LVKE 15.11.12 . &c.

11 And he said , A certaine man had two sonnes :

12 And the yonger of them said to his Father , Father : giue me the portion of goods that falleth to mee . And he diuided to them his liuing .

AS God in times past diuersly , Heb. 1.1 . and many wayes spake vnto our Fathers by the Prophets , hath in these last dayes spoken vnto vs by his Sonne ; so also this his Sonne , Acts 10.58 . whom he hath appoynted heire of all things , by whom also he made the worlds : while he wa●●ere vpon the earth , going about , doing good , did speake , and teach his people after diuers formes and fashions ; often by plaine principles , and affirmatiue conclusions , and not seldome by parables , and darke sentences , in all , seeking his Fathers glory , and his Churches good .

Reasons why Christ spake by Parables . First reason . Psal. 78.2 . Many reasons are giuen , for this his parabolicall kind of teaching : these are some :

First , that the Scriptures might be fulfilled , which had so spoken of him ; I will open my mouth in a Parable , I will vtter darke sentences of olde .

Second reason Luk. 8.10 . Secondly , that Gods treasure might be hid from the obdurate wicked ; and the mysteries of his kingdome might not be reuealed to the scornefull : to such it shall be spoken in Parables , that seeing they might not see , and hearing they might not vnderstand .

Third reason . Mat. 13.36 . Mar. 4.10 . Luk. 8.9 . Thirdly , to stir vp his hearers , to a more diligent attention ; as also that they might hereby take occasion to mooue doubts , and aske questions , as the Disciples did , What might this Parable be ?

Reason . 4 Fourthly , that the faithfull might haue constant and continuall nourishment : so that though they nere finde a sweete relish in the word , yet comming againe to the reading or hearing of it , they might finde more food : so sweetly hath God mixed hard and easie together , Miscetur vtile dulci. that none might be cloyed , nor any discouraged .

Reason . 5 Fiftly , that he might descend vnto the capacitie of the most simple , Ioh. 3.12.13 . who best vnderstand homely comparisons , and are sooner perswaded with plaine similitudes , and familiar examples , then with subtill reasons , and accurate discourses : hence is it that parables and borrowed speeches , from vulgar matters , are compared by some to Mid-wiues , which further our trauell in heauenly knowledge ; thus he teaching by plaine and knowne things , did lead his schollers to the better vnderstanding of what was vnknowne .

Reason . 6 Sixtly , that he might helpe the memories of his hearers , and cause them the better to keepe in minde his wholesome instructions ; for prouerbes and similitudes drawne from daily practise , doe take very deepe roote and impression in the mind , as experience sheweth ; there are many that remember a familiar example , which they heard from a Preacher , for many yeares together , when as many other deepe points , and matters of more substance , which were then deliuered , shall bee cleane forgotten .

Seauenthly , that euery one in his occupation and vocation , Reason . 7 might be taught , those things which concernes his soules health , therefore hath hee deriued a parable from an armie to teach souldiers : Luk. 8.5 . Mat. 13.33 . from legall principles to instruct Lawyers : from the field and sowing , to teach husbandmen ; and from a Leauen , to instruct women .

And lastly , that he might conuince the sinner of his Reason . 8 sinne , that seeing his sinne in the person of another , hee might without partialitie condemne it in himselfe : for of all kinds of speech , there is none that doth more cunningly insinuate it selfe into the vnderstanding , & leaue a deeper impression , with a feeling conceite , then a parable doth : and if it be personall , the issue of it is to touch the quicke , and in a sort , to extort that which otherwise would not be graunted , 2. Sam. 12. Mat. 21.33 . as we see in the example of Dauid , and others .

These are some reasons amongst many others , which Diuines haue giuen , why he opened his mouth in parables , and taught the people after this manner .

In this Chapter ; Christ vseth this dark kind of teaching , propounding three parables , which are as so many instruments of musicke , playing one and the same tune : In that of the lost sheepe , ver. 3 . -8 . And that of the lost groate , ver. 8-11 . And this of the lost sonne , he teacheth one and the same doctrine . The occasion . The occasion of his propounding this , and the two former parables , is to bee seene in the beginning of the Chapter , which was , the murmuring of the Scribes and Pharisies against him , for his receiuing of Publicanes and Sinners , which came vnto him . The 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 haue 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 vnto vs 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 vs : 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 vnto the end .

In the Introduction wee haue 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 vnto the end .

In the first , we haue 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 ; Giue me the portion of goods that belongs vnto mee . The punishment of this his sinne , which was common vpon 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 haue his repentance , ver. 17-22 . And the successe therof , from the 22. verse vnto 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 mercie ; How many hired seruants of my Fathers haue bread enough verse 15. Secondly , we haue his resolution , wherein we see what he resolued to doe , I will arise , and goe , and say , Father I haue 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 haue the matter of his confession , I haue 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 vnto the end ; where we see , first from what it ariseth , viz. from the vnderstanding of his fathers loue , 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 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 : 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 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 life is , then hee seeth hell the gaping gulfe vnder 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 vnto 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 euery one of them labouring to bring them to a sight of their sinne ; this doth teach vs 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 vpon 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 vpon 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 vpon 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 vnto 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 vs , and awake vs , hee beginneth to bustle , and rocke the more eagerly : Gods children can testifie this , who haue euer found temptations most frequent and vehement in their first retyring from the world , and turning to the Lord .

Vse 1 Vse . 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 ; Cum 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 .

Vse 2 2. Vse . Exhortation to all such as haue 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 haue a working , then to haue 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 .

Vse 3 3. Vse . Instruction to euery 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 : giue 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 vs , what hard impression heauenly things would make on vs , therefore so often by plaine comparisons did he teach secret doctrines , and by histories mysteries .

The Vse may be first for instruction vnto vs , who are Vse 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 vs become all vnto 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 vs 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 vnto the Disciples trauelling he appeares like a traueller : what better patterne can be followed by vs ?

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 haue a care of the maiestie of Scripture , auoyding all ridiculous and base stuffe , for feare lest we giue 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 vpon . 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 .

Vse . 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 non 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 vs of himselfe as we are ; insinuating thereby his loue to vs , 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 loue , and make knowne his goodnes towards vs , shadowes out himselfe vnto vs , like a man , and such a man as is our Father , and that not onely 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 vnto him .

As for the members of mans bodie , many are attributed vnto 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 vs 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 .

Vse 1 A caueat and caution to euery one of vs , to take heed , that we ascribe not vnto God , any visible shape , and that we diminish not the maiestie of God in our thoughts , to thinke him to be like vs ; 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 vs vse them onely as helpes , the better to conceiue of him , and his goodnesse .

Vse 2 In the second place , this doth serue to set forth the loue of God towards vs , who is content , so to abase and humble himselfe ; to stoope so low to vs , 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 vs : oh let vs at length learne to speake , and set forth his goodnesse , before the sonnes of men .

Vse 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 vs 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 vnto 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 haue 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 vs , and we finde the contrarie in the end , by woefull and miserable experience .

Exhortation ; let vs 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 ; Giue not thy members as weapons of vnrighteousnesse to sinne , but yeeld your members as instruments of righteousnesse vnto 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 vnto vs ; 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 haue 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 haue 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 haue 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 vpon 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 Vse 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 company 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 haue all good and none bad is a propertie of the Church triumphant ; to haue all bad and none good , a propertie of the Church malignant : but to haue both good and bad mingled , is an inseparable propertie of the visible Church militant , here vpon 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 Vse 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 giue 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 euery 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 euery 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 vnto 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 onely 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 vs to be carefull , about the euils of the heart , and maketh vs 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 shal be 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 euery 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 mercie , 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 loue 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 vnto it selfe , it needs not to be bridled by the terrours of the law . No , it is the loue of God that constraines to doe good , and the same loue 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 onely from what is forbidden ; but hast thou also regard to Affirmatiues , doing what God hath enioined to be don , esteeming this latter as necessary a branch of Christianitie as the former : surely if it be thus , thou mayst haue comfort , that thy holinesse is sound and good , it is of the right breed , and no counterfeit . But yet let me examine thee a little further ; thou abstainest from grosse euils , such and such sins thou dost not commit , but what is the ground of thy abstaining , is it the law of the Magistrate ? Feare of Gods wrath ? Or shame of the world ? or is it , because thou wantest abilitie , or opportunitie , and the like , if this be the ground , let me tell thee , this is a false holinesse , which will deceiue thee in the end . But do'st thou leaue these , because they are euill and displeasing to the Lord ? Dost thou feare the Lord , and his goodnesse , H●s . 3.5 . Psal 130.4 . and tremble to offend him , because of his mercie ? Why then it is excellent , an euident signe of a sanctified soule : and yet once more answere me : doest thou feele it painfull to be restrained from euill , and art thou discontented when God puts his bit into thy mouth ? Is his law as bands and cords vnto thee ? are his commaundements heauie , so that thou canst not beare them : if it be thus , it is a foule signe , that thy holines is but restraining grace , and such a holinesse as a Reprobate may haue ? But if on the other side , thou art desirous to be restrained , and thou countest it a miserie not to haue thy flesh bridled , if thou art willing to drawe in Christs yoke , and takest delight in obeying of his will : thou mayst then conclude , and that without feare , that thy holinesse is sound and vnfained , and so consequently , that thou art ( not onely a member of the Church visible ) but also a true member of the Church catholike and inuisible : oh my beloued , that wee would deale truely with our selues , that we would now at the last learne to be wise , and not gull our owne soules , as most doe . You see that all are not good , that are in the Church , there are many dissembling hypocrites , as well as sincere professors , there are goats as wel as sheepe in this fold of Christ , Now he that hath not the spirit of Christ , is none of his : Rom. 8.9 . What hope then can they haue , who haue not so much as a shew of godlinesse ? How desperate is their estate , who euen in outward appearance , shew nothing but prophanenesse ? Gods name which is holy they blaspheme ; his Sabboths which are holy they prophane ; Religion which is holy they contemne ; and in a word : all the lawes of God , which are holy , they violate and breake . And most feareful must the estate of such be , who mock and scoffe at holinesse and sanctity , and will not sticke to professe , they are none of these holy ones ; but knowe thou prophane wretch , whosoeuer thou art , that euery true member of the Church Catholike is holy , and who euer is not a member of that Church here , shall neuer be a member of that other hereafter ; and therfore consider what thou sayest , and be thou better aduised . Cast of thy prophanenesse , and follow holinesse , which thou hast so long despised , for without it no man shall euer see God to his comfort . In a word , to conclude , all you that professe your selues to be true members of this Church , declare it by your holinesse , 1 Pet. 1.15.16 . holinesse becomes the Saints of God , be you therefore holy as God is holy . God is holy in all places , at all times , about all actions , so must thou be , or else thou art not holy as God is holy , hee is holy in the day , so be thou ; he is holy in the night , bee thou so also . God is holy in the earth , so see thou be ; God is holy in the heauens , so pray thou mayst be ; his words are holy , so must thine ; his workes are holy , so let thine ; oh that we could be thus holy as God is holy ! Remember the Heauens are holy whether thou art going , the Angels are holy with-whom thou must dwell , and the Church is holy wherein now thou liuest . And therefore see thou practise holinesse , otherwise though thou liue in the Church , yet thou art not of the Church , but art one of those Goates which shall bee set at Christs left hand , and heare that same fearefull saying of Away from me yee cursed into euerlasting fire . Math 25.

Vse 3 3. Seeing this is so , that the church visible is a mixt company , then let none be cast down to much when they see some to fall away , neither entertaine any thought of dislike against Religion , or the professours of the same , as the manner of too many is , who when they see any reuolt and back slide , presently condemne all for grosse dissemblers and hypocrites . But this may not bee , hypocrites there are in the Church , and 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 vpon the next .