils, ſuch and ſuch ſins thou doſt not commit, but what is the ground of thy abſtaining, is it the law of the Magiſtrate? Feare of Gods wrath? Or ſhame of the world? or is it, becauſe thou wanteſt abilitie, or opportunitie, and the like, if this be the ground, let me tell thee, this is a falſe holineſſe, which will deceiue thee in the end. But do'ſt thou leaue theſe, becauſe they are euill and diſpleaſing to the Lord? Doſt thou feare the Lord, and his goodneſſe,H…ſ. 3.5. Pſal 130.4. and tremble to offend him, becauſe of his merciemercy? Why then it is excellent, an euident ſigne of a ſanctified ſoule: and yet once more anſwere me: doeſt thou feele it painfull to be reſtrained from euill, and art thou diſcontented when God puts his bit into thy mouth? Is his law as bands and cords vntounto thee? are his commaundements heauie, ſo that thou canſt not beare them: if it be thus, it is a foule ſigne, that thy holines is but reſtraining grace, and ſuch a holineſſe as a Reprobate may hauehave? But if on the other ſide, thou art deſirous to be reſtrained, and thou counteſt it a miſerie not to hauehave thy fleſh bridled, if thou art willing to drawe in Chriſts yoke, and takeſt delight in obeying of his will: thou mayſt then conclude, and that without feare, that thy holineſſe is ſound and vnfained, and ſo conſequently, that thou art (not onelyonly a member of the Church viſible) but alſo a true member of the Church catholike and inuiſible: oh my beloued, that wee would deale truely with our ſelues, that we would now at the laſt learne to be wiſe, and not gull our owne ſoules, as moſt doe. You ſee that all are not good, that are in the Church, there are many diſſembling hypocrites, as well as ſincere profeſſors, there are goats as wel as ſheepe in this fold of Chriſt, Now he that hath not the ſpirit of Chriſt, is none of his: Rom. 8.9.What hope then can they hauehave, who hauehave not ſo much as a ſhew of godlineſſe? How deſperate is their eſtate, who euen in outward appearance, ſhew nothing but prophaneneſſe? Gods name which is holy they blaſpheme; his Sabboths which are holy they prophane; Religion which is holy they contemne; and in a word: all the lawes of God, which are holy, they violate and breake. And moſt feareful muſt the eſtate of ſuch be, who mock and ſcoffe at holineſſe and ſanctity, and will not ſticke to profeſſe, they are none of theſe holy ones; but knowe thou prophane wretch, whoſoeuer thou art, that eueryevery true member of the Church Catholike is holy, and who euer is not a member of that Church here, ſhall neuer be a member of that other hereafter; and therfore conſider what thou ſayeſt, and be thou better aduiſed. Caſt of thy prophaneneſſe, and follow holineſſe, which thou haſt ſo long deſpiſed, for without it no man ſhall euer ſee God to his comfort. In a word, to conclude, all you that profeſſe your ſelues to be true members of this Church, declare it by your holineſſe,1 Pet. 1.15.16. holineſſe becomes the Saints of God, be you therefore holy as God is holy. God is holy in all places, at all times, about all actions, ſo muſt thou be, or elſe thou art not holy as God is holy, hee is holy in the day, ſo be thou; he is holy in the night, bee thou ſo alſo. God is holy in the earth, ſo ſee thou be; God is holy in the heauens, ſo pray thou mayſt be; his words are holy, ſo muſt thine; his workes are holy, ſo let thine; oh that we could be thus holy as God is holy! Remember the Heauens are holy whether thou art going, the Angels are holy with-whom thou muſt dwell, and the Church is holy wherein now thou liueſt. And therefore ſee thou practiſe holineſſe, otherwiſe though thou liue in the Church, yet thou art not of the Church, but art one of thoſe Goates which ſhall bee ſet at Chriſts left hand, and heare that ſame fearefull ſaying of Away from me yee curſed into euerlaſting fire.Math 25.
Vſe 3 3. Seeing this is ſo, that the church viſible is a mixt company, then let none be caſt down to much when they ſee ſome to fall away, neither entertaine any thought of diſlike againſt Religion, or the profeſſours of the ſame, as the manner of too many is, who when they ſee any reuolt and back ſlide, preſently condemne all for groſſe diſſemblers and hypocrites. But this may not bee, hypocrites there are in the Church, and euer will be, and ſuch ſhall at length be diſcouered, and will make themſelues knowne; but as there are hypocrites, ſo there are true profeſſors, and Chriſt hath his good ſheepe as well as Goates in his fold, and though ſome doe forſake the pathes of righteouſneſſe they formerly walked in, yet be not hardly conceited of all other for their ſakes, leaſt in ſo doing you condemne the generation of the iuſt. And thus much ſhall ſerue to be ſpoken of this point, and of this Verſe; we are now to enter vponupon the next.